Part 4.9 - Samadhi and Samapattis

[Full title: The Concept and Content of Patanjali Yogadarsana (9): Samadhi and Samapattis]

Samadhi is a process of diving into the deeper layers of one’s consciousness which functions in different grades of mind through different mechanism which are called as kosas^[1].

Towards the final aim of Yoga which is kaivalya, the self or purusa, after realizing the true nature becomes self sufficient and devoid of any desire for the subtlest kinds of bliss or any attraction based on play of the gunas. This is the highest kind of vairagya where avidya also is destroyed. This state is also called as paravairagya. It demonstrates the characteristics of Purusic or Pure consciousness, attainment of kaivalya. Here also some seeds of attachment remain. As per yogasutra 1.16 referred above, Patanjali defines complete vairagya or highest type of renounciation (param) as the ultimate state of purusakhyati, after which there is no chance of any kind of attachment.

In order to attain this spiritual level, Sage Patanjali has given various stages of Samadhi in his scientific treatise in the form of higher level of spiritual practices. The different stages of samadhi representing the progressive release of consciousness from the limitations, in which it is involved, can be considered as withdrawal from one kosa to the subtler kosa. Thus main focus among all practices towards spirituality is samadhi.

Sage Patanjali has mentioned various samapattis as the higher level of spiritual practices under astamga-Yoga as explained earlier, mainly two types of samadhi (Patanjali Yoga Sutra 1.17, 1.18) in Samadhipada; they are samprajnata and anya (asamprajnata). Samprajnata Samadhi means samadhi with prajna’. Prajna stands for higher state of consciousness working through the mind in all its stages. Here, the mind is completely cut off from the external world and consciousness is centered on the pratyaya in the field of consciousness or object, free from the burden and interference of physical brain. As against this, pratyaya or the seed is absent or they are like burnt seeds in case of asamprajnata samadhi. Here, one passes beyond prakrti, beyond all objective knowledge; into union with the undifferentiated universal consciousness. At that state, purusa gets separated from prakrti. This is the state of perfect Yoga where the thought waves have been stilled and the mind is cleared of all its impressions, both the evil and the good.

During switchover from samprajnata to asamprajnata samadhi which is a continuous and natural process of consistent meditation, the seed gets suppressed. The mind in this state is in dynamic and alert condition but completely under control of the will. Without any pratyaya, this void state is called a “cloud” and when he continues this experience of asamprajnata his consciousness slowly enters into next plane of pratyaya. With the advancement of practices, he gets this experience again and again until he takes the final plunge from the subtlest plane into reality itself. This is the true consciousness of purusa. This sacred cloud of leaving all prakrti behind and the self being in original state or svarupa is called dharmamedha samadhi.

Creation is an evolution outward, from undifferentiated into differentiated consciousness, from mind into matter. Pure consciousness is, as it were, gradually covered by successive layers of ignorance and differentiation. Each of these layers is grosser and thicker than the one below it, until the process ends on the outer physical surface of the visible and tangible world. Meditation is a process of devolution. For meditation, the evolution is in reverse order. Beginning at the surface of the life, the meditative mind goes inward, seeking always the cause behind the appearance, and then the cause behind the cause, until the innermost Reality is reached^[2].

Samapatti–Sabija and Nirbija Samadhi

The four successive stages of samprajnata samadhi mentioned in Yogasutra^[3] which is concentration upon a single object are accompanied by the states or activities of the mind denoted by vitarka, vicara, ananda and asmita sequencially , which is progressive unfoldment of consciousness through these four stages. The principle underlying at all these levels and the result remains the same. The outcome is attainment by the knower of perfect and complete knowledge of the known. Mainly there are two types of states namely vitarka and vicara. Some of the translaters have further subdivided these two into savitarka-nirvitarka and savicara-nirvicara respectively.

