Samadhi Part 1

=============== Post On Raja Yoga ===============


When the mind goes beyond this line of self-consciousness, it is called Samâdhi or superconsciousness.

What is body-consciousness?

Analyse it. There must be a body and consciousness limited to it which together make up body-consciousness. These must lie in another Consciousness which is absolute and unaffected. Hold it. That is Samadhi. It exists when there is no body-consciousness because it transcends the latter, it also exists when there is the body-consciousness. So it is always there.

Samadhi is one's natural state. It is the under-current in all the three states (Waking, Dream and Deep sleep). If we get Samadhi in our waking state that will persist in deep sleep also. The distinction between consciousness and unconsciousness belongs to the realm of mind, which is transcended by the state of the Real Self.

When a man goes into deep sleep, he enters a plane beneath consciousness. He works the body all the time, he breathes, he moves the body, perhaps, in his sleep, without any accompanying feeling of ego; he is unconscious, and when he returns from his sleep, he is the same man who went into it. The sum total of the knowledge which he had before he went into the sleep remains the same; it does not increase at all. No enlightenment comes. But when a man goes into Samadhi, if he goes into it a fool, he comes out a sage.

What makes the difference?

From one state a man comes out the very same man that he went in, and from another state the man comes out enlightened, a sage, a prophet, a saint, his whole character changed, his life changed, illumined. These are the two effects. Now the effects being different, the causes must be different. As this illumination with which a man comes back from Samadhi is much higher than can be got from unconsciousness, or much higher than can be got by reasoning in a conscious state, it must, therefore, be superconsciousness, and Samadhi is called the superconscious state.

By repeated practice one can become accustomed to turning inwards and finding the Self. One must always and constantly make an effort, until one has permanently realized. Once the effort ceases, the state becomes natural and the Supreme takes possession of the person with an unbroken current. Until it has become permanently natural and your habitual state, know that you have not realized the Self, only glimpsed it.

Samadhi is the property of every human being — nay, every animal. From the lowest animal to the highest angel, some time or other, each one will have to come to that state, and then, and then alone, will real religion begin for him. Until then we only struggle towards that stage. There is no difference now between us and those who have no religion, because we have no experience.


How To Attain Samadhi :

By Shravana, Knowledge dawns. That is the flame. By Manana, the Knowledge is not allowed to vanish. Just as the flame is protected by a wind-screen, so the other thoughts are not allowed to overwhelm the right knowledge. By Nididhyasana, the flame is kept up to burn bright by trimming the wick. Whenever other thoughts arise, the mind is turned inward to the light of true knowledge. When this becomes natural, it is Samadhi. The enquiry "Who am I?" is the Shravana. The ascertainment of the true import of 'I' is the Manana. The practical application on each occasion is Nididhyasana. Being as 'I' is Samadhi. Eternal, unbroken, natural state of Gyaan.

In order to reach the superconscious state in a scientific manner it is necessary to pass through the various steps of Raja-Yoga. After Pratyâhâra and Dhâranâ, comes Dhyâna, meditation. When the mind has been trained to remain fixed on a certain internal or external location, there comes to it the power of flowing in an unbroken current, as it were, towards that point. This state is called Dhyana. When one has so intensified the power of Dhyana as to be able to reject the external part of perception and remain meditating only on the internal part, the meaning, that state is called Samadhi.

The three — Dharana, Dhyana, and Samadhi — together, are called Samyama. That is, if the mind can first concentrate upon an object, and then is able to continue in that concentration for a length of time, and then, by continued concentration, to dwell only on the internal part of the perception of which the object was the effect, everything comes under the control of such a mind.

These ideas have to be understood in Dhyana, or meditation. We hear a sound. First, there is the external vibration; second, the nerve motion that carries it to the mind; third, the reaction from the mind, along with which flashes the knowledge of the object which was the external cause of these different changes from the ethereal vibrations to the mental reactions.

These three are called in Yoga, Shabda (sound), Artha (meaning), and Jnâna (knowledge). In the language of physics and physiology they are called the ethereal vibration, the motion in the nerve and brain, and the mental reaction. Now these, though distinct processes, have become mixed up in such a fashion as to become quite indistinct. In fact, we cannot now perceive any of these, we only perceive their combined effect, what we call the external object. Every act of perception includes these three, and there is no reason why we should not be able to distinguish them.

When, by the previous preparations, it becomes strong and controlled, and has the power of finer perception, the mind should be employed in meditation. This meditation must begin with gross objects and slowly rise to finer and finer, until it becomes objectless. The mind should first be employed in perceiving the external causes of sensations, then the internal motions, and then its own reaction. When it has succeeded in perceiving the external causes of sensations by themselves, the mind will acquire the power of perceiving all fine material existences, all fine bodies and forms.

