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Dhyana (Samskrit: ध्यानम्) refers to contemplation<ref name=":1" /> or meditation<ref name=":0" />, the 7th step in the path of Ashtanga Yoga expounded by Maharshi Patanjali. In fact, this path systematically developed and described by Maharshi Patanjali to enable union of the empirical self with the universal transcendental self in the Yoga Sutras is also known as 'Dhyana Yoga'.<ref name=":1">K. Ramakrishna Rao & Anand C. Paranjpe (2016), Psychology in the Indian Tradition, India: Springer.</ref>

Dhyana (Samskrit: ध्यानम्) refers to contemplation<ref name=":1" /> or meditation<ref name=":0" />, the 7th step in the path of [[Ashtanga Yoga (अष्टाङ्गयोगः)|Ashtanga Yoga]] expounded by Maharshi Patanjali. In fact, this path systematically developed and described by Maharshi Patanjali to enable union of the empirical [[Indian Concept of Self|self]] with the universal transcendental self in the Yoga Sutras is also known as 'Dhyana Yoga'.<ref name=":1">K. Ramakrishna Rao & Anand C. Paranjpe (2016), Psychology in the Indian Tradition, India: Springer.</ref>

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

The word 'Dhyana' is derived from the root 'dhyai' meaning ‘to think of’. Dhyana is usually translated as meditation, implying a state of calm.<ref name=":0" /> However, there are two ways of understanding the term meditation.   

The word 'Dhyana' is derived from the root 'dhyai' meaning ‘to think of’. Dhyana is usually translated as meditation, implying a state of calm.<ref name=":0" /> However, there are two ways of understanding the term meditation.   

* a technique to control the wanderings of the mind

* a technique to control the wanderings of the [[Manas (मनः)|mind]]

* a state of the mind where these wanderings are brought under control<ref name=":1" />

* a state of the mind where these wanderings are brought under control<ref name=":1" />

In Ashtanga Yoga, the practice of Dhyana follows the practice of the earlier steps. Namely, Yama, Niyama, Asana, Pranayama, Pratyahara and Dharana. In fact, Dhyana is a continuation of Dharana (Concentration). The continuous practice of Dharana eventually leads to Dhyana. For, meditation is nothing but a more mature state of concentration. <ref name=":0" /> The Yoga Sutra says,  <blockquote>तत्र प्रत्ययैकतानता ध्यानं ।। ३.२ ।।<ref>Yoga Sutras, [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A9 Pada 3 (Vibhuti Pada)]</ref> tatra pratyayaikatānatā dhyānaṁ ।। 3.2 ।।</blockquote>Meaning: An unbroken flow of knowledge to that object is Dhyana.  

In Ashtanga Yoga, the practice of Dhyana follows the practice of the earlier steps. Namely, [[Yama ( यमः )|Yama]], [[Niyama (नियमः)|Niyama]], [[Asanas (आसनानि)|Asana]], [[Pranayama (प्राणायामः)|Pranayama]], [[Pratyahara (प्रत्याहारः)|Pratyahara]] and [[Dharana (धारणा)|Dharana]]. In fact, Dhyana is a continuation of Dharana (Concentration). The continuous practice of Dharana eventually leads to Dhyana. For, meditation is nothing but a more mature state of concentration. <ref name=":0" /> The Yoga Sutra says,  <blockquote>तत्र प्रत्ययैकतानता ध्यानं ।। ३.२ ।।<ref>Yoga Sutras, [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A9 Pada 3 (Vibhuti Pada)]</ref> tatra pratyayaikatānatā dhyānaṁ ।। 3.2 ।।</blockquote>Meaning: An unbroken flow of knowledge to that object is Dhyana.  

Expaining this further Swami Vivekananda states,  

Expaining this further Swami Vivekananda states,  

* It keeps the mind calm and quiet.

* It keeps the mind calm and quiet.

* It increases concentration, memory, clarity of thought and will power.

* It increases concentration, memory, clarity of thought and will power.

* It rejuvenates body and mind.<ref name=":0">Yoga - Level B ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_B/Yoga/Yoga_(Level-B)_ch-4-final.pdf Chapter 4]), Open Basic Education Programme (Bharatiya Jnana Parampara), Noida: National Institute of Open Schooling.</ref>

* It rejuvenates [[Sharira (शरीरम्)|body]] and mind.<ref name=":0">Yoga - Level B ([https://nios.ac.in/media/documents/OBE_indian_knowledge_tradition/Level_B/Yoga/Yoga_(Level-B)_ch-4-final.pdf Chapter 4]), Open Basic Education Programme (Bharatiya Jnana Parampara), Noida: National Institute of Open Schooling.</ref>

In fact, the practice of meditation is paramount in bringing about a transformation in one’s cognitive style, dispositions and emotional feeling.<ref name=":1" />

In fact, the practice of meditation is paramount in bringing about a transformation in one’s cognitive style, dispositions and emotional feeling.<ref name=":1" />

=== Means to Increase the Fire of Intelligence ===

=== Means to Increase the Fire of Intelligence ===

Yoga conceives human existence in the form of five sheaths or Koshas viz. annamaya kosha, pranamaya kosha, manomaya kosha, vijnanamaya kosha and Anandamaya kosha.<ref>Pandey A. (2022), [https://www.researchgate.net/publication/362889666_Chapter_2_Human_Self_Work_and_of_Human_Being_Indian_Worldview_and_Implications_for_Management_Practices_and_Scholarship Human Self, Work and of Human Being: Indian Worldview and Implications for Management Practices and Scholarship], Indigenous Indian Management, Cham: Palgrave Macmillan, Cham.</ref> Each of the five koshas or encasements of the atman has a different form of agni responsible for its development.

