About Dhyana
Dhyana, which originates from the Sanskrit term ध्यान, signifies contemplation and meditation within Hinduism. It is embraced in the practices of Yoga and serves as a pathway to samadhi and self-knowledge. it is a term utilized for the seventh anga (limb or level) in the eight-step Yoga practice of Sage Patanjali. This state stands penultimate to Samadhi, or “absorption.” Regrettably, the term “dhyana” is frequently rendered as meditation, suggesting a condition of tranquil abidance.
The various concepts of dhyana and its practice originated in the Sramanic movement of ancient India, beginning before the 6th century BCE (prior to Buddha and Mahavira), and the practice has exerted significant influence across the diverse traditions of Hinduism. Within Hinduism, it forms a part of a self-directed awareness and unifying Yoga process, through which the yogi realizes the Self (Atman, soul), one’s relationship with other living beings, and Ultimate Reality. Dhyana is also present in other Indian religions such as Buddhism and Jainism. These developed alongside dhyana in Hinduism, sometimes independently and sometimes mutually influencing each other. Similar traditions also emerged within Zoroastrianism in Persia under the label daena.
Dhyana transcends mere contemplation, the repetition of sacred mantras, or focused concentration on a singular thought or object. It is not ritualistic worship or prayer for material gains and boons. The term Dhyana has been clearly utilized for Dharana and implies concentration and contemplation of various kinds with closed eyes. In reality, ordinary students, researchers, and thinkers employ Dharana and Dhyana interchangeably. Dhyana cannot be instructed. It is not an expressive subject but rather an experiential art where the consciousness of the aspirant diffuses evenly within and without the body, without fading or exhibiting signs of division.
The origins of the practice of dhyana, leading to samadhi, have sparked debates. According to Bronkhorst, the prevalent concept is found in Jain, Buddhist, and early Hindu scriptures. Dhyana, as noted by Sagarmal Jain, holds significance in Jaina religious practices, yet its inception in the pre-canonical era (before 6th-century BCE) remains ambiguous. It likely evolved within the Sramanic culture of ancient India. Before the 6th century BCE (prior to Buddha and Mahavira), various śramaṇa movements were known to exist in India, influencing both āstika and nāstika traditions of Indian philosophy.
The earliest Jaina texts, discussing Dhyana such as Sutrakranga, Antakrta-Dasanga, and Rsibhashita, make reference to Uddaka Rāmaputta, who is reputed to have taught certain meditation techniques to the Buddha, as well as being credited with originating Vipassana and Preksha meditation methods. Within the Jaina tradition, it is believed that Rishabhanatha, the first Tirthankara, introduced meditation, although there is no historical evidence to confirm this assertion. In the earliest Jaina texts, Dhyana is simply mentioned as a path to emancipation, with ascetic practices receiving minimal emphasis, and discussions lacking the systematic approach found in later Jaina texts or Hindu scriptures like Patanjali’s Yogasutras.
There exists no archaeological or literary evidence, according to Sagarmal Jain, regarding the origins of Dhyana and Yoga systems, and significant similarities are noted among Jaina, Buddhist, Ajivika, Samkhya, Yoga, and other ancient Indian traditions. The earliest texts, such as Tattvarthasutra, suggest that these concepts evolved concurrently, often employing different terminology for similar ideas across various Indian traditions, with mutual influences shaping their development.
Types of Dhyana
In Buddhism, two traditional forms of meditation are offered: the first, Samatha Meditation, aims to cultivate concentration, while the second, Vipassana Meditation, aims to foster understanding. Samatha meditation aims for a state of connection, whereas Vipassana meditation is closely tied to the path of enlightenment.
In Jainism, Dhyana, particularly Preksha Dhyana, holds significant importance. Preksha, literally translating to “to look,” involves directing the attention of the mind inward, fostering a constant introspective gaze. Through this practice, one aims to transcend the realm of superficial distinctions and abide in the consciousness of Absolute Truth. Preksha Dhyana can be engaged in at any time and in any place, yet consistent daily practice at a fixed hour accelerates progress.
The sequential stages of this meditation include Shwasa Preksha (breath awareness), Animesh Preksha (focused observation of an object), Sharira-Preksha (body awareness), Vartmana Preksha (attentiveness to the present moment), and Ekagrata (one-pointed focus). Whether seated, lying down, or standing, this method gradually alleviates tension, induces relaxation in the body, fosters a deep and tranquil breathing rhythm, curbs the impulse to utter undesirable speech, transforms the mind, and cultivates serenity, tranquility, and inner peace.
Which time is best for Dhyana?
Brahmamuhurta, occurring during this phase, is hailed by yoga masters as the optimal time for meditation. They assert that meditating one and a half hours before dawn allows for a deeper meditative state as the mind is naturally tranquil during this period.
Benefits of Dhyana
The ancient scholars widely accepted the relationship between body and mind. It is commonly acknowledged that regular practice of certain asanas, mudras, pranayamas, dhyana, etc., brings about remarkable changes in physical and mental functions. Practitioners of modern medicine are increasingly recognizing the psychosomatic linkage, meaning that the treatment of the body cannot be effectively pursued without considering the involvement of the mind, and vice versa.
Dhyana stands as a vital Yogic technique. Regular practice of Dhyana confers numerous benefits upon the practitioner—some direct, some indirect. It not only aids in controlling various mental issues but also facilitates reaching the pinnacle of spiritual experience. Negative emotions such as fear, anger, depression, stress, tension, panic, anxiety, reactions, and worry are diminished, paving the way for a serene state of mind. The practitioner undergoes a total transformation in personality and perspective, enabling them to confront life’s adversities with greater resilience and fulfill their duties more effectively. Engaging in Dhyana fosters a positive disposition, characterized by optimistic thoughts and constructive actions. Moreover, Dhyana enhances concentration, memory, confidence, clarity of thought, and willpower while reducing brain fatigue.
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