Through dhyana is gained the third quality of realization or pratyaksa. Dhyana, or meditation, is of three kinds: (1) sthula, or gross; (2) jyotih; (3) suksma, or subtle.*
In the first the form of the Devata is brought before the mind. One form of dhyana for this purpose is as follows : Let the sadhaka think of the great ocean of nectar in his heart. In the middle of that ocean is the island of gems, the shores of which are made of powdered gems. The island is clothed with a kadamba forest in yellow blossom. This forest is surrounded by Malati, Campaka, Parijata, and other fragrant trees. In the midst of the Kadamba forest there rises the beautiful Kalpa tree, laden with fresh blossom and fruit. Amidst its leaves the black bees hum and the koel birds make love. Its four branches are the four Vedas. Under the tree there is a great mandapa of precious stones, and within it a beautiful bed, on which let him picture to himself his Istadevata.
The Guru will direct him as to the form, raiment, vahana, and the title of the Devata. Jyotirdhyana is the infusion of fire and life (tejas) into the form so imagined. In the rnuladhara lies the snake-like Kundalini. There the jivatma, as it were the tapering flame of a candle, dwells. The Sadhaka then meditates upon the tejomaya Brahman, or, alternatively, between the eyebrows on pranavatmaka, the flame emitting its lustre.
Suksma-dhyana is meditation on Kundalini with sambhavi-mudra after She has been roused. By this yoga (vide post) the atma is revealed (atma-saksatkara).
*. Gheranda-Samhira, Sixth Upadesa, It is said by Bhaskararya, in the Lalita: (verse 2), that there are three forms of the Devi which equally partake of both the prakasa and vimarsa aspects-viz., the physical (sthula), the subtle (suksma) and the supreme (para). The physical form has hands, feet, etc., the subtle consists of mantra, and the supreme is the vasana: or, in the technical sense of the Mantra sastra, real or own.