Integrating 50+ Varieties

of Yoga Meditation
by Swami Jnaneshvara Bharati
SwamiJ.com

The sages of the Himalayas

practice a variety of methods,
systematically moving inward, from
gross to subtle, to subtler, and subtle most.

Index of this web page:

Categories:
Categories of meditation
4 stages of meditation with object
4 types of objective engrossment
Other divisions
Methods:
Methods of meditation
Tranquility, Non-attachment, One-pointedness
10 indriyas God
Faith, energy, memory, samadhi, and knowing
4 attitudes towards people Breath
Subtle senses, States of mind, Dreaming and Sleep
Whatever is pleasant Smallest and largest
5 kleshas Yamas and niyamas 5 elements 5 vayus
Sushumna, Kriya, and Kundalini
Mantra Chakras and Mantra
4 functions of mind Turiya
See also these articles:
Yoga Sutras
Types versus Stages of meditation
Five stages of meditation
Seven skills for meditation
Four steps of meditation
Four complementary practices
Learn a variety of synergistic methods: For thousands of years, the sages of the
Himalayas have been running experiments in meditation and systematizing that process.
The student does not learn only one method of meditation, but practices a variety of
meditation methods (though the processes are the same), systematically going from gross
to subtle, to subtler, and finally to subtle most.

It is extremely useful, if not imperative,

to understand that there are
stages to meditation. See:
Types versus Stages of meditation

Meditate at all levels: In other words, the yoga meditation of the Himalayan tradition is a
complete meditation system, dealing with all the levels of your being. Exploring all of those
levels involves meditation in yoga, tantra, and vedanta. Eventually it leads to the direct
experience of the Absolute reality, the Self, that is not subject to death, decay, or
decomposition.
Individual meditations are parts of the whole: By contrast, most systems or schools of
meditation utilize only one method of meditation, such as emphasizing either sensory
awareness, breath, mental witnessing, or mantra, while ignoring the others. In yoga
meditation, these are not separate schools of meditation. Rather, these individual
meditations are parts of the whole, or steps along the way, within the greater process of
meditation that systematically leads to the Realization of the eternal center of
consciousness.
A meditation object is revealed and transcended: As one systematically moves
attention inward, a process of discrimination (viveka) occurs, whereby the various objects of
meditation are revealed as not-self rather than Self, and are set aside as not being the goal
of meditation. One by one, object after object, level after level, is experienced, explored,
and seen to be not the ultimate object of pursuit. Through this inner witnessing, nonattachment gradually comes in relation to each of the objects, and each of the levels,
eventually leading to the realization of the eternal center of consciousness.
Categories of meditation: Below is a summary of the general categories of meditation,
followed by some of the specific methods within the yoga meditation system of the
Himalayan sages. This paper is rather brief and succinct, and thus, the explanations may
not have the depth for actual practice.
The complex is really simple: While it can look complex, it is important to remember that
there is a simplicity to the process, in that you gently move through only a few levels or
stages of practice on the journey to the eternal center. It is not necessary that one do all of
the meditations, at each of the levels. The systematic journey inward, to and through the
levels, is the key to progress. It means knowing yourself at all levels, not that you know
each and every possible object at each of those levels.

Categories or stages of Meditation:

Vast breadth and depth: The categories described below are extremely broad and
extremely deep. Because of that, it can be difficult to understand when reading this.

There are many schools and systems

of meditation, but those many methods
deal with only a few stages of practice,
and only a few levels of reality.

All meditations are within these few categories: The most important point is that, of
the many individual types of meditation, regardless of school or system, all meditations are
part of these few levels or categories listed below, and that the process to enlightenment is
one of expanding awareness through these few layers.
With a little effort, you can easily think of a few examples of different types of meditation
and see how, and where these fit in the systematic process of progressing inward through
the levels to the center of consciousness. Remember, the process of yoga meditation of the
Himalayan sages is thorough, yet has an underlying simplicity.
Four types of meditation with an object: There are four stages of meditation in which
there is a support, or object on which the mind rests during meditation (Samprajnata).
Savitarka, Savichara, Sananda, and Sasmita are the four general categories of meditation
on an object, leading to the fully absorbed state of Samadhi.
Meditation without an object: Beyond those four is a stage of meditation and Samadhi
where there is no support on which the mind rests (Asamprajnata).

