“The ideal Dhyānam, which becomes easier with practice,
requires certain preparations to reduce the tendency of the mind to be distracted,
either by being jumpy and agitated, or dull and inert.
Chief among these preparations are proper diet and Prāṇāyāma.”
– T Krishnamacharya’s commentary to Yoga Sūtra Chapter One verse 2

”Another term for Citta Vṛtti Nirodha is Dhyānam,
the state of mind in which an individual focuses on,
visualises and remains with Īśvara.”
– T Krishnamacharya’s commentary to Yoga Sūtra Chapter One verse 2

“Jñāna Dhyānam is the dynamic yoking of the two qualities of Abhyāsa (to stay with the present) and Vairāgya (not to cling to the past).”
– Personal Commentary to Yoga Sūtra Chapter One verses 12-16

“In Jñāna Dhyānam the most difficult exercise for the mind
is the one of not exercising the mind.”
– Commentary on Yoga Sūtra Chapter One verse 13

“Meditation is about the quality of the effort,
rather than the fruit of the time.”
– Observation on Yoga Sūtra Chapter One verse 13

“Having a meditation practice is one thing,
practicing meditation is something else.
Better not to confuse the two in terms of
the gap between intention and outcome.
Meditation is that which might or might not
arise out of our efforts at meditation practice.
The outcome depends on the extent of the intention.”
– Reflections around Yoga Sūtra Chapter One verse 14

“What is Samādhi?
It is the ability to experience the true nature of the objects of Meditation,
through a mind rid of the provocation of excitability and inactivity.”
– T Krishnamacharya’s commentary to Yoga Sūtra Chapter One verse 20

“The greater the Śraddhā, the more meaning there is in the techniques such as Āsana, Prāṇāyāma, Dhyānam, Bhāvana and all the others. Without Śraddhā, these techniques have little effect on the state of the mind and the progress to Citta Vṛtti Nirodha.
However, sometimes some minor benefits that we get through Āsana or Prāṇāyāma practice, open up the Śraddhā within us. Śraddhā is within each of us but is covered. It could be any experience that uncovers it.”
– TKV Desikachar on Śraddhā in the Yoga Sūtra

“It is not the number of hours in Meditation,
the type of Ratio in Prāṇāyāma,
the number of times you turn the Mālā,
it is the intensity of the attempt.”
– TKV Desikachar on Yoga Sūtra Chapter One verse 22

“Bhakti Dhyānam uses Japa to build a bridge
over the fear bringing streams of the mind.”
– Personal Commentary to Yoga Sūtra Chapter One verse 28

“The continuity of Dhyānam is compared to a flame which is free from wind.”
– T Krishnamacharya’s commentary to Yoga Sūtra Chapter One verse 43

“Different Yoga practices are meant to prepare a person towards Dhyānam.”
– T Krishnamacharya’s commentary to Yoga Sūtra Chapter Two verse 21

“Dhyānam is an activity of a mind
dominated by Sattva linked to Ātma.
So Ātma and Sattva required for Dhyānam to occur.”
– T Krishnamacharya commentary on Yoga Sūtra Chapter Three verse 2

“Before launching on Antar Aṅga Sādhana,
one should be a Niṣṭhāvān in Bāhya Aṅga Sādhana.
If this earlier stage is very well established,
then only a teacher may teach Dhyāna.”
– T Krishnamacharya 1984

“The state of Dhyānam is possible in a seated posture.
If a person lies down, it may induce sleep.
If a person walks and moves about, he may be distracted by the objects around him.
This posture must be in a place where the mind will not be distracted.”
– T Krishnamacharya on Dhyānam

“Dhyānam is the seventh Aṅga of the Aṣṭāṅga Yoga.
In order to experience Dhyānam, the sixth step,
Dhāraṇā, should have been practiced thoroughly.”
– T Krishnamacharya on Dhyānam

“A person who is physically fit and who has been cleansed by the Agni of Dhyānam
has no fear of sickness, disease, age or death.”
– T Krishnamacharya on Dhyānam

“Just as Mūla Bandha, Uḍḍīyāna Bandha, Jālandhara Bandha and Jivha Bandha are very important for Prāṇāyāma, Mano Bandha is very important for Dhyānam.
Mano Bandha is Dhyānam.”
– T Krishnamacharya on Dhyānam

