Thanks a lot. Dhyana and Meditation 1 The Sanskrit word dhyana, derived from the verbal root dhyai (“to contemplate, meditate, think”), is the most common designation both for the meditative state of consciousness and the yogic techniques by which it is induced. The Vedanta tradition also employs the terms nididhyasana, which stems from the same verbal root, upasana (literally “dwelling upon”), and bhavana (literally “cultivating”).
2 Meditation is central to the spiritual endeavor in many schools of Hinduism, notably the Yoga tradition. The *Bhagavad-Gita (12.12)* ranks meditation above intellectual knowledge, and the *Garuda-Purana (222.l0)* states: *“Meditation is the highest virtue. Meditation is the foremost austerity. Meditation is the greatest purity. Therefore be fond of meditation.”* This exhortation expresses a sentiment that is widespread in the sacred literature of Hinduism. 3 However, meditation is by no means universally regarded as the principal means of attaining Self realization. For instance, the *Bhagavad-Gita (13.24)* states that some behold the Self (atman) by means of meditation, while others approach it through samkhya-yoga and karma-yoga. Here samkhya-yoga stands for the spiritual practice of discernment (viveka) between the real and the unreal, and karma-yoga is the practice of dispassionate action. 4 The term dhyana is widely used to refer to the contemplative process that prepares the ground for the ecstatic state (samadhi), though occasionally the term is also employed to signify that superlative state of consciousness. 5 In the second section of the *Yogasutras, Patanjali <https://www.templepurohit.com/the-essence-of-life-yoga/>* further declares (2.11) that the states of mind (vrittis) produced by afflictions (klesas) can be eliminated with the help of meditation. The afflictions listed in the scripture (2.4) are ignorance (avidya), egoism (asmita), attachment (raga), aversion (dvesha) and longing for life (abhinivesa). Actions performed under the influence of these afflictions or the states of mind they produce lead to karma (2.12) and fructify as birth (jati), span of life (ayuh) and enjoyment (bhoga) of worldly things. Hence, dhyana is also very helpful in resolving the problem of karma and ending the chain of transmigration. 6 Dhyana is defined in the *Yogasutras (3.2)* as one pointedness of the mind (eka-tanata), achieved by fixing it upon one object or image. Concentration (dharana), meditation (dhyana) and self-absorption (samadhi) are considered the internal limbs (antaranga) of yoga practice. Their combined practice is known as samyama or an integrated practice of concentrated meditation, which leads to a heightened state of self-absorption and cessation of all mental modifications. Antarangam also means the mind or consciousness. Dhyana is very helpful in reining the mind, knowing the mind and transcending it through self-absorption. 7 The underlying idea of dhyana, though not the word itself, is found already in the Rig-Veda (see dhi, brahman). The expression dhyana is first to be encountered in the Upanishadic literature, starting with the archaic *Chandogya-Upanishad <http://www.hinduwebsite.com/sacredscripts/hinduism/upanishads/chandogya.asp> (7.6.1,2; 7.1; 26,1)* and *Kaushitaki-Upanishad (3.2 3 4 6)*. In the *Brihadaranyaka-Upanishad (4.5.6)*, which is generally held to be the earliest scripture of this genre, the verbal form nididhyasana (“to be contemplated”) is used in the sense of deeply pondering the Self (atman), whereupon the Self becomes known. 8 It is in the *Chandogya (7.6.1)* that we read “meditation is more than thought (citta),” and that “the earth meditates as it were (iva), the heavens meditate as it were, the waters meditate as it were, the mountains meditate as it were, deities and humans meditate as it were.” This suggests that meditation is a form of abiding, of simply being present, which certainly describes an important feature of the meditative state. In the same Upanishadic passage, we learn that true greatness among men is a result of having obtained “a share of meditation as it were.” 9 According to the *Yoga-Sutra (I.39; II.l1)*, the initial purpose of meditation is to intercept the flux of ordinary mental activity (vritti), of which he distinguishes five categories: sensory knowledge (pramana), misconception (viparyaya), conceptualization (vikalpa), sleep (nidra), and memory (smriti). Whereas the first two types of mental activity are, by and large, disposed of through the technique of sensory inhibition and concentration, the conceptualizing or imaginative aspect of the mind, as ,well as sleep, are gradually brought under control through the meditative process. The final obstacle to inwardness (pratyak-cetana) is the ever-active memory, which gives rise to thoughts and internal imagery. However, memory is only fully disabled in the highest type of ecstatic realization (i.e., asamprajnata-samadhi). Here the restriction of the subliminal activators (samskara), which are ultimately responsible for the generation of mental activity, is accomplished. 