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With the help of meditation we can overcome our mental blocks, negative thinking, debilitating fears, stress and anxiety by knowing their cause and dealing with them. According to, some meditation is an insightful observation and contemplation a concentrated reflection, with detachment being the common factor between the two. In Hindu philosophy, the mind (manas) is viewed as a receptacle (dhi) into which thoughts pour back and forth from the universal pool of thought forms. According to Hindu theories of creation, all the beings and worlds emanated from God (mentioned as Brahma in some scriptures and Brahman in others) through meditation only. Its mysteries and its dimensions can be comprehended in transcendental states of self-absorption which is possible through meditation only. Thus our ancient rishis practiced meditation and contemplation to discover the truths concerning themselves and the world around them.
The six Hindu schools of philosophy are so called darshanas (visions) because they are products of such receptive process in which knowledge was envisioned (darsanam) in the pit of the human mind that was untainted by the impurities of worldly life. In either case the world seemed to be unreal or illusory, a view that caught the attention of Hindu scholars for centuries and found its way into the monistic (advauta) philosophy of Shankara. Miller proposed the view that in the beginning the Vedic seers held Brahman to be a meditative state, not a universal entity.
She suggested that the Vedic seers practiced three different types of meditation and were familiar with three states of transcendental reality, which they identified with Brahman.
Similarly the Vedic hymns, constituting the samhitas, were transmitted to them in deep meditative states.
Vratyas were another group of ascetics, outside the pale of Vedic society, who seem to have been treated rather unfairly by the Vedic scholars and who practiced austerities and esoteric rituals, some of which found their way into Hinduism possibly through Saivism.Descriptions of meditation practice in the UpanishadsIn the Upanishads words such as dhaya, dhvai, manta, drsti, mati are used to denote meditation4.
Tapas was a more popular spiritual practice in which meditation formed part of a set of austerities and penances that were aimed to generate bodily heat or inner fire to burn away the impurities of the mind and the body. Compared to upasana, dhayana is a more concentrated and meditative practice without the outward ritual component and the devotional fervor. In this progressive form of meditation, which proceeded from the outer to the inner, worshipping the inmost Self or Brahman was considered to be the best7.
These early ideas gradually gave way to more advanced forms of meditation which sought to control the mind and the body for experiencing various transcendental states of consciousness.
Brahman was now recognized as the highest and supreme Reality rather than mere meditative state.
The realization that beyond all divinities existed the resplendent and inmost Self and that it could be attained by withdrawing the outgoing senses, stabilizing the mind and concentrating upon the inmost Self, gave way to the emergence of dhyana as an essential and useful contemplative technique.
The Upanishad views meditation or contemplation (dhyna) as a journey into oneself till one reaches the reality that is permanent, reliable and beyond which there is nothing else to be found or realized. In a conversation between Narada and Sanatkumara, which is recorded in the Upanishad, the latter explains the progressive forms of meditation (upasana) upon the various aspects of the mind and the body, from the outer to the inner, in order to overcome suffering and realize the true nature of Brahman. Each of these methods of meditations said to result in some specific benefit.The following verse from the Upanishad9 envisions the whole universe and its constituent parts being in a state of deep meditation.

The earth and the mountains are firm and stable because they are forever immersed in meditation. By meditating upon Him, uniting with him and reflecting upon Him one is freed from illusion of the world (maya nivrittih)13. It is by using the body as the lower friction stick (arani) and the syllable aum (pranava) as the upper friction stick one may see hidden God (devam) in meditation. It becomes free from such an evil existence (papam) only when it gains the knowledge of Brahman (Brahma vidya) through the triad, namely knowledge (vidya), austerity (tapas) and meditation (cinta). It consists of control of breath (pranayama), withdrawal of the senses (pratyahara), meditation (dhyanam), dharana (concentration), logical enquiry (tarka) and self-absoprtion (samadhi).
Probably in this system dhyana means passive meditation and tarka means concentrated meditation. The Upanishad mentions a higher concentration technique (parasya dharana) of seeing Brahman through contemplative thought (tarka), known as lumbika-yoga. They are hearing (sravanam), reflection (mananam), meditation (nidhidhaysanam) and self realization (atma darsana). Concentrating the thought solely on what has been understood through hearing and reflection is meditation. The Kaivalya UpanishadThe Kaivalya Upanishad emphasizes the importance of devotion in the practice of yoga and meditation. It identifies faith (sraddha), devotion (bhakti), meditation (dhyana) and concentration as the means to know Brahman who is equated with Siva. So although the chapter is entitled the yoga of meditation (dhyana yoga), it basically speaks about the practice of concentration to control the mind and the senses.
In Chapter 12 meditation is described to be superior to knowledge and renunciation of the fruit of action better than meditation from which peace follows immediately17.
Dhyana in the BhagavadgitaDhyana is an important limb of the eightfold (ashtanga) yoga of Patanajali, whose work the Yogasutra, considered to be the most authoritative ancient treatise on Yoga, presents the practice of Yoga in a systematic and orderly manner. Of the eightfold yoga, meditation (dhyana) is penultimate limb, preceded by yama, niyama, pranayama, pratyahara, asana, dharana and followed by samadhi.
In other words success in meditation depends upon the progress achieved in other areas, especially the ones preceding it in the order. According to Patanjali stability of the mind can be achieved by practsing meditation of objects that are pleasing to us (Yatabhimata dhyanat va)19. Dhyana and tantraSaivism has many sects and each has its own set of techniques and theories of yoga, rooted in the theoretical and philosophical aspects of Saiva religious texts (Agama) and tantras some of which are left handed (vamachara) and some right handed (sadacara).
All sects of Saivism and Shaktism worship Siva or shakti or both and aim to achieve union with them through various practices of which meditation or dhyana is an important component.
Symbols and images of Shiva and shakti and various mystica diagrams (yantras) used religious worship, meditation and concentration, apart from proper conduct and devotion to keep the mind pure and elevated. According to Kularnava Tantra, one of the well known texts of Kaula tradtion composed during the medieval period, meditation is of two type coarse (sthula) and subtle (sukshma).

