What Happens During Deep Meditation? Vedantic Explanation

Short Answer
During deep meditation (dhyana) from a Vedantic perspective, the mind undergoes a systematic process of withdrawal from external objects, inward focusing, and ultimately dissolution into its source. The five layers of mental activity (vrittis) settle like sediment in a still lake. The three gunas rebalance, with sattva (clarity) predominating. The distinction between the meditator, the act of meditating, and the object of meditation gradually dissolves. At the deepest level (samadhi), the mind ceases to function as a separate entity, and pure consciousness (Atman) shines forth—self-luminous, non-dual, blissful. This is not unconsciousness. It is super-consciousness—awareness aware of itself without any object.

In one line:
Deep meditation is not about going into the mind; it is about going through the mind to the consciousness beyond.

Key points

• The five vrittis (mental modifications) settle, beginning with memory and imagination, then wrong knowledge, then right knowledge, until even the awareness of meditation dissolves.
• The three gunas shift from rajas (activity) and tamas (inertia) to predominance of sattva (purity, clarity), then even sattva is transcended.
• The three states of consciousness (waking, dream, deep sleep) are recognized as appearances in Turiya—the fourth, witnessed throughout.
• The progression follows the classical stages: dharana (concentration) → dhyana (meditation) → samadhi (absorption).
• The ego (ahamkara) temporarily disappears; the sense of “I” dissolves, revealing the witness (sakshi).
• The body’s physiology changes: breath slows or appears to stop, heart rate decreases, brain waves shift to theta and delta.
• After deep meditation, the meditator returns with a purified mind, reduced samskaras, and a natural abidance in the witness.

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Part 1: The Classical Stages – Dharana, Dhyana, Samadhi

The Yoga Sutras of Patanjali map the progression from concentration to deep meditation to absorption. Understanding these stages clarifies what happens during deep meditation.

Dharana – Concentration
In the beginning, the mind is scattered. You must make effort to hold it on a single point—the breath, a mantra, an image, or the Self. This is dharana. The mind wanders constantly. You pull it back. This stage feels like effort. Many beginners think this is meditation. It is only the preparation.

Dhyana – Meditation
When concentration becomes steady, effort drops away. The mind flows toward the object without interruption—like a steady stream of oil poured from one vessel to another. This is dhyana. You are no longer “doing” meditation. Meditation is happening. The distinction between you and the object begins to blur.

Samadhi – Absorption
At the deepest level, the meditator, the act of meditating, and the object of meditation merge into one. This is samadhi. The mind is no longer aware of itself as separate. Only the object remains. In the highest form (nirvikalpa samadhi), even the object dissolves. Only pure, non-dual consciousness remains.

Samprajnata vs. Asamprajnata Samadhi – Samprajnata samadhi is absorption with an object (the breath, a mantra, a deity). Asamprajnata samadhi is objectless absorption—pure consciousness without content. The latter is the goal of Vedantic meditation.

The witness in samadhi – Even in deep samadhi, there is awareness. It is not unconsciousness. It is awareness without an object—awareness aware of itself. This is the Self (Atman). This is what remains when the mind dissolves.

Dr. Surabhi Solanki’s Brahma Sutra Bhāṣya: Shankaracharya’s Defining Work — A Modern Retelling explains: “The three stages are not separate. They are one flowing river. Dharana is the source. Dhyana is the river. Samadhi is the ocean. The source is not the ocean. The river is not the source. But water flows from source to river to ocean. The water is one. The stages are one. The meditator flows from effort to effortlessness to absorption. The meditator is not the effort. The meditator is the water. Be the water. Flow.”

Stage	Sanskrit	Experience	Effort	Awareness
Concentration	Dharana	Holding mind on single point	High, effortful	Aware of object, meditator separate
Meditation	Dhyana	Steady flow toward object	Effortless	Distinction between meditator and object blurs
Absorption with object	Samprajnata samadhi	Merging of meditator, meditation, object	None	Only object remains
Objectless absorption	Asamprajnata samadhi	Pure consciousness without content	None	Only awareness remains

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Part 2: The Settling of the Vrittis – Mental Waves Still

The mind is constantly producing waves (vrittis). During deep meditation, these waves settle—not through suppression, but through natural stillness.

