Walking the Path of Samādhi

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The Path to Samādhi

The last three limbs of Patañjali’s Eight Limbs of Yoga are dhāraṇā (concentration), dhyāna (meditation), and samādhi (absorption). They flow seamlessly from one to the next in practice, leading to the state of absorption. Samādhi is the ultimate aim of yoga—the stilling of the mind so that the true Self can be realized.

When we begin meditation, we often focus on an external object to steady the mind. As concentration deepens, distractions gradually fade, and attention turns inward. With sustained focus, awareness naturally moves from gross forms to subtler dimensions — refined ideas, inner qualities, and the fundamental sensory perceptions known as the five subtle elements (tanmātras). Each of the five senses — sound, touch, form, taste, and smell — is connected to one of the five elements: ether, air, fire, water, and earth, through subtle energies. These delicate layers of experience form a bridge between the physical world and the inner realm of perception, representing the most basic sensations and energies that weave together all that we perceive.

As concentration becomes more continuous, the mind (citta) grows steady and clear, like a still lake, reflecting the light of the true Self (puruṣa). These are the initial stages of samādhi, called samprajñāta samādhi (or sabīja samādhi, meaning “with seed”). The meditation still involves an object of focus and leaves subtle impressions in the mind.

When the mind becomes completely still—free from fluctuations (vṛttis) and no longer influenced by the guṇas (the qualities of nature)—awareness rests in its pure essence. Here, no new impressions (saṃskāras) are formed, and past ones no longer bear fruit. This state is called asamprajñāta samādhi (or nirbīja samādhi, “without seed”).

From this absorption arises the highest freedom: kaivalya, the liberation of pure consciousness, independent and untouched by the movements of prakṛti (nature).

We will explore each stage in detail, following the guidance of Patanjali’s Yoga Sutras.

Saṃprajñāta Samādhi — Object-based Samādhi (YS 1.17)

Saṃprajñāta Samādhi is supported by an object (ālambana). In this state, awareness gradually moves from gross objects to subtler ones, then into the experience of bliss, and finally into the pure sense of “I-am.” Because the mind (citta) remains engaged with a support, it is still active—though in a very refined way, and the object leaves a subtle impression (saṃskāra). For this reason, Saṃprajñāta Samādhi is also called Sabīja Samādhi (“with seed,” Yoga Sūtra 1.46). These impressions remain dormant and may sprout again when one emerges from meditation.

This state of samādhi is like a lake so still that the mud has settled to the bottom. The water is clear, reflecting the light of the sky, yet the mud remains quietly present beneath the surface.

The Four Stages inside Saṃprajñāta Samādhi:

1. Savitarka Samādhi — absorption with gross objects (YS 1.42)

The mind is focused on tangible, physical, or conceptual objects such as the body, breath, an image, mantra, or even an idea. “Sa” means “with.” In this stage of absorption, meditation is still accompanied by words, associations, and reasoning. For example, one may meditate on the breath while mentally noting, “this is an inhalation” or “this is an exhalation.”

Progressive stage: Nirvitarka (YS 1.43)

As concentration deepens, the focus on the gross object becomes refined and free from verbalization or analytical thought. “Nir” means “without.” In nirvitarka samādhi, the object reveals itself directly, shining in the stillness of undisturbed awareness. There is no interference of concepts or words—only pure seeing, a luminous clarity that arises when the mind is still.

Metaphor:
Savitarka: You hold the flower and think, “It’s soft, pink, and fragrant.”
Nirvitarka: You simply perceive the flower itself, its form and color, without labeling or reasoning.

2. Savicāra Samādhi — absorption with subtle objects (YS 1.44)

As meditation deepens, awareness shifts from gross objects—such as physical forms or the five elements (mahābhūtas)—to subtler principles (tanmātras¹), the fundamental essences underlying sensory experience that give rise to the material world. At this level, the field of meditation also includes the finer aspects of the mind, such as citta (the mind-stuff) and ahaṃkāra (the sense of “I”).

As meditation continues to deepen, the busy activity of reasoning begins to quiet down. What remains is a gentle, subtle reflection—a clear and steady awareness that naturally inquires into the essence of the object. The mind becomes mostly sāttvic (calm and pure), with just a slight movement of rajas helping to keep attention focused.rajas guiding the subtle attention.

Progressive stage: Nirvicara (YS 1.44)

Concentration deepens, and the reflection becomes purified. The essence of the subtle object is experienced directly, without reasoning, labeling, or verbalization.

Metaphor:
Savicāra: You sense the luminosity of a flame and reflect, “It shines gently, spreading warmth and light.”
Nirvicāra: You simply experience the pure light itself, beyond any thought or description.

At this point, the mind becomes transparent and luminous, reflecting reality as it truly is. From this clarity arises ṛtambharā prajñā — “wisdom filled with truth,” as described by Sri Swami Satchidananda in Yoga Sūtra 1.48-1.49. It is an intuitive knowing that transcends conceptual understanding, revealing truth unmediated by language or inference.