The former is meditation on form, usually an object, image or symbol and the latter meditation on the formless, usually an abstract concept or state of Siva as pure and resplendent light, bliss. In both types of meditation, the mind has to become stable or immobile and the distinction between the subject and object shoulld disappear to achieve the ectasic state of self-absorption (samadhi). Meditation in hatha yogaHatha yoga is an important offshoot of Tantrism, which aims to develop the human body, through various ascetic and yogic practices, into a strong diamond (vajra) like and divine body that would be strong and pure enough to house the splendor of Siva or Shakti. Gheranda Samhita, prescribes six acts of purification for this purpose of which meditation (dhyana) is one. Dhauli, basti, neti, lauli, trataka and kapala-bhati are the important and more specific techniques suggested by the scripture for cleansing the variuos part of the mind and the body. Meditation has to be practiced by visualizing the various chakras in detail concentrating with focus on the serpent (kunadlini) starting from the base (muladhara) and gradually moving upward to the top of the head (ajna-cakra). Jain yoga shares some common features with the yoga traditions of Hinduism and probably derived some of the concepts and practices from the classical yoga of Patanjali.
Five levels of practice is suggested for the advanced followers: centering in the self (adhyatma yoga), contemplation (bhavana), meditation (dhyana), equanimity (samata), cessation of the modifications (vritii samskhaya) of the consciousness.
Dhayna or meditation is to be practiced everyday one or more times, but at least once for 48 minutes, by all followers of Jainism as per the techniques prescribed in their tradition. So unlike in classical yoga or in Hinduism, annihilation of the ego-sense or the ephemeral and aggregate personality rather than realization of the self is the ultimate goal of Buddhist yoga.
Through meditation practitioners of Buddhism aim to develop insight into themselves, how they think and act motivated by various desires and subject themselves to suffering in numerous ways. As regards to the postures (asanas), breath control (pranayama ), with drawl of the senses (pratyahara), methods and meditation and states of self-absorption, there is a correlating between the yogic practices of Buddhism and Hinduism.
In truth, in Buddhism, every aspect of the mundane life, every activity and movement of the mind and the body can be an object of meditation.
Various techniques are followed to cultivate insightful awareness and end suffering, such as tranquility (samatha) meditation, insightful (vipassana) meditation In samatha meditation a meditator sits in a quietly place, closing his eyes and calmly and rather passively lets go of his thoughts and desires with detachment, with his attention focused on his breathing.
Sitting meditation and walking meditation are other popular forms of meditation in Buddhism. ConclusionThere is an attempt on the part of some scholars to disassociate yoga and its practices like meditation from Hinduism and paint them either as non-religious or secular in nature. Yoga and its various practices have been part of Hindu tradition since the early Vedic times, long before Patanajali systematized them in his Yogasutra and the followers of Buddhism followed their meditation techniques.
Many ascetic traditions, including those of Jainism and Buddhism followed different versions of Yoga practiced in India since ancient times. They originated essentially from the Hindu traditions, both Vedic and non-Vedic, starting from the munis and rishis who received the knowledge of the Veda Samhitas and the Upanishads and groups like the Vratyas and the Kapalikas who were outside the pale of Vedic society.

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