After successfully going through the stages of dharana and dhyana diverting mind inwards, the first phase of samprajnata samadhi starts where the consciousness is centered in the lower mental world. The mind is in the state of vitarka (suppositions), directed towards different objects in succession initially and gets focused on one gross object. This vitarka is defined by commentator Vyasa as “philosophical curiosity”. Then, he moves further to the subtler levels in four stages. These four states are called samapattis by Sage Patanjali. Samapatti is a stage prior to samprajnata samadhi. The word samapatti consists of: “sam” means total + “a” (from all sides) + “patti” (shower) i.e. total encounter with the object of meditation which should be auspicious. There are different types and levels of samapatti described in Yogasutra depending on the process and experience of absorption.

With the help of any of Yogic techniques, if one’s cittavrttis (mental fluctuations) is minimized or annihilated, just like a transparent jewel or stone taking colour of the surface on which it is kept, fusion takes place of three i.e. grahitr, grahya and grahana or in other words knower, known and knowing^[4]. We can also say that cognizer and cognition get absorbed into cognized, which is the final stage of meditation gets resulted into state of samadhi or Patanjali’s samapatti. Samapatti is explained as thought-concentration or transformation and oneness with the object of meditation^[5]. This ecstatic state can occur only when mind is completely still. Here, the object of concentration looms so large in consciousness that the distinction between subject and object vanishes.

Samapatti is the process where the comprehender, which is citta (mind), undergoes a process or activity in which it becomes one with the subject to be comprehended, imbibing all its qualities. The identification is so complete that the citta becomes the subject without any distinction between them. Vrttis here are so feeble that they can not disturb the mind. This achievement of sameness or identity with the object of concentration is the state of samadhi. Thus, the essential nature of samadhi is beautifully explained in this sutra (1.41).

Many thought waves (vrttis) in the mind should be stilled by first swallowing up all the many little waves in one great wave, one single object of concentration^[6]. Through this experience of samadhi, one gets some insight into the nature of consciousness and mental perception.

It is this fusion of three namely perceiver, perceived and perception which is essential technique and secret of samadhi. As explained earlier, this fusion or absorption can take place at four levels of consciousness corresponding to vitarka, vicara, ananda and asmita stages of samprajnata samapatti.

Vitarkas are thoughts, emotions or evil ideas which dominantly occupy our mind during savitarka samapatti. Savitarka (suppositional) samadhi is first part of the process, where the knowledge is based on words or name, real and ordinary knowledge based on sense perception or reasoning (three categories of knowledge) i.e. sabda-artha-jnana and is mixed up (samkirna) in the mind of an ordinary aspirant and the solution is savirtaka samapatti^[7]. They are not associated with the object chosen for meditation. They are closely associated with words, their meaning and their interpretation by the citta and mind. An emulsion, if allowed to hold steady for long time separates its layers. Sameway, extreme tranquillization of mind will allow this mixture of vitarkas to get separated into different kinds. With the clarity achieved, vitarkas settle down and finally come to an end. Here, citta and intellect giving different interpretations drop certain interpretations and come to the conclusion of single interpretation. This subtler stage is nirvitarka samapatti. This is a state of meditation where there is no confusion of word, meaning with apprehension. A true aspirant shall isolate the pure, real and internal knowledge regarding the object from this mixed external knowledge by making his mind one with the object. It is clear Samadhi without deliberation. Here, we know the object as it is, the thing in itself. On clarification of memory, when the mind loses its essential nature (subjectivity), as it were, and the real knowledge of the object alone shines, nirvirtaka samadhi is attained^[8].

This stage is followed by Savicara, the stage of discrimination accomplanied with clear vision and deprived of supposition. The subtler level of this stage is nirvicara samapatti. In the same way (as savitarka and nirvitarka), samapattis related with thoughts on the subtle subject, the one accompanied with subtle thoughts and the other free of subtle thoughts, are also defined^[9]. Tarka (logic) is gross as compared to the thought which is subtle. Patanjali has mentioned mainly two types of samadhi in this sutra 1.44, namely savicara (reflective) and nirvicara (ultra-reflective) and their subtler stages but has not dealt with details of higher levels and stages of samadhi purposely. During the progressive journey of samapattis from savitarka to nirvicara, the demarcation is not distinctly clear; each stage is overlapping the next one. Here, the mind pierces the outer material layer and fastens upon tanmatra, the subtle essence within.

