Jnana Yoga Sadhana

Divine Life Society Publication: Dialogues From The Upanishads by Gurudev Sri Swami Sivananda

Om Sri Sadguru Paramatmane Namah

Samadhi is superconscious state. It is union with Brahman. It is of two kinds: viz., Savikalpa and Nirvikalpa. When the mind is fixed in the Advaita Brahman along with Jnata (knower), Jnana (knowledge) and Jneya (knowable) (Triputi sahita), it is Savikalpa Samadhi. There is recognition of subject and object in this Samadhi. This Savikalpa Samadhi is of two kinds: (1) Sabdanuvid or with words and (2) Sabdananuvid or without words.

When the Samadhi is associated with the sound ‘I am Brahman—Aham Brahma Asmi’, it is Sabdanuvid. When it is not associated with the sound of Aham Brahma Asmi, it is Sabdananuvid.

In Nirvikalpa Samadhi, the mind is fixed in Advaita Brahman without any Triputi, i.e., any idea of knower, knowledge and knowable and is without recognition of subject and object. Savikalpa Samadhi is a means (Sadhana) to the end—Nirvikalpa Samadhi which is the result or fruit.

"Though there is a perception of duality in the Savikalpa Samadhi, inasmuch as there is distinct recognition of subject and object, yet the duality only helps to know the Advaita Brahman; in the same way as in an earthen object, there is a perception of earth, though there be an appearance of an earthen jar, etc. So too, is there the perception of the secondless Brahman alone, even though there be an appearance of duality."

Nirvikalpa Samadhi is of two kinds, viz., (1) Advaita Bhavanarupa Samadhi which is Vritti-sahita. Brahmakara Vritti is present here. (2) Advaita Avasthanarupa Samadhi which is Vritti-rahita. Brahmakara Vritti dies here. Advaita Bhavanarupa Samadhi is Sadhana (means) to the end—Advaita Avasthanarupa Samadhi which is the result or fruit.

In Vichara Sagara you will find: "In this manner the difference between the two kinds of meditation is established; that is to say, in the meditation with recognition of subject and object, there is a perception of duality with that of Brahman, and in the meditation without recognition of subject and object, there is no conscious perception of the three integral constituents, knower, knowledge and object to be known; likewise with the state of profound slumber and this second variety of meditation, there is this difference, that in the former, there is an absence of modification of the mental function in the shape of Brahman while in the latter, there is no perception of it. Thus then, there is an entire absence of the integral organ with its function in profound slumber, while in the unconscious meditation there is only a want of the perception, though the integral organ and its function are modified into the shape of Brahman; now this modification proceeds from the practice of the conscious variety of meditation; hence that is reckoned as one of the eight means, whose result is this meditation without recognition of subject and object.

"Unconscious meditation is of two kinds: (1) Non-dual mental perception. (2) Non-dual form of resting in Brahman.

"(1) When the non-dual modification of the internal organ after it has assumed the shape of Brahman arises with the unknown function, it is called a form of non-dual mental perception of the unconscious meditation. Here much practice is needed, so that the functional modification of Brahman also ceases.

"(2) When the function has been completely done away with, it constitutes the non-dual condition of unconscious meditation. Then, just as water sprinkled on red hot iron is absorbed into the body of the metal, so by such persevering and firm practice of the non-dual perceptional form of the unconscious meditation, the function merges into the extremely manifested Brahman; and this resting on the non-dual Brahman form of unconscious meditation, is the chief result of which the first, or perceptional is a means only.

"Between the non-dual resting and profound slumber, the difference consists in the merging of the mental function in Ignorance in the latter, and the merging of the same function into the extremely tangible Brahman in the former; the felicity of the latter is enveloped in Ignorance while the blissfulness of Brahman perceived in the former, is entirely devoid of covering."

 Excerpts from: Jnana Yoga Sadhana - Dialogues From The Upanishads by Gurudev Sri Swami Sivananda