(Last Updated on : 22/03/2010)
The ta eva sabijah samadhih yogic sutra delineates the functions of the brain in attaining samadhi. The samapatti stages generally depend upon seeded realisation. However, here, the case is entirely different. The brain here acts as the major source of achieving yogic transcendence and a sadhaka learns to distinguish between the gross and subtle sense of life by contemplation. Nature is susceptible to change, but not the self.
samadhih profound meditation or absorption
The states of samadhi described in the previous sutras are dependent on a support or seed, and are termed sabija.
The savitarka, nirvitarka, savicara, nirvicara, sananda and sasmita satnadhis are known as sabija (seeded or with seed) satnadhis.
All the states of samapatti described in 1.17-19 and 1.42-45 are seeded satnadhis. All these satnadhis are dependent on an object which includes the intelligence (buddhi) and the T principle (asmita). Their seed is the nucleus of the being, the only seedless seat in individuals.
It is remarkable to note that the six samapattis mentioned so far belong to the functions of the brain. The source of analysis (savitarka) or absence of analysis (nirvitarka) is the frontal brain. For investigation and examination (savicara) or absence of them (nirvicara), the source is the back brain. The source of joy (ananda) is the base of the brain, and of individuality (asmita), the top of the brain.
Through the disciplines of yoga, the sadhaka transforms his attention from the gross to the subtle. When he reaches the summit of nature, the brain being a part of nature, he attains precision in controlling the modes of consciousness. He is able to stop all functions of the brain, deliberate and non-deliberate, at will. That is why it is termed samadhi with seed.
Whatever is dependent on nature for contemplation is seeded samapatti. The contemplation of the seer, who is the source of all seeds, is without support. Though both seer and nature are eternal, nature is changeable while the seer remains the same, irreversible, not dependent upon any support except his own self. That is why contemplation of the seer is seedless or supportless (mrbija) samadhi.
Similar to the petals of a lotus, which blossom forth as the sun rises, and closes as it sets, the petals of the brain retreat from the fringe to its source, its stem, or bud, and all its functions stop. This is commonly called asamprajnata samadhi. It is the threshold between sabija and mrbija samadhi. If the sadhaka remains on the threshold, he barely subdues the elements. If he falls back, he is caught in pleasures and pains. If he crosses over, he achieves freedom and beatitude.