Dhyana
Sanskrit: ध्यानाTransliteration: Dhyāna (IAST)
Translation: “contemplation”
A Concise Dictionary of Indian Philosophy
Translation: "meditation (total) concentration
Definition:
The Yoga Darśana (Gangānātha Jhā)
Translation: "contemplation"
Commentary: "consists in the continuous flow of the conception of the object of meditation; when we have formed this conception, if it continues to occupy our mind, without any break, we are said to be ‘contemplating."
The Science of Yoga (I. K. Taimni)
Translation: "meditation; contemplation (‘con-templa-tion’ which means working out an area, a templum for observation fits in with the definition of Dhyāna as given in the text. Yet, on the whole, considering the conventional uses of the two words, it seems best to render Dhāraṇā by concentration and Dhyāna by contemplation)"
Commentary: "It was pointed out in Part 3, Sutra 1 that the Sādhaka should aim at eliminating the intruding thoughts which are called distractions and should see that such interruptions are reduced in frequency in a progressive manner. When he succeeds in eliminating the distractions completely and can continue the concentration on the object without any interruptions for as long as he decides to do so, he reaches the stage of Dhyāna. It will be seen, therefore, that it is the occasional appearance of distractions in the mind which constitutes the essential difference between Dhāraṇā and Dhyāna.
[...] Pratyaya is a technical word for this total content of the mind. In view of what has been said about Dhāraṇā, it will be seen that this Pratyaya with which the mind remains in continuous contact in Dhyāna is fixed and yet a variable thing. It is fixed in the sense that the area within which the mind moves is defined and remains the same. It is variable because within that limited area or sphere there is movement. A few illustrations will make this point clear. When a scientist focuses his microscope on a drop of dirty water, the field of vision is defined and limited within a circle and he cannot see anything outside it. But within that circular patch of light there are constant movements of all kinds. Or, take a river which is flowing within well-defined banks. There is constant movement of the water and yet this movement is confined within the banks of the river. A person who looks at a river from an aeroplane sees a thing which is fixed and moving at the same time. These illustrations help us to understand the dual nature of the Pratyaya in Dhyāna and the possibility of keeping the mind moving within the limits defined by the object of meditation.
The Sanskrit word Tatra means ‘in that place’ and obviously refers to the Deśa or place or mental territory within which the mind is confined. The mind has to remain united with the Pratyaya within the limits defined in Dhāraṇā. The mind of any person remains united with the Pratyaya while he is in waking consciousness. But not only is the Pratyaya changing all the time but the mental territory is also changing because the mind is flitting from one subject to another.
Ekatanata which means ‘extending continuously or unbrokenly’ refers to the absence of interruptions from distractions which are present in Dhāraṇā. In fact, as pointed out above, continuity of the Pratyaya is the only thing which distinguishes Dhāraṇā from Dhyāna from the technical point of view. This continuity may be compared to the continuity of the flow of water in a river or that of oil being poured from one vessel into another. Why is it essential to achieve this kind of continuity before Samādhi can be practiced? Because every break in the continuity means distraction and distraction means lack of adequate concentration and grip over the mind. If the mind is diverted from the chosen object, it means that some other object has taken its place, for there must be continuity in the movement of the mind. It is only in Nirodha that the continuity of the movement can be broken without any other object occupying the mind. Now, if a distraction breaks the continuity, apparently, there is not much harm done, for the mind can take up the thread immediately and continue with its work of diving deep into the subject. But actually, the appearance of the distraction is not as innocuous as it appears. It shows the absence of sufficient grip over the mind and a corresponding lack in the depth of concentration. In practicing Dhāraṇā, it is found that as the depth of abstraction increases and the grip over the mind becomes stronger, the frequency with which the distractions appear becomes smaller. So, continuity should be regarded as a gauge for measuring the necessary control over the mind and intensity of concentration. The attainment of Dhyāna Avasthā shows that the mind is getting ready for the last stage and the real practice of Yoga. Unless and until this condition is fulfilled the practice of Samādhi cannot be begun and the real secrets of Yoga will remain hidden from the Sādhaka. (p. 248-249)"
References:
Translation: "meditation (total) concentration
Definition:
- The mind flowing in an unbroken current toward a particular object.
- The seventh limb of Patañjali's Aṣṭāṅga-Yoga.
- One of the six virtues (Pāramitā) in Buddhism.
