- The impression produced by it (Sabija Samadhi) stands in the way of
other impressions.
In Sabija Samadhi the Citta is always moulded upon a particular pattern, this
pattern being determined by the ‘seed’ which is the object of Samyama. The control of
the will over the mind is so complete that it is impossible for any external distraction
to produce the slightest alternation in the impression created by the object. The nature
of the object will be different according to the stage of Samadhi but an object must
always be there and this prevents other ideas from taking possession of the mind. Even
in ordinary life we find that if the mind is busy in thinking deeply along a particular
line it is more difficult for any distracting idea to get into it, the deeper the concentra-
tion the greater the difficulty of any such idea gaining entrance into the mind. But the
moment-the mind ceases to function under the control of the will and is in a relaxed
condition all kinds of ideas which were kept in abeyance in the sub-conscious mind
begin to appear in the conscious mind. Something similar, though at a much deeper
level, would take place if the impression created by the ‘seed’ in Samprajnata
Samadhi is removed before the capacity to keep the mind equally alert and concen-
trated in the condition of void is acquired. The sudden entry of all kinds of ideas in an
uncontrolled manner on account of the vacuum which would be produced may lead to
all kinds of serious complications.
It will be seen therefore that Samprajnata Samadhi is not only a means of ac-
quiring knowledge and power in the different realms of Prakrti but also for gaining the
final objective of Self-realization. For, it is only after sufficient practice of Sampra-
jnata Samadhi that the corresponding Asamprajnata Samadhi can be practised and it is
only after sufficient practice of Sabija Samadhi in the four stages that Nirbija Samadhi
can be practised. This should serve to remove the misconception common among a
certain class of over-enthusiastic aspirants that it is possible to dive directly into the
realms of Reality without going through long and tedious mental discipline and acquir-
ing the capacity to perform Samyama on any object. This will also explain why spiri-
tual teachers generally prescribe Saguna Upasana and discourage aspirants from tak-
ing to Nirguna Upasana in the early stages. The problem of spiritual life and Self-
realization would be all too easy if aspirants had only to sit down and make their
minds empty in the ordinary way!