The five vrittis – According to the Yoga Sutras, the five vrittis are: right knowledge (pramana), wrong knowledge (viparyaya), imagination (vikalpa), sleep (nidra), and memory (smriti). In ordinary waking consciousness, these vrittis arise continuously. In deep meditation, they settle in reverse order.

First – Memory settles – Memories stop arising unbidden. The mind is no longer pulled into the past. This is a relief for those who struggle with rumination.

Second – Imagination settles – Fantasy, daydreaming, and mental construction stop. The mind stops creating scenarios about the future or alternative realities. It becomes present.

Third – Wrong knowledge settles – Misperceptions (like mistaking a rope for a snake) stop. The mind sees clearly, though still within duality.

Fourth – Right knowledge settles – Even valid perceptions and inferences subside. The mind is no longer engaged in knowing objects. It rests.

Fifth – Sleep (as a vritti) is transcended – Sleep is not the absence of vrittis; it is a specific vritti. In deep meditation, you do not fall asleep. You remain alert, but without mental activity. This is not sleep. It is super-consciousness.

The still lake analogy – A lake with waves reflects the moon in fragments. When the waves settle, the moon is reflected whole and clear. When the vrittis settle, the Self is reflected directly. Not as an object. As the very substance of awareness.

The danger of suppression – Some meditators try to suppress vrittis by force. This creates tension. The vrittis do not settle; they go underground and resurface later. The correct method is witnessing—allowing vrittis to arise and subside naturally, without engagement. When you stop feeding them, they settle on their own.

Dr. Surabhi Solanki’s Essence of Yoga Vasista: The Book of Liberation explains: “The lake of the mind is disturbed by waves. You cannot stop the waves by beating the water. You will only create more waves. Sit on the shore. Watch. Do not throw stones. Do not try to flatten the waves with your hands. Just watch. The waves will settle on their own. Not because you did something. Because you stopped doing. The mind settles when you stop stirring it. Meditation is stopping the stirring. The stirring is effort. The settling is grace.”

Vritti	Sanskrit	Order of Settling	Experience of Settling
Memory	Smriti	First	No involuntary recollection; mind no longer pulled to past
Imagination	Vikalpa	Second	No daydreaming, fantasy, or mental construction
Wrong knowledge	Viparyaya	Third	Clear perception within duality
Right knowledge	Pramana	Fourth	Even valid knowledge subsides; mind rests
Sleep	Nidra	Transcended (not settled)	Alert, awake, but without mental activity

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Part 3: The Rebalancing of the Gunas – From Rajas to Sattva to Beyond

The mind is composed of three gunas (qualities). Deep meditation rebalances these gunas, leading to clarity and ultimately to transcendence.

The predominance of rajas before meditation – Before meditation, the mind is dominated by rajas (activity, passion, restlessness). You are driven by desires, distracted by impulses, unable to sit still. The mind is like a wild horse.

The tamas obstacle – When you first sit to meditate, tamas (inertia, dullness) often arises. You feel sleepy, heavy, foggy. This is the mind’s resistance to stillness. Tamas must be overcome through alert posture and focused attention.

Sattva begins to dominate – As meditation deepens, sattva (purity, clarity, harmony) becomes predominant. The mind becomes calm, clear, and bright. Thoughts are few. The meditator experiences peace, bliss, and lightness. This is a sign of progress.

The trap of sattva – Sattvic experiences are pleasant. The meditator may become attached to them: “I want more of this bliss.” This attachment is rajas in disguise. Even sattva must be transcended.

Beyond the gunas – The Self (Atman) is beyond all three gunas. It is not rajasic, not tamasic, not sattvic. It is pure consciousness. In the deepest meditation (asamprajnata samadhi), even sattva dissolves. What remains is the gunaless Self.

The analogy of the crystal – A crystal placed on a red cloth appears red (rajas). Placed on a black cloth appears black (tamas). Placed on a white cloth appears white (sattva). But the crystal itself has no color. The Self is the crystal. The gunas are the cloth. Deep meditation removes the cloth. The crystal shines as itself.

Dr. Surabhi Solanki’s Bhagavad Gita: Insights from Adi Shankaracharya explains: “The Gita teaches: ‘Be without the three gunas.’ But you cannot jump from rajas to transcendence. First, cultivate sattva. A sattvic mind is clear. It can discriminate. It can turn inward. Use sattva as the boat. The gunas are the water. The boat carries you. When you reach the other shore, leave the boat. Do not carry the boat on your head. The boat is sattva. The other shore is the Self. Deep meditation is the crossing. The crossing is not the shore. Do not mistake the crossing for the destination. Cross. Then step onto the shore. The shore is beyond all gunas. Be the shore.”