There are only four stages

of meditation on an object,
though there are
numerous choices of objects.

See also the web page on:

Five stages of meditation

With an object of meditation (see Yoga Sutra 1.17)

Savitarka

Savitarka meditation relates to concentration on a gross object while still accompanied

with other activities of the mind. It involves the co-mingling of three things: the object
itself, the word or name we give to the object, and knowledge related to the
object. There are many different gross objects on which one might meditate at the
Savitarka level.

Savichara

Savichara meditation relates to subtle objects, after the gross have been left behind. It
is a deeper exploration involving the subtleties of matter and the subtleties of the
senses. There are far fewer choices of subtle objects on which to meditate. As stated in
the Yoga Sutras, at some point, "the knowables become few (4.31)." All of the
complexity is seen to emerge from simplicity.

Sananda

Sananda meditation emphasizes the still subtler state of bliss in meditation. In this
state, the concentration is free from the gross and subtle impressions that were at the
levels of Savitarka and Savichara.

Sasmita

Sasmita meditation focuses on I-ness, which is even subtler, as it relates to the I that
is behind, or witness to all of the other experiences.

Without an object of meditation (see Yoga Sutra 1.18)

Asamprajnata

Asamprajnata is meditation without an object, or objectless. (Savitarka, Savichara,

Sananda, and Sasmita are all Samprajnata, which is meditation with a support or
object on which the mind can focus. Asamprajnata is without such a support or object
on which the mind can rest. )

Four types of objective engrossment: The first two stages listed above (Savitarka and
Savichara) have either a gross or subtle object. Within that, they each have a further
subdivision at those first two levels, once the mind has been purified. When the mind is
purified, there is not only concentration, but also a sort of engrossment (Samapatti) occurs,
which is likened to a crystal taking on the color of the object it is near. (see Yoga Sutras
1.40-1.51)
All meditations on an object are within these four: All objective meditations,
regardless of system or school of meditation occur in one of these four. Beyond that are the
deeper practices of Sananda, Sasmita, and Asamprajnata.

There are only four types

of engrossment on an object,
though there are
numerous choices of objects.

Relating to gross objects

Savitarka Samapatti

Nirvitarka Samapatti

Four categories of meditation were mentioned above

(Savitarka, Savichara, Sananda, and Sasmita). When the
mind becomes concentrated and the extraneous thought
patterns begin to subside (as a result of the persistent
practice of one-pointed meditation), the mind can then be
not only concentrated, but also more thoroughly engrossed
in the object of meditation. It is a sort of inner expansion of
attention on the object of meditation, and that engrossment
is called Samapatti. The first level of that engrossment is
Savitarka Samapatti, meaning that Vitarkas, or gross
thoughts, still exist while the engrossment increases.

Nirvitarka is concentration on a gross object in which there

are no longer any extraneous gross level activities in the
mind because of the memory having been purified. Notice
that with Savitarka, there was not only meditation on the
object, but also there were the other thought streams in
the mind, though these were not distracting due to vairagya
(non-attachment). Here, in Nirvitarka, these thought
patterns have subsided.

Relating to subtle objects

Savichara Samapatti

Nirvichara Samapatti

Beyond both Savitarka and Nirvitarka is Savichara. With

Savichara, the gross thoughts (Vitarkas) have subsided, but
there are still subtle thought patterns, which are called
Vichara. Savitarka Samapatti and Savichara Samapatti are
similar processes, though one is on gross thoughts, while
the other relates to subtle thoughts.

