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→The Progressive States of Samadhi: Collecting data from various sources - to be edited
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Samadhi, which we could call absorption, is the capacity to become one with the obj ect of our perception. It is the unity of the perceiver and the perceived in direct perception, through which the nature of ultimate reality can be clearly known. Samadhi is our capacity to merge with things in consciousness that shows our joy and fulfillment in life. It brings us to the underlying Divine nature in all things . It is the natural outcome of true meditation. Samadhi or union is the goal of all that we seek. Yoga does this inwardly so that we can be one with all.<ref name=":4">David Frawley (1999), [https://archive.org/details/yogaayurvedaselfhealingandselfrealizationdavidfrawley_757_/mode/2up Yoga & Ayurveda], Wisconsin: Lotus Press.</ref>
Concentration or dhāraṇā produces in us a state in which the natural wandering of our thoughts, the fluctuations of the psyche, are brought under control. In a state of concentration, the psyche attends to one thing so that there is intensification of activity of the mind in one particular direction. In a state of concentration the focus of attention is narrowed. This focus is expanded when one goes from concentration to contemplation or dhyāna. Contemplation helps to concentrate longer and to fix one’s attention on any object for a length of time with ease and in an effortless manner. When this is achieved, the psyche progresses to a standstill state in which the mind is steady and becomes one with the object of concentration. This is the state of samādhi.<ref name=":5">K. Ramakrishna Rao & Anand C. Paranjpe (2016), Psychology in the Indian Tradition, India: Springer.</ref>
== परिचयः ॥ Introduction ==
== परिचयः ॥ Introduction ==
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" />
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" />
If you can fix the mind for ten seconds on a particular object or Murti, it is Dharana (concentration). Ten such Dharanas become Dhyana. Ten such Dhyanas become a Samadhi. This is according to Hatha Yoga.<ref name=":6">Swami Sivananda (2006), [https://archive.org/details/practice-of-yoga/mode/2up?view=theater Practice of Yoga], Shivanandanagar: The Divine Life Society.</ref>
== The Progressive States of Samadhi ==
== The Progressive States of Samadhi ==
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" />
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" />
Transcendence may be understood in a metaphysical, absolutistic, and otherworldly sense or in a relativistic and secular sense. In a relativistic sense, it is the progressive striving toward the goal of achieving the unconditioned state, the ideal of perfection. It signifies the transformation of the individual so that she overcomes in various degrees and through different stages the subjectively conditioned biases, prejudices, and predispositions that limit her knowledge, action, and being. These are represented as a variety of samādhi states in Patañjali yoga. (Refer to the chapter on consciousness)
The goal of yoga practice, as we frequently mention, is to control the natural tendency of the mind to wander. When the wanderings or mental fluctuations are controlled, one reaches a state of stillness, mental quiescence, quietude, and absorption. It is designated as a state of samādhi, where awareness is unaffected by the normal psychological processes that tend to bias and distort one’s thoughts and perceptions.
Again, samādhi has several shades and grades. Patañjali himself speaks of more than one variety of samādhi.<ref name=":5" />
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>
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" />
Perfection in its ultimacy is a total absorption of the individual in the subject of experience, and a complete blending of one’s thinking, feeling, and willing to make one function as a holistic being. It involves complete coalescence of one’s cognitive, volitional, and affective states into a unified experience that transcends the conventional dichotomies of common experience, such as the subject and object, the “I-ness” and “otherness,” and reason and experience. It involves knowing truth (transcending subjective bias), experiencing bliss (transcending pain and pleasure), and acting free (transcending situational constraints).Again, the various states of samādhi, as described in the Yoga Sūtras, are states progressively leading to perfection.<ref name=":5" />
=== Vedantic Perspective ===
Mind, minus Vrittis, with Samskaras, only is termed potential mind. In Savikalpa Samadhi, this form of potential mind exists. A Raja Yogi, in his Savikalpa Samadhi operates through this potential mind. If this potential mind is also destroyed, you enter into pure Nirvikalpa Samadhi.
Samadhi is superconscious state. It is union with Brahman. It is of two kinds: viz., Savikalpa and Nirvikalpa. When the mind is fixed in Brahman along with Triputi, viz., Jnata (knower), Jnana (Knowledge), and Jneya (knowable), it is Savikalpa Samadhi. There is recognition of subject and object in this Samadhi.
In Nirvikalpa Samadhi, the mind is fixed in Advitiya Brahman without any Triputi, i .e., the idea of knower, knowledge and knowable and is without recognition of subject and object. Savikalpa Samadhi is a means (Sadhana) to the end-Nirvikalpa Samadhi. Nirvikalpa Samadhi is the fruit or the result of Savikalpa Samadhi.
"Though there is a perception of duality in the Savikalpa Samadhi, inasmuch as there is distinct recognition of subject and object, yet the duality only helps to know the Advitiya Brahman; in the same way as in an earthen jar there is a perception of clay, though there may be an appearance of a jar. So also, there is the perception of the secondless Brahman alone, even though there may be an appearance of duality."
Nirvikalpa means free from all sorts of Vikalpas. Vikalpas are modifications and imaginations of the mind. The Nirvikalpa state of a Yogi is concerned with the mind.<ref name=":6" />
== Steps to attain Samadhi ==
== 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>
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.
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.<ref name=":1" />
Tapas (Self-discipline), Svadhyaya (self-study) and Ishvara Pranidhana (surrender to God) are the foundation of Kriya Yoga, the yoga of internal action that renders one fit for samadhi.<ref name=":4" />
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 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" />
By resignation to the Lord, Samadhi becomes perfect.<ref name=":1" />
By resignation to the Lord, Samadhi becomes perfect.<ref name=":1" />
A Hatha Yogi draws all his Prana from the different parts of his body and takes it to the Sahasrara Chakra at the top of the head. Then he enters into Samadhi. Therefore, it is very difficult to bring him down to objective consciousness by mere shaking of his body. Hatha Yogins have remained buried underneath the earth in Samadhi for several years. They plug the posterior nostrils through Khechari Mudra.
A Raja Yogi gets Nirodha Sarnadhi through Chitta-Vritti-Nirodha (by restraining the mental modifications).
A Bhakta gets Bhava Samadhi through Prema of the Lord. A Vedantin gets Nirvikalpa Samadhi through Nidhidhyasana.<ref name=":6" />
== Obstacles to Samadhi ==
== Obstacles to Samadhi ==