Samādhi - A progression from thoughts to thoughtlessness

The word Samādhi is made up of three words, 'Sam' which means together or integrated, 'ā' means towards and 'dhā' which means to acquire integration or wholeness or truth. In the Yoga Sutra, Patañjali defines Samādhi as follows:

tadeva arthamātra nirbhāsaṁ svarūpaśūnyamiva samādhiḥ - 3.3 

The meaning of the sūtra is Samādhi is the state of experience when the object of meditation alone shines such that one's own true form is absent. In the Yoga sūtra, Samādhi is also called Samāpattih and Samprajñātah.  Another way of understanding it is a state of mind clear as a crystal when the activities of the mind reduce, thereby portraying the object of meditation as it is. In this state the object, the mind and the knower become one. This explanation is taken from the sūtra quoted below,

kṣīṇavṛtteh abhijātasya iva maṇeh grahītṛgrahaṇagrāhyeṣu tatstha tadañjanatā samāpattiḥ॥ -1.41

Types of Samādhi

There are six types of Samādhi according to the Yoga Sutra. The different stages of Samādhi described by Patañjali are as follows.

1. Savitarka Samādhi

2. Nirvitarka Samādhi

3. Savicāra Samādhi

4. Nirvicāra Samādhi

5. Sabīja Samādhi (Samprajñāta)

6. Nirbīja Samādhi (Asamprajñāta)

Let us look at each of these states of Samādhi in detail

1. Savitarka Samādhi

tatra śabdārthajñānavikalpaiḥ saṃkīrṇā savitarkā samāpattiḥ॥1.42॥

In Savitarka Samādhi, our past impressions have an impact on our understanding of the object. The understanding of the object is distorted. Sri TKV Desikachar calls it a defective Samādhi. In this Samādhi, the gross form of the object is meditated upon. At this level, the Pañca Bhūtas are comprehended in the object.

To understand this let us take an example. I look at a coconut tree and initially what draws my attention is the gross structure. It is very tall and thin, it has striped lines on its bark and the leaves are long. So, the Savitarka aspect takes into consideration the gross aspect made of the Pañca Bhūtas. Now, I already have past impressions about a coconut tree which is called Asmita. I have read in school that it is a tall tree and it grows widely in Kerala. Here, there are past impressions and prior knowledge about the tree  is interfering with the complete understanding of it. Hence, my understanding is defective. I say so because the tree may also grows outside the state of Kerala.

2. Nirvitakra Samādhi

smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā॥1.43॥

When the mind is purified of its imprints and ideas, only the true form of the object shines in the mind and that is Nirvitarka Samāpatti. This understanding of the object is clear without any confusion. The object is perceived as it is. There is no Asmita here. This is a result of retaining a sustained focus on the object. Let us take the same example of the coconut tree. As I continue to meditate or enquire into the gross form of the coconut tree, over time I get a clear understanding of it without any influence of the past imprints. My past imprints about how it appears or looks like, do not affect my present perception of the object. 

3. Savicāra and Nirvicāra Samādhi

etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā॥1.44॥

Just as the objects were described in the Savitarka and Nirvitarka samāpattis considering the gross aspect. Similarly, the subtle aspects are described in Savicārā and Nirvicārā samāpattis. It is the cause for the object’s existence. An enquiry into the subtle aspects of the coconut tree, such as the fruit it bears, the uses of the different parts of the coconut tree in our life. When the enquiry is with memory it is savicara. If there is no past impression or memory associated, the enquiry becomes Nirvicāra. The coconut tree is perceived in its totality. The observer is totally merged with the object.

nirvicāravaiśāradye'dhyātmaprasādaḥ॥1.47॥

When one realizes the true self, it is called Nirvicāra Samādhi.

4. Sabīja Samādhi (Samprajñāta)

Vitarka vicārānandāsmitārūpānugamātsaṁprajñāta |1.17 |

Samprajnāta Samādhi consists of mental stage of deliberation and reflection accompanied by bliss and the sense of ‘I’.

First, I examine the coconut tree at the gross level and gradually enquire into its subtle aspects. When there is pure understanding of it, there is a sense of bliss experienced and the individual is in unity with the object. The Ananda experienced here is an expression of Asmita Samādhi. It is when I deeply enquire into the coconut tree and forget myself, I am totally engrossed in the object.

5. Nirbīja Samādhi (Asamprajñata)

Tajjaḥ saṁskāro'nyasaṁskārapratibandhī|

Tasyāpi nirodhe sarvanirodhānnirvījaḥ samādhiḥ||1.50 - 1.51||

This is the Samādhi without support (object). The Puruṣa is no longer aware of any external entity at all, including the citta, which does not exist in the absence of an object (mind empty of thoughts). This state corresponds with the ‘Nirbīja samādhi’ (samādhi without seed).

Thus, Nirbīja Samādhi is a state of complete thoughtlessness.