यथाभिमतध्यानाद्वा ॥३९॥
yathā-abhimata-dhyānād-vā ||39||
Google translate: or by meditation as desired
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
Yathābhimatam (यथाभिमतम्):—[=yathā-bhimatam] [from yathābhimata > yathā > ya-tama] ind. (am) acc° to wish or will, at pleasure, wherever desire leads
Purana and Itihasa (epic history)
[«previous (D) next»] — Dhyana in Purana glossary
Source: archive.org: Puranic Encyclopedia
Dhyāna (ध्यान).—(Meditation). Even from ancient times the people of Bhārata believed that heaven could be attained by meditation. There are scientific methods of meditating upon God. They are described below:
The root “dhyai”, means “to think”. Dhyāna (meditation) means thinking of God with concentration. God is invisible and figureless. We can meditate only upon some material that contains the attributes of God. So dhyāna (meditation) is to fix the mind on the object of meditation, and to imagine that particular object in a particular place and to concentrate the mind upon it. One who casts off his body, while engaged in meditation attains ‘Sāyujya’ (oneness with God). (See full article at Story of Dhyāna from the Puranic encyclopaedia by Vettam Mani)
Source: Cologne Digital Sanskrit Dictionaries: The Purana Index
Dhyāna (ध्यान).—A dharma of the yoga, kills unrighteous qualities;1 described by Kṛṣṇa to Uddhava.2
Vastushastra (architecture)
[«previous (D) next»] — Dhyana in Vastushastra glossary
Source: McGill: The architectural theory of the Mānasāra
Dhyāna (ध्यान).—Each aspect of construction has a “theological” (oscillating between mythical and metaphysical) dimension, which the sthapati accesses through a spiritual kind of “seeing” while conducting the operation or performing the ritual. This is dhyāna, meditation (as well as contemplation). Dhyāna derives from √dhyā, “to think, contemplate”, which, etymologically, is “a perfectly normal variant of the root from √dhī [‘to see, perceive’]” (see Jan Gonda, The Vision al the Vedic Poets, “dhyānam”).
The principle behind dhyāna in artistic and architectural making is that of identification. The sthapati pierces into the metaphysical essence of the form being created and identifies himself as one with it. This is achieved through a dialectic between the “technique” (in the yogic sense) of intense contemplation that the sages employed on the one hand, and the emotional rapture of devotional love ending in ecstatic vision that the saints experienced (the latter implied in the text by the term rāga, passion, and its connotations pertinent to artistic creativity) on the other. In each of these modes, the perceptual and cognitive faculties are absorbed into the spiritual experience of union with the divine.
Pancaratra (worship of Nārāyaṇa)
[«previous (D) next»] — Dhyana in Pancaratra glossary
Source: archive.org: Isvara Samhita Vol 1
Dhyāna (ध्यान) refers to one of the three functions of saṃyama (self-control).—The Pāñcarātrāgama offers its own treatment which has a significant contribution. Dhāraṇā is retaining the mind in God, dhyāna is joining the mind in God and meditating upon Him and samādhi is mere appearance of the nature of the object, (God). According to Viṣṇupurāṇa. (VI.7.86), dhāraṇā is stability of the citta In God, dhyāna is continuity of that cognition without any desire for other things (ibid. VI.7.91) and samādhi is a stage in Yogic practise in which God’s own nature is grasped without any imagined appendage (ibid. VI.7.92).
“the perceptual and cognitive faculties are absorbed into the spiritual experience of union with the divine.”
Vedanta (school of philosophy)
[«previous (D) next»] — Dhyana in Vedanta glossary
Source: Shodhganga: Siva Gita A Critical Study
Dhyāna (ध्यान, “meditation”) refers to sustained concentration.—Meditation (dhyāna) is the effortless abidance in the awareness of one’s True nature.
परमाणु परममहत्त्वान्तोऽस्य वशीकारः ॥ १.४० ॥
paramāṇu paramamahattvānto’sya vaśīkāraḥ || 1.40 ||
Google translate: The atom is the end of the supreme importance and its subjugation
paramāṇu – Cell, atom, imperceptible atoms, quark
paramamahattvānto’sya – Its the most important end
vaśīkāraḥ – mastery
Sanskrit dictionary
[«previous (V) next»] — Vasikara in Sanskrit glossary
Source: Cologne Digital Sanskrit Dictionaries: Cappeller Sanskrit-English Dictionary
Vaśīkāra (वशीकार).—[masculine] vaśīkṛti & vaśīkriyā [feminine] the same.
Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary
1) Vaśīkara (वशीकर):—[=vaśī-kara] [from vaśī > vaś] mfn. bringing into subjection, subjugating, (ifc.) making any one subject to one’s will, [Mahābhārata; Pañcarātra]
2) Vaśīkāra (वशीकार):—[=vaśī-kāra] [from vaśī > vaś] m. idem, [Yoga-sūtra; Kathāsaritsāgara etc.]
paramāṇu= extremly small atom
vaśīkāraḥ = mastery
parama-mahattva = extreme magnitude
Such a yogi can also focus his mind on immense objects, such as mountain ranges and even stars. He is able to stretch the size of his mind to accommodate the biggest entities in the universe. He is able to see all of nature—the most expansive, primordial energy field—all at once. Due to the expanded field of his mind, he can see what is going on in the world, its cause, and its effect. Such a yogi has the capacity to comprehend the subtle causes of even the most complex issues. It is such yogis who foresee events fully matured, even when they are still well hidden deep beneath the dense layers of time and space.
True meditation is defined by Patanjali as ‘pure awareness’, beyond the ego personality with thoughts, mind and feelings. Just absorbed into pure consciousness, an Awareness that one is. And everything and everyone in the Universe is. Beyond time and space, beyond past, present and future, ALL IS!
The mastery over mind results in control of relationship with everything from atom to cosmos
Patanjali's yoga sutras 
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