Nirvichara is concentration in which there are no longer any

extraneous gross or subtle activities in the mind. This purity
of mind comes through the processes of meditation and
non-attachment. In Nirvichara Samapatti, the engrossed
mind completely takes on the coloring of the subtle object
of meditation, much like a pure crystal will take on the
coloring of whatever color it is near. With increasing
mastery of Nirvichara, the eternal Self begins to shine for
the aspirant.

Other divisions or categories of meditation are used to further describe the subtleties
between specific meditations:

Without a trace
Alinga / Linga

Alinga means that the meditation on objects has become so subtle that there is now,
no longer a trace of the object. The realization of that object has taken the meditation
back to its unmanifest nature. This Alinga state is in contrast to the Linga state, in
which there is trace, mark, or indicator, however subtle that may be.

With seed or without seed

Sabija

Sabija meditation means meditation with seed (Sa means with; bija means seed). The
objects of meditation in the four categories of Savitarka, Savichara, Nirvitarka, and
Nirvichara (described above) all have a seed form of each object. Thus, they are called
Sabija meditations. (Note that Sabija and Nirbija are companion ways of differentiating
meditation categories.)

Nirbija

Nirbija meditation means meditation without seed (Nir means without; bija means
seed). Thus, meditation without these seeds of the object is called Nirbija. (Note that
Sabija and Nirbija are companion ways of differentiating meditation categories.)

Observer, observing, and observed

Grahya

There are three parts in the process of observation or meditation: 1) an observer, 2)

the process of observing, and 3) the object being observed. When the mind takes on
the qualities of an object observed, this is Grahya meditation.

Grahana

When the mind wraps itself around the process of observing rather than some other
object, this is Grahana meditation.

Grahita

When the focus is neither on the object or the process, but rather, the observer itself,
this is Grahita meditation.

Filled with truth

Ritambhara

With the mastery of the Nirvichara meditations described above, there comes a
meditative insight that is filled with Truth, Essence, or Essential Knowing. That is called

Ritambhara.

Some of the specific Methods and Objects of meditation:

Tables below show methods and objects: In the tables below are specific methods and
objects practiced in Yoga Meditation. Many of the objects of meditation described below are
part of the process of purifying the mind. These go along with, and support the deeper
aspects of meditation that eventually take you beyond all objects, to a more profound
meditation that pierces the levels of your being.

There are two choices to make:

What is the object focused on, if any?
Where is the space where you hold that focus?

Two decisions to make: In Yoga Meditation, there are two important choices. First, is the
choice of the object on which you will meditate, and second, is the choice of the location
where you will focus your attention.

Object: The object of meditation may be one of many gross or subtle objects. Each
brings its own form of insight and progress.

Space: The space of meditation may be the whole of the body, one point, such as
breath at the nostrils, or within one of the chakras.

Holding mind in one space is a key: Regulating the mind by holding it within one space,
in addition to focusing on one object, is a real key to progress in meditation. Training the
mind to remain in a space also trains it in regard to time; in other words, to be in both the
here as well as the now. It is that here and now concentration that reveals the depths of
meditation and samadhi.
Best to use a single object: It is best to have a single object of meditation that is always
the final stage of your meditation practice. For example, it may be the feel of breath at the
nostrils, or it might be a mantra, a religious symbol, or a point of light that is attended to in
a specific chakra, such as the heart center or the eyebrow center. Or, the final object of your
meditation sessions may, for some time, be one of the many meditations described below.
By continually coming home to this point of meditation each time you sit, meditation will
deepen nicely.
Meditations below are complementary: However, all of the other meditations below are
complementary aspects of inner investigation, and enhance your meditation on that one
main object.
These stabilize and purify mind: They stabilize and purify the mind, and are extremely
useful to practice. They may be done as separate practices, at different times, or may be

done at regular meditation time, before your final stage of practice, where you meditate on
that single object that is always followed (such as breath, mantra, religious symbol, or point
of light mentioned above).

The various objects of meditation

are explored and understood,
and then coordinated and integrated,
allowing attention to go ever subtler.