“One could say, of course, that I have taught Yoga to hundreds of people, of different ages, states, origins, but by Yoga I mean only postures and breath control, and do not count meditation or interpretation of the texts.
These I have only taught to a few people and only to those I deemed worthy after several interviews, designed to give me an idea of their personality and the firmness of their intentions.
I discouraged those who appeared to have superficial reasons for learning Yoga, but never those who came to find me because of health problems and who had frequently been turned away by the medical profession.”
– From interviews with T Krishnamacharya by Sarah Dars, published in Viniyoga Review no 24, December 1989

“Before launching on Antaraṅga Sādhana,
one should be a Nistavān (a consistent expert) in Bahiraṅga Sādhana.
If this earlier stage is very well established,
then only a teacher may teach Dhyāna.”
– T Krishnamacharya 1984

“Holding the breath gives us a moment when there is nothing happening.
A moment when it should be possible to count.
In fact, the best time to introduce Mantra is not during
inhalation or exhalation but while holding the breath.
It is said that a moment of holding the breath is a moment of Dhyāna.
Some Mantra are very long.
Since we do not have to concentrate on breathing while holding the breath,
these longer Mantra can be recited correctly.”
– TKV Desikachar Religiousness in Yoga Chapter Nine Page 128-129

“There are certain things we do in Yoga which seem to aid Dhyāna
because they remove something which is blocking it.”
– TKV Desikachar ‘The Antaraṅga Sādhana, Saṃyama and Kaivalya’
Religiousness in Yoga Chapter Thirteen Page 186

“Meditation (Dhyāna) can be related to the Guṇa.
The object of our inquiry must be related or,
in accordance with what we want to produce.”
– TKV Desikachar Madras December 1st 1979 on Sāṃkhya and Yoga

“Āsana offers a purpose more than just physical.
Āsana offers a link of the mind to the physical.
Āsana introduces the concept of Dhyāna as a practice.
Āsana seeks to minimise the Saṃskāra
or habitual patterns which dull the mind.
In doing so it seeks to increase our sensitivity to ourselves,
what is around us and its corresponding influences,
and to what sustains us.”
– From personal lessons with TKV Desikachar

“Some people say they practice Āsana, Prāṇāyāma, Meditation.
Among these things which is close to Sādhana and which is not close to Sādhana?”
– TKV Desikachar France 1983

“Meditation can’t be taught,
but can be learnt.”
– TKV Desikachar

‎”Meditation is not a technique,
it is a journey.”
– TKV Desikachar 1998

“In the Vedic tradition, meditation
– the need to reflect on something in order to understand it better
– is necessary for happiness.”
– TKV Desikachar Madras December 19th 1988

“We need to begin with a definition of Dhyāna.
Dhyāna involves an individual and a question or object.
On a simplest level, what happens between the individual and that question or object is the beginning of Dhyāna.
It can be any question, but it must be one question.
There must only be one channel between the “I” and the question, not multi-channels.
The “I” must temporarily drop the other interests and there must be a question.
There is no Dhyāna if there is no question or object.”
– TKV Desikachar Madras December 19th 1988

“Perhaps the best explanation of Dhyāna is given by Patañjali in the Yoga Sūtra Chapter Three verses One and Two, where he states that one must first fix the question (Dhāraṇā) and then link to it (Dhyāna).
One who is not able to fix the question is not able to succeed in Dhyāna.”
– TKV Desikachar Madras December 19th 1988

“Dhyāna means ‘to look for something new on a specific subject’.
– TKV Desikachar Madras December 19th 1988

“Often Dhyāna fails because one is not able to reach the first stage,
the Pūrva Aṅga.
Often one wants to go to the second stage
without going through the first one,
and that is not possible.”
– TKV Desikachar Madras December 19th 1988

“Since Dhyāna cannot occur without an object of concentration,
there must be an area (Deśa) where you fix your mind.
So, first you have to fix or bind (Bandha) your mind on a particular place (Deśa), a chosen object; this is known as (Deśa Bandha as in YS C3 v1).
And second, the mind should establish a relationship with this object which should last, at least, for a moment.”
– TKV Desikachar Madras December 19th 1988