Guna	Before Meditation	During Early Meditation	During Deep Meditation	In Samadhi
Rajas (activity)	Predominant	Channels into effort	Settles; mind less driven	Absent
Tamas (inertia)	Present	May arise as drowsiness	Overcome; clarity prevails	Absent
Sattva (clarity)	Overshadowed	Begins to emerge	Predominant; mind clear	Present but dissolving
Beyond gunas	Not recognized	Glimpsed	Recognized as Self	Self alone remains

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Part 4: The Progression Through States of Consciousness

Deep meditation involves a systematic progression through the three states of consciousness—waking, dream, and deep sleep—while remaining aware. This is the unique teaching of the Mandukya Upanishad.

Beyond the waking state – In ordinary consciousness, you are identified with the waking state. In deep meditation, you remain aware but are no longer identified. You witness the waking state as an object. The “I” that was the waker becomes the witness of waking.

Entering the dream state – As meditation deepens, you may experience dream-like imagery, visions, or subtle realms. This is not distraction. It is the mind moving through the dream state while remaining aware. The witness does not get lost in the visions. It watches them arise and subside.

Transcending deep sleep – In deep meditation, you remain aware while the mind becomes as still as in deep sleep. The body may be asleep; the mind may be inactive. But awareness is present. This is the state of “awake sleep”—yoga nidra. The witness is not asleep. It knows that it knows nothing.

Turiya – the fourth – Turiya is not a state. It is the background of all states. When you recognize that the same witness was present in waking, in dream, in deep sleep, and remains present now—that recognition is Turiya. Deep meditation reveals Turiya not as a special state but as what you have always been.

The OM map – The Mandukya Upanishad teaches that OM is the map: A is waking, U is dream, M is deep sleep, the silence after is Turiya. In deep meditation, you traverse A-U-M and rest in the silence. The silence is not the absence of sound. It is the presence of the Self.

Dr. Surabhi Solanki’s Divine Truth Unveiled: Hidden Secrets of Gaudapada’s Mandukya Karika explains: “The Mandukya Upanishad is a map of consciousness. The three states are not three things. They are three modes of the same witness. You are the witness. In waking, you witness the world. In dream, you witness the mind. In deep sleep, you witness absence. In meditation, you witness the witnessing. The fourth is not a new state. It is the recognition that you were never in any state. You are the witness of all states. Be that witness. The states come and go. You do not. Deep meditation is the removal of the veil that made you think you were the states. When the veil is removed, only you remain. Not as a witness. As what the witness witnesses. As consciousness itself.”

State	Ordinary Experience	In Deep Meditation	Witness
Waking	Identified with body, world	Aware but not identified; witnessed as object	Present
Dream	Lost in dream, unaware of dreaming	Aware of dream-like imagery; not lost	Present
Deep sleep	Unconscious; no memory	Aware while mind is still; “awake sleep” (yoga nidra)	Present
Turiya	Not recognized	Recognized as background of all states	Recognition itself

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Part 5: Physiological and Subtle Changes

Deep meditation is not only a psychological event. It produces measurable physiological changes and, according to yogic philosophy, changes in the subtle energies of the body.

Breath – As meditation deepens, the breath slows naturally. In deep samadhi, the breath may appear to stop. This is not suffocation. It is a state of suspended metabolism (kevala kumbhaka). The body draws minimal oxygen. The meditator is sustained by the subtle energy of samadhi.

Heart rate – Heart rate decreases. Blood pressure drops. The body enters a state of profound rest—deeper than sleep. This is not drowsiness. It is alert relaxation.

Brain waves – EEG studies of advanced meditators show increased alpha waves (relaxed alertness) and theta waves (deep meditation). In very deep meditation, delta waves (normally associated with deep sleep) appear while the meditator remains fully aware. This is the state of “awake sleep.”

Metabolism – Oxygen consumption drops significantly. Carbon dioxide production decreases. The body’s metabolic rate can drop by 15–20% below baseline—a state of hypometabolic rest.

