SamAdhi

Many aspirants are naturally curious about samAdhi. Any description of samAdhi in words will always be incomplete and an approximation. That which is beyond words cannot be expressed in words, and such expressions are always liable to be misinterpreted or misunderstood. Therefore, the wise are often silent on this point. Nevertheless,  there are also those who have seen some benefit in pointing the way to a striving mind that is pure enough to be willing to listen. The sAdhaka is always deeply indebted to such teachers who take on the burden of explaining that which is seemingly inexplicable. The following is set forth with the intent of helping the sincere sAdhaka who is struggling for direction and looking for inspiration in the course of their sAdhanA.

SamAdhi is one's natural state. But owing to samskARas it is not seen as such. Therefore, it seems that much effort is needed to attain this state. It is also the true perception of Reality. It is knowing things as they really are. It can be described to some extent by the attributes experienced by the mind that emerges from samAdhi. 

The characteristics of samAdhi are:

1. Peace. shAnti. Absence of any movement in the mind. No thought.

2. "Am"-ness or Being. sat

3. Awareness. cit

4. Bliss. paramAnanda

5. non-duality. advaita. No other and hence no perception.

6. Absence of questions.

7. Deeply intuitive feeling that there is nothing left to do, and equivalently that nothing has happened or is happening.

8. Transcendence of time.

9. Unity and identity of Shakti and Shiva.

10. guNAtIta: beyond the three guNas of sattva, rajas and tamas.

The experience of samAdhi is beyond the stage of experience of inner lights, sounds and visions of gods or other forms. These are all still within the range of sense perception, but samAdhi is a state that is beyond the senses, manas, buddhi and ahamkAra. That awareness is pre-mind and is Consciousness in its pure and natural form. It is the natural state of the Seer.  

The word samAdhi is used with different intent in different texts and by different teachers. While the state of samAdhi and jnAna is not different, these adjectives apply only to the starting point of the mind entering samAdhi and in the case of its re-emergence, to the state it is found in after the experience. In all cases samAdhi results in pure Consciousness and the coalescence of the knower, the object of knowledge and the act of knowing itself. Distinction is made only with regard to how the mind emerging from this experience makes sense of the experience.

First let us take the Yoga SUtra. vyAsa in his commentary clearly affirms "Yoga is samAdhi", and this is seen in direct experience to be absolutely correct. It is entirely consistent with the verse of the Yoga SUtra that states

yogaschittavRtti nirodhah (YS I.2)

Yoga is the cessation of mental vRtti-s.

The Yoga SUtra distinguishes between different types of samAdhi.  These consist of the various forms of samadhi first categorized as samprajnAta and asamprajnAta, the former being further classified as savitarka, nirvitarka, savicAra and nirvicAra. Here the word prajnA refers to the state of mind in the suShupti avasthA. 

The diagram above illustrates the nature of samAdhi. Consciousness which is depicted as a ray of light is refracted by the mind which is diffuse (depicted as a prism) to create the worlds. The mind consists of manas, which imports and exports sense experience through the sense organs, buddhi, which is the discriminating and decisive faculty of mind that is capable of observing the operations of the mind, ahamkAra, or ego sense that asserts "I do", and citta, which is the storehouse of impressions. The mind exists in three states or avasthA-s: jAgrat (waking), svapna (dream) and suShupti (deep sleep). The composite experiences of the individuated mind (jIvAtma) in these three states is called vishva (or vAishvAnara) corresponding to jAgrat avasthA, taijasa corresponding to svapna avasthA, and prajnA corresponding to the suShuptyavasthA. So samprajnAta samAdhi refers to samAdhi that is still rooted in the prajnA state (or the other two), originating from impressions which have bija (seed) samskAras (for thoughts are in a latent seed state in prajnA). On the other hand, the asamprajnAta samAdhi corresponds to a mind that is so purified that even latent impressions in the prajnA state have all subsided in entirety and that mind is one with Brahman. This is what the word RAma denotes, for RAma means ramate iti rAmah (it delights so it is called RAma). RAma is the mind immersed in Brahman and the mind delights in samAdhi. The mind thinks it occupies different sharIra-s or bodies in each of these states and is consequently limited by them. In the jAgrat avasthA it thinks it occupies the sthUla sharIra and is therefore limited by the gross body. In the svapna avasthA it thinks it occupies the sUkshma sharIra and is therefore limited by the subtle body. On emergence from the suShupti avasthA it thinks it has occupied the kAraNa sharIra and is therefore limited by the causal body.

