Samadhi

Samadhi

by Swami Sivananda

1. WHAT IS SAMADHI

The same Dhyana is Samadhi when it shines with the object alone, as it were, devoid of itself.

NOTES

The thinker and the thought, the meditator and the meditated become one. The mind assumes or becomes the Dhyeya-rupa. The separate notions ‘contemplation’ and ‘contemplated’ and the ‘contemplator’ vanish. In the state of Samadhi the aspirant is not conscious of any external or internal objects. Just as the arrow-maker, having his mind engrossed in the arrow, knew not the king passing by his side, so also, the Yogi knows not anything when he is deep in his meditation.

2. MEANS FOR SAMADHI

(A) ONE-POINTED MIND

The modification of Samadhi is the destruction of all-pointedness (of mind) and appearance of one-pointedness of mind (concentration of mind).

NOTES

With the destruction of the nature of the mind to run after all objects and with the increase of the one-pointed nature of the mind, the mind assumes the state of Samadhi.

(B) BY FAITH, ENERGY, ETC.

For others, it (Samadhi) is preceded by faith, energy, memory and discernment.

NOTES

In the previous Sutra the Samadhi for Prakriti-layas and Videhas are given. In this Sutra Samadhi is given for other Yogis.

Faith is the firm conviction of the mind as regards the efficiency of the Yoga and the goal to be reached. Sincere faith forces a man to do energetic action to realise the fruit. This brings memory of all knowledge of the subject. Then he concentrates and meditates. He then acquires discrimination between the real and the unreal, and the highest knowledge. Those who apply themselves diligently to Yoga with perfect faith get themselves established in the highest Asamprajnata Samadhi through Samprajnata which brings in Para Vairagya. Faith sustains the Yogi like a kind, affectionate mother.

(3) BY VAIRAGYA

Success (in Samadhi) is quick (for those), whose (Vairagya) is intense.

NOTES

Those who feel ardently for Self-realisation, who have burning Vairagya, attain at once to the state of Asamprajnata Samadhi. Burning Vairagya and intense Sadhana are needed. Then the fruit is near at hand. According to the degree of Vairagya and degree of Sadhana, there are nine stages or steps wherein Yogis halt. The fruit of Samprajnata Samadhi is Asamprajnata Samadhi, and the fruit of Asamprajnata Samadhi is Kaivalya or absolute independence.

(4) THREE KINDS IN EFFORT

A further differentiation comes by mild, moderate or excessive (in efforts).

NOTES

The means are of three kinds, mild, medium and intense. Vairagya also is of three kinds, mild, middling and intense. Hence there are nine classes of Yogis. The fruit, Asamprajnata Samadhi, will directly be proportionate to the degree of means and Vairagya. Yogis are of mild, middling and intense energy and Vairagya by virtue of their habits of previous lives.

(5) BY DESTROYAL OF SAMSKARAS AND ISVARA-PRANIDHANA (SUTRAS I-51 AND II-45)

It is given in the Sutras I-51 that Samadhi will come by the destroyal of all Samskaras, and in Sutra II-45 by Isvara-pranidhana. The meaning of the Sutras and their notes are already given.

Samadhi – Deep Absorption, Inner Silence, and Self-Realization

Samadhi is one of the highest states of meditation described in Yoga and Vedanta. It is a state in which the restless movements of the mind become silent and awareness becomes steady, clear, and deeply absorbed. It is not ordinary concentration, imagination, sleep, or emotional excitement. It is a sacred inner condition where the seeker moves beyond scattered thought and begins to experience profound peace.

The ordinary mind is always active. It runs after desires, memories, worries, plans, fears, pleasures, and disappointments. Because of this constant movement, a person rarely knows real stillness. Even when outer life is comfortable, the mind may remain disturbed within. Yoga teaches that when the mind is purified, disciplined, and made one-pointed, higher truth begins to reveal itself.

Samadhi is not reached suddenly by curiosity or force. It comes through long preparation, regular practice, purity of conduct, devotion, self-control, and detachment. A mind filled with anger, greed, jealousy, pride, fear, lust, and selfish desire cannot easily enter deep absorption. Therefore, ethical living is not separate from meditation; it is the foundation of higher spiritual experience.

The path begins with concentration. The seeker chooses one pure object, such as a mantra, breath, divine form, light, heart centre, or witnessing awareness. At first, the mind wanders again and again. The aspirant patiently brings it back. This repeated effort gathers the scattered rays of the mind and slowly creates inner steadiness.

When concentration becomes continuous, it turns into meditation. The flow of attention becomes smooth and unbroken, like oil poured from one vessel to another. The seeker becomes less disturbed by outer sounds and inner thoughts. A quiet joy may arise, and the mind begins to enjoy silence more than distraction.

In Samadhi, the difference between meditator, meditation, and object becomes very subtle. The mind is deeply absorbed and no longer moves in its usual restless way. In some stages, a subtle object or seed remains. In higher states, even this support is transcended. The seeker enters a stillness that is luminous, peaceful, and powerful.

This state should not be confused with dullness. Sleep covers awareness, but deep yogic absorption refines it. The seeker does not become unconscious in the ordinary sense. Rather, the mental waves become calm, and the light of consciousness shines more clearly. This is why such absorption is regarded as a doorway to self-realization.

Samadhi requires dispassion. If the mind is strongly attached to pleasure, praise, comfort, possessions, powers, visions, or special experiences, it cannot become fully free. Detachment does not mean hatred of life. It means freedom from blind craving. The seeker performs duties sincerely but keeps the heart turned toward the eternal truth.

Purity is also essential. Truthfulness, compassion, humility, forgiveness, moderation, selfless service, prayer, and good company make the mind calm and transparent. A pure mind reflects spiritual wisdom just as a still lake reflects the moon. Without purity, meditation may become mixed with ego, imagination, and restlessness.

Devotion gives sweetness and safety to the path. Prayer, surrender, mantra repetition, and remembrance of the Divine soften the heart. Dry mental effort alone may create tension or pride. When practice is joined with devotion, the seeker feels guided by grace and becomes humble, patient, and inwardly strong.

Samadhi should not be pursued for powers or display. Some inner experiences may arise during deep practice, but they are not the final goal. Visions, lights, sounds, joy, and subtle sensations may inspire the aspirant, yet attachment to them can become a new bondage. The true aim is freedom from ignorance and realization of the eternal self.

A competent teacher can help the seeker understand subtle states correctly. The mind may mistake emotional peace for realization or blankness for true absorption. Guidance protects the aspirant from confusion and keeps the practice balanced. Still, the seeker must walk the path through personal effort, discipline, humility, and sincerity.

The signs of genuine progress are seen in daily life. Anger becomes weaker, desires become less forceful, speech becomes kinder, ego becomes softer, and compassion grows. A person who has tasted deeper inner silence becomes more balanced in praise and blame, success and failure, pleasure and pain. Real meditation must improve conduct.

In the end, Samadhi is a sacred state of inner absorption where the mind becomes still and the light of the self begins to shine clearly. Through concentration, meditation, purity, devotion, detachment, guidance, and steady practice, the seeker rises above mental restlessness and moves toward peace, wisdom, and liberation.

Meditation for Mind Control