Dhyāna — Meditation

The uninterrupted flow of attention, seventh limb of aṣṭāṅga. From dhāraṇā to samādhi, meditation as state and as path.

79 verses · 9 texts

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Gorakṣa Śataka 16

  1. goraksha-shataka 4Āsana, control of prāṇa, pratyāhāra, dhāraṇā, dhyāna, and samādhi: these are the six limbs of yoga.
  2. goraksha-shataka 44Meditando en el disco lunar, semejante al océano de néctar, de resplandor blanco como el océano de leche: en el prāṇāyāma, uno se vuelve feliz.
  3. goraksha-shataka 46El yogui, meditando en el disco solar, un montón de llamas de fuego ardiente, situado en el ombligo, se vuelve feliz en el prāṇāyāma.
  4. goraksha-shataka 76Todo lo que, surgiendo de la reflexión, existe en el corazón del yogui, lo que la mente determina como realidad: eso es llamado dhyāna (meditación).
  5. goraksha-shataka 77Ese dhyāna es de dos tipos: sa-guṇa (con atributos) y nir-guṇa (sin atributos). El sa-guṇa se conoce por la diferenciación de colores (formas); el nir-guṇa se conoce como puro (sin forma).
  6. goraksha-shataka 78El primer cakra, el ādhāra (Mūlādhāra), semejante al oro fundido, fijando la mirada en la punta de la nariz, meditando: uno se libera de las impurezas.
  7. goraksha-shataka 79El segundo, Svādhiṣṭhāna, bellamente resplandeciente como un buen rubí, fijando la mirada en la punta de la nariz, meditando: uno se libera de los pecados.
  8. goraksha-shataka 80El cakra Maṇipūra, semejante a un sol joven, fijando la mirada en la punta de la nariz, meditando: uno agita (transforma) el mundo.
  9. goraksha-shataka 82En el loto del corazón, de resplandor como el relámpago, con las variaciones de prāṇāyāma, fijando la mirada en la punta de la nariz, meditando: uno se vuelve de naturaleza de Brahman.
  10. goraksha-shataka 83Siempre en el centro de la campana (garganta), el Viśuddha de donde surge el néctar, fijando la mirada en la punta de la nariz, meditando: uno se vuelve de naturaleza de Brahman.
  11. goraksha-shataka 84La deidad situada entre las cejas, semejante a una perla brillante, fijando la mirada en la punta de la nariz, meditando: uno se vuelve lleno de ānanda (dicha).
  12. goraksha-shataka 85Sin atributos, pacífico, Śiva, en el cielo con rostro hacia todas partes, fijando la mirada en la punta de la nariz, meditando: uno se libera del sufrimiento.
  13. goraksha-shataka 87Puro, de forma de cielo, semejante al agua de los rayos (de luz), al Ser universal meditando: el yogui alcanza el yoga.
  14. goraksha-shataka 88Así como han sido enseñados estos lugares de meditación de los yoguis, unidos con los elementos y la realidad, producen el surgimiento de los ocho guṇas (poderes).
  15. goraksha-shataka 93Las cinco mātrās (medidas) comenzando con el sonido, mientras sean recordadas en los oídos, etc.: tanto se considera dhyāna. Más allá de eso está el samādhi.
  16. goraksha-shataka 96Las dhāraṇās [requieren] cinco nāḍīs (ghāṭīs/horas); el dhyāna, sesenta nāḍīs; y en doce días: samādhi, el control del prāṇa.

Bhagavad Gītā 11

  1. BG 12.6But those who surrender all their actions to Me, who have Me as their supreme goal, who worship Me meditating on Me with an exclusive and undivided yoga —
  2. BG 12.12Better than mechanical practice is knowledge; better than knowledge is meditation; better than meditation is renunciation of the fruits of action — from that renunciation, peace arises immediately.
  3. BG 13.25Some see the Self in the Self by meditation, others by the yoga of Sāṅkhya, others by the yoga of action.
  4. BG 2.62When one contemplates sense objects, attachment to them arises. From attachment, desire is born; from desire, anger arises.
  5. BG 3.19Therefore, always perform the action that must be done, without attachment. For by acting without attachment, one attains the Supreme.
  6. BG 6.10The yogī should constantly concentrate on the Self, remaining in solitude, with mind and body controlled, free from desires and possessions.
  7. BG 6.11In a clean place, having established a firm seat for oneself, neither too high nor too low, covered with cloth, antelope skin and kuśa grass.
  8. BG 6.13Holding the body, head and neck erect and aligned, motionless and steady, gazing at the tip of the nose, not looking in other directions.
  9. BG 6.19As a lamp in a windless place does not flicker — such is the comparison for the yogī of controlled mind practicing union with the Self.
  10. BG 6.25Gradually, little by little, one should become quiet through the intellect held with firmness. Having established the mind in the Self, one should not think of anything.
  11. BG 6.26Wherever the restless and unsteady mind wanders, one should bring it back and place it under the control of the Self.

