Editing Samadhi (section)

==== ''Samādhi'' in the Yoga Sūtras ====
Samādhi is oneness with the object of meditation. There is no distinction between act of meditation and the object of meditation. Samādhi is of two kinds, with and without support of an object of meditation:{{sfn|Jones|Ryan|2006|p=377}}<ref group=web name="50+">[http://www.swamij.com/meditationtypes.htm#categories Swami Jnaneshvara Bharati, ''Integrating 50+ Varieties of Yoga Meditation'']</ref><ref group=web name="Sivananda">[http://www.dlshq.org/discourse/feb2005.htm Sri Swami Sivananda, ''Raja Yoga Samadhi'']</ref>

* '''Samprajñata samādhi''' (also called ''savikalpa samādhi'' and ''sabija samādhi'',<ref group=web name="Dive Life">[http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=932 Swami Sivananda, ''Samprajnata Samadhi'']</ref>{{refn|group=note|The seeds or samskaras are not destroyed.<ref group=web name="Dive Life" />}}) refers to ''samādhi'' with the support of an object of meditation.<ref group=web name="50+" />{{refn|group=note|According to Jianxin Li ''Samprajnata Samadhi'' may be compared to the ''rupa jhānas'' of Buddhism.{{sfn|Jianxin Li|2018}} This interpretation may conflict with Gombrich and Wynne, according to whom the first and second ''jhāna'' represent concentration, whereas the third and fourth ''jhāna'' combine concentration with mindfulness.{{sfn|Wynne|2007|p=106; 140, note 58}} According to Eddie Crangle, the first ''jhāna'' resembles Patnajali's ''samprajñata samādhi'', which both share the application of ''vitarka'' and ''vicara''.{{sfn|Crangle|1984|p=191}}}} In Sutra 1:17 Patanjali tells us that ''samprajnata samādhi'' comprises four stages: "complete high consciousness (samprajnata samādhi) is that which is accompanied by [[vitarka]] (deliberation), [[vicara]] (reflection), ''[[ānanda]]'' (ecstasy), and ''asmitā'' (a sense of 'I'-ness)".{{sfn|Maehle|2007|p=177}}{{sfn|Whicher|1998|p=254}}{{refn|group=note|Yoga Sutra 1.17: "Objective ''samādhi'' (samprajnata) is associated with deliberation, reflection, bliss, and I-am-ness (''asmita'').{{sfn|Maehle|2007|p=156}}}}

:The first two, deliberation and reflection, form the basis of the various types of ''samāpatti'':{{sfn|Maehle|2007|p=177}}{{sfn|Whicher|1998|p=254}}
:* ''[[Vitarka|Savitarka]]'', "deliberative":{{sfn|Maehle|2007|p=177}}{{refn|group=note|Yoga Sutra 1.42: "Deliberative (''savitarka'') ''samāpatti'' is that ''samādhi'' in which words, objects, and knowledge are commingled through conceptualization".{{sfn|Maehle|2007|p=177}}}} The mind, ''[[citta]]'', is concentrated upon a gross object of meditation, an object with a manifest appearance that is perceptible to our senses, such as a flame of a lamp, the tip of the nose, or the image of a deity.<ref group=web name="50+" />{{sfn|Maehle|2007|p=179}} Conceptualization (''vikalpa'') still takes place, in the form of perception, the word and the knowledge of the object of meditation.{{sfn|Maehle|2007|p=177}} When deliberation ends, this is called ''nirvitarka samāpatti'',  where the mind transcends cognitive perception and consciousness directly encounters true reality.<ref>{{Cite book |last1=Jones |first1=Constance |title=Encyclopedia of Hinduism |last2=Ryan |first2=James D. |date=2007 |publisher=Facts On File |isbn=978-0-8160-5458-9 |series=Encyclopedia of world religions |location=New York |pages=377}}</ref>{{sfn|Maehle|2007|p=178}}{{refn|group=note|Yoga Sutra 1.43: "When memory is purified, the mind appears to be emptied of its own nature and only the object shines forth. This is superdeliberative (''nirvitarka'') ''samāpatti''".{{sfn|Maehle|2007|p=178}}}}
:* ''[[Vicara|Savichara]]'', "reflective":{{sfn|Maehle|2007|p=179}} the mind, ''citta'', is concentrated upon a subtle object of meditation, which is not perceptible to the senses, but arrived at through inference,<ref group=web name="50+" />{{sfn|Maehle|2007|p=179}} such as the senses, the process of cognition, the mind, the I-am-ness,{{refn|group=note|Following Yoga Sutra 1.17, meditation on the sense of "I-am-ness" is also grouped, in other descriptions, as "sāsmitā samāpatti"}} the ''[[chakra]]''s, the inner-breath (''[[prana]]''), the ''[[nadi]]''s, the intellect (''[[buddhi]]'').{{sfn|Maehle|2007|p=179}} [[Baba Hari Dass]] noted that in ''savichāra samādhi'' mind principally reflects the subtle objects of the senses ([[tanmatras|tanmātra]]) and their characteristics of space (''deśha'') and time (''kāla''), as well as their causation (''nimitta'') via the sense of "I-am-ness".<ref>{{Cite book |last=Das |first=Baba Hari |title=The Yoga Sūtras of Patañjali : A Study Guide for Book I Samādhi Pāda |date=1999 |publisher=Sri Ramana Publishing |isbn=0-918100-20-8 |location=Santa Cruz, California |pages=45}}</ref> The stilling of reflection is called ''nirvichara samāpatti''.{{sfn|Maehle|2007|p=179}}{{refn|group=note|Yoga Sutra 1.44: "In this way, reflective (''savichara'') and super-reflective (''nirvichara'') ''samāpatti'', which are based on subtle objects, are also explained".{{sfn|Maehle|2007|p=179}}}}

:The last two associations, ''sānanda samādhi'' and ''sāsmitā'', are respectively a state of meditation, and an object of ''savichara samādhi'':
:* ''[[Ānanda]]'', "with bliss": also known as "supreme bliss", or "with ecstasy", this state emphasizes the still subtler state of bliss in meditation; ''ānanda'' is free from vitarka and vicara.<ref group=web name="50+" />
:* ''Āsmitā'', "with egoity": the citta is concentrated upon the sense or feeling of "I-am-ness".<ref group=web name="50+" />

*'''Asamprajñata samādhi''' (also called ''nirvikalpa samādhi'' and ''nirbija samādhi'')<ref group=web name="Sivananda" /> refers to ''samādhi'' without the support of an object of meditation,<ref group=web name="50+"/> which leads to knowledge of ''[[purusha]]'' or consciousness, the subtlest element.{{sfn|Maehle|2007|p=179}}{{refn|group=note|According to Jianxin Li, ''Asamprajnata Samādhi'' may be compared to the ''arupa jhānas'' of Buddhism, and to ''Nirodha-samāpatti''.{{sfn|Jianxin Li|2018}} Crangle also notes that ''sabija-asamprajnata samādhi'' resembles the four formless ''jhānas''.{{sfn|Crangle|1984|p=191}} According to Crangle, the fourth ''arupa jhāna'' is the stage of transition to Patanjali's "consciousness without seed".{{sfn|Crangle|1984|p=194}}}}