Keep in mind the few categories: When reading through the descriptions of the
meditations below, it is good to gently keep in mind the few categories of meditation
described in the section above. Then it is easier to see the way in which the individual
meditations gradually, systematically move awareness inward, from gross to subtle, subtler,
and subtle most.
Remember there are only a few levels: Also, recall the simple principle of knowing
yourself at all levels. When you start to look at what it means to "know yourself," there can
be an anxious feeling from that complexity, even though there really is an underlying
simplicity. This simplicity emerges with time and practice.

Tranquility, Non-attachment, and One-pointedness

Stithi / Tranquility

Meditation on the state of stable tranquility, which is Stithi. The cultivation of this state
in meditation is a key part of the two main practices of yoga meditation, which are
Abhyasa (practice leading to Stithi) and Vairagya (non-attachment).

Vairagya /
Non-attachment

Vairagya means non-attachment. Vairagya is the companion of Ekagra (onepointedness). With meditation for practicing Vairagya, the meditator learns to
consciously witness the habitual stream of thoughts in the mind, learning to remain
undisturbed, unaffected, and uninvolved.

Ekagra /
One-pointedness

Ekagra means one-pointedness. For meditation, the noisy, rambling, troubled, or

distracted mind needs to be stabilized and trained to not get drawn into those mental
actions. To stabilize the mind, one practices one-pointed meditation, or Ekagra. There
are many objects on which the mind might be trained, and in the yoga meditation
tradition of the Himalayan sages this is chosen carefully depending on the needs and
predispositions of the particular aspirant. It may be a gross, tangible object, a mantra,
or a subtle object or essence, and it may be religious or not religious in nature.

Ten Indriyas:
Karmendriyas

There are five types of meditation on the Karmendriyas. Karmendriya meditation is

the practice of observing, understanding and training each the five means of
expression known as the karmendriyas. These five are like the five exit doors of one's
being (like doors in a building), and are the expression through: 1) elimination, 2)
procreation, 3) motion, 4) grasping, and 5) communication (or speech). They operate
in sequence from the lower of the five chakras. The aspirant consciously meditates on
one of the five means, noticing the way in which this gate operates between the outer
and inner worlds. The meditation is done both as meditation in action and as seated
meditation. (Some schools of meditation focus on aspects of Karmendriya meditation
under the name mindfulness meditation.)

Jnanendriyas

There are five kinds of meditation on the Jnanendriyas. These are meditation on the

cognitive senses of: 1) smelling, 2) tasting, 3) seeing, 4) touching, and 5) hearing,

which operate sequentially from the lower five chakras. Each of these Jnanendriyas is
an individual process to be explored as a meditation practice. Meditation on the
Jnanendriya of touch, the sensory experience connecting the mind and the body, is
currently a popular form of meditation. The same kind of meditation is also done on
the other senses, and in turn, the aspirant comes to see the way in which the five
Jnanendriyas, along with the five Karmendriyas are the means of the indweller relating
to the external world. Beyond meditation on the ten Indriyas, the aspirant truly begins
the inner journey of meditation that is subtler than the senses.

God or creative force

Ishvara pranidhana

Meditation on the Lord or creative force.

Five companion practices

Shradha

Meditation on faith or cultivating the certain feeling of following the path with
conviction. (Shradha and the 4 which follow are 5 companion practices, including Virya,
Smriti, Samadhi, and Prajna.)

Virya

Meditation on strength, energy, or conviction to follow the spiritual life and do the
practices of meditation.

Smriti

Meditation on memory of the feeling associated with previous attainments in

meditation or spiritual practice.

Samadhi

Meditation on the nature of the state of samadhi.

Prajna

Meditation on the supreme knowledge arising from the practices of meditation and
samadhi.

Four attitudes
Maitri

Meditation on friendliness, love, and kindness, as if those feelings are directed towards
people who are also happy or joyful. (This and the next three are 4 attitudes for
meditation.)