The Yoga Darśana (Gangānātha Jhā)
Translation: "contemplation"
Commentary: "consists in the continuous flow of the conception of the object of meditation; when we have formed this conception, if it continues to occupy our mind, without any break, we are said to be ‘contemplating."
The Science of Yoga (I. K. Taimni)
Translation: "meditation; contemplation (‘con-templa-tion’ which means working out an area, a templum for observation fits in with the definition of Dhyāna as given in the text. Yet, on the whole, considering the conventional uses of the two words, it seems best to render Dhāraṇā by concentration and Dhyāna by contemplation)"
Commentary: "It was pointed out in Part 3, Sutra 1 that the Sādhaka should aim at eliminating the intruding thoughts which are called distractions and should see that such interruptions are reduced in frequency in a progressive manner. When he succeeds in eliminating the distractions completely and can continue the concentration on the object without any interruptions for as long as he decides to do so, he reaches the stage of Dhyāna. It will be seen, therefore, that it is the occasional appearance of distractions in the mind which constitutes the essential difference between Dhāraṇā and Dhyāna.
[...] Pratyaya is a technical word for this total content of the mind. In view of what has been said about Dhāraṇā, it will be seen that this Pratyaya with which the mind remains in continuous contact in Dhyāna is fixed and yet a variable thing. It is fixed in the sense that the area within which the mind moves is defined and remains the same. It is variable because within that limited area or sphere there is movement. A few illustrations will make this point clear. When a scientist focuses his microscope on a drop of dirty water, the field of vision is defined and limited within a circle and he cannot see anything outside it. But within that circular patch of light there are constant movements of all kinds. Or, take a river which is flowing within well-defined banks. There is constant movement of the water and yet this movement is confined within the banks of the river. A person who looks at a river from an aeroplane sees a thing which is fixed and moving at the same time. These illustrations help us to understand the dual nature of the Pratyaya in Dhyāna and the possibility of keeping the mind moving within the limits defined by the object of meditation.
The Sanskrit word Tatra means ‘in that place’ and obviously refers to the Deśa or place or mental territory within which the mind is confined. The mind has to remain united with the Pratyaya within the limits defined in Dhāraṇā. The mind of any person remains united with the Pratyaya while he is in waking consciousness. But not only is the Pratyaya changing all the time but the mental territory is also changing because the mind is flitting from one subject to another.
Ekatanata which means ‘extending continuously or unbrokenly’ refers to the absence of interruptions from distractions which are present in Dhāraṇā. In fact, as pointed out above, continuity of the Pratyaya is the only thing which distinguishes Dhāraṇā from Dhyāna from the technical point of view. This continuity may be compared to the continuity of the flow of water in a river or that of oil being poured from one vessel into another. Why is it essential to achieve this kind of continuity before Samādhi can be practiced? Because every break in the continuity means distraction and distraction means lack of adequate concentration and grip over the mind. If the mind is diverted from the chosen object, it means that some other object has taken its place, for there must be continuity in the movement of the mind. It is only in Nirodha that the continuity of the movement can be broken without any other object occupying the mind. Now, if a distraction breaks the continuity, apparently, there is not much harm done, for the mind can take up the thread immediately and continue with its work of diving deep into the subject. But actually, the appearance of the distraction is not as innocuous as it appears. It shows the absence of sufficient grip over the mind and a corresponding lack in the depth of concentration. In practicing Dhāraṇā, it is found that as the depth of abstraction increases and the grip over the mind becomes stronger, the frequency with which the distractions appear becomes smaller. So, continuity should be regarded as a gauge for measuring the necessary control over the mind and intensity of concentration. The attainment of Dhyāna Avasthā shows that the mind is getting ready for the last stage and the real practice of Yoga. Unless and until this condition is fulfilled the practice of Samādhi cannot be begun and the real secrets of Yoga will remain hidden from the Sādhaka. (p. 248-249)"
References:
- Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
- Jhā, Gangānātha (1907). The Yoga Darśana: The Sūtra of Patañjali with the Bhāṣya of Vyasa. Bombay: Rajaram Tukaram Tatya
- Taimni, I. K. (1975). The Science of Yoga: The Yoga-Sūtras of Patañjali in Sanskrit with Transliteration in Roman, Translation in English and Commentary: Theosophical Publishing House. p. 248-249.
