Samprajnata Samadhi

Samprajnata Samadhi

by Swami Sivananda

(1) DEFINITION

Samprajnata Samadhi or concrete meditation is that which is accompanied by argumentation, deliberation, happiness, egoism and form.

NOTES

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.

Samprajnata Samadhi – Conscious Absorption, Inner Clarity, and Yogic Illumination

Samprajnata Samadhi is a refined state of meditative absorption in Raja Yoga where the mind becomes deeply concentrated on an object, idea, or subtle principle. Unlike ordinary concentration, this state is steady, luminous, and inwardly powerful. The mind is no longer scattered by restless thoughts, desires, memories, and distractions. It becomes calm, one-pointed, and capable of deeper knowledge.

In normal life, the mind moves continuously from one object to another. It thinks of the past, worries about the future, reacts to pleasure and pain, and remains disturbed by likes and dislikes. Such a mind cannot perceive subtle truth clearly. Yoga therefore trains the mind through discipline, concentration, meditation, and purification, so that higher states of awareness may arise.

Samprajnata Samadhi still contains awareness of an object. The seeker may be absorbed in a gross object, a subtle object, a spiritual idea, a feeling of bliss, or the sense of pure individuality. Because some seed of knowledge or support remains, this state is called conscious or seed-based absorption. It is higher than ordinary meditation, but it is not yet the final seedless absorption.

This state is usually approached through Dharana and Dhyana. Dharana is concentration, where attention is fixed on one chosen point. Dhyana is meditation, where attention flows steadily toward that point without frequent interruption. When meditation deepens and the mind becomes almost one with the object, absorption begins. The object becomes clear, and the mind becomes still.

Samprajnata Samadhi may be connected with different levels of awareness. In one stage, reasoning may still be present. In another, subtle reflection remains. In deeper stages, joy and refined individuality may continue. These are not ordinary emotions or thoughts; they are purified states of mind. Yet, because some mental seed remains, the seeker must continue toward higher freedom.

The value of this absorption is great. It gives the seeker direct insight into the chosen object and reveals the power of a concentrated mind. It also shows that the mind can become far more peaceful and luminous than it is in ordinary life. When the mental waves are reduced, truth is reflected more clearly, just as the moon is reflected in a still lake.

Samprajnata Samadhi should not be sought for pride, display, or powers. Some unusual abilities or subtle experiences may arise through intense concentration, but attachment to them becomes an obstacle. The true purpose of yogic absorption is purification, knowledge, detachment, and movement toward liberation. A sincere seeker should remain humble and focused on the highest goal.

Purity of mind is essential for this state. A mind full of anger, greed, jealousy, pride, lust, fear, and selfishness cannot remain steady in deep meditation. Truthfulness, compassion, self-control, moderation, devotion, forgiveness, and selfless service prepare the inner instrument. Ethical life is not separate from meditation; it is the foundation of meditation.

Dispassion is also necessary. If the mind is strongly attached to pleasure, praise, possession, success, and worldly excitement, it cannot become deeply absorbed in spiritual practice. Detachment does not mean hatred of the world. It means freedom from blind craving. When desire becomes weak, concentration becomes strong.

Samprajnata Samadhi must be supported by regular practice. Sit daily in a clean and quiet place. Keep the body steady, calm the breath, repeat the mantra or meditate on the chosen object, and return the mind whenever it wanders. Do not force the mind violently. Patience, gentleness, and firmness are better than tension and struggle.

A Guru or competent teacher is very helpful for deeper practice. Subtle states can be misunderstood. The seeker may mistake imagination for realization, emotional peace for final knowledge, or dullness for absorption. A wise guide protects the aspirant from confusion and keeps the practice balanced, pure, and directed toward freedom.

This state also helps the seeker understand the nature of the mind. The mind is usually a servant of impressions, desires, and habits. But when trained, it becomes a powerful instrument of knowledge. The same mind that once created bondage can become a doorway to higher realization when purified and concentrated.

Still, the seeker should remember that even refined absorption is not the ultimate end if it comes and goes. Anything that appears and disappears belongs to the field of experience. The highest truth is the witnessing consciousness beyond body, mind, object, thought, and even subtle meditative states. Therefore, absorption should lead to self-knowledge, not attachment to experience.

The signs of genuine progress are calmness, humility, self-control, compassion, reduced desire, steady faith, and inner balance. If meditation makes one proud, harsh, careless, or attached to special experiences, the practice needs correction. True yogic growth makes life purer, simpler, and more peaceful.

In the end, Samprajnata Samadhi is a sacred state of conscious absorption in which the purified mind becomes deeply united with its object of meditation. It brings clarity, steadiness, subtle knowledge, and inner strength. Through purity, concentration, meditation, devotion, dispassion, guidance, and steady practice, the seeker uses this state as a step toward higher realization, seedless silence, and final liberation.

Dharmamegha Samadhi