Question: Does the object of meditation affect the ‘I’?
“The characteristics of the object go into the meditator.
The Dhyeya (object or question) is very important,
it influences the meditator,
for whatever one is linked to,
its through the mind.”
– TKV Desikachar Madras December 19th 1988

“Once again, let me remind you that Dhyāna is:
1. The ability to establish a contact with an object.
2. The ability to prolong this contact so as to create a link both ways.”
– TKV Desikachar Madras December 19th 1988

“Through Vikalpa,
the mind fabricates thoughts of no essence, no substance;
and since meditation is, for most of us, the play of the mind,
Vikalpa is the greatest obstacle.”
– TKV Desikachar Madras December 19th 1988

Question: How does the ‘I’ influence Dhyāna?
“Patañjali’s Yoga Sūtra, which describes every aspect of mental activity,
provides an answer to this question…….”
– TKV Desikachar Madras December 19th 1988

“According to Patañjali (Yoga Sūtra C4 v17),
even when you have something in front of you, you may not see it.
Even when you don’t have something in front of you but you want to see it,
you will see it.
Everything depends on YOU.
You may think you have a question when in reality you don’t;
or you may not have a question but will find it as well as the answer.”
– TKV Desikachar Madras December 19th 1988

“According to Patañjali (Yoga Sūtra C4 v17), comprehension is dependent upon two things:
1. Your interest
and
2. The proximity of the object.
Apekṣā is the interest of the Puruṣa for the object.
The success of Dhyāna depends on the force (Śakti) of the Puruṣa
that pushes the mind to direct itself towards an object.
Without interest, there is no question and no answer.
If you have the interest, you will discover the proximity.”
– TKV Desikachar Madras December 19th 1988

“I do not reject the concept of meditation without a question for inquiry or an object for meditation,
but how, given the previous definition of meditation,
could we explain the absence of a question or an object in this scheme?
Certainly, if the ‘I’ is not there, there can be no meditation.
Many heads have rolled on this question of objectless meditation and I want to save my head.
It may be possible to meditate without an object but,
personally, I am skeptical that one can.”
–TKV Desikachar Madras December 19th 1988

“Question: What is the greatest obstacle to meditation?”
– TKV Desikachar Madras December 19th 1988

“The biggest obstacle to meditation is Vikalpa,
the ability of the mind to fabricate in spite of reality.”
– TKV Desikachar Madras December 19th 1988

“Through Vikalpa,
the mind fabricates thoughts of no essence, no substance;
and since meditation is, for most of us, the play of the mind,
Vikalpa is the greatest obstacle.”
– TKV Desikachar Madras December 19th 1988

“Even if one’s Guru says a certain thing will happen and it happens,
that is still Vikalpa, as it has not gone through the necessary progression.
When you take the word of the Guru for authority,
unless you put it through the process of discriminative investigation (Viveka),
the mere acceptance of it, even if true, because it suits your fancy
i.e. Vikalpa, will not make it valid for you.”
– TKV Desikachar Madras December 19th 1988

“I do not believe it is possible to teach meditation in a group situation,
but I hope I am wrong.”
– TKV Desikachar Madras December 19th 1988

“What happens to the “I” in Dhyāna?”
– TKV Desikachar Madras December 19th 1988

“Dhyāna, the Saṃskṛta word for Meditation,
means the link between “I” and a particular question,
and the absence of links in other directions.
It pre-supposes that the “I” is equipped to be linked,
is conscious enough that a link is possible.”
– TKV Desikachar Madras December 19th 1988

“Meditation also depends on the meditator.”
– TKV Desikachar Madras December 19th 1988

“In meditation, one must make the transition from the gross,
that which has form and which can be seen by the mind,
to the subtle, the formless.”
– TKV Desikachar Madras December 19th 1988

“Meditation must elevate the mind.
That is its basic purpose, to be where I was not.
This involves an ascent of the individual’s mind.”
– TKV Desikachar Madras December 19th 1988

“Is belief in God a must for the success of Dhyāna?”
– TKV Desikachar Madras December 19th 1988

