Dharana, signifying concentration, involves fixing the mind steadfastly on a chosen focal point, be it a symbol, mantra, deity, or chakra. It’s akin to steadily dripping water, yet interruptions from other thoughts may arise at this stage.
Transitioning to Dhyana, the stage of meditation, the mind achieves a ceaseless focus on the chosen object. Interruptions dissolve, leaving room for a singular thought to dominate. Picture this as a stream of honey flowing consistently without disruption, differentiating Dharana’s water-like drops from Dhyana’s seamless flow. Here, our concentration is so profound that external disturbances hold no sway. This is true meditation.
At the summit lies Samadhi or enlightenment, where meditation engulfs us to such an extent that we transcend self-awareness. In this state, the boundary of ‘I’ dissolves, and we become one with the object of meditation. To illustrate, meditating on the divine erases our identity, merging us with the thought of the divine. Samadhi’s complexities extend further, but I won’t delve into them here.
Collectively, Dharana, Dhyana, and Samadhi constitute ‘samyama,’ the core of meditative practice. Patanjali elaborates on various objects of meditation for seekers to initiate their practice. In subsequent sutras, he explores supernatural abilities or siddhis that samyama can unlock, cautioning against their allure as they hinder the path to Samadhi.
In essence, samyama is a pivotal concept in Yoga, intricately guiding us through the sutras. Since Samadhi isn’t an abrupt leap, these stages combined form the practice of ‘meditation.’