Gheraṇḍa Saṃhitā 10

  1. GS 4.3Prāṇāyāma, and also meditation, and the fifth is thus declared. These five pratyāhāras are givers of perfection to yogis.
  2. GS 4.4Yoni mudrā, Śāmbhavī, and also purification of the nāḍīs, prāṇāyāma, and also meditation — this is called pratyāhāra.
  3. GS 6.1Gheraṇḍa said: Now I will speak of the yoga of meditation, facilitator of happiness for yogis. Through which, connected, the great yogi becomes a man liberated in life.
  4. GS 6.2Meditation is of three types; its method is now stated: gross (sthūla), luminous (jyotirmaya), and subtle (sūkṣma) — thus it is remembered in three forms.
  5. GS 6.3Now I will describe gross meditation, facilitator of happiness for yogis. Meditating on the form of the deity according to the rules, concentrated.
  6. GS 6.7Now I will describe luminous meditation, endowed with eight aṅgas. Having arrived at the brahmarandhra, one meditates on the form as of a lamp.
  7. GS 6.9Having done meditation in this manner, the yogi dedicated to yoga becomes liberated in life, enjoying the fruit of nirvāṇa.
  8. GS 6.10Thus meditation of three types, dedicated to yoga, has been described. Now I will speak of samādhi, means of liberation for yogis.
  9. GS 7.5Having done meditation in this manner, the yogi dedicated to yoga attains samādhi, turns toward Brahman.
  10. GS 7.23Ṣaṭkarma, āsana, mudrā, prāṇāyāma, dhyāna, samādhi — these are the steps (pada) of haṭha yoga.

Haṭha Yoga Pradīpikā 9

  1. HYP 1.19Being āsana the first limb of Haṭha Yoga, it is described first. Āsana provides stability, health, and lightness of body.
  2. HYP 1.33Āsana provides stability, health, and lightness of body.
  3. HYP 1.35Śiva taught eighty-four āsanas. Of these, I will describe the four essential ones.
  4. HYP 1.36Now Svastikāsana: placing both soles of the feet between the thighs and knees, sitting with the body erect — this is known as Svastikāsana.
  5. HYP 1.37Firmly pressing the left heel against the perineum and placing the other foot over the generative organ, with the chin firm against the chest, senses controlled, gaze fixed between the eyebrows: this is called Siddhāsana, which opens the door to liberation.
  6. HYP 1.56Thus, through postures and contractions, the yogī achieves success. When properly perfected, the body attains supreme stability and strength.
  7. HYP 2.78Without rāja yoga, the earth has no value; without rāja yoga, the night is not beautiful; without rāja yoga, even the most elaborate mudrās lack splendor.
  8. HYP 4.21By that which the breath is controlled, the mind is also controlled. And by that which the mind is controlled, the breath is controlled.
  9. HYP 4.28That is the liberating knowledge, that is the mudrā that liberates.Now I will describe the method of meditation that grants all attainments.

