Samadhi
27
MEDITATION OR SAMADHI BY K.SRINIVASAN M.A. M.PHIL .
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Transcript of Samadhi
MEDITATION OR SAMADHI
BY K.SRINIVASAN M.A. M.PHIL .
Samadhi - contd Figure 2: Relationship between samprajnata and asamprajnata samadhi.
In Samprajnata Samadhi there is only a partial inhibition of mental functions. Partial inhibition of the mental functions cannot totally uproot the seeds of rebirth. It cannot lead to final liberation wherein the seer rests in his own native, pristine, Divine Glory. Asamprajnata Samadhi destroys the impressions of all antecedent mental functions, and even goes so far as to tide over even Prarabdha. A Yogi has no Prarabdha at all. The mind having no object to grasp, becomes as it were, non-existent. This is Nirbija or Niralambana Samadhi.
STOPPING MENTAL MODIFICATIONS
The other Samadhi is that which consists only of impressions being brought about
by the constant practice of the cessation of mental modifications.
This is the highest Asamprajnata Samadhi which brings Kaivalya or Independence.
Here there is no Alambana for the mind. It is rendered perfectly steady. All
Samskaras are fried up.
There is no Triputi here. This is not the Laya state or deep sleep. There is perfect awareness. This is a stage where a Yogi gets the highest knowledge. There is Prajna or pure consciousness. This is the state like ocean without waves. The only Sadhana for attaining this state is Para Vairagya. Rajas and Tamas are completely destroyed. When there is Ekagrata, Samprajnata Samadhi is possible. Asamprajnata Samadhi is possible when there is perfect Nirodha of mind. Para Vairagya brings complete rest to the mind. All Vrittis stop. This is the highest end of Raja Yoga which gives freedom.
(2) NIRVICHARA SAMADHI
Nirvitarka Samadhi is that in which the mind shines as the object alone on the
disappearance of memory and when the mind is, as it were, devoid of its own nature.
NOTES You have seen the different kinds of Samprajnata Samadhi. Among those gross forms of meditation, if you meditate by taking the elements out of time and space, and by thinking on them as they are, it will become Nirvitarka Samadhi (without argumentation). This is a higher form of Samadhi than the previous one. Everything besides the complete idea of the object is forgotten in this Samadhi. The mind is not conscious of name, form, meaning or relation of the object. It is absorbed in one idea. The faculty of memory is suppressed here as it brings association of name, form, meaning, relation, etc. In ordinary persons, it is difficult to separate the sound, meaning and the knowledge, as they occur with great rapidity. A Yogi who practises Nirvitarka Samadhi will be able to distinguish clearly one from the other. The state described in this Sutra is perfect Nirvitarka Samadhi. The mind of the Yogi becomes very, very subtle on account of various practices in concentration and the development of qualities like Maitri, Karuna and Mudita. The disturbing Rajas and Tamas have been wiped out.
NIRBIJA SAMADHI
By the suppression of that Samskara (the Samadhi Samskara) also, due to the suppression of all
Samskaras, comes the Nirbija Samadhi.
NOTES
Samskaras also are totally restrained. Now all the seeds are totally burnt up in the fire of
Asamprajnata Samadhi. In the beginning there were countless Vrittis. These were all controlled
gradually. There was only one Vritti. In this state, there was the state of 'I am'. There was 'Aham
Prajna'. This Vritti also is given up. Then the Kaivalya state is reached. The Yogi who has attained
Kaivalya is called a Mukta. The mind, thus having nothing to rest upon, is destroyed by itself (Mano-
nasa). Purusha alone shines in perfect bliss, knowledge, peace and glory. The Yogi is absolutely free.
He realises his real Immortal nature.
SAMADHI IN TAMIL அலை�கள் அடங்கினால் தூய படிகமாகும் மனம், காண்பவன், காண்பபாருள், காட்சி க�ந்திடும், சமாதி உண்டாகும்
42. பபயர், பபாருள், அறிவு மூன்றும் காண்பது சவிதர்க்க சமாதி
43. நிலைனவு தூய்லைமயாகி, பபாருலை) மட்டும் காண்பது நிர்விதர்க்க சமாதி
44. சூட்சும உடலை�க் காண்பது சவிசார சமாதி, காணாதது நிர்விசார சமாதி,
45. சூட்சும உடலை� தியானித்தால் காரண உடலை� அறிய�ாம்
46. இந்நான்கு சமாதிகளும் விலைத உள்)லைவ
47. நிர்விசார நிலை� கடந்தால் தூய ஆன்மா சுடர்விடும்
Item Characteristic of Samadhi
1
Is an altered state of consciousness
2
Maximum concentration of the mind: single-mindedness.