dhyAnam or meditation may be likened to focusing the rays of the mind through a lens as shown in the diagram above. It is preceded by dhAraNa, which is concentration. dhAraNa is defined as cittasya desha bandhah: fixing the mind on a specific location or object. The prerequisites for this are the preceding five limbs of yoga: yama, niyama, Asana, prANAyAma, and pratyAhAra. Those are discussed in other articles. When dhAraNa is continued for a duration without a break it becomes dhyAnam. 

In the Yoga SUtra there is a systematic progression of the type of objects on which meditation is to be practiced. One begins with gross objects and the mind is trained to meditate on them. A good choice is the physical symbol of the praNava or Om. By focusing on the bindu or dot on the top of Om the mind learns to concentrate and meditate. When this is continued for a long time the mind literally falls through the object and there is a coalescence of subject, object and the process of meditation. This is called samAdhi in the Yoga SUtra. It is the instrument by which things or objects are really known. In fact, the combination of  dhAraNa, dhyAna and samAdhi is called samyama, and it is a finer tool to know Reality as it is. 

The samAdhi resulting from meditation on gross objects is termed savitarka samAdhi. In this case the mind focuses on objects in vaishvAnara and attains true knowledge of these objects. All objects of perception in the waking state of the mind are nAma rUpa: comprised of name and form. This is a very important step in sAdhanA. Recall that the puruSha sUktam says (sarvANi rUpANi vicitya dhIrah, nAmAni kRtvA abhivadan yadAste: the wise having conceived of all forms and made names to call them). Also in songs of Muthuswami DIkshitar, Devi is referred to as nAmarUpa vivarjite (She who is devoid of names and forms). The entire manifestation of the Universe and all conceptions in the so-called external world are reduced to the conjunction of two things in the mind: a form and a name attached to it. This includes people, parents, spouses, children, friends and lovers, pets (human, animal, ideas, theories, and peeves), all living and non-living things; all things moving and non-moving (carAcaram, jangamAjangamam, sthAvaram jangamam). This samAdhi is not the end of sAdhanA and the aspirant should not think that the goal has been attained just by experiencing savitarka samAdhi. This samAdhi  is actually just the beginning of serious yoga sAdhanA. The samAdhi that Shri RamaNa MahaRShi refers to is the final sahaja samadhi which is the ultimate goal. That requires systematic cessation of all vAsanas which can take time depending on the strength of those predispositions. Therefore, the sAdhaka is then encouraged to meditate on such gross objects even without form to attain nirvitarka samAdhi. This loosens the mind's perception that is bound to name and form. Eventually the very nature of forms and the very nature of names will be meditated on.

The next stage is meditation on subtle objects. The samAdhi resulting from meditation on subtle objects is termed savicAra samAdhi. In this case the mind focuses on objects in taijasa and attains true knowledge of these subtle objects. Ideal subtle objects for meditation are the prANa-s, the cakras, the karmendriyas and the jnAnendriyas. All objects of perception in the dream state of the mind are also nAma rUpa: comprised of name and form. This is also a very important step in sAdhanA. The mind should not be unduly fascinated by images of light, gods, angels and subtle sounds that will be heard as kuNDalinI is awakened and conveyed through the cakras. Various subtle sounds such as the buzzing of bees, conch shells, temple bells, the sound of bheri drum and flutes may be heard. They can serve to encourage the sAdhaka that they are on the right path since these are documented in the scriptures, but the mind should not wander in the subtle realm or the ultimate purpose of yoga sAdhanA will not be attained. All the conceptions in the dream world are again reduced to the conjunction of two things in the mind: a form and a name attached to it. The sAdhaka is then encouraged to meditate on such subtle objects even without form to attain nirvicAra samAdhi. This loosens the mind's perception that is bound to name and form. Eventually the very nature of forms and the very nature of names will be meditated on. 

