TWO TYPES OF SAMADHI
Samadhi is of two kinds viz., Samprajnata and Asamprajnata. Samprajnata Samadhi is the first step. In this Samadhi, Samskaras are not destroyed. This is also known as Sabija Samadhi, because the seeds or the Samskaras are there. In this there is Alambana or support.
In Samprajnata Samadhi there are four varieties viz., Savitarka, Savichara, Sananda and Asmita. All these will be explained in the subsequent Sutras. Samadhi can also be divided into two kinds, Sthula (gross) and Sukshma (subtle) that relates to Tanmatras and Indriyas. Samprajnata and Asamprajnata Samadhis are termed as Savikalpa and Nirvikalpa Samadhi by Vedantins and Bhaktas.
This Sutra refers actually to a series of meditations in an ascending order, first on the physical universe, then the subtle universe of potentials called Tanmatras, the cosmic complex known as space and time and cosmic Self sense leading to a bliss born of pure consciousness. Though the Sutra refers only to Vitarka, Vichara, Ananda and Asmita, they are further capable of categorisation as involved in space-time consciousness or not involved in space-time consciousness. These stages are intricate and cannot be understood by merely a study of books.
(2) SAVITARKA SAMADHI
There the concentration in which the options of word, meaning and understanding are confused is called Savitarka Samadhi or the Samadhi with argumentation.
NOTES
If you concentrate and meditate on the gross objects, on their nature and in relation to time and space, it is Savitarka Samadhi (Samadhi with argumentation). It is Sthula Dhyana. You will get control over the object. You will acquire full knowledge of the object. You will get psychic powers (Siddhis).
The 'cow ' as a word, the 'cow' as an object and the 'cow' as an idea, though different from one another, are cognised as indistinct. You begin to analyse. The characteristics of the word are different; the characteristics of the idea are different; and the characteristics of the object are also different. Everything has a name which has some meaning. When the mind apprehends a word and meditates on its meaning and form as well as on the understanding of both, and thus lose itself in the thing completely, it is called Savitarka Samadhi. Sound causes vibration in the mind. It is carried through the external auditory meatus (external opening of the ear), through the auditory nerve to the auditory centre of the brain. Now a reaction takes place. The mind reacts. It understands the meaning of the sound. Now knowledge manifests. Now comes perception or cognition of the object. The mixture of these three, sound, meaning and knowledge constitute perception or cognition of an object. It is Savitarka Samadhi.
(3) SAVICHARA SAMADHI
If you meditate on the subtle Tanmatras, on their nature and in relation to time and space, it is Savichara Samadhi (Samadhi with deliberation). This is Sukshma Dhyana. You will get knowledge of the Tanmatras. You will have great control over Tanmatras. Savitarka, Nirvitarka, Savichara and Nirvichara are called Grahya Samapatti.
(4) SANANDA SAMADHI
If you give up the gross and the subtle elements, if you fix the Indriyas in their respective places and if you give up the gross and the subtle meditation, and if you meditate on the Sattvic mind itself, it is known as Sananda Samadhi. This is called Grahya Samapatti, cognition of the instrument of cognition.
(5) ASMITA SAMADHI
When the Sattvic ego only remains during deep meditation, is called Asmita Samadhi. There is only Prajna of 'Aham-Tvam' in this Samadhi. The Yogi who has reached this stage is a Videha (without body). Prakriti- layas are those who in this state get themselves merged in nature. You will have to proceed further if you want Kaivalya. This is called as Grahitri Samapatti, cognition of the knower.
Savitarka is gross Samadhi. Savichara is subtle Samadhi. Sananda is deep subtle Samadhi. Asmita is still more deep subtle Samadhi. These are all stages like the steps of an ascending stair-case.
(6) SABIJA SAMADHI
These only, viz., Savitarka, Savichara Sananda and Asmita are Sabija Samadhi or Samadhi with seed (Samskaras).
NOTES
The seeds are the Samskaras of past actions which give birth and death. These meditations cannot give full security. They cannot ensure final liberation, as the seeds are not fried or destroyed. They have got Alambana (support) on external objects, gross or subtle. Niralambana, Nirbija Samadhi only can give the final salvation.
