Literally, total absorption. State of super consciousness resulting in union with or absorption in the ultimate reality, the Atma; perfect equanimity. (Glossary for the Vahinis)
Samadhi is the state in which Dhyana attains fulfilment. In this state, the individual rises beyond the objective world of reality, the subjective identity of himself, and even the very activity that he is engaged in (dhyana). Samadhi is not a state of unconsciousness; neither does it mean frisking about in emotional excitement. The word ‘Samadhi’ itself is indicative of its significance. ‘Sama’ is equipoise; ‘dhi’ is intelligence. Samadhi is the state of intellectual equipoise where the individual and the world of duality experiences the bliss of Divine Communion. (SSB 1979, p. 88)
Samadhi means the fixing of the mind free from all impulses and agitations, on the Lord, or on one’s own reality. It indicates the state in which one is in one’s own real nature. Samadhi is when one is free from all duality. The mind will be unshaken by dual experiences; it will shine like a flame in a windless room. It is nischala, unmoved, unmovable. (GV, p.303)
The step immediately after Dhyana is Samadhi. Dhyana is the royal road to Samadhi. (DhyV, p. 23)
You should understand that only when one is in one’s natural condition and yet can enjoy the bliss of samadhi, then alone is he said to be in a state or real samadhi. (SSB 1973, p. 70)
Shri Krishna was born as the eighth child of Devaki. This is significant, for samadhi is the eighth stage of spiritual effort, coming after Yama, niyama, asana, Pranayama, Pratyahara, Dharana and dhyana. These are known as Ashtanga Yoga, the eight-fold discipline. The Lord can be visualised only after the seven steps are successfully negotiated and the mind purified in the process. The term, samadhi, is generally identified with a temporary loss of consciousness, or even more, a temporary heightening of the consciousness. But we have to judge the state by the effect it has on the person and his attitude towards himself and others. Samadhi combines Sama (equal) and dhi (intelligence), that is to say, intelligence grasping the (fundamental) equality of every being. Not only will all ideas of difference and distinction disappear, but even the idea of quality - heat and cold, grief and joy, good and bad will disappear. When man reaches that state, the Lord is automatically born in His consciousness. The moment Krishna was born, the chains that bound his father fell off, the doors that had been bolted flew open and the prison guards were immersed in the ocean of bliss so that they could not recognise any event or thing in the material world. The fire of hatred that was burning in them was cooled and darkness gave place to the dawn of wisdom. (SSS Vol.10, pp. 146-147)
Samadhi is as the ocean to which all sadhana flows. The seven streams of Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, and Dhyana all find their consummation in it. Every trace of name and form disappear in that ocean. Samadhi can admit of nothing other than Brahman. (P.Vah, p. 76)
When the mind is turned inwards, it looks only at the atma and does not look at the external surroundings. Therefore, when your mind is turned inwards, you will not notice the difference between pleasure and pain, between sorrow and happiness or between heat and cold. In fact, the mind will not take note of any differences and disparities at all. It is the oneness of everything that you will be able to realise. When an individual is in a state of samadhi, he has nothing to do with the world although he is moving about in the world. (SSB 1973, p. 71)
With this decomposing body and deteriorating intellect, man cannot experience and contain the boundless surge of bliss that accompanies the realisation that he is the Absolute. The wisdom that comes of actual experience is as the raindrop when compared with the seawater, which is saline, and undrinkable book knowledge or derived knowledge. Through the inter-action of the rays of the sun, the salinity was removed and the water that floated into the sky became sweet and sustaining. Sadhana that turns the physical into meta-physical is solar action that confers potability. Deep sleep is often compared to Sadhana for the senses, the mind, the reason, are all absent therein; only the ego is immersed in itself. It is in bliss, but is not aware of that bliss, for waking alone gives that knowledge.
So, what can grant realisation is - the awareness of the waking stage and the bliss of the sleeping stage. Concentrate on the point, where one is having these two; that is the moment of victory. ‘Samadhi’! Mark the word! It says Sama Dhi, that is to say, balanced, unruffled intellect; that is, a discriminating reaction of equanimity in the face of heat and cold, grief and joy, pain and pleasure, rejection or rejoicing. One who has attained that stage, or realised that he is the One, without a second, will be indifferent to fear or favour, to hate or love, to exalt or execrate. Where there is One, how can even a thought arise. That is the Samadhi, the Being, the Awareness and the Bliss. (SSS Vol.7, p. 396)
Think of the transience of life and the triviality of wealth, power and fame. The body is a compound of elements; they have to fall apart. I am now directing that you be taught some Asanas in Yoga. They will help you to maintain health of body and mind. You can acquire equanimity thereby, and earn genuine Ananda.