3. Sānanda Samādhi — absorption in bliss (YS 1.17)

When the subtle objects fall away, the natural experience of inner joy (ānanda) arises. The mind rests in bliss itself as the object of meditation.

• Key point: This bliss is not ordinary pleasure — it is the deep joy that comes when mental fluctuations settle and sattva (clarity) predominates in the mind.
  

Metaphor:
Like sitting quietly in a sunlit meadow. There is nothing specific that holds your attention, but there is a pervasive sense of joy simply in being.

4. Sāsmitā Samādhi — absorption in pure “I-am-ness” (YS 1.17)

Even bliss subsides, and the mind becomes absorbed in the subtlest object: the sense of individual selfhood (asmitā), the pure “I-am” feeling.

• Key point: This is not the puruṣa (the true Self), but the reflection of puruṣa in the sattvic mind — the last veil of individuality.
  

Metaphor:
Like standing before a perfectly clear mirror. You see only your reflection (“I am”), but have not yet turned to recognize the one who is seeing.

Refined Stillness Within Nature’s Realm (YS 1.46)

All four stages still belong to the domain of prakṛti (nature or the material principle)—sabīja, “with seed.” Whether gross (vitarka), subtle (vicāra), blissful (ānanda), or centered on the sense of individuality (asmitā), each arises from the sattva aspect of the mind-field (citta), which remains a product of prakṛti. A subtle duality persists—the meditator (subject) and the object of meditation—even when the object is highly refined.

Asaṃprajñāta Samādhi — Objectless Samādhi (YS 1.18)

Patañjali describes a state of samādhi that is beyond all support. In this state, even the subtlest objects—bliss (ānanda) and the sense of “I-am” (asmitā)—dissolve. The mind becomes profoundly still, and no object remains for puruṣa to be aware of. This is asamprajñāta samādhi, also known as Nirbīja Samādhi (“without seed,” Yoga Sūtra 1.51).Here, the latent impressions (saṃskāras) are neutralized or “roasted,” so they can no longer germinate into future vṛttis, karma, or rebirth. You might imagine a roasted grain: it still looks like a seed but can never sprout again. In this way, the citta (mind-stuff) leaves no residue. There are no remaining seeds of thought, desire, or identification that could disturb awareness again. What remains is pure consciousness—awareness resting in its own essence, beyond activity or form.

According to Yoga Sūtra 1.20, progress toward this culmination arises through faith (śraddhā), energy or vigor (vīrya), mindful remembrance (smṛti) of what has been learned, deep contemplation (samādhi), and discernment (prajñā)²—the clear discrimination between the true Self (puruṣa) and nature (prakṛti).

Kaivalya — Ultimate Freedom (YS 4.34)

From this seedless samādhi arises Kaivalya, the state of final liberation. The Sanskrit word kaivalya comes from kevala, meaning “alone,” “absolute,” or “isolated.” In Yoga Sūtra, it refers to the complete isolation of puruṣa (pure consciousness) from prakṛti (nature—including the mind, body, senses, and ego).

This is the state of absolute freedom. The seer (draṣṭṛ) abides in its own pure essence, free from identification with the body, mind, impressions (saṃskāras), mental fluctuations (citta vṛttis), and the play of the three guṇas (sattva, rajas, and tamas). Pure awareness rests in its own nature—unobscured and self-luminous. Patañjali does not describe the actual experience of Kaivalya but instead focuses on guiding the yogi toward this highest realization—the culmination of yoga.

Effortless Awareness, Ever Abiding

In Patañjali’s Yoga Sūtras, samādhi unfolds as a journey from effortful concentration to effortless stillness—from saṁprajñāta (with an object) to asaṁprajñāta (without an object), culminating in kaivalya (liberation).
When kaivalya is fully realized, the enlightened one no longer “enters” or “leaves” samādhi, it becomes a continuous and natural state of being.

This abiding state is called sahaja samādhi. The Sanskrit word sahaja means innate, natural, or spontaneous, so sahaja samādhi literally means “natural absorption.” Sri Swami Satchidananda described it as “samādhi state in your daily life, without losing your balance, without losing your happiness.” It points to a condition in which samādhi is no longer a special meditative experience but the yogi’s natural way of being—effortless awareness resting in itself.

Though the term does not appear in Yoga Sūtras, it beautifully expresses the lived reality of kaivalya. Those who abide in this state while actively engaging in the world are known as jīvanmuktas—the liberated ones who live in freedom while embodied.

Jīvanmukta (the liberated one)

A jīvanmukta is one in whom even the most subtle latent impressions (saṃskāras) have been completely dissolved (Yoga Sūtra 4.30–4.31). Such a person abides continuously in freedom. Their mind is free from compulsions, so no new karmic seeds (bījas) are sown. Although they continue to act in the world, their actions no longer bind them.