- By Swami Sivananda
HARI OM
Replies to This Discussion
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Permalink Reply by 0i7u1ytz2uaj9 on -
The word Samadhi is constituted by three parts: Sam, Aa, and Dhi. Sam means perfectness. Aa means all the time, Dhi means determination. When your determination is perfect without any doubt or loop-hole and if the determination is continuous throughout your life without any rupture, such determination is called as Samadhi. When you worship God in the form of a statue or photo representing the energetic form of the upperworld or past human incarnation, your faith or determination will be perfect and is never broken. But when you recognize the living human form of God, certainly doubts will arise in one time or the other and certainly the faith will be broken.
Your own qualities like ego and jealousy will disturb your faith. Even if you conquer your qualities, the Lord in human form will create lot of hurdles in your faith to test the strength of your determination. If your faith on the contemporary human incarnation is completely strong and is firm throughout your life, you entered Nirvikalpa Samadhi. Vikalpa means hurdle. Nirvikalpa means crossing over all the hurdles. There are only two human beings who got this Nirvikalpa Samadhi. One is Hanuman and the other is Radha who believed the contemporary human incarnation without a trace of shirk even for a fraction of second.
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Permalink Reply by 0i7u1ytz2uaj9 on
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The lives of human incarnations of God are always filled with intensive scenes of pleasure and sorrow. It is just like the plate of meals containing intensive sweet and intensive hot dishes. The intensity of the sweetness and the intensity of the hotness give climax of enjoyment. When the dish is intensively sweet or intensively hot, your enjoyment will always reach the climax. The Gita says that equality is yoga (Samatvam yoga uchyate…). The interpretation of the word ‘equality’ is misunderstood by the scholars. Some interpret that the sweet and hot dishes are equal. This is meaningless because only a mad fellow can say like that. Sweet is sweet and hot is hot. Some other scholars say that your feeling in eating the dishes must become equal so that you are not mentally enjoying both. This is also foolish interpretation because only the tongue of a diseased person becomes inert without grasping the tastes of both the dishes in different ways. For him, the tastes of both the dishes become equal. Therefore, in this interpretation, the tastes of both the dishes become equal. Both these interpretations are totally wrong since the practical experience contradicts such views. Neither the dishes are equal, nor are the tastes of the dishes equal. Such equality is not really yoga. It is only forced misinterpreted yoga. The real yoga is the equality in the enjoyment of the different tastes of both the different dishes.
The dishes are different and the tastes are different. The tastes are not changed during enjoyment. But, finally, the resulting state of enjoyment is one and the same. If you think that enjoyment lies only in tasting sweet dishes, you are just a child with ignorance only. The adult enjoys the hot dishes also in the same manner. In fact, most of our daily meals do not contain sweet dishes. Most of the food is hot and sour only. The sweet dishes are occasionally introduced during the times of rare festivals only. Therefore, the enjoyment of the adults is mainly from hot dishes only. But, unfortunately, the human being always craves for happy situations only and is reluctant to unhappy situations. His attitude in the daily meals is just reversed in his attitude towards life. If you see the life of the human incarnation, most of It is filled with unhappy situations only. That is the natural status of a human being in the enjoyment of daily meals, but, the same human being becomes reverse in his attitude towards the unhappy situations of the life. God created this universe with pleasant and unpleasant phenomena. He enjoys both in alternative way. Any continuous enjoyment leads to boring and therefore, both are equally important and required alternatively to maintain continuous enjoyment. If you can achieve this state of continuous enjoyment from both pleasure and sorrow, you will become equal to God and this is the concept of Advaita of Shankara. But, remember that you are not equal to God in other aspects like creation, control and destruction of the creation.
A producer and peon can enjoy the cinema equally. This does not bring the total equality between them. In producing, controlling and withdrawing the cinema, the producer is totally powerful, whereas the peon is zero. However, this difference is irrelevant in talking about the equality in enjoyment of the running cinema. Such irrelevance is denoted by the word Mithya by Shankara. Irrelevance means negation and absence of other angles, while considering a particular angle. The other angles like creation, control and destruction are unnecessary as far as the enjoyment of creation is concerned because the ultimate purpose is only the enjoyment of creation. If you slip now and then from such continuous state of enjoyment, it is called as Savikalpa Samadhi, which means the state with intervals here and there. If you are in the state of continuous enjoyment like God, it is Nirvikalpa Samadhi, which means the continuous state of enjoyment without any rupture. Such continuous state is finally tested at the time of death. If you stand in the state of enjoyment during death also i.e., if you can enjoy the death also, it is perfect yoga fully certified (Sthitvaasyaa mantakalepi… Gita).
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