When the mind is in samAdhi there is only One. There are no questions in this state and there is nothing to be done. The spanda is experienced here, where the silent and nameless Consciousness emerges in the form of sAvitrI, the Impeller, and assumes the form of the praNava: A-U-M leading to the amAtra, or immeasurable Silence. In the symbol of the OmkAra, the bindu is the portal to the Eternal Consciousness that is beyond names and forms. From this bindu issues the praNava, and the bindu is the seat of sAvitrI. The mind, which is the moon, is the candra that is below the bindu. From the mind issue the three states of waking, dream and deep sleep, symbolized by the three parts of the OmkAra below the candra-bindu. The significance of these symbols is revealed in samAdhi, which is the same as instruction by the parama guru. They need to be experienced directly, and in that direct experience is one's true nature revealed, and not by reading and memorizing these things from different books and other sources (although that serves an intermediate purpose of turning the mind in the right direction). In the lalitA sahasranAmam, devi is characterized as bindu tarpaNa santushTA. What this means is that when the mind changes it outward-going aspect and offers Consciousness as a tarpaNam at the bindu, then indeed is the devi satisfied. When this tarpaNam is successful, the bindu opens as a portal to samAdhi. All other perceptions that the mind experiences are merely a play of the guNas, nothing else. Since the mind is itself composed of the guNas, it is merely guNas playing with the guNas.Â
Perforce the mind emerges from samAdhi, since as Sri RamaNa Maharishi notes, 'It is the mind's tedious habit to forsake the shade of Brahman and go into the scorching heat of the world experience, only to return again.' It is only when the mind permanently forsakes this outgoing tendency is it finally liberated. The mind emerges from the brahmAkAra vRtti due to memories of other vRttis that are the vAsanas. Primarily these are the 'aham' vAsana, which creates the individual "I", also called asmitA in the Patanjali Yoga sUtra. The upAdhi or limitation of body-consciousness reinforces this individuality and that is called deha vAsana. These are the internal causes for the emergence of mind and they have their root in the kAraNa sharIra or causal body. For jIvas the mind is also perturbed from samAdhi by imperfect dama, or control of the outgoing senses bAhyendriya that apprehend vishaya- the objects perceived by the outgoing senses. This 'outgoing' aspect of the mind is the characteristic of Brahma in the trimUrti. It actually happens at each instant, with each pUraka and rechaka (in and out breath). When the pUraka and rechaka are understood from the standpoint of the devas, then each in and out breath corresponds to a day for humans. Therefore, we say it is brahma muhUrta at sunrise. At night the mind sleeps in Brahman, but in the unawakened or unrealized state there is no Conscious awareness of the same. The difference between sleep and samAdhi is simply this: that in samAdhi there is pure Consciousness and full awareness of the lack of vRtti in the mind, whereas in sleep there are no presented objects in the mind and there is also no Conscious awareness of the same. The mind having slept in Brahman at night becomes outgoing, impelled by Brahma. Note that in the BG SrI KRShna says "At dawn I let loose the host of beings." Since Brahma had ahamkAra vRtti, in the purANa-s it is said that he denied any other supremacy or lordship and tried to claim superiority over his All-pervading aspect ViShNu by claiming to have seen the end of the pillar of fire who is Shiva- his own Auspicious aspect. The ketakI flower bore false witness in this contest, and this is why of the trimUrti, Brahma alone is not worshipped. The outgoing mind does not lead to the Truth, and hence, the worship of Brahma does not lead to salvation. In the Purusha sUktam it says 'tasya dhIrAh parijAnanti yonim, marIcInAm padamicchanti vedhasah'. In other words, the aspirant is reminded not to seek the intermediate position of Brahma or marIci, since this is simply a knowledge of every detail of the worlds. In the Brahma state one should see the Lord in everything. This is the ViShNu aspect of the trimUrti. It corresponds to sthiti in the triad of sRShTi, sthiti and pralaya. In the ViShNu sahasranAmam and in the BG it is said "kshetra kshetrajna eva ca': I am both the Field and the Field-Knower. But to worship only this aspect ties the mind to endless waves of guNas interacting with the guNas. So those s0-called VaiShNavas who deny Shiva are condemned to samsAra.