Sūtra 3.3

Sanskrit text, Unicode transliteration and English translation of sūtra 3.3:

तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः ॥ ३.३ ॥

tadevārthamātranirbhāsaṃ svarūpaśūnyamiva samādhiḥ || 3.3 ||

(3) When the object of meditation only shines forth in the mind, as though devoid of the thought of even the self (who is meditating), that is called samādhi.

Ancient and Modern interpretation:

Vyāsa says that when the state of meditation (dhyāna) becomes so deep that object stands by itself, obliterating as it were, all traces of reflective thought, it is known as samādhi.

Osho defines^[1] samādhi as when mind becomes one with the object. He cautions about one falling in the trap of worldly attractions. This does not mean that one should not enjoy worldly pleasures, but at the same time one has to remember that tremendously beautiful things are waiting for you in your very life. To reach real goal in life, drop too many objects, concentrate on one object and drop all distractions. Let the consciousness fall on object as uninterrupted flow and one-day subject and object will disappear and silence will reign. In that silence you will attain goal of life.

The difference between dhāraṇā, dhyāna and samādhi which ultimately culminates in samādhi is depicted beautifully by Taimni,^[2]

If A is the object chosen for saṃyama and B, C, D, F are distractions, then the content of mind at regular intervals of successive moments of these three phases may be indicated by the following series of pratyayas present in the mind. The circle around represent mental self-awareness.

Then frequency and degree of mental self-awareness goes on decreasing in dhyāna.

In samādhi, there is complete cessation from distractions, self awareness and the object alone remains in consciousness.

Here the frequency of distractions goes on decreasing in dhāraṇā.

The world samādhi is composed of ‘sam+ā+√dhi’, which means all inclusive, total depositing. In samādhi, one loses ‘I’ consciousness and what remains is only the object / Ganeśa. Taimni says rūpa is external form and svarūpa is the true internal nature.

In Vedic tradition, samādhi is named as bhāva-samādhi, nirvikalpa samādhi in Rājayoga, sahaja-samādhi in karmayoga, jaḍa samādhi in haṭhayoga and turīya in jñānayoga. These are all names of various supernatural states of mind. But Kabir says, ‘sahaja samādhi is the highest of all.’

In Haṭhayogapradīpikā, it is said that, ‘As salt merges in the sea, likewise the mind and ātmā are united in samādhi.’^[3]

We have already discussed samādhi in sādhanāpāda. The spiritual journey which starts from dhāraṇā and culminates in samādhi is named as saṃyama by Patañjali. The time taken on this path varies as per state of evolution of sādhaka as also intensity of his sādhanā.

Footnotes and references:

[1]:

Osho, op.cit, p.17-18

[2]:

Taimni, op.cit, p. 283

[3]:

Swāmī Muktibodhānanda, Haṭhayogapradīpikā, Yoga Publication Trust, Munger, 2006 (1985), p. 473—[...]