Karuna

Meditation on compassion and mercy, as if towards those who are suffering, or are
experiencing pain or sorrow.

Mudita

Meditation on gladness, happiness, or delight, as if towards those who are virtuous,

generous, or benevolent.

Upeksa

Meditation on equanimity, or a positive disregard or indifference, as if in relation to

feelings towards those who are doing acts of evil, vice, or ill will.

Breath
Prana / Breath

Meditation on the energy of prana as expressed through exhalation, inhalation, and

transition between them.

Subtle senses, States of mind, Dreaming and sleep

Vishayavati

Meditation on the nature of higher, subtler sense perception. It is meditation on the

nature of the subtle senses themselves, not merely on the objects towards which
senses might be directed.

Vishoka

Meditation on a state of mind that is sorrow-less and pain free, and which is lucid,
illuminated or filled with light. This meditation is sometimes experienced in the cave of
the spiritual heart.

Vitaraga

Meditation on the state of mind that no longer has any attachment. It may be
meditation on one's own mind, as if the mind were free of attachment, or it may be
meditation on the nature of another person's mind whom is thought to have attained
freedom from attachment.

Swapnanidrajnana

Meditation on the states of dreaming (Swapna) and sleeping (Nidra). This is not
meditation on the content of those states. Rather, it is meditation done in the waking
state, where the object on which the meditation is done is the flowing stream of the
other two levels of consciousness. It is this flow itself that is the focus of meditation.

Whatever is pleasant, which brings calm and stability

Yatha-abhimata

Meditation on whatever the mind finds pleasant brings a state of calm and stability to
the mind. While this is a very broad practice, one needs to choose wisely the object of
meditation. The point of this meditation is that the gentle focusing on a vast range of
objects will lead the mind in the direction of tranquility, and thus bring the deeper
meditations within reach.

The smallest and the largest

Parama-anu

Meditation on the smallest, most atom-like object. This ability of meditation, along with
the ability to meditate on the largest is a sign of the mastery of the process of
meditation.

Parama-mahattva

Meditation on the largest, the infinite. This ability of meditation, along with the ability
to meditate on the smallest is a sign of the mastery of the process of meditation.

Five kleshas
Kleshas

Meditation on the colored or afflicted impressions in the field of the mind. Through
meditation the five forms of kleshas (below) are first in an active form, then distanced
somewhat, then attenuated in strength, then brought back to a seed memory form,
and finally burned up in the inner fire of meditation.

Avidya

Avidya means ignorance, not in the sense of stupidity, but of not seeing, much like the
ability to ignore, which is the root of ignorance. Avidya is the field out of which the
other four Kleshas grow. Meditation on Avidya is on one of four principles of ignorance:
1) mistaking the temporary to be forever lasting, 2) the impure for the pure, 3) the
painful for the pleasureful, and 4) that which is not self to be the self. Meditation on
these four brings a discrimination between what thoughts and actions are useful and
not useful, as well as the weakening of their coloring and control.

Asmita

Asmita is a very fine level of individuality or ego, meaning the way thought
impressions become colored by I-am-ness, so as to mistakenly think that this thought
pattern or memory is related to me. Meditation on Asmita gradually reveals the
individuality, standing alone, underneath all of the attractions, aversions, and fears.

Raga

Meditation on the Klesha of attachment, or drawing towards. This meditation reveals

the way in which attachment is related to the desire to repeat a previous action. By
meditation on the process of attachment itself, one gains an increasing degree of
mastery over Raga itself, which is a key to all of the individual attachments that veil
the Truth.

Dvesha

Meditation on the Klesha of aversion, or pushing away. Aversion is related to the desire
to avoid the repetition of a previous consequence. Similar to the case with the
attachments, meditation on the process of aversion also brings a mastery over
Dvesha, and a reduction of the veiling over Truth.