Sri Swami Satchidananda beautifully described the mind of a jīvanmukta in his commentary:

“A jīvanmukta’s mind is like an uncoated, crystal-clear mica sheet. It runs through the camera and pictures are shot, but nothing gets recorded. There’s nothing to process, nothing to develop, and nothing to fix. That means there are no fixations.”

A jīvanmukta is often described as one who has realized the state equivalent to kaivalya while still embodied—living in the body until it naturally falls away. A traditional metaphor is that of the potter’s wheel: even after the potter stops spinning it, the wheel continues to turn for a while due to past momentum. Likewise, once one is liberated, the “wheel” of body and mind may keep turning for a time, but puruṣa is no longer entangled in it.

When the body finally falls away, there is no rebirth, because no seeds (bījas) remain to propel further existence. Puruṣa abides “alone,” resting in its own eternal, unchanging nature. When the body is no longer present, the same liberated being is called a videhamukta—“liberated without the body.” The term videha literally means “bodiless” and can also refer to beings beyond the physical plane, such as gods or subtle entities (Yoga Sūtra 1.19).

From Stillness to Freedom

The journey through the stages of samādhi is the living unfolding of Yoga Sūtra 1.2: Yogaḥ citta vṛtti nirodhaḥ—yoga is the stilling of the fluctuations of the mind. When these movements settle, as described in Yoga Sūtra 1.3, tadā draṣṭuḥ svarūpe’vasthānam—then the seer, or the true Self, abides in its own nature. From the first glimpses of one-pointed awareness in samprajñāta samādhi to the complete freedom of asamprajñāta or nirbīja samādhi and ultimately kaivalya, the path leads us back to what has always been present—Pure Consciousness itself, referred to in yoga philosophy as puruṣa, or the eternal Self that witnesses all experience. Each stage is not merely a milestone to be achieved but a doorway to deeper realization, guiding us from effortful and self-centered living toward effortless and selfless being, where action arises naturally from stillness.

Key Takeaways

• Dharana, Dhyana, and Samādhi form the final three limbs of Patañjali’s Eight Limbs of Yoga:
  • Dharana: Concentration on a single object to steady the mind.
    
  • Dhyana: Continuous meditation, turning awareness inward and refining focus.
    
  • Samādhi: Absorption, where the mind becomes fully still and awareness rests in its pure essence.
• Samādhi is the ultimate goal of yoga – the stilling of the mind that allows the true Self (puruṣa) to be realized.
• Two main types of samādhi:
  • Saṃprajñāta Samādhi (“with seed”): Object-based absorption, involving gross and subtle objects, bliss, and the sense of “I-am.”
    
  • Asaṃprajñāta Samādhi (“without seed”): Objectless absorption, where the mind rests in pure consciousness, free from impressions (saṃskāras).
• Stages of saṃprajñāta samādhi refine awareness progressively:
  • Savitarka → Nirvitarka: Focus on gross objects, moving from reasoning to direct perception.
    
  • Savicāra → Nirvicāra: Focus on subtle objects, moving from reflection to pure experience.
    
  • Sānanda: Absorption in bliss.
    
  • Sāsmitā: Absorption in the sense of pure “I-am.”
• Kaivalya is the culmination – complete liberation of consciousness, independent of mind, body, senses, and nature.
• Sahaja samādhi represents effortless awareness in daily life, where the yogi remains balanced, joyful, and naturally in tune with pure consciousness.
• Jīvanmukta: A liberated being living in the body, free from karmic impressions, acting without attachment, embodying freedom while fully engaged in life.
• Practical insight: The journey from Dharana → Dhyana → Samādhi → Kaivalya leads from effortful concentration to effortless awareness, ultimately guiding practitioners to selfless being, inner freedom, and pure consciousness.

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Reference

• Bryant, Edwin F. The Yoga Sutras of Patañjali: A New Edition, Translation, and Commentary. Edited by Edwin F. Bryant, translated by Edwin F. Bryant, North Point Press, 2009.
• Sri Swami Satchidananda. “The Stages of Samadhi.” Integral Yoga Magazine, https://integralyogamagazine.org/samadhi-the-different-stages.
• Sri Swami Satchidananda, editor. The Yoga Sūtras of Patañjali. Translated by Sri Swami Satchidananda, Integral Yoga Publications, 2012.
• Sri Swami Sivananda. “Raja Yoga Samadhi.” The Divine Life Society, https://www.dlshq.org/discourse/raja-yoga-samadhi/#asamprajnata.
• Sri Swami Sivananda. “Samadhi.” The Divine Life Society, https://www.sivanandaonline.org/?cmd=displaysection&section_id=924&parent=634&format=html.

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1. Tanmatras—śabda (sound), sparśa (touch), rūpa (form/vision), rasa (taste), and gandha (smell)—are the building blocks that give rise to perception and the physical world. ↩︎
2. Prajñā is the embodied realization that arises when viveka (the capacity to discern) matures and becomes effortless. Prajñā is the fruit, the illumination that dawns when the mind becomes clear and steady through practice (abhyāsa) and non-attachment (vairāgya). ↩︎