After nirvicara samapatti, spiritual progress takes citta to further purified state and it enters into region of ananda or blissful (joyful peace) state, which is really its own nature being deprived of investigation. Here, citta feels that it is arising out of the subject of meditation and the focus is upon mind itself or the inner power of perception. This subtle experience takes him to stage of mere “I” consciousness, pure egoism or “asmita” or asmita-matra. This is the subtlest experience of citta as compared to other concrete subjects. Here, one concentrates upon the ego-sense in its simplest, most elemental form, untouched by any fear of desire with simple awareness of individuality.

At the end of whole process of transcending from vitarkas to vicaras and beyond the region of intellectual thinking to region of feelings i.e. ananda and asmita, a steady stage would be reached called as sabija samadhi. Ananda and asmita are two states of mind as the end-result^[10]. All these spiritual absorptions are possessed of some support. Pratyaya, the object of meditation is present inbetween each stage of this absorption.

Citta enters the seedless state when this seed of sabija samapatti or “I”consciousness gets dissolved and disappeared. As the experiencer himself (I) is dissolved, the source of experience is no more present, there is no chance of entering into empirical world and the tree of world entanglement can not sprout again from the seed.

Finally, light of consciousness is seen as it really is after all these stages of samprajnata samadhi, one enters into nirbija samadhi. This experience of nirbija samadhi, where there is no seed of return leads to liberation from this samsara^[11].

Thus, as explained in Yogasutra-1.18, when the mild residual impressions are left in the mind after dropping all the pratyaya with consistent practice (abhyasa) of restraining the experiences of the citta, one stabilises in a state beyond or different from samprajnata which is anya, termed by bhasyakara as asamprajnata state^[12].

Here the dual state of observer and observed gets dropped and the subtle ego also vanishes. This is possible only if one tries to remain consistently in dynamic state of samprajnata with full awareness and pressure. One should be able to maintain niruddha state of mind for longer period. A Yogi burdened with his samskaras, can not gain a clear glimpse of reality. So, all these samskaras must be destroyed completely as he makes progress towards his final goal.

During all these stages as we go higher, it becomes impossible to describe the experience of higher planes. The sutras and philosophy are like maps which guide us, give us information and show the steps, but can not give the details of experience of samadhi. If we want to experience the nature, places and journey itself, we should actually travel to the places using the map. Sameway, to experience the bliss of the higher planes, we should practice samadhi through various vehicles in the form of meditative techniques suggested by Patanjali and other Yoga scholars.

The one who has accomplished the samprajnata Samadhi in his previous life experiences the same right from birth in this life. There are two types of Yogis^[13]. The first types of Yogis as per this sutra possess the capacity to pass into trance naturally, without any effort as a result of their constitution, by birth. Such persons are supposed to continue their journey on the spiritual path in the present life and attain the seedless samadhi.

The other types of Yogis as per sutra 1.20, achieve the ultimate seedless samadhi through consistent practice of Yoga that needs high traits of character like genuine faith, energy (vigor) or determination or will, memory, and high intelligence for samadhi^[14].

Here, each characteristic has specific meaning and Patanjali has not used it in ordinary sense. Sraddha is the faith or trust in Yogic practice which has been developed through the experience. Virya is will or energy and full potency to overcome all obstacles and to forces the way towards the final goal. Smrti (Memory) means capacity to retain all those earlier pros and cons of the efforts needed and experiences of sufferings of diseases, old age and such type which leads to state of detachment of worldly desire and body attachments. Samadhi prajna is a state of mind or consciousness which is essential for the practice of Samadhi. Finally samadhi is attained by the practice of regular and consistent meditation (upaya-pratyaya). Samadhi attained through bhavapratyaya (mere birth) is not real as mentioned earlier.

With each sutra Patanjali takes us forward and upward in our spiritual journey. Now, he suggests increasing the intensity of desire to achieve it. Samadhi is nearest or easier for those who desire it intensely strong^[15].