Upaniṣads 9

  1. upanishads 11Beyond the Great is the Unmanifested; beyond the Unmanifested is the Puruṣa. Beyond the Puruṣa there is nothing — that is the limit, that is the supreme goal.
  2. upanishads 11By the mind alone must this be understood: there is no multiplicity here whatsoever. From death to death goes one who sees difference here.
  3. upanishads 7
  4. upanishads 3Om is the bow, the Ātman is the arrow, Brahman is the target. It must be penetrated by one who does not waver. Like the arrow, one should become one with That.
  5. upanishads 4Meditate thus on the Ātman with Om. May you have good fortune to cross beyond darkness.
  6. upanishads 6As the spokes in the hub of a wheel, thus gathered are the nāḍīs where that (Self) moves internally in multiple ways, being born. Meditate thus upon the Self with Om. Hail to you, toward the other shore beyond darkness.
  7. upanishads 8As the spokes in the hub of a wheel, thus gathered are the nāḍīs where that (Self) moves internally in multiple ways, being born. Meditate thus upon the Self with Om. Hail to you, toward the other shore beyond darkness.
  8. upanishads 16What they know, immortal they become; what they meditate, humans attain. The teaching of the instructed or of the instructor — they say it is correct.
  9. upanishads 17He is not grasped by the eye, nor by speech, nor by other gods, nor by austerity nor by action. By the grace of knowledge, by the purity of essence, then, meditating, one sees Him who is without parts.

Yoga Yājñavalkya 9

  1. yoga-yajnavalkya 1To Yājñavalkya, the foremost of sages, omniscient, pure in knowledge, knower of the truth of all śāstras, ever devoted to meditation.
  2. yoga-yajnavalkya 12To Nārāyaṇa, Lord of the universe, dwelling in the hearts of all beings, to Vāsudeva, source of the world, object of meditation of yogis, stainless.
  3. yoga-yajnavalkya 13Bliss, immortality, eternity, the Supreme Self, the Lord. Meditating on Hṛṣīkeśa in the heart, with the mind perfectly concentrated.
  4. yoga-yajnavalkya 47Dhyāna, samādhi — these are the limbs of yoga, O beautiful-faced one. Yama and niyama are declared as ten in total.
  5. yoga-yajnavalkya 49Dhāraṇā is declared as fivefold, dhyāna as sixfold. Three among them are declared as the best, but samādhi is of a single form.
  6. yoga-yajnavalkya 15Mānasa is established in two types, by the difference between manana and dhyāna. Upāṃśu is said to be a thousand times superior to loud japa.
  7. yoga-yajnavalkya 16Mānasa is said to be a thousand times superior to upāṃśu. And dhyāna is said to be a thousand times superior to mānasa.
  8. yoga-yajnavalkya 2The confinement of the mind to a place is called dhāraṇā. The uninterrupted act that points toward meditation is known as its natural progression.
  9. yoga-yajnavalkya 1I will now expound meditation, Gārgī. Listen to my auspicious words: that which immediately follows dhāraṇā is called dhyāna.

Yoga Sūtras of Patañjali 6

  1. Sūtra 1.36Or [meditating on] that which is free from sorrow and luminous.
  2. Sūtra 3.18From direct perception of the saṃskāras arises knowledge of previous births.
  3. Sūtra 3.28From saṃyama on the pole star arises knowledge of their movements.
  4. Sūtra 3.31From saṃyama on the tortoise channel arises stability.
  5. Sūtra 3.32From saṃyama on the light of the crown arises vision of the perfected beings.
  6. Sūtra 3.46Bodily perfection consists of beauty of form, grace, strength, and diamond-like hardness.

Vijñāna Bhairava Tantra 6

  1. Dhāraṇā 8The universe is like an illusion, or like a painting, or a whirlwind. Meditating thus upon all, and seeing thus, happiness arises.
  2. Dhāraṇā 24Contemplating the inner space of the body with mind unipointed, meditating on the Self as slightly separate and free in all beings.
  3. Dhāraṇā 41Upon obtaining great joy, or seeing a beloved after long time — meditate on that arisen bliss. Dissolve in it; become of that nature.
  4. Dhāraṇā 67Upon obtaining great joy, or upon seeing a loved one after long time, meditate on that joy arising. Dissolving in it, the mind becomes one with it.
  5. Dhāraṇā 77Closing eyes and ears with both hands, meditating on the bindu, the mind goes there. That is the supreme object of meditation.
  6. Dhāraṇā 104Thus, having burned the whole universe with the meditation of the mind, the supreme experience would be mine — the person becomes fully awakened.

Yoga Vāsiṣṭha 3

  1. yoga-vasistha 26By prāṇāyāma, by yoga, by dhyāna — investigate diligently
  2. yoga-vasistha 11I expound this supreme meditation, by which realization is immediate
  3. yoga-vasistha 39From meditation arises the separation of the meditated, and that is stillness, without doubt

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