Subtle energy (prana) – In yogic philosophy, deep meditation awakens the dormant energy of kundalini. Prana flows freely through the nadis (energy channels). The chakras (energy centers) are activated. The meditator may experience sensations of heat, light, or energy rising through the spine. These are not the goal. They are signs of purification.

The anahata nada (unstruck sound) – Advanced meditators report hearing a subtle, continuous sound—like the humming of bees, the ringing of a bell, or the resonance of a crystal. This is the anahata nada—the unstruck sound. It is not produced by any physical instrument. Yogis identify it with OM. Hearing this sound is a sign of deep meditation.

Dr. Surabhi Solanki’s Power Beyond Perception: Modern Insights into the Kena Upanishad explains: “The Kena Upanishad asks: ‘What is the power behind perception?’ The answer is consciousness. But consciousness is not abstract. It is experienced. In deep meditation, you experience consciousness directly. Not as an object. As the subject. The breath slows. The heart calms. The mind stills. These are not the experience. They are the conditions. The experience is the direct recognition: ‘I am not this body. I am not this breath. I am not this mind. I am the awareness that knows them.’ That recognition is not a thought. It is a direct knowing. That knowing is what you are.”

Physiological Measure	Ordinary State	Early Meditation	Deep Meditation	Samadhi
Breath rate	12–20 breaths/min	8–12 breaths/min	4–8 breaths/min	May appear to stop
Heart rate	60–100 bpm	Slightly decreased	40–60 bpm	Very low
Blood pressure	Normal range	Slightly reduced	Reduced	Low
Brain waves	Beta (active)	Alpha (relaxed)	Theta (deep meditation)	Delta + alpha (awake sleep)
Metabolism	Normal	Reduced	Significantly reduced	Hypometabolic rest
Subtle energy	Blocked, stagnant	Beginning to flow	Flowing freely	Awakened (kundalini)

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Part 6: After Deep Meditation – The Return and Its Fruits

What happens after deep meditation is as important as what happens during it. The effects carry over into daily life.

Natural emergence – In deep meditation, you do not “come out” abruptly. The mind naturally returns to ordinary consciousness. The transition is gentle, like waking from a deep, restful sleep. Do not jump up immediately. Sit. Allow the stillness to integrate.

Reduced samskaras – After deep meditation, the latent impressions (samskaras) that drive compulsive behavior are weakened. You may notice that you react less, crave less, and are less bothered by small annoyances. The mind is like a lake after the sediment has settled—disturbances still occur, but they settle quickly.

Increased witness awareness – The witness (sakshi) that was recognized in deep meditation becomes more present in daily life. You find yourself aware of your thoughts and emotions without being swept away. The gap between stimulus and response widens. You have time to choose your response rather than react automatically.

Spontaneous compassion – As the ego weakens, compassion arises naturally. You see that others suffer from the same illusion of separation. You do not need to “try” to be compassionate. It flows spontaneously.

The fruit of liberation – For the advanced meditator, deep meditation leads to the direct recognition: “I am not the body. I am not the mind. I am not the ego. I am pure consciousness. That consciousness is not different from Brahman, the ultimate reality.” This recognition is irreversible. It is liberation while living (jivanmukti).

Sahaja – the natural state – In the highest stage, you do not need to “go into” deep meditation. You abide in the natural state (sahaja) continuously—whether sitting, walking, eating, or working. The deep meditation state is no longer a state. It is what you are.

Dr. Surabhi Solanki’s How to Attain Moksha in Hinduism explains: “Do not seek deep meditation as an escape. Seek it as a homecoming. You are not going somewhere new. You are returning to what you have always been. The deep meditation state is not a vacation from the ego. It is the dissolution of the ego’s illusion. After deep meditation, you do not come back to the world. The world comes back to you. But you are not the same. The world is not the same. The world is seen as an appearance in consciousness. You are consciousness. The world appears in you. You do not appear in the world. This reversal is liberation. This reversal is not an event. It is a recognition. Recognize. Then be. That being is not a state. It is what you are.”

