Verse 9.27 - Definition of meditation (dhyāna)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 9.27:

उत्तमसंहननस्यैकाग्रचिन्तानिरोधो ध्यानमान्तर्मुहूर्तात् ॥ ९.२७ ॥

uttamasaṃhananasyaikāgracintānirodho dhyānamāntarmuhūrtāt || 9.27 ||

Concentration of thought on one particular object is meditation–dhyāna. In case of the person with superior (first three kinds of) physical sturdiness and strength–saṃhanana–it extends up to one muhūrta. (27)

Hindi Anvayarth:

अन्वयार्थ: [उत्तमसंहननस्य] उत्तम संहनन वाले के [आ अन्तर्मुहूर्तात्] अन्तर्मुहूर्त तक [एकाग्रचिन्तानिरोधो ध्यानम्] एकाग्रतापूर्वक चिन्ता का निरोध सो ध्यान है।

Anvayartha: [uttamasamhananasya] uttama samhanana vale ke [a antarmuhurtat] antarmuhurta taka [ekagracintanirodho dhyanam] ekagratapurvaka cinta ka nirodha so dhyana hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

Meditation–dhyāna–was set apart for elaborate treatment. It is now time to discuss its divisions. But, passing it over, its agent, nature and duration are described.

The first three kinds of physical sturdiness and strength–vajraṛṣa-bhanārāca saṃhanana, vajranārāca saṃhanana, and nārāca saṃhanana–are included here. Meditation (dhyāna) is possible for the individuals possessing these three physical structures. But salvation is possible only for the ascetic with the first kind of physical structure. He who has the best physical structure is the agent.

‘Ekāgra’ means having one point, edge or object. Thought is characterized by throbbing or quivering, as it embraces several objects. Concentration is turning the thought away from several objects and fixing it on one. By this the nature of meditation has been described.

‘Muhūrta’ is the period of time. Within one muhūrta is ‘antarmuhūrta’. The time limit is within one muhūrta. It is not possible to maintain concentration beyond that. A contention is raised: if curbing or restraining the thought is meditation then meditation is non-existent like the horns of a donkey. There is no contradiction. It is said to be non-existent from the point of view of the removal of other thoughts, but existent with regard to the particular thought. Non-existence is the other form of existence and it too is the characteristic of an object, as it is admitted to be a cause. Or ‘nirodha’ is not an abstract noun. What else is it? It is a verbal noun. That which is confined is confinement. Confinement of thought is the purport. Knowledge which shines without quivering, like the steady flame, is meditation–dhyāna.