Forms are perceived through the sense of sight, be it externally or internally directed. Later it will be described how ShrI Adi ShankarAcArya's work PancIkaraNam provides the foundational basis for realizing that even the sense organs are composed of the three guNas. Names too have their basis in the senses of sight and hearing. Therefore, the cultivation of vairAgyam, which  is defined as 

dRShta anushravika viShaya vitRShnasya vashIkAra samgyA vairAgyam (YS I.15)

Dispassion towards things seen and heard is vairAgyam.

In Tantra it is shown how the various letters from a to m that are all contained in the PraNava Om all have their basis in Devi, who is Consciousness in motion. Thus everything eventually resolves into Consciousness. 

nirvicAra vaishArAdhye AdhyAtma prasAdah (YS I.47)

In the clarity of nirvicAra samAdhi the peace of inner Self is experienced.

RtambharA tatra prajnA (YS I.48)

The perception in that state is Truth-filled.

At this stage the sAdhaka starts to open the infinite library of wisdom contained within. Insights come pouring forth. Unread and yet unwritten connections are made. The scriptures, purANas, and the meanings of holy texts from all traditions are revealed in flashes of insight that come so quickly that there is not even time to record them. This is the dharma megha samAdhi.

Beyond this stage the objects of meditation are no longer necessary but a true understanding of the guNas and how they form the five great elements through pancIkaraNam is revealed. The world is nothing but nAma rUpa. The rUpa or forms take shape through the five elements. "Fiveness" or pancatvam is all the world. In Sanskrit the dropping of the body is actually referred to as sa pancatvam gatah: He went to 'fiveness'.

How the panca mahAbhUta-s (five great elements) are formed from the three guNas is explained by shrI Adi ShankarAcArya in the pancIkaraNam (lit. the Creation of Fiveness). That text deserves a separate discussion in its own right, but a summary of the essence is provided here. Sense experience in both the waking and dream states consists of viShaya (an object of perception), jnAnendriya (a sense organ) and mAtrAsparsha (the act of sensing). The senses 'measure' the worlds, and hence the worlds are measurable (mAtra). That which is beyond the senses is immeasurable or amAtrA. The mind also acts on viShaya-s (sense objects) through the karmendriya-s (organs of action). That is also included in the pancIkaraNam. The principal point of the pancIkaraNam is that the object, the sense organ and the act of sensing are composed of different proportions of the guNas. The object contains a greater proportion of tamas, the sense organ a greater proportion of  sattva, and the act of sensing a greater proportion of rajas. The objects can be unmanifest, subtle or gross, with the proportion of tamas being progressively greater in the latter two. The five unmanifest elements in increasing order of subtlety are pRthvI, apas, agni, vAyu, and AkAsha. These are translated as earth element, water element, fire element, air element and space element. However, these should not be confused with the gross earth, water, fire, air and space as we understand them. The earth element pRthvI is present in all objects (gross, subtle and unmanifest), and not just earth, that are capable of being smelled. Similarly the water element apas is present in all objects (gross, subtle and unmanifest), and not just water itself, that are capable of being tasted. Similarly, for agni in objects that are capable of being seen, vAyu  for objects that are capable of being felt or touched, and AkAsha  for objects that can be heard. The purest manifestations of these elements in the gross world is in pure earth, pure water, fire, pure air and space. Since all sense perceptions are composed of these five, there is a verse

pRthvI tvayA dhRtA lokA devI tvam viShNunA dhRta 

tvam ca dhAraya mAm devI pavitram ca Asanam kuru

The earth element pRthvI is invoked as Devi (Goddess) since by Her are supported the loka-s, or worlds (plural). The word loka in Sanskrit derives from the root luc (lok) which has the meaning to see or perceive. So what are called worlds in English are the composite objects of perception. Sanskrit is a language that is designed for spiritual communication whereas other languages are less suited for the same.