Abhinivesha

Meditation on the clinging to life, or the associated fear of death. The first four
Kleshas, colorings, or afflictions of ignorance, I-ness, attachment, and aversion build a
matrix of self-identity. Meditation on this clinging to life and fear of death brings a
freedom and willingness to more thoroughly meditate on, and reduce the negative
effects of the other Kleshas. To be aware of, to meditate on, and to reduce such fear is
the first step of the rest of the process.

Yamas and niyamas

Yamas

The Yamas are the practices of non-harming (Ahimsa), truthfulness (Satya), nonstealing (Asteya), resting in the creative force (Brahmacharya), and nonpossessiveness (Aparigraha). These are not only practiced in daily life, but are each
explored internally in Yoga meditation.

Niyamas

The Niyamas are the observances of purity of mind and body (Saucha), cultivation of
contentment (Santosha), training the senses (Tapas), self enquiry (Svadhyaya), and
surrender (Ishvara Pranidhana). These too are not only practiced, but are also objects
for exploration in Yoga meditation.

Five elements
Bhutas

Meditation is done on each of the five gross elements, or Bhutas, which constitute the
body. The elements are earth (Prithivi), water (Apas), fire (Agni/Tejas), air (Vayu), and
space (Akasha).

Tattvas

Meditation is also done on each of the five subtle elements, or Tattvas. These are the
more internal counterparts, and source of the gross elements, or Bhutas, which
constitute the body. The elements are earth (Prithivi), water (Apas), fire (Agni/Tejas),
air (Vayu), and space (Akasha).

Five vayus
Vayus

Prana flows in five main flows in the subtle body. Each of these are objects of
meditation and inquiry. They are Prana Vayu, Udana Vayu, Apana Vayu, Vyana Vayu,
Samana Vayu. When the universal energy force of Prana enters the physical body, it
divides into five parts, or airs (one of the five elements of earth, water, fire, air, and
space). Each of these five are explored as separate objects in Yoga meditation. The
Vayus have a depth of insight that can only be attained from meditation.

Prana Vayu

Meditation on Prana Vayu involves the area between the heart and the throat and
involves anything coming into the body, including inhalation, swallowing, taking in of
sensory impressions, or assimilation of food.

Udana Vayu

Meditation on Udana Vayu is in the opposite direction of Prana Vayu, and involves
exhalation and upward expulsion, including the force behind speech.

Apana Vayu

Meditation on Apana Vayu is below the navel to the area of the rectum. It is the life
force that has to do with the ability of the system to eliminate or throw off what is no
longer useful.

Vyana Vayu

Meditation on Vyana Vayu is throughout the body, as it has no fixed location. It is the
energy that coordinates all of the other functions of the body, including senses,
movement, muscles, and nervous system.

Samana Vayu

Meditation on Samana Vayu focuses on the area between the navel and the heart, and
controls the processes related to digestion. Like separating nutrients and waste from
food, it also separates useful and not useful thoughts.

Sushumna, Kriya, and Kundalini

Sushumna

Sushumna is the central energy channel within the subtle body, that goes from the
root chakra upwards to the crown of the head. Meditation on Sushumna is an
extremely important part of Tantra and Yoga meditation, and is sometimes taught
under the names Kriya yoga or Kundalini yoga. One may meditate by flowing the mind
with the breath between two or more chakras, or the whole length of the Sushumna.
Some forms visual shapes of energy flow, such as figure eights or elipses.

Kriya

Kriya meditation in Tantra involves meditation on the many energy channels of the
subtle body, including Sushumna. Within the Yoga Sutras of Patanjali, Kriya yoga
includes training the senses, inner exploration and meditation on mantras, and

surrender into the divine or creative source.

Kundalini

There are many forms of meditation on Kundalini energy, but a key feature of them all
is the meditation either on the Sushumna, or in preparation for that. All of these
ultimately lead to meditation in the higher chakras, between the eyebrow center (Ajna)
and the crown (Sahasrara).

Mantra
OM / Pranava

Meditation on the mantra OM (AUM) and its meanings.

