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| Home > Hatha Yoga & Raja Yoga > Degrees of samadhi
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| | Degrees of Samadhi
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 Samadhi is the term used to identify the highest state of self-identification. It can also be said as standing within one`s Self, Sameness; contemplation; union, wholeness; completion and accomplishment.
In hatha yoga Pradipika, the term stands quite synonymous with Raja Yoga.
On the opening sutra of the Yoga-Sutra, Vyasa states that `yoga is samadhi`.
This statement by itself draws attention to the utmost significance of samadhi within yoga praxis.
As a matter of fact, the respective meanings of yoga and samadhi are very close. Incidentally, the literal meaning of "Yoga" is joining or linking of two things. Similarly, Samadhi means "putting together", "integration" or "completion."
According to Yoga Sutra, In the context of the training of the mind to reflect one`s spiritual nature both terms signify the identification of the apprehender, the apprehended and the activity of apprehension that occurs as a result of intense meditation upon an object.
Objects that are employed for the purpose of meditation are various. The objects can range most popularily from sound or shabda, to the inner light, to various points in the subtle body such as Ajna (Third eye) or Nabhi chakra (circle of the navel).
The process of Hatha meditation In the Gheranda-Samhifa suggests three modes of meditation or Dhyana. They are namely Sthula (gross), jyoti- (light) and sukshma- (subtle) dhyana.
Sthula Dhyana is termed as such because a an imagination of an object is perceived as real. The procedure involves using creative visualisation to place before one`s mind`s. It can be an image of a Guru or deity some other object such as a lotus centre or chakras in the body.
Jyotir or Tejo-dhyana is or exclusive contemplation of the `inner light` of the living self. This light or flame can be contemplated in the Muladhara-Chakra or as the luminous expression the syllable OM in the `brow centre` (Ajna-Chakra).
Gheranda explains the third method of Sukshma-Dhyana, which is the meditation of the awakened Kundalini force as she ascends along the royal path and merges with the true Self. Gheranda adds that The yogi achieves success Siddhi in this Sukshma Dhyana-yoga by Sambhavi-mudra. Sambhavi-mudra being described earlier in the text as fixing one`s attention in the `inner eye` and `beholding the Self.`
These three types of Dhyana can be seen as progressively more subtle grades of meditation.
First an image with a clear form is meditated upon, then the object is simply light, without any perceptible boundaries; and finally one becomes absorbed in
the true formless nature of the Self.
All the forms require succession in increased concentration. And each succession furnishes more potent results with regard to the status of one`s self-identity and perception of reality. All these steps are described vivisly in Hatha texts. One of the most refined and powerful example is that of Nadaanusandhanam (meditating on inner Sound).
This mediation practices lead to various degrees of Samadhis. The first distinction to be made concerning the different degrees of samadhi is that between Samprajnata-samadhi and Asamprajnata-samadhi. The distinction is made clear by sage Vyasa in his commentary as `cognitive` and `supra cognitive` states of self-identity.
According to him, Samprajnata involves recognizing an object, knowing its nature thoroughly and then becoming one with it. In other term it incorporates "Integral Knowledge".Whereas, Asamprajnata refers to a state in which all objective cognition has been transcended, and one has identified himself as Purusha or the supreme object itself.
Samprajnata-samadhi
Also known as Cognitive Samadhi, this form supports the mind is when intently focused upon a single object that all extraneous vrittis are dissolved. As the meditator starts identifying with that object, Chitta itself take its form.
One of the viewpoints that can be held is that all the perceptible objects are manifestations of prakriti, the foundational source of extension and perceptibility. Any object is a potential `gateway` to that source. The mind, being an object has its basis in prakrti. Therefore such `gateways` open into deeper layers of one`s own nature. The main thing to note that the entire realisation does not depend on the item of meditation but the perception of the meditator itself. It is this `perceptive depth` that the mind-training of yoga is intended to achieve.
The object of meditation may be that of a deity`s image, a cosmological symbol in the form of a Yantra, or sacred phrase or "words of power" (mantra), or any other object. Based on this process of Samprajnata samadhi there are four stages listed by Vyasa and Patanjali in different texts.
