Attain Divine Knowledge through Samadhi
According to Raja Yoga,
Samadhi is of two kinds, viz., Samprajnata and Asamprajnata. In the former, the
seeds of Samskaras are not destroyed. In the latter, the Samskaras are fried or
annihilated in toto. That is the reason why the former is called Sabija Samadhi
(with seeds) and the latter as Nirbija Samadhi (without seeds or Samskaras).
Samprajnata Samadhi leads to Asamprajnata Samadhi.
The Samprajnata Samadhi is
also known by the name Savikalpa Samadhi or Sabija Samadhi. This Samadhi brings
perfect knowledge of the object of meditation. The mind continuously and to the
exclusion of all other objects assumes the nature and becomes one with the
object of its contemplation. The Yogi attains all the powers of controlling the
nature in this Samadhi.
The Samprajnata Samadhi is of
four kinds, viz., Savitarka, Savichara, Sananda and Asmita Samadhi. All these
Samadhis have something to grasp. There is Alambana or argumentation or
questioning. They give intensive joy but they are not the best and finest forms
of Samadhi. They cover the gross or the subtle elements of nature and the
organs of sense. They give you the direct knowledge of the elements, objects
and instruments of knowledge and some freedom.
These stages are in the form
of steps of an ascending staircase. To begin with, meditation should be done on
a gross form. When you advance in this meditation, you can take to abstract
meditation, or meditation on subtle things or ideas. Mind should be gradually
disciplined and trained in meditation. It cannot all at once enter into the
highest Asamprajnata Samadhi or that which constitutes the highest subtle
essence. That is the reason why Patanjali Maharshi has prescribed the practice
of various kinds of lower Samadhis. When the mind is extremely attached to
gross objects, it is not possible to fix it on subtle objects all at once.
There must be gradual ascent in the ladder of Yoga. You should place your
footstep cautiously in each rung of the ladder. You should pass through
successive stages before you attain the highest Asamprajnata or Nirvikalpa
Samadhi. But Yoga-Bhrashtas who have passed through the lower stages in their
previous birth can attain to the highest stage at the very outset through the
grace of the Lord. If the Yogic student had reached the higher stage, he need
not revert to the lower stages.
All the forms of Samprajnata
Samadhi are Salambana Yoga (with support) and Sabija Yoga (with seed of
Samskara). The Yogins enjoy a form of freedom. Dharma Megha in Raja Yoga means
"the cloud of virtue". Just as clouds shower rain, so also this
Dharma Megha Samadhi showers on the Yogins omniscience and all sorts of Siddhis
or powers. The Yogi enjoys a form of freedom. Therefore, this Samadhi is called
the Showerer or cloud (Megha) of virtue (Dharma). The Yogi enjoys expanded
vision of God.
Ritambhara, Prajnaloka,
Prasannavahita are the three stages or Bhumikas of Samprajnata Samadhi. In
Ritambhara the content of the mental Vritti is Satchidananda. There is still a
separate knower. You get Yathartha Jnana or real wisdom. In the second, every
kind of Avarana (veiling) is removed. The third state is the state of peace in
which the mind is destitute of all mental modifications. The knowledge that you
get from testimony and inference is above objects of the world; but the
knowledge that you obtain from Samadhi is Divine Knowledge. It is
super-sensual, intuitive knowledge where reason, inference and testimony cannot
go.
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