[[Yoga Darshana (योगदर्शनम्)|Yoga]] conceives human existence in the form of [[Five Koshas (पञ्चकोशाः)|five sheaths]] or Koshas viz. annamaya kosha, pranamaya kosha, manomaya kosha, vijnanamaya kosha and Anandamaya kosha.<ref>Pandey A. (2022), [https://www.researchgate.net/publication/362889666_Chapter_2_Human_Self_Work_and_of_Human_Being_Indian_Worldview_and_Implications_for_Management_Practices_and_Scholarship Human Self, Work and of Human Being: Indian Worldview and Implications for Management Practices and Scholarship], Indigenous Indian Management, Cham: Palgrave Macmillan, Cham.</ref> Each of the five koshas or encasements of the [[Atman (आत्मन्)|atman]] has a different form of [[Agni in Ayurveda (आयुर्वेदे अग्निः)|agni]] responsible for its development.

The agni of intelligence is the fire of discrimination; the fire of the Vijnanamaya kosha, through which one discerns truth and falsehood, good and bad, right and wrong. The fire of the outer mind, manomaya kosha, is morally neutral. It simply digests impressions. The fire of intelligence digests these further, extracting their meaning, quality or content – their underlying idea. One's basic values and beliefs are constructed from it. The agni of intelligence builds up the body of dharma, one's field of insight and understanding.

The agni of intelligence is the fire of discrimination; the fire of the Vijnanamaya kosha, through which one discerns truth and falsehood, good and bad, right and wrong. The fire of the outer mind, manomaya kosha, is morally neutral. It simply digests impressions. The fire of intelligence digests these further, extracting their meaning, quality or content – their underlying idea. One's basic values and beliefs are constructed from it. The agni of intelligence builds up the body of [[Dharma (धर्मः)|dharma]], one's field of insight and understanding.

And meditation is the means of increasing one's fire of intelligence. For, the thoughts are the fuel and the witness consciousness is the fire. By remaining in the state of the seer, all things become fuel for awareness.<ref>David Frawley (1999), [https://archive.org/details/yogaayurvedaselfhealingandselfrealizationdavidfrawley_757_/mode/2up Yoga & Ayurveda], Wisconsin: Lotus Press.</ref>

And meditation is the means of increasing one's fire of intelligence. For, the thoughts are the fuel and the witness consciousness is the fire. By remaining in the state of the seer, all things become fuel for awareness.<ref>David Frawley (1999), [https://archive.org/details/yogaayurvedaselfhealingandselfrealizationdavidfrawley_757_/mode/2up Yoga & Ayurveda], Wisconsin: Lotus Press.</ref>

=== Conative Effects ===

=== Conative Effects ===

In the Indian tradition, consciousness has two fundamental aspects, knowing (chit) and being (sat). Consciousness at the core is seen as undifferentiated unity of knowing and being. This is the rationale behind the Upaniṣadic statement, “to know Brahman is to be Brahman.” Yoga and meditation are believed to lead a person to the pure and primordial state of consciousness where there is no differentiation between knowing and being. A highly developed meditative state is one in which knowing has a reflexive relationship with being with the result that there would be no gap between one’s cognition and conduct, belief and behavior. If this indeed is the case, meditation would have important therapeutic implications made possible by its expected behavioral effects. Consonance between cognition and conduct would have the consequence of a conflict-free mind, a state of positive mental health. In such states, knowing becomes a transformational experience for the person.

In the Indian tradition, consciousness has two fundamental aspects, knowing (chit) and being ([[Sat (सत्)|sat]]). Consciousness at the core is seen as undifferentiated unity of knowing and being. This is the rationale behind the Upanishadic statement, “to know [[Brahman (ब्रह्मन्)|Brahman]] is to be Brahman.” Yoga and meditation are believed to lead a person to the pure and primordial state of consciousness where there is no differentiation between knowing and being. A highly developed meditative state is one in which knowing has a reflexive relationship with being with the result that there would be no gap between one’s cognition and conduct, belief and behavior. If this indeed is the case, meditation would have important therapeutic implications made possible by its expected behavioral effects. Consonance between cognition and conduct would have the consequence of a conflict-free mind, a state of positive mental health. In such states, knowing becomes a transformational experience for the person.

Several of health problems arise from one's failure to put into practice what one knows. Most of the weakening addictions such as alcoholism, smoking and drug abuse are due to such a failure. A study in 2001 reported results that showed significantly greater recovery rate of individuals with alcohol dependence syndrome following yoga treatment compared to physical exercise.<ref name=":1" />

Several of health problems arise from one's failure to put into practice what one knows. Most of the weakening addictions such as alcoholism, smoking and drug abuse are due to such a failure. A study in 2001 reported results that showed significantly greater recovery rate of individuals with alcohol dependence syndrome following yoga treatment compared to physical exercise.<ref name=":1" />

== References ==

== References ==