Vitarka - Sampatti
The literal meaning of Vitarka is contemplation. In yoga the term has been applied with the meaning of cognizing, to the point of identifying with a Sthula (gross) object.
In practical terms, it refers to the `internalisation` of an object that`s apprehended. The object can be the sun or moon, a star or image of a deity, etc. through the process of intense meditation. The entire practice is subdivided into savitarka- and Nirvitarka - Sampatti.
Savitarka form denotes the identification with an object accompanied by an associated word and concept. Nirvitarka denotes the `direct`, unaccompanied identification with that object of meditation.
Vichara - Samapatti
Vichara sampatti involves making Vritti of the physical object as the object of meditation and dissaolving it in Subtle aspects. The subtle aspect can be that of five tanmantras (subtle principle), avisesas (unparticularised tattva) and ahamkara (ego).
As the immediate cause of the tan-matras, aharnkara begins to be brought under control in this samadhi.
Vichara Sampatti is the higher level of contemplation, in which non detachment is cultivated towards the gross aspect of an object. Henceforth, identification with the abstract ground of any particular sense-datum begins to occur. This `abstract ground` consists in the `soundness` or `audibility` of a sound, the `tangibility` of a touch-sensation, the qualities of `colour-as-such` and `formness` in a visual object, and so on.
Like vitarka-samapatti, the practice is subdivided into savichara and nirvichara varieties.
In Savichara - Samapatti the subtle object is experienced as though conditioned by relations of space, time and cause.
Whereas in Nirvichara- Samapatti the same object is not delimited by [such factors], nor limited to those attributes which are apparent only in its present time. All of its possibilities and potentials are realized as being one with an undivided and unitary intelligence (buddhi).
Ananda - Sampatti
Ananda, in spiritual context, signify the supreme and unbroken `bliss` of absolute awareness. In Samprajnata-samadhi ananda refers to the conditional state of `rapture` or `intense happiness` resulting from the transcendence of identification with the tanmatras.
In ananda-samapatti, the yogi identifies with ahamkara, the faculty of chitta responsible for identification itself. In other words, self-identity has become centred in the instrument of apprehension, and the vrittis of identification with gross and subtle elements have been dissolved.
Asmita-sampatti
Asmita-samapatti is the final stage of samprajnata-samadhi and consists in identifying oneself with the source of "l-am-ness". The source being the highest, most Sattvika, psychic faculty, namely buddhi or Mahat. The use of the term asmita is slightly confusing, given that it may ordinarily denote the sense of egoity generated by ahamkara. However, In the present context, it should be understood to mean the pure "am-ness" that is still first personal but not egoistic.
Vyasa describes the mind in state of Asmita Samadhi as `pacific and infinite like a great ocean without any waves`.
According to the doctrine codified in the classical yoga texts, the discipline of samadhi creates the systematic dissolution of physical into increasingly subtle vrittis. With each progressive stage of Samprajnata-samadhi comes the Nirodha of vrittis associated with previous stages.
In other words, a honing of the practitioner`s perception and sense of identity takes place. This enables him or her to move on to more refined `targets`. The relation can be best understood by this analogy, where the state of Samadhi is compared with that of Archery:
"Just as the novice archer first hits only a `gross` target, and then, later, a more `subtle` one. Likewise the yogin begins by contemplating objects constituted by the gross elements (mahabhutas).. before aiming at more refined objects. In this way, increasingly subtle levels of experience are uncovered. The object-supported mental contemplation is directed, in progressive stages, towards the gross phenomena, the tanmatras and the unmanifest ground that underlies them."
Samprajnata-samadhi takes the yogi to the point at which his or her perceptive faculty is acute enough to distinguish between the three essential categories, namely:
(a) the phenomenal manifestations of prakrti (vyakta)
(b) prakrti herself (avyakta).
(c) purusha (self).
The ability to perceive these categories as distinct is called vijnana (special or discriminative knowledge) in the Samkhya-Karika and viveka-khyati (discerning vision) in the Yoga-Sutra. In the process of attining such accurate perspective, the root cause of all vrittis namely "Avidya" is eradicated. Alos, the thought of Purusha nad Prakriti taking as whole is also discontinued.
