Meditation Approaches

Dhyana and Samadhi

Meditation is the seventh limb of yoga - the sustained flow of attention toward its object. When this flow becomes unbroken, it is dhyana. When the meditator, the act of meditation, and the object of meditation merge, it becomes samadhi.

Dharana, Dhyana, Samadhi

The three inner limbs form a continuum:

Dharana: Fixing attention on an object. Concentration is interrupted by distraction; the mind must be repeatedly returned.

Dhyana: Sustained concentration. The flow of attention becomes continuous, like oil poured from one vessel to another.

Samadhi: Absorption. The distinction between observer and observed dissolves. Only the object shines.

“trayam ekatra samyamah” (III.4) “These three practiced together on one object is called samyama.”

Samyama - the combined practice of concentration, meditation, and absorption - becomes the instrument of higher knowledge and the siddhis (powers) described in the third chapter of the Yoga Sutras.

The Nature of Dhyana

“tatra pratyaya ekatanata dhyanam” (III.2) “Meditation is the continuous flow of awareness toward that object.”

Key characteristics:

Continuity: The flow is unbroken. Where dharana has gaps (mind wandering and returning), dhyana flows without interruption.

Effortlessness: Paradoxically, sustained effort becomes effortless. The mind settles into the object rather than straining toward it.

Absorption: The meditator begins to lose separation from the object. Subject and object move toward unity.

Clarity: The object becomes increasingly luminous, its nature revealed with greater depth and detail.

Types of Samadhi

Patanjali describes a progression of samadhi states:

Samprajnata Samadhi (With Seed)

Samadhi in which consciousness of an object remains. Four levels:

Savitarka (with examination): Absorption in a gross object while words and concepts still arise

Nirvitarka (without examination): The same absorption, but without verbal/conceptual overlay

Savichara (with reflection): Absorption in subtle objects (tanmatras, mind)

Nirvichara (without reflection): The same absorption, but with concepts dissolved

Beyond these are sa-ananda (with bliss) and sa-asmita (with I-sense) - progressively subtler absorptions.

Asamprajnata Samadhi (Without Seed)

When even the subtlest object dissolves, only pure awareness remains. This is nirbija (seedless) samadhi - the goal of yoga.

“virama pratyaya abhyasa purvah samskara shesho ‘nyah” (I.18) “The other [samadhi] is preceded by practice in cessation, and the residue is only samskaras.”

In asamprajnata samadhi, all fluctuations cease. What remains is the pure awareness of Purusha - but even this leaves subtle impressions that must eventually dissolve for complete liberation.

Approaching Meditation

For the practitioner, the progression is gradual:

Establishing a Seat

Before meditation, the body must be settled. This is why asana precedes meditation:

Calming the Breath

Pranayama prepares the mind:

Withdrawing Attention

Pratyahara creates the conditions:

Focusing on the Object

Dharana begins the concentration:

Allowing Absorption

Dhyana and samadhi cannot be forced:

Objects of Meditation

Traditional objects include:

The breath: The most accessible. Simply observe breathing without controlling it. The rise and fall, the pause, the sensation.

Mantra: Repetition of a sacred sound, either aloud or mentally. OM is the universal mantra; others may be received from a teacher.

Visualization: An internal image - light, a deity, a yantra. Requires more mental skill but can be very potent.

Inquiry: “Who am I?” or similar questions that turn attention back to its source.

Witness consciousness: Observing the mind itself, watching thoughts arise and pass.

Pure awareness: Resting as awareness without an object - the subtlest practice.

Common Obstacles

Restlessness: The mind refuses to settle. This often indicates insufficient preparation (asana, pranayama) or agitation in life.

Drowsiness: The mind dulls instead of clarifying. This indicates tamas. Adjust posture, open eyes slightly, or practice at a more alert time.

Doubt: Questioning whether practice is worthwhile. Continue anyway. Doubt itself is a vritti.

Strain: Forcing concentration. Relax the effort while maintaining attention.

Expectations: Looking for special experiences. Let go and simply practice.

The Purpose

Meditation is not an end in itself but a means to liberation:

“tad eva artha matra nirbhasam svarupa shunyam iva samadhih” (III.3) “Samadhi is when the object alone shines, as if empty of its own form.”

In samadhi, the object is known directly, without the distortion of the knowing self. This is the beginning of true knowledge (prajna), which ultimately reveals the distinction between Purusha and Prakriti.

The fruit is kaivalya - the “aloneness” of pure consciousness, free from identification with the mind, body, and world.

A Practical Approach

For daily practice:

  1. Set a regular time and place
  2. Begin with 15-20 minutes; increase gradually
  3. Use preliminary practices (asana, pranayama) to prepare
  4. Choose one object and stay with it
  5. Practice consistently over months and years
  6. Seek guidance when confusion arises
  7. Trust the gradual process

Meditation is not spectacular. Most sessions are ordinary. But the cumulative effect transforms consciousness.

“sa tu dirgha kala nairantarya satkara asevitah drdha bhumih” (I.14) “Practice becomes firmly grounded when attended to for a long time, without break, and with devotion.”

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