Adhi-daivika sorrow is the result of natural calamities. In order not to be affected by these, one must practise Samadhi. Dhi means the intellect. Sama means equal. Attaining Samadhi does not involve falling flat, shaking the limbs or losing consciousness. It is not a dramatic trance. It is a characteristic of the mind, an outlook one has developed, to observe all events and persons without any attachment or aversion. This stage of the consciousness of man is also called Nirvikalpa, that is to say, devoid of vikalpa (reaction, response). The person who has mastered vikalpa is free from wish, want and desire. So, he has consciously trained his mind not to respond to attraction and or react to repulsion. When the mind reacts, favourably or otherwise, to external or internal urges, it undergoes slight vikaras (distortions). Therefore, it cannot achieve transformation into divinity. (SSS Vol.14, pp. 172-173)
What is the inner meaning of Samadhi? It is not a state of unconsciousness or some other kind of consciousness. It is nothing of the kind. The correct meaning of Samadhi is Sama-Dhi, the state in which the intellect has achieved equanimity whether in pleasure or pain, in praise or blame. In gain or loss, in heat or cold, to be able to maintain an equal mind is Samadhi. That is the real fruit of ‘meditation’.
This is a sacred day on which you can being this Yogic practice. This will enable you to sharpen your minds and develop the keenness of your intellect. I have not revealed all this to anyone hitherto.
Likewise Dhyana is an extremely easy process. Samadhi is even more easy. But because of improper understanding of the methods, aspirants get involved in difficulties. Many imagine that all that Dhyana (meditation) calls for is sitting in the Padmasana (lotus pose). But one does not know where his mind is wandering at the time. The concentration is disturbed by a mosquito sitting on the nose. When the mosquito repeats it attacks, the man loses his patience and the entire purpose of the meditation is defeated. To maintain one’s calmness and concentration during meditation unaffected by any disturbing elements, Dharana has to be practised. Through Dharana control of the senses is also achieved. Purity of mind is also secured. Through mental purity, the Divine is experienced. (D3, p. 154)
Shankara described sleep as a state of Samadhi. What is the meaning of Samadhi? Samadhi is ordinarily mistaken to be an emotional state in which a person acts abnormally, as if in a state of high excitement or trance. You think that Samadhi is something different from the waking, dream or deepsleep states. But truly; ‘Samadhi is something common to all three states. The meaning of Samadhi is inherent in the word itself. ‘Sama’ and ‘dhi’ are the two syllables constituting the word Samadhi. ‘Sama’ means the same and ‘dhi’ refers to thinking. Therefore, Samadhi means thinking with equal-mindedness. To be equal-minded in cold or in heat, in profit or loss, in praise or censure … that is Samadhi.
Therefore, a person who is immersed in Samadhi, whose mind is in equanimity, will always be in a state of bliss, whether he is in the Bhutakasha, or the dream-state or Chidakasha, the deep-sleep state. Everyone yearns for such a beatific state; to attain if a great deal of spiritual practice is necessary. And you also have to earn the grace of the Lord. To earn His grace you must develop the quality of equal-mindedness, and practice the various virtues which are pleasing Him. (DBG, p. 155)
It was the year 1918. Pradhan’s wife, who was living in her native village, had a dream in which Baba appeared to have passed away. Pradhan was in Shirdi. On waking up, Pradhan’s wife started crying over the passing away of Baba in her dream. At that movement she heard a voice in the house declaring: ‘Don’t say that Baba has died. Say that Baba is in a state of Samadhi’. ‘Samadhi’ means equal mindedness. ‘Life and death are alike. Joy and sorrow, profit and losses are the same. Hence, there is no such thing as death for Baba’ – this was what the voice declared. When she was trying to find out wherefrom this voice came, she received a message from her husband conveying the news of the passing away of Baba. That occurred on Vijayadashami day (in 1918). September 28 (1935) was his date of birth. On Vijayadashami day, he gave up his body. Although this year is falls on September 29, in the year of Baba’s Samadhi the date was different. (SSS Vol.23)
Samadhi is when one is free from all duality. The mind will be unshaken by dual experiences; it will shine like a flame in a windless room. It is nis-chala, unmoved, unmovable. Deep sleep is often compared to Samadhi; for, the senses, the mind, the reason, are all absent therein; only the ego is immersed in itself. It is in bliss, but is not aware of that bliss; for, waking alone gives us that knowledge. So, what can grant realization is – the awareness of the waking stage and the bliss of sleeping stage. Concentrate on the point, where one is having these two; that is the moment of victory. ‘Samadhi!’ Mark the word! It says Sama Dhi, that is, a discriminating reaction of equanimity in the face of heat and cold, grief and joy, pain and pleasure, rejection and rejoicing. One who has attained that stage, or realized that he is One, without a second, will be indifferent to fear or favour, to hate or love, to exaltation or execration. Where there is One, how can even a thought arise? That is the Samadhi, the Being, the Awareness and the Bliss. (NNSG Vol.6, p.59/60)