So Hum (Soham)

So Hum is called the universal mantra, and means, "I am that I am." The sound "so" is
remembered silently with inhalation, and the sound "hum" is remembered silently with
exhalation. If you cup your hands at your mouth and an ear, so as to hear your
physical breath flow at the nostrils, you will notice that the inhalation sounds like "so"
and the exhalation sounds like "hum". While you want to breathe silently during
meditation, you remember the sounds in the field of mind. It is because all of us
naturally breathe that the mantra is universal.

Other mantras

Mantra may be used from one's meditative tradition, religion, or other sources.

Bija mantras

Bija or seed mantras are single syllable sounds that are conducive to meditation, such
as the seed sounds that go with the various chakras.

Guru mantra /
Personal mantra

Mantra may be given from one's meditative tradition or teacher. Some give mantra
initiation like a prescription matching the student's characteristics. Some mantra
initiation involves the transmission of energy along with the mantra, thus empowering
the mantra, like planting a seed that can grow with practice. Such a mantra can lead
the attention through all of the layers of one's being, ultimately to the source of
consciousness from which it arose. Mantra is used in stages. First, it is a gross word
with meaning (uttered aloud or silently). Then, it naturally becomes a constant
repetition. Then, the mantra becomes a feeling, and finally it leads to a constant,
pervasive awareness.

Chakras and Mantra

Chakras

Chakra Meditation is done at any of the major chakras, and these meditations can be
at gross or subtle levels. The meditation may involve images, sensations, sound, or
light.

Mantra

The chakras each have a Bija or seed vibration, as well as secondary mantras. The Bija
mantras for the seven major charkras are as follows: 1st=Lam, 2nd= Vam, 3rd=Ram,
4th=Yam, 5th=Ham, 6th=OM, 7th=Silence after OM

Antahkarana and the four functions of mind

Antahkarana

Meditation on the inner instruments (Antahkarana) includes the four functions of mind
(Manas, Chitta, Ahamkara, and Buddhi). This is a subtler meditation than that on the
Karmendriyas and Jnanendriyas. It is also subtler than meditation on visualized gross
objects or the breath. Here, the aspirant has delved into the depths of the mind, not
merely to meditate on the objects flowing in the stream, but to explore the
mechanisms themselves by which the thought process occurs. It brings one right to
the edge of Self-realization. This is an important part of Vedanta and Yoga meditation.

Manas

Manas is one of the four functions of mind (Manas, Chitta, Ahamkara, and Buddhi). It
is the lower mind, which processes thinking, and which is the operator of the ten
senses, the Karmendriyas and Jnanendriyas described in a meditation method above.

Chitta

Chitta is one of the four functions of mind (Manas, Chitta, Ahamkara, and Buddhi).
Chitta is the memory bank, which stores impressions and experiences. To meditate on
Chitta is to cultivate the stance of witnessing the stream of thought patterns rising
from Chitta and falling back into it.

Ahamkara

Ahamkara is one of the four functions of mind (Manas, Chitta, Ahamkara, and Buddhi).
Ahamkara is the I-maker. It is like the ego, except not meaning egotistical. It is the

strong wave of awareness that declares, "I am!" Meditation on Ahamkara takes one to
the awareness of this I-am-ness, independent of the attachments and aversions stored
in the Chitta.
Buddhi

Buddhi is one of the four functions of mind (Manas, Chitta, Ahamkara, and Buddhi). At
a more gross level Buddhi is the aspect of mind that knows, decides, judges, and
discriminates. Meditation on this process of discrimination (Viveka) is extremely
important. At the very subtle stages of meditation, Buddhi is discovered to be the
function that separated the individual from the true Self in the first place.

The fourth state of consciousness

Turiya

Turiya is the fourth state of consciousness, beyond waking, dreaming, and deep sleep.
It is the eternal consciousness that permeates and is witness to these other three.
Meditation on Turiya is more of a process of Realization than of one-pointed
meditation, such as meditation on an object.