“The Hindu Veda classify Dhyāna into three major but not water-tight divisions:
1. Karma – actions, the details, precise actions and results of rituals, such as the how and where you sit; considered most important for  Dhyāna.
2. Jñāna – inquiry, into anything from the lowest to the highest, such as God, myself, Prāṇa, Brahma, etc; recognising absolutely one object of inquiry, not many.
3. Bhakti – trying to connect myself with the highest force; to accept the absolute power of God – that he is Master and Teacher, the only reality.
Patañjali’s Yoga Sūtra, the definitive text on Yoga, classifies Dhyāna in different yet similar terms.”
– TKV Desikachar Madras December 20th 1988

Question by TKV:
“How can we distinguish the actual state of Dhyāna
from infatuation with an object that pleases and fills the mind?”
– TKV Desikachar Madras December 24th 1988

“Dhyāna is not simply to still the mind.
It involves our ability to reflect afresh,
to discover what we had not known before.”
– TKV Desikachar Madras December 27th 1988

“The purpose of Āsana and Prāṇāyāma are twofold,
to reduce symptoms of ill-health or,
to prepare the mind towards fulfilling the main emphasis of Patañjali,
which is Meditation.
However according to the teaching I have received,
both of these roles can be fulfilled with
relatively few Āsana postures and Prāṇāyāma techniques.”
– TKV Desikachar Madras 1996

“Where do Āsana lead us?
1. For seated practices. (Adhyātmika – Concerning our essence)
To stay in a stable position with the spine erect for Dhyāna or preparation for Dhyāna.
2.  For health. (Cikitsā – Therapeutics)
They do something for the energy flow of the body.
3. Ability to master the body. (Śakti – Power)
Not necessarily to promote health but to show that we can master the body.
Often these are good for health, though many are only useful as challenges.”
– From my study notes with TKV Desikachar.

“According to the teachings of Krishnamacharya,
you must first change the mind In order to meditate,
rather than trying to meditate in order to change the mind.”

“According to Patañjali in the Samādhi Pādaḥ or Book One,
there are two paths for cultivating Dhyānam Sādhana.
Firstly that of Jñāna Dhyānam where the Prayatna is Viyoga.
Here the Bhāvana is to unlink from the activities of the Citta.
Secondly that of Bhakti Dhyānam where the Prayatna is Yoga.
Here the Bhāvana is to link to the stillness of the Cit.
Both Sādhana lead towards the same goal,
Kaivalya or freedom from the effects of the past.”

“Yoga Dhyānam is the art of settling the mind in the heartspace.”

“Interesting to observe myself saying ‘hello old friend’ as I take up my Dhyāna Pīṭham.”

“Some days my Dhyānam Sādhana is akin to sailing in the Aegean at sunset,
on others its more akin to slogging through mud at midnight.
Either way its just practice.”

“Dhyānam Sādhana was taught
according to the principles of Cikitsā, Rakṣaṇa and Śikṣaṇa Krama,
with meditational practices ranging
from pacification to protection to empowerment.”

“From Meditation (Dhyānam),
arises Integration (Samādhi),
merging the experience of,
Moments of Containment (Nirodha Kṣana)
without Transformation (Pariṇāma).”

“Āsana is an interface between the body
and the systemic energy processes.
Prāṇāyāma is an interface between the
systemic energy processes and the psyche.
Dhyāna is an interface between the psyche
and the awareness that pervades our sense of being.”

“Don’t get stuck on the sticky.
Learn Prāṇāyāma.
Learn Pratyāhāra.
Learn Nādānusandhāna.
Learn Adhyayanam.
Learn Dhyānam.”

“The ABC of the Viniyoga of Yoga
is the bespoke long term cultivation of
a personalised, pertinent and progressive
Āsana Practice as a foundation for a separate
Breathing Practice with its own identity alongside a
Chanting Practice to honour teachings and transmission.
Dhyānam is the fabric that time weaves from these related threads.”

“Krishnamacharya taught that a Samāhita Citta
was a prerequisite starting point for Meditation.
If so, how do we relate to the modern phenomenon
that a Vikṣepa Citta can be a starting point for Meditation?
Unless perhaps we discern that here it isn’t actually Meditation?”

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