10 All thoughts and knowledge exist in the universe. We do not create thoughts, although we erroneously believe so, just as we are not the real doers of our actions, as declared in the Bhagavadgita, but mere instruments in the hands of God. We can only receive them and make meaning out of them according to the flow of our inclinations, intentions, intellect and attitudes. The most exalted spiritual truths are revealed to us in our moments of reverential silence, when our minds are focused, the senses and the self-sense are asleep and the desires are extinguished. The six Hindu schools of philosophy are so called darshanas (visions) because they are products of such receptive process in which knowledge was envisioned (darsanam) in the pit of the human mind that was untainted by the impurities of worldly life. While the followers of respective schools may argue or quarrel about the merits and demerits of their respective systems of philosophy, from a spiritual perspective, we hold them to be different standpoints of the same universal knowledge revealed to man at different points of time in history, and like any other standpoint they represent a particular view of the reality and do not wholly represent the universal reality itself, which is well rounded, eternal, infinite and absolute in itself without divisions, grades and contradictions. 11 The Vedic concept of dhayna or meditation seems to have evolved gradually with the emergence of Upanishadic thought and the idea that man personified the entire universe within himself and by himself and that hidden deep within him was an eternal principle that was Universal Self in its individual aspect. Either man (purusha) was a projection of the universe in its own mode or the universe was a projection of the individual self (purusha) in its own form. Both views enjoyed patronage of scholarly minds. If the former was true, our existence was ephemeral and part of a much larger dream, and If the latter was true, then the universe might be an illusion. In either case the world seemed to be unreal or illusory, a view that caught the attention of Hindu scholars for centuries and found its way into the monistic (advaita) philosophy of Shankara. 12 Meditation gives us an opportunity to be self-aware even in stressful situations. With the help of dhyana, you can observe your own feelings, emotions, thoughts, reactions, responses, sensations, the motives hidden behind your actions, and your expectations. You can realize how you subject yourself to suffering and anxiety in various situations. With the help of dhyana, you can learn to control your thoughts, cultivate discernment and respond to situations arising in your life with intelligence and thoughtful consideration. For this, you do not have to find a specific place and time to practice dhyana. With practice, you can learn to enter into a meditative state wherever you are and whenever you find time to relax. You can even make your reading or television-watching an an opportunity to observe your thoughts and see how you mind reacts to the incoming perceptions. With dhyana, anyone can cope with their impulsive behavior and unwanted, negative emotions. 13 Modern thinking: Meditation is a generic word stretching from sitting quietly to deep inward focus as practiced in many traditions. The official site of National Center for Complementary and Alternative Medicine (NCCAM), USA, proclaims thus: “Meditation techniques include specific postures, focused attention, or an open attitude toward distractions. People use them to increase calmness and relaxation, improve psychological balance, cope with illness, or enhance overall health and well-being.” Thus, the definition of meditation is based on a mental process to calm and reduce psycho-physiologic load on a person due to reasons cited above. The consequence of such a practice is lowered metabolism that goes by the well-known phrase, relaxation response. Thus, in this official (and hence accepted) definition, there is no mention of the deeper levels of mentation reached in such states. A recent paper has tried to provide taxonomy for the term meditation. Three categories of meditation are suggested based on distinct EEG profiles they seem to project. These categories are: i) focused attention (FA) (on any object), ii) open monitoring (OM), and iii) “automatic self-transcending” (ST). In other words, the distinction here is based on the underlying EEG signatures for each. The present term meditation is related to awareness – either focused or open – when the mind is focusing within an area of activity. 