The process is more like “letting go” than of “building up” something which naturally takes time and lots of efforts. Various factors are responsible for rate of progress of the Yogi towards his goal. One of them is his ambitiousness and seriousness to achieve the goal. As an example, Isvara-pranidhana is an independent and self sufficient means towards samadhi. And when one surrenders whole-heartedly with devotional and spiritual maturity to Isvara, he will attain samadhi directly and very rapidly. Another factor is intensity of desire for attainment or longing for realization called as mumuksutva in Jainism and Buddhism. Samvega means mumuksa that is the intense will for the ultimate liberation or intense detachment.

The other factors which determines the rate of Yogi’s progress is his intensity of desire for spiritual emancipation or the nature of means, whether mild, medium or intense, he adopts in the pursuit of his aim^[16]. Thus, the progression of this journey happens in these three ways.

The progression or the evolution from our elemental stage to the ultimate liberation is a natural process. It is only in the last step of evolution from the human birth that one has freedom to accelerate the natural course of this cycle depending on the will of our soul. Astangayoga, a well defined scientific technique is one of the methods of spiritual practice or packages offered by sage Patanjali in his Yogadarsana that the aspirant has to follow on the path of self realization, liberating human consciousness form limitations of avidya. This technique is perfectly designed and flexible enough to allow all types of aspirants to adapt different parts of it to one’s personal needs, temperament, capacities and convenience. The only condition is that each one of them should be prepared to make necessary efforts and sacrifices to achieve the common goal of unraveling the great mystery hidden within him. Thus, when Yoga is practiced and consciousness begins to function on the subtler superphysical planes, the unfoldment is accelerated to a remarkable degree and boundaries of knowledge are suddenly enlarged at each successive stage in samadhi. When Kaivalya is attained after dharmamegha samadhi, a tremendous expansion of consciousness takes place^[17].

The ultimate purpose of doing Yoga is to withdraw consciousness from without to within and to be in contact with the higher principles. This results into dissolution of our personality by the influence of higher principles which is the essence of pratyak cetana. Pratyak cetana is internal pure consciousness.

The scholar sutrachologist Patanjali explains the state of citta during meditation for attaining samadhi by using simile of a stone as citta. When a stone is kept on a coloured paper sheet, the opaque stone is not affected by the light coming from the paper. The light will be seen and felt if the stone is replaced by a colourless crystal (abhijata mani). The crystal is seen of the same colour of the paper due to absoption of some light by the crystal. The degree of absorption depends upon the transparency of the crystal and freedom from the defects in its substance. A crystal of perfectly transparent glass with no internal defects or colour will become so completely assimilated with the paper as almost to disappear in the light coming from it. With the slight fault in the crystal will not transmit the light perfectly. The behavior of our mind in relation to the object of contemplation is similar to the behavior of a crystal in relation to the coloured paper. Our citta also should be as clear, colourless and defect-free as the pure crystal to get assimilated completely with the object of meditation on which it is focussed.

Any activity, impression or bias which the mind carries apart from the object of contemplation will form an obstruction in the way of its becoming fused with it. Thus, mind has to destroy its independent identity completely to get merged with the object of contemplation and shine with the pure truth enshrined in that object.

In case of sabija samadhi, all the defects have been eliminated except one i.e. defect of permeation with the partial truth of the “seed” of contemplation. This acts as a hindrance and prevents the mind from shining with the whole truth or the Reality. Vrttis here are ksina or at minimum. In above simile, when a pure crystal is kept on a white paper which is giving out white light, the crystal will shine with white light which is symbol of the whole truth, not colouring the paper. So, ideally any impression in the form of the seed also should be eliminated. This is possible with nirbija samadhi like the pure crystal shining with pure white light of the truth. Here, the partial knowledge is replaced by the Reality or consciousness of purusa itself.