Samadhi is nothing but ‘Sama-dhi’, which means a state of undisturbed equanimity. Yogis and rishis always enjoy that state, forever merged in the consciousness of Brahman. Even while engaged in various activities in the world, their equanimity is not disturbed. If you surrender yourself to God completely, you too, can attain that state of perfect equanimity. (SSS Vol.6, p.239)
Pranayamam pratyaharam
Nitya nitya vivekavicharam
Japya sametha Samadhi Vidhanam
Kurva avadhanam mahadavadhanam (Bhaja Govindam, Verse:30)
What is contained in the third line of the verse refers to the state of Samadhi. This line explains how we get to that state of Samadhi. This is attained by using both pranayama and pratyahara. You will thus be able to give up all your desires and turn your mind towards the Atma. When you do this, you will find that the entire body takes a very different turn. The different kinds of energies will all come under your control. This Samadhi should not be foolishly understood as blankness or darkness of the mind. The state of mind which goes with japa has been described as the state of Samadhi. Here the word japa does not mean holding a chain of beads and merely turning the beads on your fingers. Japa means continual repetition of the name of the Lord. This repetition may or may not be loudly done. It should at least be done in your mind. This repetition of the name of the Lord in one’s own mind is called japa. If you pronounce the word japa from the reverse side, it becomes bhaja. Whether it is japa, that is uttering the name of the Lord within your mind or it is bhaja, that is uttering the name of the Lord externally in a loud voice, both of them can be called japa.
Young students!
Samadhi is being interpreted in many ways. If one falls down unconscious or if one utters the name of the Lord in a semiconscious condition or if one behaves in a confused and inconsistent manner, we seem to think that he is in a state of Samadhi. To be unconscious or to be in a subconscious state or to be in a superconscious state is not being in Samadhi. You should understand that only when one is in his natural condition and yet can enjoy the bliss of Samadhi, then alone is he said to be in a state of real Samadhi. Anything else will be referred to by different names such as hysteria, fits, weakness, being tipsy and so on. These are never to be equated with Samadhi.
Unfortunately, Indians today are not able to recognise and distinguish true Samadhi from these various diseases. Therefore, they are not able to hand over to others the sacred meaning of Samadhi. Words like pranayama, pratyahara, japa and tapas have all to be interpreted properly. In that context, one should understand what this sacred Samadhi means. The words as referring to various things have their meaning. In fact the meaning attached to the word comes from the word itself. So Samadhi must itself indicate its true meaning. ‘Sama’ means equal and ‘dhi’ means buddhi or mind. When you have developed equal-mindedness, you are in a true state of Samadhi.
It is quite possible for you to develop this state even in ordinary life, provided you understand what is meant by pranayama and pratyahara. When the mind is turned inwards, it looks only at the Atma and does not look at the external surroundings. Therefore, when your mind is turned inwards, you will not notice the difference between pleasure and pain, sorrow and happiness or heat and cold. In fact, the mind will not take note of any differences and disparities whatsoever. It is the oneness of everything that you will be able to realise.
When an individual is in a state of Samadhi, he has nothing to do with the world although he is moving about in the world. Although the individual appears to be a part of the society, he is not affected by the society.
The mind of such a person is always engrossed with what may be called the Atma Drishti (Sight). To illustrate such a situation, one can mention several examples. A worm which lives in mud is not affected by the mud at all. Women who paint their eyelashes black will not have the black paint touch the eye balls. The eyes are completely free, although the eyelashes have the black paint on them. We eat so many greasy things. This greasiness may get on to the hand, but it never remains on the tongue. The tongue is untouched by the greasiness. Let us take the case of a lotus. The lotus lives in water and depends on water for its existence, but the water does not affect the lotus. Like the lotus, like the tongue, like the worm in the mud, like the eyeballs of women, the person in Samadhi is not touched by the world around him.
Develop Unwavering Mind to Attain Samadhi.mp3
In order that you may understand this state of Samadhi, the last line of the verse says that you must develop what is known as Maha (great) Avadhanam (concentration). Do not be in haste. Do not lose your patience. Do not have a wavering mind. Remember that you should have an unwavering mind if you want to attain the state of Samadhi. You should be able to concentrate.
If you plant a sapling now, how can you get the fruit immediately. The plant must become a tree and then, you can get fruits. Take the case of seedlings which are planted. You cannot get the harvest immediately after planting the seed. The necessary time must be given. Today, all the sadhakas want to have the fruit as soon as they plant the seed. They do not allow any time. Sankara wanted to tell us in the fourth line of this verse that we should not be in a hurry and that we should remain peaceful and calm. If you fill your heart in this manner, you will attain the state of Samadhi. (SSB 1973, pp.82-85)