Hour 8 Meditation – Yoga Sutras of Patanjali — Dhyana and Samadhi

Yoga Sutras of Patanjali — Dhyana and Samadhi

Dear Seeker,

Welcome back to the sacred land of inner discovery. In our last module, we learned how Dhyana, or meditative immersion, is introduced in the Bhagavad Gita—through a means towards stillness in the midst of action, devotion, and transcendence.

Now, we come to the most scientific and systematic presentation of Yoga and Meditation in Indian philosophy—the Yoga Sutras of Maharshi Patanjali. Here, the way is clear, step-by-step, like a map of the mind. The Yoga Sutras present no metaphors or narratives. They are aphoristic, brief, and potent—like arrows of truth piercing the heart of the mind.

Let us tread slowly, respectfully, and open-mindedly into the Dhyana and Samadhi world, as taught by Patanjali—the soul scientist. 

The Yoga Sutras: A Preview of the Layout

The Yoga Sutras are a group of 196 sutras (aphorisms) in four chapters:

Samadhi Pada – Yoga’s nature and aim.

Sadhana Pada – Discipline and practice.

Vibhuti Pada – The mental powers and developments.

Kaivalya Pada – Liberation, aloneness, and final freedom.

It is in these Sutras that Ashtanga Yoga, the Eightfold Path, is revealed—a progressive journey from ethical preparation to meditative absorption and, ultimately, to Samadhi, the goal of all yogic striving.

Let us now enter this path, focusing especially on Dhyana (Meditation) and Samadhi (Spiritual Absorption).

Dhyana in Patanjali’s Eightfold Path (Ashtanga Yoga)

The Eight Limbs of Yoga are:

Yama – Restraints

Niyama – Observances

Asana – Posture

Pranayama – Breath Control

Pratyahara – Withdrawal of the Senses

Dharana – Concentration

Dhyana – Meditation

Samadhi – Absorption

Observe the sequence—from the external world (moral behavior and body) to the internal world (breath, senses, mind), and finally, to consciousness itself.

Let us now discuss the last three limbs, which are referred to as Antaranga Yoga—the inner path.

1. From Dharana to Dhyana (Sutra 3.1–3.2)

Sutra 3.1 — “Desa-bandhah cittasya dharana”

“One point or area bringing to a center the fixing of the mind is Dharana (concentration).”

Effortful, willful retention of attention—in a mantra, a breath, an image, a thought. It remains an exercise of the mind.

Sutra 3.2 — “Tatra pratyaya-eka-tanata dhyanam”

“Continuation of flow of the same perception or thinking alone constitutes Dhyana (meditation).”

Here, Dhyana starts—not as an effort, but as a flow. The mind is no longer trying to keep itself fixed; it rests naturally in one stream of awareness.

Osho calls this effortlessness entering into the practice. The distinction between the observer and the observed begins to dissolve. The meditator is transformed into the meditation.

The Nature of Dhyana According to Patanjali

Dhyana is:

Unbroken awareness like a stream of oil (taila-dhara).

Absorption without analysis.

Freedom from distraction, but not yet complete dissolving of the ego.

At this point, one-pointedness (ekagrata) becomes natural. You are present, aware, and undistracted, but still aware of something—there is still duality: the meditator and the object.

That is why Patanjali doesn’t stop at Dhyana.

2. Samadhi: The Culmination of Meditation (Sutra 3.3)

Sutra 3.3 — “Tadeva arthamatra-nirbhasam svarupa-shunyam iva samadhih”

“When the object alone glows in the field of consciousness, and the self disappears, that is Samadhi.”

This is the ultimate absorption—Samadhi.

There is no longer meditator, no longer method, no longer effort.

Only the object of meditation is left, shining with pure awareness, and even that slowly melts away.

This is the blossoming of meditation.

This is silence turning into light.

This is union without a union-er.

The Progressive Journey: Dharana → Dhyana → Samadhi

These three in combination are known as Samyama—a powerful triumvirate discussed by Patanjali:

Sutra 3.4 — “Trayam ekatra samyamah”

“These three—Dharana, Dhyana, and Samadhi—practiced together, form Samyama.”

With Samyama, profound intuitive perception develops. The yogi achieves insight, illumination, and internal siddhis (powers)—not to be shown off, but for realisation.

But the highest gain is not power—it is Kaivalya, or liberation.

Samadhi: Depths and Types

Patanjali discusses many kinds of Samadhi, grouped primarily into two categories:

Savikalpa Samadhi (with support)

Also referred to as Sabija Samadhi (with seed). Here, the mind still holds on to a subtle object or notion.

Types are:

Vitarka Samadhi – with gross thought support

Vichara Samadhi – with subtle object or notion

Ananda Samadhi – on the basis of bliss

Asmita Samadhi – based on the feeling of “I-am-ness”

Each succeeding layer is deeper.

Nirvikalpa Samadhi (without support)

Also referred to as Nirbija Samadhi—seedless Samadhi.

This is the ultimate dissolution—no object, no thought, no ego, no content.

Pure consciousness alone remains.

Osho refers to this as the state of “no-mind”. Not unconsciousness, but pure awareness with no content.

This is Kaivalya—liberation from all bondage, all duality, all identity.

Osho’s Insights: Patanjali and the Science of the Soul

Osho was greatly respectful of Patanjali as the Einstein of inner science.

He described:

“Patanjali is not a poet. He is a surgeon of the soul. He cuts open the mind with great skill.”

Osho stressed:

Meditation is not thinking of meditation—it is a transition from mind to awareness.

Dhyana is not doing—but melting away in the stream.

Samadhi is not the culmination of life—it is the beginning of actual life.

Others have spoken of the ocean, and Patanjali hands you the very map, the boat, and the oars.

Practice: Patanjali-Inspired Meditation

Stage 1: Dharana

Sit still. Select a mantra, breath, or image.

Maintain attention there gently but firmly.

Observe the tendency to wander away. Gently come back.

Stage 2: Dhyana

Allow the effort to drop.

Now the mantra or breath happens naturally.

You are observing, going with the flow.

Stage 3: Samadhi (Glimpses)

In profound moments, even the object disappears.

Only awareness is left.

Be still. Don’t cling to it. Just exist.

With practice, the limits melt away, and glimpses become light.

Reflection Questions

Do I know the difference between the times I am focused vs. meditating?

Can I simply be one stream of awareness without struggle or effort?

Has there ever been a time when the “I” dissolved, even momentarily?

Conclusion: The Flame and the Sky

In Patanjali’s model, Dhyana is the flame, and Samadhi is the sky where that flame dissolves.

His genius is in showing us that liberation is not capricious or fortuitous. It is a science—a reproducible, testable, experiential science of consciousness.

And yet ultimately, even science nods in reverence before the mystery of the Self. In Nirbija Samadhi, even the map melts away. The knower, the known, and the knowing become One.

Let that silence flower in you.

Let your meditation transcend effort—

Beyond technique—

Into the sacred namelessness of your true Being.