Samadhi therefore, is not a specific state of mind, but a wide range of superconscious states of mind which finally takes us to the ultimate goal of liberation. Sutra^[18] 3.3 explains us the pre-requisites to enter into the state of samadhi. When the true nature of the object shines forth, not distorted by the mind of the perceiver that is the state of samadhi (total absorption)^[19]. The complete purification or clarification of mind from all memories is called smrti-parisuddhi. After purification, self awareness is reduced to the utmost limit. Here, memory is devoid of its essential nature. This is svarupa-sunya. And the object on which the mind is focused only shines forth. Now, the mind is full of real knowledge, so it truly shines (nirbhasa).

Samadhi actually is the direct knowledge, which is beyond perception. When the objective of samadhi is investigation and mastery of realms of existence, it is sabija. It always deals with objects and here samyama is performed on any of the object or the seed. This seed may be subtle or gross. Therefore, this sabija samadhi is objective. When there is no object or seed for meditation, it is subjective or for realization called as nirbija samadhi. The seeker or subject himself is the object of his search. He wants to see himself as “He” real is.

Sabija samadhi indicates the presence of an object associated with prakrti whose relative reality has to be realized. The impressions produced by sabija (the object of meditation) will not allow other impressions to enter into our mind^[20] and will remove all previous impressions.

The nature of the object will be different according to the stage of samadhi, but the object is always there which prevents other ideas to take over the mind. Though, the seeker wants to see the true himself, but a veil obscure his vision. When he reaches to nirbija stage, he attempts to tear off the last thin layer of veil and attains complete unobstructed vision of himself. This is also called as self-realization. On attainment of this perfect mastery over the nirvicara samapatti stage, there is a dawning of spiritual light in his life^[21].

The intellectual consciousness is converted into spiritual transparency or consciousness, an experience of blissfulness. He is free from pain and can see the suffering people. As a result the aspirant now attains rtambhara prajna, the eternal unconditional truth , the absolute reality where the consciousness is truth bearing^[22]. According to Mahanarayanopanisad (12/1), rta is defined as “truth” as rtam satyam parabrahma^[23]. To accept existence in the form of life and death, happiness and misery, day and night and so on with all its positive and negative aspects is rta. When we accept it in totality, citta is in equilibrium and balance state. The spiritual bliss is experienced through rtambhara prajna.

This consciousness gives an unerring perception of the right and true underlying manifestation. The knowledge which a Yogi gets here is close to reality and is not conditioned by the limitations of perceiver and of the act of perceiving. This knowledge is not only perfectly true but he is incapable of misusing it. The knowledge obtained through intellect alone can be misused. The knowledge gained through inference or testimony is totally different from direct knowledge obtained in the higher states of consciousness as it is confined to a particular object^[24]. This knowledge has a special and total understanding. Life and actions based on such intuitive knowledge or rtambhara prajna must be righteous and in accordence with the great laws governing the Universe.

The last stage of sabija samadhi corresponds to the asmita stage of samprajnata and the alinga stage of the gunas. After this, the aspirant is ready to take the last step to transcend the realm of prakrti. Consciousness here, is working in the subtlest form of citta, but still it is there under the influence of prakrti. The ultimate stage of Nirbija samadhi will take him to the seedless stage where consciousness reaches to the plane of Purusa himself. Here, no new samskara (habitual potencies) is created. And finally the old and subtle samskaras also get exhausted and destroyed and on the supression of that even all being restrained, comes the seedless spiritual absorption i.e nirbija samadhi^[25].

Knowledge acquired in this Samadhi is different contradictory to the worldly practical knowledge. On the cessation of all mental activities, the purusa is completely self-established^[26]. So, it is called pure, absolute and liberated and is said to be established in own Self (pure svarupa of drsta).

Once Zen Guru Zenerin was asked about his spiritual experience, he said,

“I personally do nothing, everything happens. The spring comes and the grass grows by itself”.

Patanjali does not want to produce any evidence of spirituality or a spiritual experience. He rather has sincerely tried to create a spiritual urge and thirst in our mind by offering certain hints and warnings which may help us when we get inspired and start our journey towards the ultimate goal of our existence. For this journey, one has to select one positive and spiritual object in the mind and start a great level of concentration on it. By this wave of single thought, other thought wave, samskaras and all past impressions are swallowed up. Afterwards, that wave also has to be stilled. When it has subsided, one enters the highest samadhi of all.

