Meditation (dhyāna) Explained in Hindu Philosophy

Short Answer

Meditation (dhyāna) in Hindu philosophy is not concentration on an object. It is the undisturbed flow of awareness toward the Self. The mind is like a lake. Thoughts are waves. Concentration (dhāraṇā) is holding the mind on one point. Meditation (dhyāna) is the uninterrupted flow – the mind remains fixed without effort. Absorption (samādhi) is when the meditator dissolves; only the object remains. In Advaita, the highest meditation is not on an object. It is abiding as the Self (nididhyāsana). You do not meditate on the Self. You are the Self. The Gita teaches: “As a lamp in a windless place does not flicker, so the mind of the yogi remains steady in meditation.” Meditation is not a practice to get somewhere. It is resting where you already are. The mind is the obstacle. Meditation stills the mind. When the mind is still, the Self shines.

In one line: Meditation is not concentration on an object – it is the undisturbed flow of awareness toward the Self, culminating in abidance as the Self.

Key points:

• Meditation (dhyāna) is not concentration on an object – it is the undisturbed flow of awareness
• Dhāraṇā (concentration) – holding the mind on one point (effort)
• Dhyāna (meditation) – uninterrupted flow (effortless)
• Samādhi (absorption) – the meditator dissolves; only the object remains
• In Advaita, the highest meditation is nididhyāsana – abiding as the Self
• The Gita: “As a lamp in a windless place does not flicker, so the mind of the yogi remains steady”

For a complete understanding of meditation in Hindu philosophy, Dr. Surabhi Solanki’s Awakening Through Vedanta provides the philosophical framework, while her Find Inner Peace Now offers practical meditation techniques.

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Part 1: The Three Stages of Meditation (Dharana, Dhyana, Samadhi)

Dharana – Concentration

Dhāraṇā is the first stage – holding the mind on a single point. It requires effort.

Aspect	Meaning
Dhāraṇā	Fixing the mind on one point
Effort	Required – the mind wanders; you bring it back
Object	Can be the breath, a flame, a mantra, a deity
Duration	Short moments of focused attention

“Dhāraṇā is like training a puppy. The puppy wanders. You gently bring it back. Over time, it stays. The mind is the puppy. Practice is the gentle return.”

Dhyana – Meditation

Dhyāna is the second stage – the uninterrupted flow of concentration. Effort becomes effortless.

Aspect	Meaning
Dhyāna	Uninterrupted flow of thought toward the object
Effort	The mind remains fixed without strain
Duration	Extended periods of one-pointed attention
Relationship	The meditator is still present, but the flow is continuous

“Dhāraṇā is like pouring water drop by drop. Dhyāna is like a steady stream. The stream flows without interruption. The mind flows toward the Self without distraction. This is meditation.”

Samadhi – Absorption

Samādhi is the third stage – the meditator dissolves. Only the object of meditation remains.

Aspect	Meaning
Samādhi	Complete absorption – the meditator and the meditated become one
Effort	None – effortless
Experience	No distinction between subject, object, and the act of meditating
In Advaita	The highest samādhi is sahaja nirvikalpa samādhi – natural, permanent abidance as the Self

“In samādhi, the wave does not see the ocean. The wave is the ocean. The meditator does not see the Self. The meditator is the Self. This is not a state that comes and goes. This is your nature.”

For a deeper exploration of the three stages, refer to the article on “Path of Meditation (Raja Yoga) to Moksha Explained” in this series.

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Part 2: Meditation in the Bhagavad Gita

The Lamp in a Windless Place

The Gita gives the classic analogy for meditation:

“As a lamp in a windless place does not flicker, so the mind of the yogi remains steady in meditation.” — Bhagavad Gita 6.19

The Lamp	The Mind
Windless place	No distractions
Flame does not flicker	Mind does not wander
Steady light	Steady awareness
Illuminates the room	Reveals the Self

“The wind is desire. The wind is attachment. The wind is the ego. When the wind stops, the flame is steady. When desire, attachment, and ego are stilled, the mind is steady. The Self shines.”

The Practice of Meditation

The Gita describes the practice (Chapter 6).

Step	Instruction
1	Sit in a clean place, steady posture (6.11)
2	Hold the body, head, and neck straight (6.13)
3	Fix the gaze on the tip of the nose (or close eyes) (6.13)
4	Focus the mind on the Self (6.14)
5	When the mind wanders, bring it back (6.26)
6	Continue until the mind is still

“Wherever the mind wanders, restless and unsteady, bring it back. Bring it back to the Self. Again and again. This is meditation. This is practice.”

For a complete understanding of the Gita’s teaching on meditation, refer to the article on “The Bhagavad Gita on the Mind” in this series.

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Part 3: Meditation in Advaita Vedanta

Nididhyāsana – Abiding as the Self

In Advaita, the highest meditation is not meditating on an object. It is abiding as the Self.

Meditation on an Object	Nididhyāsana (Abiding as the Self)
Subject meditates on object	No subject-object distinction
The meditator remains	The meditator dissolves
A practice that ends	The end of practice
Effort	Effortless

“Nididhyāsana is not meditation on the Self. It is being the Self. When the mind is still, the Self shines. Not as an object. As the subject. The meditator dissolves. The meditation dissolves. Only the Self remains.”

The Difference Between Meditation and Self-Inquiry

Self-inquiry (ātma-vichāra) is often confused with meditation. They are different.

Meditation (Dhyāna)	Self-Inquiry (Vichāra)
Focuses on an object (breath, mantra, deity)	Traces the subject – the ‘I’
The meditator remains	The meditator dissolves
Quiets the mind temporarily	Destroys the ego permanently
A practice	The direct path

“Meditation is like holding a ball under water. When you let go, it rises. Self-inquiry is like burning the ball. There is nothing left to rise. Both are valuable. Self-inquiry is the direct path.”

