ध्यान
Dhyana
dhyāna
In simple words
Dhyana means meditation: letting attention rest on one thing steadily instead of jumping around. Almost every Indian tradition practises it, but each has a different idea of what it is for.
What is it?
Dhyana is sustained, continuous attention. In Patanjali's Yoga it is the seventh limb, following concentration (dharana) and leading to absorption (samadhi). The Gita's sixth chapter describes a meditator's seat, posture and the steadying of a restless mind. In Buddhism the related term (Pali jhana) names a series of meditative absorptions; the word travelled through Chinese chan to Japanese zen.
Scholar’s note
YS 3.1–3 defines dharana, dhyana and samadhi as a graded series (together samyama). Buddhist abhidharma lists four form jhanas with specific factors (vitakka, vicara, piti, sukha, ekaggata). In the Gita, dhyana-yoga (ch. 6) is one discipline among karma, jnana and bhakti; Sadhak Sanjivani reads the goal of meditation as fixing the mind on God and ceasing to dwell on anything else.How its meaning differs
The seventh limb: a continuous flow of cognition toward the chosen object, which matures into samadhi.
A set of absorptions (jhanas) that calm and unify the mind; in most Buddhist schools they support insight but are not liberation by themselves.
Meditation (upasana, nididhyasana) helps assimilate what is learned from scripture. Advaita treats nididhyasana as dwelling on the Self already taught; theistic Vedanta treats meditation as loving remembrance of God.
Right meditation (dharma-dhyana, shukla-dhyana) is part of internal austerity that burns away karmic matter; agitated or angry brooding is counted as harmful meditation.
Meditative remembrance (simran) on the Name is central, practised within household life rather than in withdrawal.
In the Bhagavad Gita — as Sadhak Sanjivani explains it
Summary based on Sadhak Sanjivaniसाधक-संजीवनीपर आधारित सारSwamiji notes that Karma, Jnana and Bhakti Yoga do not depend on instruments, but Dhyana Yoga does (6.10). The meditator should not hoard things for pleasure, should be free of inner craving, and should sit alone in a quiet place (6.10). The disciplined mind is compared to a lamp in a windless place, whose flame does not flicker (6.19). Seekers often grow tired and discouraged; Krishna asks for patience — keep the same firmness in failure as in success, since there is no higher work than this (6.25). Wherever the restless mind wanders, from there bring it back and settle it on God, again and again (6.26). Swamiji adds that an excellent way is to see God wherever the mind goes (6.26); and the mind is controlled by practice and dispassion (6.35).
स्वामीजी बताते हैं कि कर्मयोग, ज्ञानयोग और भक्तियोग करणनिरपेक्ष हैं, पर ध्यानयोग करणसापेक्ष है (६।१०)। ध्यानयोगी भोगबुद्धिसे संग्रह न करे, भीतरकी इच्छासे रहित हो और अकेला एकान्तमें बैठे (६।१०)। वशमें किये हुए चित्तकी उपमा वायुरहित स्थानमें रखे दीपककी लौसे दी गयी है, जो हिलती नहीं (६।१९)। साधनमें प्राय: उकताहट और निराशा आती है; भगवान् धैर्य रखनेको कहते हैं — सफलताकी तरह विफलतामें भी वैसा ही धैर्य रहे, क्योंकि इससे बढ़कर कोई काम नहीं (६।२५)। चंचल मन जहाँ-जहाँ जाय, वहाँ-वहाँसे हटाकर बार-बार परमात्मामें लगाये (६।२६)। स्वामीजी कहते हैं कि एक श्रेष्ठ उपाय है — मन जहाँ जाय वहाँ परमात्माको ही देखे (६।२६); और मनका निग्रह अभ्यास तथा वैराग्यसे होता है (६।३५)।
इसलिये साधकको चाहिये कि यह मन जहाँ-जहाँ जाय, जिस-जिस कारणसे जाय, जैसे-जैसे जाय और जब-जब जाय, इसको वहाँ-वहाँसे, उस-उस कारणसे वैसे-वैसे और तब-तब हटाकर परमात्मामें लगाये।Where it appears in the Gita
योगी युञ्जीत सततमात्मानं रहसि स्थित:।
भोगबुद्धिसे संग्रह न करनेवाला, इच्छारहित (और) अन्त:करण तथा शरीरको वशमें रखनेवाला योगी अकेला एकान्तमें स्थित होकर मनको निरन्तर (परमात्मामेंं) लगाये।
6.19यथा दीपो निवातस्थो नेङ्गते सोपमा स्मृता।
जैसे स्पन्दनरहित वायुके स्थानमें स्थित दीपककी लौ चेष्टारहित हो जाती है, योगका अभ्यास करते हुए वशमें किये हुए चित्तवाले योगीके चित्तकी वैसी ही उपमा कही गयी है।
6.23तं विद्याद्दु:खसंयोगवियोगं योगसञ्ज्ञितम् ।
जिसमें दु:खोंके संयोगका ही वियोग है, उसीको ‘योग’ नामसे जानना चाहिये। (वह योग जिस ध्यानयोगका लक्ष्य है,) उस ध्यानयोगका अभ्यास न उकताये हुए चित्तसे निश्चयपूर्वक करना चाहिये।
6.25शनै:
धैर्ययुक्त बुद्धिके द्वारा (संसारसे) धीरे-धीरे उपराम हो जाय (और) मन (बुद्धि)को परमात्मस्वरूपमें सम्यक् प्रकारसे स्थापन करके (फिर) कुछ भी चिन्तन न करे।
6.26यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।
(यह) अस्थिर (और) चंचल मन जहाँ-जहाँ विचरण करता है, वहाँ-वहाँसे हटाकर इसको (एक) परमात्मामें ही भलीभाँति लगाये*।
6.35By practice and dispassion the mind is held
अभ्यास और वैराग्यसे मन वशमें होता है
असंशयं महाबाहो मनो दुर्निग्रहं चलम्।
Yes, the mind is restless and hard to control — but it is held by practice and by dispassion.
नि:सन्देह मन चंचल है और इसका निग्रह कठिन है; परन्तु अभ्यास और वैराग्यके द्वारा इसका निग्रह होता है।
12.8Place your mind and intellect in Me — you will dwell in Me
मन-बुद्धि मुझमें लगा, तू मुझमें ही निवास करेगा
मय्येव मन आधत्स्व मयि बुद्धिं निवेशय।
Set the mind and intellect on God and you will know that you already dwell in Him — there is no doubt about it.
मन-बुद्धि भगवान्में लगानेसे भगवान्में अपनी स्वत:सिद्ध स्थितिका अनुभव हो जाता है—इसमें संशय नहीं।
Where else it appears
Follow this idea
Trace the idea from one source to the next.
- 1Gita verseBhagavad Gita 6.10The Gita's sixth chapter opens its practical account of meditation.
- 2Gita verseBhagavad Gita 6.19The image of a lamp that does not flicker in a windless place.
- 3Gita verseBhagavad Gita 6.35Practice and dispassion as the two means for a restless mind.
- 4Textयोगसूत्रYoga Sutras of PatanjaliPatanjali places dhyana within the eight limbs.
- 5Traditionबौद्ध दर्शनBuddhist philosophyCompare the Buddhist jhanas and their relation to insight.
- 6TextराजयोगRaja YogaA modern exposition of meditation for a general audience.
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