3
Absence of observer/ observed dichotomy; “knowing by being
4
Alternates between samprajnata and asamprajnata types
5 Various levels of samprajnata samadhi
6
Allows voluntary control over altered states
7 Allows voluntary access to Kaivalya
“29. In the case of one, who is able to maintain a constant state of Vairagya even towards the most exalted state of enlightenment and to exercise the highest kind of discrimination, follows Dharma-Megha-Samadhi.”
This is basically saying that the yogi is able to achieve nirbija samadhi at the asmita level and does not get trapped in the temptation of being omnipotent and omniscient in the worlds of relative becoming. The big fish rejects the little pond.
After this stage, the yogi encounters the basic unit of change in Nature:
Aphorism 4.33:
“34. Kaivalya is the state (of Enlightenment) following reemergence of the Gunas because of their becoming devoid of the object of the Purusa. In this state the Purusa is established in his Real nature which is pure Consciousness. Finis.”
ZORASTRIAN GATHAS MEDITATION
Another way is to use a fire that is somewhat exposed to a current of air. That fire will be moving, it will flipping side-to-side waxing and waning rapidly. In this way, the fire can be an excellent tool to help you focus, in spite of distractions. Why? Because, if you choose, as you always should, a point in the fire, either at its base, or in the middle of the flame, and you concentrate on that, while learning to tune out the waxing, waning, the flickering and constant movements, you will be increasing your concentration abilities manifold. Then you can apply those increased abilities to any other form of concentration meditation, prayer, study, and work, whatever
six ways you can use to 'catch the monkey', clarify the mind, and re-establish the internal focus:
TAOIST MEDITATION
1. Shift attention back to the inflow and outflow of air streaming through the nostrils, or energy streaming in and out of a vital point, such as between the brows.
2. Focus attention on the rising and falling of the navel, the expansion and contraction of the abdomen, as you breathe.
3. With eyes half-closed, focus vision on a candle flame or a mandala (geometric meditation picture). Focus on the center of the flame or picture, but also take in the edges with peripheral vision. The concentration required to do this usually clears all other distractions from the mind.
CONTINUED HERE:
1. Practice a few minutes of mantra, the 'sacred syllables' which harmonize energy and focus the mind. Though mantras are usually associated with Hindu and Tibetan Buddhist practices, Taoists have also employed them for many millennia. The three most effective syllables are 'Om', which stabilizes the body, 'ah', which harmonizes energy, and 'hum', which concentrates the spirit. 'Om' vibrates between the brows, 'ah' in the throat, and 'hum' in the heart, and their associated colors are white, red, and blue respectively. Chant the syllables in a deep, low-pitched tone and use long, complete exhalations for each one. Other mantras are equally effective.
2. Beat the 'Heavenly Drum' as a cool-down energy-collection technique. The vibrations tend to clear discursive thoughts and sensory distractions from the mind.
3. Visualize a deity or a sacred symbol of personal significance to you shining above the crown of your head or suspended in space before you. When your mind is once again still, stable, and undistracted, let the vision fade away and refocus your mind on whatever meditative technique you were practicing.
Pratyahara, dharana, dhyana, and samadhi cannot be practiced. A person cannot simply sit down and say, "Right now I am going to do daana." All the person can do is to create the right conditions to help bring about a state of dharana; For example, he or she can practice asanas and pranayama that, according to the Yoga Sutra, create favorable conditions for the mind to enter these states. In order to experience dharana and dhyana, the mind must first be in a particular condition. Allow the many things that are going on in the mind to settle so that it becomes quiet. If the mind is too busy responding to external stimuli, it cannot enter into a state of dharana. Forcing dharana when your mind is not ready for it can get you into trouble. For this reason the Yoga Sutra suggests the practice of asanas and pranayama as preparation for dharana, because these influence mental activities and create space in the crowded schedule of the mind. Once dharana has occurred, dhyana and samadhi can follow.
ASTANGA YOGA
A Reiki meditationStrictly speaking I am not sure this can be called a meditation but I cannot think of a better name so I will still refer to it as a Reiki meditation.There are many types of meditations the three methods that seems most effective in the Western world are watching the breath, using an object and reciting a mantra. In this simple Reiki meditation one could say one uses the last two: object in the Reiki symbols and mantra in the names of the Reiki symbols. This is a very forceful and effective meditation that gives relaxation, mental calmness, clarity, increased ability to visualize, clairvoyance, increased healing power and a wider conciousness. It can also be used to solve problems or reach goals and it surrounds you with healing Reiki energy.
REIKI MEDITATION