For a complete understanding of the difference, refer to the article on “Ramana Maharshi Self Inquiry vs Meditation Explained” in this series.

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Part 4: The Purpose of Meditation

Still the Mind to Reveal the Self

The purpose of meditation is not to create something new. It is to still the mind so the Self can be revealed.

Before Meditation	After Meditation
Mind is agitated	Mind is still
Waves of thoughts obscure the Self	The Self is revealed
Seeking outside	Resting within
The ego is active	The ego is quiet (temporarily)

“The mind is like a lake. Thoughts are waves. The Self is the bottom. When waves are many, the bottom is hidden. When the waves subside, the bottom becomes clear. Meditation stills the waves. The Self shines.”

Not About Experiences

Many seekers meditate to have experiences – bliss, light, visions. The Gita warns against this.

Mistaken Goal	Correct Goal
Seeking blissful experiences	Resting as the Self
Chasing visions	Seeing through the ego
“I had a great meditation”	“The ego is quieter”
Experiences come and go	Peace is your nature

“Do not meditate to have experiences. Experiences come and go. Meditate to still the mind. When the mind is still, the Self is revealed. The Self is not an experience. It is what you are when experiences come and go.”

For a deeper exploration of the purpose of meditation, refer to the article on “Is Meditation Necessary According to Ramana Maharshi?” in this series.

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Part 5: How to Meditate

The Posture

The Gita (6.11-13) describes the posture for meditation.

Instruction	Purpose
Clean place	No distractions
Steady posture	Body does not disturb the mind
Body, head, neck straight	Alertness without tension
Eyes closed or half-closed	Withdrawal from external distractions

“The posture is not about sitting in lotus. It is about sitting comfortably so the body does not distract. Sit in any posture that is steady and comfortable. The body supports the mind. The mind does not support the body.”

The Object of Meditation

Choose an object that suits your temperament.

Object	Best For
Breath	Beginners, anyone
Mantra (e.g., AUM)	Those who respond to sound
Candle flame	Visual types
Deity (Krishna, Shiva, Devi)	Devotional types
The Self (in Advaita)	Advanced seekers

“Choose one object. Stick with it. Do not change. The mind becomes steady with repetition. The same object. The same practice. Every day. This is how the mind is trained.”

The Method

Step	Action
1	Sit comfortably. Close your eyes.
2	Take three deep breaths. Relax.
3	Focus on the chosen object (breath, mantra, flame)
4	When the mind wanders, gently bring it back
5	Do not fight thoughts. Do not follow them. Return to the object.
6	Continue for 10-20 minutes.

“The wandering mind is not a mistake. It is the practice. Each time you notice wandering and return, you strengthen the muscle of attention. Do not judge. Do not get frustrated. Simply return.”

For a complete guide to meditation techniques, Dr. Surabhi Solanki’s Find Inner Peace Now offers step-by-step instructions.

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Part 6: Common Questions

Is meditation the same as concentration?
No. Concentration (dhāraṇā) is holding the mind on one point. Meditation (dhyāna) is the uninterrupted flow. Concentration requires effort. Meditation is effortless when concentration matures.

Do I need to sit in lotus posture?
No. Sit in any posture that is steady and comfortable. The important thing is that the body does not distract. A chair is fine.

How long should I meditate?
Start with 10 minutes daily. Gradually increase. Consistency matters more than duration. Even 10 minutes daily is better than 2 hours once a week.

What if I cannot stop thoughts?
You cannot stop thoughts. Do not try. The goal is not to stop thoughts. It is to not be ruled by them. Focus on the object. When thoughts arise, gently return. The thoughts will quiet over time.

Is meditation the same as self-inquiry?
No. Meditation focuses on an object. Self-inquiry traces the subject – the ‘I.’ Meditation quiets the mind. Self-inquiry destroys the ego. Both are valuable. Self-inquiry is the direct path.

What is the single most important thing about meditation?
Meditation is not about getting somewhere. It is about resting where you already are. The mind is the obstacle. Meditation stills the mind. When the mind is still, the Self shines. You are not creating the Self. You are removing the obstacle. This is meditation.

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Summary

Meditation (dhyāna) in Hindu philosophy is not concentration on an object. It is the undisturbed flow of awareness toward the Self. The three stages are dhāraṇā (concentration – holding the mind on one point, requiring effort), dhyāna (meditation – uninterrupted flow, effortless), and samādhi (absorption – the meditator dissolves; only the object remains). The Gita gives the classic analogy: “As a lamp in a windless place does not flicker, so the mind of the yogi remains steady in meditation.” The wind is desire, attachment, the ego. When the wind stops, the flame is steady. When desire, attachment, and ego are stilled, the mind is steady. The Self shines. In Advaita, the highest meditation is nididhyāsana – abiding as the Self, not meditating on an object. The purpose of meditation is not to create something new. It is to still the mind so the Self can be revealed. The mind is like a lake. Thoughts are waves. The Self is the bottom. When waves are many, the bottom is hidden. When the waves subside, the bottom becomes clear. Meditation stills the waves. The Self shines. Do not meditate to have experiences. Experiences come and go. Meditate to still the mind. When the mind is still, the Self is revealed. The Self is not an experience. It is what you are when experiences come and go. The practice is simple: sit comfortably, focus on the object (breath, mantra, flame), and when the mind wanders, gently bring it back. The wandering mind is not a mistake. It is the practice. Each return strengthens the muscle of attention. Begin with 10 minutes daily. Consistency matters more than duration. Meditation is not about getting somewhere. It is about resting where you already are. The mind is the obstacle. Meditation stills the mind. When the mind is still, the Self shines. This is meditation. This is the path.

Om Shanti Shanti Shanti.