Through samyama (which includes samAdhi) on each triad of object-sense organ-sense perception, all worlds of sense perception in their gross and subtle forms are seen to be composed of nothing but the three guNas. Since the guNas are nothing but the Power of Consciousness, the Power being non-different from the One, everything is seen in samAdhi as nothing but the play of Consciousness (cf. the book by Swami MuktAnanda of the same name). This is how samAdhi bestows true Knowledge of Reality and the Seer sees things as they are. 

One also encounters the terminology sabIja and nirbIja.  Given these explanations of samprajnAta and asamprajnAta, it will be clear that sabIja samAdhi corresponds to samprajnAta while nirbIja corresponds to asamprajnAta. These revelations must be based on direct experience since they cannot be found in any books. The Yoga SUtra is a text for practice and experience. 

The terms savikalpa and nirvikalpa samAdhi are found in vedAnta. In vedAnta, vikalpa refers to the characteristic of manas, and in this case it is used broadly to refer to samAdhi with some mental concept as its starting point. Usually this is an image of the Lord. When the mind after having turned inward on the path of nivRtti regains its true nature AtmA (the Self) it is called jnAnam. When the same mind now returns outward through pravRtti then this is called vijnAnam. Then when the mind after such repeated purification sees everything as an image of the Lord at all times, such a state is called sahaja savikalpa samAdhi. While the state of samAdhi and jnAna is not different, these adjectives apply only to the starting point of the mind entering samAdhi and in the case of its re-emergence, to the state it is found in after the experience. The savikalpa and samprajnAta states correspond to dvaita philosophies and are appropriate for mental experience in the dual-conditioned world. After repeated purification of the mind where it sees its emergence from its natural state of resting in the AtmA by the vyutthAna samskAra and its subsidence by the nirodha samskAra (see YS III.9), finally it ceases its very tendency to emerge at all from the AtmA. Then this samAdhi is called nirvikalpa samAdhi and is said to be attained by the mind without any mental concept or samskAra as a starting point. Note that the Yoga SUtra says

tajjah samskAro~anyasamskAra pratibandhI  (YS I.50)

The samskAra born of samAdhi inhibits other samskAras.

Therefore, when all samskAras are inhibited, nirvikalpa samAdhi prevails. The term kevala nirvikalpa samAdhi is also encountered in some texts, to indicate that it is kevala (alone), no other.

However, it is very important to note that the Yoga SUtra definition of samAdhi does not connote jivanmukti. This is because it is still not sahaja samAdhi. What is termed kaivalyam in the Yoga SUtra is what corresponds to jivanmukti. Therefore, one may even attain nirvikalpa samAdhi, but if it does not become permanent, then the old vAsanas can still disturb the mind. This is why the Yoga SUtra refers to breaches in enlightenment that have to be addressed in the same way as prescribed in the path to the first re-experience of samAdhi (for samAdhi is the original and natural state, and it is only being recovered, not found anew).

Bhagavan Sri RamaNa mahaRShi uses samAdhi in a slightly different sense. When he refers to samAdhi he almost always means sahaja samAdhi where the mind always rests in its natural state as the Seer. This is the state of a jnAni and jivanmukta and a very daunting prospect for a beginner. However, the sAdhaka need not despair since even attaining savitarka samAdhi is an excellent starting point for practice. It is possible for a sAdhaka practicing sincerely to awaken kuNDalinI in six months and attain samAdhi in another six. It all depends on the intensity of practice and the predispositions of the mind (vAsanas and past samskAras). 

sahaja samAdhi is a good ideal to keep in mind, but Bhagavan Sri RamaNa's teachings are for the very advanced aspirant with a purified mind that is ready to understand his teaching. His teaching was meant to be experienced in person. This is true for all teachers. Even here there is no substitute for direct satsang in person, and sAdhakas are welcome to experience the same. The path described here leads to the same goal but it is a concise explanation based on direct experience that is given in a graded and systematic way as described in the classical texts of the HaTha Yoga PradIpika and the Yoga SUTra. It is intended for householders and aspirants of all levels, so that even after in-person satsang they can continue to practice where they are. 

May all sincere sAdhakas attain samAdhi, peace and bliss!