Footnotes and references:

[1]:

Ibid, p.36

[2]:

Swami Prabhavananda, Patanjala Yogasutra, Sri Ramakrishna Math, Chennai, 2012, p.21

[3]:

vitarkavicārānandāsmitārūpānugamātsamprajñātaḥ || Patanjali Yoga Sutra, 1.17

[4]:

kṣīṇavṛtterabhijātasyevamaṇergrahītṛgrahaṇagrāhyeṣutatsthatadañjanatāsamāpattiḥ || Patanjali Yoga Sutra, 1.41

[5]:

Swami Anand Rishi, Pātañjalayogadarśana, Yoga Vidya Niketan, 2012, p.62

[6]:

Swami Prabhavananda, Patanjala Yogasutra, Sri Ramakrishna Math, Chennai, 2010, p.47

[7]:

śabdārthajñānavikalpaiḥsaṅkīrṇāsavitarkāsamāpattiḥ ||Patanjali Yoga Sutra, 1.42

[8]:

smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā ||Patanjali Yoga Sutra 1.43

[9]:

etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā ||Patanjali Yoga Sutra 1.44, Swami Anand Rishi, Patanjalayogadarsana, Yoga Vidya Niketan, 2012, p.66

[10]:

P.V.Karambelkar, Patanjala Yogasutra, Kaivalyadham, Lonavla, 2005, p.128

[11]:

“Meditational Processes in Patanjali’s Yogasutra” Yoga Mimamsa, Vol.XIX, Nos.1and 2, pp.81-99, Kaivalyadham, 1981

[12]:

virāmapratyayābhyāsapūrvaḥ saṃskāraśeṣo'nyaḥ ||Patanjali Yoga Sutra 1.18, I.K.Taimni, The science of Yoga, The Theosophical Publishing House, Chennai, 2005

[13]:

bhavapratyayo videhaprakṛtilayānām ||Patanjali Yoga Sutra 1.19

[14]:

śraddhāvīryasmṛti samādhiprajñāpūrvakaitareṣām ||Patanjali Yoga Sutra 1.20

[15]:

tīvrasaṃvegānāmāsannaḥ || Patanjali Yoga Sutra 1.21

[16]:

mṛdumadhyādhimātratvāttato'pi viśeṣaḥ || Patanjali Yoga Sutra 1.22

[17]:

tataḥ pratyakcetanādhigamo'pyantarāyābhāvaśca ||Patanjali Yoga Sutra 1.29

[18]:

tadevārthamātranirbhāsaṃsvarūpaśūnyamivasamādhiḥ || Patanjali Yoga Sutra 3.3

[19]:

Swami Prabhavananda, Patanjala Yogasutra, Sri Ramakrishna Math, Chennai, 2010, p.123

[20]:

tajjaḥsaṃskāro'nyasaṃskārapratibandhī ||Patanjali Yoga Sutra 1.50

[21]:

nirvicāravaiśāradye'dhyātmaprasādaḥ || Patanjali Yoga Sutra 1.47

[22]:

Ibid, ṛtambharātatraprajñā || Patanjali Yoga Sutra 1.48

[23]:

Swami Anand Rishi, Patanjalayogadarsana, Yoga Vidya Niketan, 2012, p.71

[24]:

śrutānumānaprajñābhyāmanyaviṣayāviśeṣārthatvāt || Patanjali Yoga Sutra 1.49, I.K.Taimni, The Science of Yoga, The Theosophical Publishing House, Chennai, 2005

[25]:

tasyāpinirodhesarvanirodhānnirvījaḥsamādhiḥ || Patanjali Yoga Sutra 1.51

[26]:

Bengali Baba, Yogasutra of Patanjali, with the Commentary of Vyasa, Motilal Banarsidass Pvt.Ltd, Delhi, 2005, p.35