14 “The category of automatic self-transcending is marked by the absence of both (a) focus and (b) individual control or effort…. Focus and monitoring experience are active mental processes, which keep the brain engaged in specific processing – individual activity keeps the mind from transcending. Thus, automatic self-transcending appears to define a class of meditations distinct from both focused attention and open monitoring” . *With concentration on a mystical mantra, and with Love and dedication to a higher principle, the person is moving from meditation to dhyana*! Purusha in Yoga or Self shines of its own accord to a person in deep dhyana and the person is ready for samadhi states. Thus, the taxonomy proposed is of great interest to authenticate the Yogic model of interaction of the mind with the external world and the ways to transcend its workings to reach a state of oneness with the Self. This is the starting point of deep dhyana and a requirement for liberation. Thus, it is seen that there is a distinction between meditation and dhyana. [YOGA SAGARA SARAM BY SRINIVASAN TM] 15 Vedam is karma kandam; Upanishads are Gnana kandam. Yaga gnanam is explained in B G . The sixth chapter of the Bhagavad Gita is Dhyana Yoga. In this chapter, Krishna reveals the Yoga of Meditation and how to practise this Yoga. He discusses the role of action in preparing for Meditation, how performing duties in devotion purifies one's mind and heightens one's spiritual consciousness. He explains in detail the obstacles that one faces when trying to control their mind and the exact methods by which one can conquer their mind. He reveals how one can focus their mind on Paramatma and unite with God. For the sage who wishes to ascend to (Dhyana-) yoga, action is said to be the means. For that person, when he has ascended to (Dhyana-)yoga, inaction alone is said to be the means. One whose mind is satisfied with knowledge and realization, who is unmoved, who has his organs under control, is said to be Self-absorbed. The yogi treats equally a lump of earth, a stone and gold. A yogi should constantly concentrate his mind by staying in a solitary place, alone, with mind and body controlled, free from expectations, (and) free from acquisition. (and) sitting on that seat, he should concentrate his mind for the purification of the internal organ, making the mind one-pointed and keeping the actions of the mind and senses under control. Concentrating the mind thus for ever, the yogi of controlled mind achieves the Peace which culminates in Liberation and which abides in Me. But, O Arjuna, Yoga is not for one who eats too much, nor for one who does not eat at all; neither for one who habitually sleeps too long, nor surely for one who keeps awake. By totally eschewing all desires which arise from thoughts, and restraining with the mind itself all the organs from every side; One should gradually withdraw with the intellect endowed with steadiness. Making the mind fixed in the Self, one should not think of anything whatsoever. One who sees Me in everything, and sees all things in Me, he is never out of My sight, nor am I ever out of his sight. My conviction is that Yoga is difficult to be attained by one's uncontrolled mind. But it is possible to be attained through the (above) means by one who strives and has a controlled mind. However, the yogi, applying himself assiduously, becoming purified from sin and attaining perfection through many births, thereby achieves the highest Goal. [BHAGAVAD GITA CHAP 6] K RAJARAM IRS 22 8 23 On Tue, 22 Aug 2023 at 05:49, Jambunathan Iyer <[email protected]> wrote: > **While meditation will serve as an important tool to increase our inner > power to tolerate or resist life forces; spiritual knowledge, understanding > and wisdom will serve as an immensely important tool which will help us in > correcting our beliefs*.* > > So in times of pressure, stopping yourself for a minute and assessing your > thoughts, then going backwards, and **checking** the beliefs which are > the root cause of the thoughts at that particular moment and then * > *changing** them requires strength and clarity, which we will obtain > through the medium of spiritual wisdom. > > N Jambunathan Rengarajapuram-Kodambakkam-Chennai-Mob:9176159004 > > *" What you get by achieving your goals is not as important as what you > become by achieving your goals. If you want to live a happy life, tie it to > a goal, not to people or things "* > > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion on the web visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZoopBfaorFK8UDE9dYEQhqZ_cri3ZyMj%2Bs9KrqhoHTSC1g%40mail.gmail.com.
