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== परिचयः ॥ Introduction ==
The states of Dharana, Dhyana and Samadhi are progressive in nature.
देशबन्धश्चित्तस्य धारणा ।। ३.१ ।। तत्र प्रत्ययैकतानता ध्यानं ।। ३.२ ।। तदेवार्थमात्रनिर्भासं स्वरूपशून्यं इव समाधिः ।। ३.३ ।।<ref name=":2">Yoga Sutras, [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A9 Pada 3 (Vibhuti Pada)]</ref>
Meaning: Dharana is holding the mind on to some particular object. An unbroken flow of knowledge to that object is Dhyana. When that, giving up all forms, reflects only the meaning, it is Samadhi.
That is, when in meditation all forms are given up. When the mind is trained to perceive only the internal sensations, the meaning, unexpressed in any form, that state of Dhyana is called Samadhi. Then, the form of the thing vanishes and only its meaning remains in the mind.<ref name=":1" />
== The Progressive States of Samadhi ==
Dharana, Dhyana and Samadhi are together known as Samyama.
When one has succeeded in making this Samyama, all powers come under his control. This is the great instrument of the Yogi. The object of knowledge are infinite, and they are divided into the gross, grosser, grossest, and the fine, finer, finest, and so on. This Samyama should be first applied to gross things, when when you begin to get knowledge of the gross, slowly, by stages, it should be brought to finer things.
However, These three (Dharana, Dhyana and Samadhi) would not make the mind Nirvikalpa, changeless, but would leave the seeds for getting bodies again; only when the seeds are, as the Yogi says, “fried,” do they lose the possibility of producing further plants. These powers cannot fry the seed.<ref name=":1" />
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः ।। ३.११ ।।<ref name=":2" />
Meaning: Taking in all sorts of objects and concentrating upon one object, these two powers being destroyed and manifested respectively, the Chitta gets the modification called Samadhi.<ref name=":1" />
वितर्कविचारानन्दास्मितारूपानुगमात्संप्रज्ञातः ॥ १.१७ ॥<ref name=":0">Yoga Sutras, [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A7 Pada 1 (Samadhi Pada)]</ref>
वितर्कविचारानन्दास्मितारूपानुगमात्संप्रज्ञातः ॥ १.१७ ॥<ref name=":0">Yoga Sutras, [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A7 Pada 1 (Samadhi Pada)]</ref>
Meaning: The concentration called right know-ledge is that which is followed by reasoning, discrimination, bliss, unqualified ego.
Meaning: The concentration called right knowledge is that which is followed by reasoning, discrimination, bliss, unqualified ego.
This Samadhi is divided into two varieties.
This Samadhi is divided into two varieties.
The real nature of the Soul is not perceived until all the waves have subsided; so, first, Patanjali teaches us the meaning of these waves; secondly, the best way to repress them; and thirdly, how to make one wave so strong as to suppress all other waves, fire eating fire as it were. When only one remains, it will be easy to suppress that also, and when that is gone, this Samadhi of concentration is called seedless; it leaves nothing, and the Soul is manifested just as It is, in Its own glory. Then alone we know that the Soul is not a compound, It is the only eternal simple in the universe, and, as such, It cannot be born, It cannot die, It is immortal, indestructible, the Ever-living Essence of intelligence.<ref name=":1" />
The real nature of the Soul is not perceived until all the waves have subsided; so, first, Patanjali teaches us the meaning of these waves; secondly, the best way to repress them; and thirdly, how to make one wave so strong as to suppress all other waves, fire eating fire as it were. When only one remains, it will be easy to suppress that also, and when that is gone, this Samadhi of concentration is called seedless; it leaves nothing, and the Soul is manifested just as It is, in Its own glory. Then alone we know that the Soul is not a compound, It is the only eternal simple in the universe, and, as such, It cannot be born, It cannot die, It is immortal, indestructible, the Ever-living Essence of intelligence.<ref name=":1" />
== Steps to attain Samadhi ==
तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः ।। २.१ ।। समाधिभावनार्थः क्लेशतनूकरणार्थश्च ।। २.२ ।।<ref name=":3">Yoga Sutras, [https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A4%BE%E0%A4%A6%E0%A4%83_%E0%A5%A8 Pada 2 (Sadhana Pada)]</ref>
Meaning: Mortification, study, and surrendering fruits of work to God are called Kriya Yoga. (They are for) the practice of Samadhi and minimising the pain-bearing obstructions.
The first step, the preliminary step towards Samadhi, is called Kriya Yoga. Literally this means work, working towards Yoga. The organs are the horses, the mind is the reins, the intellect is the charioteer, the soul is the rider, and this body is the chariot. Mortification refers to holding the reins firmly while guiding this body and mind: not letting the body do anything it likes, but keeping them both in proper control. Study refers to study of those books which teach the liberation of the soul. Vada and Siddhanta - these are the two sorts of Scriptural knowledge, Vada (the argumentative) and Siddhanta (the decisive). When a man is entirely ignorant he takes up the first part of this, the argumentative fighting, and reasoning, pro and con.; and when he has finished that he takes up the Siddhanta, the decisive, arriving at a conclusion. Also, books are infinite in number, and time is short; therefore the secret of knowledge is to take that which is essential. By “surrendering the fruits of work to God” is to take to ourselves neither credit nor blame, but to give both up to the Lord, and be at peace.<ref name=":1" />
The results of Tapas, Svadhyaya & Ishwara Pranidhana
कायेन्द्रियसिद्धिरशुद्धिक्षयात्तपसः ।। २.४३ ।। स्वाध्यायादिष्टदेवतासंप्रयोगः ।। २.४४ ।। समाधिसिद्धिरीश्वरप्रणिधानात् ।। २.४५ ।।<ref name=":3" />
Meaning: The result of mortification is bringing powers to the organs and the body, by destroying the impurity. By repetition of the mantram comes the realisation of the intended deity. By sacrificing all to Isvara comes Samadhi.
By resignation to the Lord, Samadhi becomes perfect.<ref name=":1" />
== Obstacles to Samadhi ==
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते ।। ३.३६ ।। ते समाधावुपसर्गा. व्युत्थाने सिद्धयः ।। ३.३७ ।।<ref name=":2" />
Meaning: the knowledge of hearing, touching, seeing, tasting, and smelling, are obstacles to Samadhi; but they are powers in the worldly state.<ref name=":1" />
== References ==
== References ==