After Deep Meditation	Experience	Sign of Progress
Natural emergence	Gentle transition; no abrupt awakening	Mind integrated; no jarring return
Reduced samskaras	Less reactive, less compulsive, less bothered	Seeds of past karma lose power
Increased witness awareness	Aware of thoughts/emotions without being swept away	Gap between stimulus and response widens
Spontaneous compassion	Caring for others arises naturally; no effort	Ego weakened; Self recognized in others
Recognition of Self	“I am not the body, not the mind; I am consciousness”	Liberation (jivanmukti)
Sahaja (natural state)	No distinction between meditation and daily life	Abidance in the Self continuously

Common Questions

1. How do I know if I am in deep meditation or just sleeping?

In sleep, you are not aware. In deep meditation, you are vividly aware—aware of the awareness itself. There is no confusion. If you are not sure, you were probably sleeping. Deep meditation is not dreamy or foggy. It is clear, alert, and wakeful—even as the mind is still.

2. Do I need to reach deep meditation to benefit from practice?

No. Even shallow meditation reduces stress, improves focus, and weakens samskaras. Deep meditation is the fruit of consistent practice. Do not chase it. Do not judge your practice by whether you “went deep.” The practice itself is the benefit. Deep meditation comes when the mind is ready. It cannot be forced.

3. Can anyone reach deep meditation, or is it only for monks?

Any sincere practitioner can reach deep meditation. It is not a gift given to a chosen few. It is the natural state of the mind when obstacles are removed. The obstacles are restlessness, dullness, attachment, aversion, and doubt. Remove these through consistent practice, and deep meditation reveals itself. The path is open to all.

4. What is the difference between deep meditation and samadhi?

Deep meditation (dhyana) is the sustained, effortless flow of awareness toward a single object. Samadhi is the merging of meditator, meditation, and object. In deep meditation, there is still a subtle duality (awareness of the object). In samadhi, even that duality dissolves. However, the boundary is fluid. Many practitioners use the terms interchangeably for deep states.

5. Does deep meditation require a special posture?

No. A stable, alert posture helps, but deep meditation can occur in any posture—even lying down (though the risk of sleep increases). The key is alertness, not posture. Some advanced practitioners meditate while walking. However, for most, a seated posture with a straight spine is optimal.

6. How does Dr. Surabhi Solanki describe the experience of deep meditation?

In Awakening Through Vedanta, she writes: “Deep meditation is not a trance. It is not a blank. It is not a dream. It is clarity itself. The mind is still, but you are not unconscious. You are more conscious than ever. The noise of the mind has stopped. The silence that remains is not empty. It is full—full of you. Not the you of name and form. The you of pure presence. The you that has always been. In deep meditation, you meet yourself for the first time. And you realize: you were never lost. You only forgot. The forgetting was the noise. The silence is the remembering.”

Summary

During deep meditation from a Vedantic perspective, the mind undergoes a systematic process of purification, stilling, and dissolution. The five vrittis settle in reverse order, beginning with memory and imagination, then wrong knowledge, then right knowledge, until the mind rests without content. The three gunas rebalance from rajas (activity) and tamas (inertia) to predominance of sattva (clarity), and ultimately even sattva is transcended. The progression follows the classical stages: dharana (concentration with effort) → dhyana (effortless flow) → samadhi (absorption). In deep samadhi, the distinction between meditator, meditation, and object dissolves. Objectless absorption (asamprajnata samadhi) reveals pure, non-dual consciousness—the Self (Atman). The three states of consciousness (waking, dream, deep sleep) are recognized as appearances in Turiya, the fourth, which is not a state but the background of all states. Physiologically, breath slows or appears to stop, heart rate decreases, brain waves shift to theta and delta, and metabolism drops. Subtly, prana flows freely, chakras activate, and the anahata nada (unstruck sound) may be heard. After deep meditation, samskaras are weakened, witness awareness increases in daily life, compassion arises spontaneously, and for the advanced practitioner, liberation (jivanmukti) is recognized. The ultimate fruit is sahaja—the natural, effortless abidance in the Self, where there is no distinction between meditation and daily life.

The lake of the mind settles. Not because you forced it. Because you stopped stirring. The sediment sinks. The water clears. The moon appears. Not a new moon. The same moon that was always there, hidden by ripples. You are the moon. The ripples were the thoughts. The water was the mind. The settling is meditation. The moon is what you are. Do not ask “How long until the moon appears?” The moon is not appearing. The moon was never absent. The ripples only distorted it. When the ripples settle, the moon is seen. Not achieved. Not created. Seen. Meditation is the settling. The seeing is grace. The moon is you. Be the moon.

Om Shanti Shanti Shanti