When it can succeed in perceiving the motions inside by themselves , it will gain the control of all mental waves, in itself or in others, even before they have translated themselves into physical energy; and when he will be able to perceive the mental reaction by itself, the Yogi will acquire the knowledge of everything, as every sensible object, and every thought is the result of this reaction. Then will he have seen the very foundations of his mind, and it will be under his perfect control.

Different occult powers will come to the Yogi, and if he yields to the temptations of any one of these, the road to his further progress will be barred. Such is the evil of running after enjoyments. But if he is strong enough to reject even these miraculous powers, he will attain to the goal of Yoga, the complete suppression of the waves in the ocean of the mind. Then the glory of the soul, undisturbed by the distractions of the mind, or motions of the body, will shine in its full effulgence; and the Yogi will find himself as he is and as he always was, the essence of knowledge, the immortal, the all-pervading.

Each one of the steps to attain Samadhi has been reasoned out, properly adjusted, scientifically organised, and, when faithfully practiced, will surely lead us to the desired end. Then will all sorrows cease, all miseries vanish; the seeds for actions will be burnt, and the soul will be free for ever.

Worldly people may now and then experience samadhi. The lotus blooms, no doubt, when the sun is up; but its petals close again when the sun is covered by a cloud. Worldly thought is the cloud.


Different Kinds Of Samadhi :

Generally speaking there are two kinds of Samadhi. First, Sthita or Jada samadhi: one attains it by following the path of knowledge -- as a result of the destruction of the ego through reasoning.

Second, Bhava Samadhi: one attains this by following the path of bhakti. In this second Samadhi a trace of ego remains, like a line, in order to enable the devotee to enjoy God, to taste His Leela.

There is another kind of Samadhi, called Unmana Samadhi. One attains it by suddenly gathering the dispersed mind. It is the sudden withdrawal of the dispersed mind to the Ideal. But that Samadhi does not last long. Worldly thoughts intrude and destroy it. The yogi slips down from his yoga. Such is the effect of brooding on worldly objects that it makes the yogi stray from the path of yoga.

According to Raja Yoga, Samadhi is of two kinds, viz., Saviklpa and Nirvikalpa. In the former, the seeds of Samskaras are not destroyed. In the latter, the Samskaras are fried or annihilated.

Savikalpa is called Sabija Samadhi (with seeds) and the latter as Nirbija Samadhi (without seeds or Samskaras). Savikalpa Samadhi leads to Nirvikalpa Samadhi.

Savikalpa Samadhi brings perfect knowledge of the object of meditation. The mind continuously and to the exclusion of all other objects assumes the nature and becomes one with the object of its contemplation. The Yogi attains all the powers of controlling the nature in this Samadhi.

The Savikalpa Samadhi is of four kinds, viz., Savitarka, Savichara, Sananda and Asmita Samadhi. All these Samadhis have something to grasp. There is Alambana or argumentation or questioning. They give intensive joy but they are not the best and finest forms of Samadhi. They cover the gross or the subtle elements of nature and the organs of sense. They give you the direct knowledge of the elements, objects and instruments of knowledge and some freedom.

These stages are in the form of steps of an ascending staircase. To begin with, meditation should be done on a gross form. When you advance in this meditation, you can take to abstract meditation, or meditation on subtle things or ideas.

That is the reason why Patanjali Maharshi has prescribed the practice of various kinds of lower Samadhis. When the mind is extremely attached to gross objects, it is not possible to fix it on subtle objects all at once. There must be gradual ascent in the ladder of Yoga.

But Yoga-Bhrashtas who have passed through the lower stages in their previous birth can attain to the highest stage at the very outset through the grace of the Lord. If the Yogic student had reached the higher stage, he need not revert to the lower stages.

All the forms of Savikalpa Samadhi are Salambana Yoga (with support) and Sabija Yoga (with seed of Samskara). The Yogins enjoy a form of freedom. Dharma Megha in Raja Yoga means "the cloud of virtue".

Just as clouds shower rain, so also this Dharma Megha Samadhi showers on the Yogins omniscience and all sorts of Siddhis or powers. The Yogi enjoys a form of freedom. Therefore, this Samadhi is called the Showerer or cloud (Megha) of virtue (Dharma). The Yogi enjoys expanded vision of God.

Ritambhara, Prajnaloka, Prasannavahita are the three stages or Bhumikas of Savikalpa Samadhi. In Ritambhara the content of the mental Vritti is Satchidananda. There is still a separate knower. You get Yathartha Jnana or real wisdom. In the second, every kind of Avarana (veiling) is removed. The third state is the state of peace in which the mind is destitute of all mental modifications. The knowledge that you get from testimony and inference is above objects of the world; but the knowledge that you obtain from Samadhi is Divine Knowledge. It is super-sensual, intuitive knowledge where reason, inference and testimony cannot go.


(To Be Continued .....)