In other words, the existence of the Self must be seen to be unconditional and independent of the phenomenal world.
Although viveka-khyati is a prerequisite for the supreme goal of yoga, it is not the goal itself. It induces a highly refined mode of perception, that`s least distorted by vrtti.
Asamprajnata-samadhi
The rough translation of the term is `supracognitive samadhi`. Basically, asamprajnata-samadhi as cognitive discipline is intended for overcoming barriers in realising one`s true self taking one step at a time. In this Samadhi, one`s realisation is not that of any stratum of prakriti but as absolute subjectivity to the true Self and source of consciousness. This self is often referred to as atma or, purusha. Accordingly, the state in which this realisation is made is known as asamprajnata-samadhi.
It can also be aptly called as Nirbija-samadhi, Nirbija means Seedlees in literal sense.
Bija means `seed` or `germ`. It can also mean as the `source` or `origin` of something. It is also occasionally be used as a synonym of bindu (point, dot), which denotes the essence of masculine sexual energy. This energy manifests itself on the gross physical plane as semen.
Here, Bija as Samskaras are defined as the psychic `ruts` that incline the mind to perceive the world in certain habitual ways. This naturally predispose us towards identification with manifestations of prakriti as the external physical form of one`s body. The most refined form is the highest aspect of intellect, namely buddhi.
Vrittis are such modes of identification of prakriti with the self. This identification prevents the true Self from being truthfully and purely reflected in the mind. When a yogi progresses through the stages of samprajnata-samadhi, the vrittis get sublated systematically by those which are less subject to the distorting influence of avidya (nescience).
Vyasa comments that each of the modes of Samapatti are Sabija or seeded because each depend on a particular object of support. The object can in any manifestation, whether that be a gross or subtle, or the faculties of ego and perception themselves. According to Yogic philosophy, Identification with an object, subtle or refined, is still a misidentification. Therefore, it can be concluded that even the heights of asmita-samapatti harbour the seed of continued ignorance of one`s true nature.
To realise and sustain yogi`s true identity as Purusha, the exultant state of Nirbija-samadhi (`samadhi without seed`) must be attained repeatedly by means of intense meditation. The final effort being to grace oneself as personification of Ishvara.
Afterall, The yogi ultimate goal is not to generate better Samskaras. His liberation consists on dissolving and burning the ones that are already present. To gain his basic true self.
The repeated attainment of Asamprajnata or Nirbija-samadhi establishes samskaras of nirodha. First the procedure acknowledges and then replaces the previous samskaras of misidentification, then it dissolves them immediately.
The ordinary mental patterns, including subconscious motivating forces, are dissolved in this state that it is referred to in the hatha literature by such terms as "unmani". These expressions suggest a condition that is some-how `outside` the mind. As far as the effect of yoga practice on mental activity is concerned, the term `dissolution` is, much suitable than alternatives such as destruction, eradication, termination.
Since vrittis and their Samskara causes are the constructive components of the personality- matrix, they are therefore essential if one is to function on the psychophysical plane. Hence it is not appropriate to label them as "Killed" Or "dead" in the highest state of Samadhi. These are actually purified of all dogmatic, habitual and automatic modes of response, and the path is cleared for purposeful self-creation and willful control over vrittis. By achieving this "Supercognitive State" repeatedly that`s itself a form of Raja Yoga, one achieve th ultimate and permanent state of Moksha or Kaivalya.
The forms of Samadhi mentioned above are the schema though not havoing mentioned in any direct Hatha Yoga Treatise or any near equivalent, is absent from those treatises most immediately connected with hatha-yoga, they are definitely mentioned in Yoga Sutra and Yoga Bhashya. The conclusion being that this schema of samadhis are a well integrated Framework of Fpundation of Yoga itself.
Hatha yoga is not merely a physical form. On the contrary, Hatha is a distinct tradition within the broader Field of Indian soteriology that places a strong emphasis upon the integrity of physical, subtle-physical and mental discipline for the attainment of the very highest goal.
Raja yoga corresponds to the kaivalya state in Yoga sutra. This is the ultimate goal of Hatha yoga, and for that matter any type of Yoga.
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