Mircea Eliade YOGA IMMORTALITY AND ... - Brihaspati.net

technical terms are conventionally applied to different forms of realization. These four
forms or stages of samadhi Samprajnata, continues Vijnana Bhiksu, re-present an ascent:
the gratia of God (Isvara) allows, in some cases directly reach higher states, and
intonation is useless ces returning backwards to make prelimi-nary statements. But when
this divine grace intervenes, perform the four stages gradually while keeping the same
object of meditation (ie Visnu). These four stages are also the name of Samapatti,
"coalescences (YS, I, 41 in the com-ments of Vyasa and Vacaspati Misra, see also Note
II, 4).
In the first stage, savitarka ( "argumentative"-YS, I, 42 - because it presupposes a
preliminary analysis) is thought identify with the object meditated on "essential whole,"
for an object consists of a thing, and a notion of a word, and these three "aspects" of
reality are, during meditation, in perfect correspondence with thought (citta). The
savitarka samadhi is obtained through the concentration on objects in their true aspect
faced Substantial (sthula, "rude") .- is a "direct perception" of objects that extends to both
its past and its future. For example, he says Vijnana Bhiksu if savitarka samadhi practices
with respect to Vishnu, is faced with
12 It has been found long ago the parallelism of the four Samprajnata samadhi and the
four Buddhist dhyana. Note II, 4.
this God under way Substantial and located on the celestial region belongs to him, but
also is perceived as it was in the past and as will be in a more or less distant future.
Which means that this kind of samadhi, although produced by the "coalescence"
(Samapatti) with the aspect "rude" a reality (in our example, the direct perception of the
embodiment of Vishnu) is not yet reduced to the immediate object, but it "seeks" and
"assimilates" also in its temporal duration.
The next stage, nirvitarka ( "non-argumentative") is given by Vyasa submitted in these
terms (ad YS, I, 43): "Citta becomes nirvitarka after the memory has stopped working, ie
after they cease logical associations or verbal at the time that the object is empty and
meaningless name, when the thought is reflected immediately taking the shape of the
object and shining exclusively with this object if (svarupa). In this meditation on thought
is freed from the presence of "I" since the act of cognition ( "I know this object" or "this
object is mine") does not occur: instead thought is (becomes) the object (Vacaspati Misra,
I, 43). The object is no longer known by the associations of ideas-that is integrated into
the series of representations, located by rekciones extrinsic (name, dimension, use, type)
and for saying so depleted by the usual process of abstraction of thought profane-but is
understood directly in its existential nakedness, as a concrete fact and irreducible.
Note that in these stages, the re-samadhi Samprajnata candle as a "state" obtained through
a certain "knowledge." The contemplation enables enstasy: which, in turn, enabling you
to penetrate deeper into reality, causing (or fa-cilitate) a new contemplation, a new "state"
yogi. It is necessary to always remember this step of "knowledge" or "state" because, in
our view, is the hallmark of samadhi (as, on the other hand, the whole "meditation"
Indian). Samadhi occurs in the "split level" that India tends to perform and that is the
paradoxical way of being to know. This "experience" supra-in which reality is dominated
and assimi-lated by knowledge, eventually leading to the fusion of all modalities of
being. We'll see a little later if they reside alii the logic and the main function of samadhi.
For now, we insist that both the savitarka as nirvitarkasamadhi are "knowledge states"