pearance of the self-awareness means really dissolution of the subject-object relation-
ship and their fusion in consciousness. With the disappearance of the mental Svarupa a
faculty higher than the intellect comes into play, and the perception of the reality hid-
den behind the object takes place through the instrumentality of this faculty which per-
ceives by becoming one with the object of perception. The perceiver, the object of per-
ception and perception become fused in one state.
When the self-awareness has disappeared, what is left in the mind? Only the ob-
ject of meditation can remain, for all kinds of distractions have to be eliminated before
the state of Dhyana can be firmly established. This is the meaning of the phrase Artha-
matra-Nirbhasam. The phrase Tad eva means ‘the same’ and is used here to emphasize
the fact that Samadhi is merely an advanced phase of Dhyana and not a new technique.
The only difference between them as we have seen is the absence of the mental self-
awareness which makes the object shine in a new light.
The difference between the three phases of the same process, which culminates
in Samadhi may be represented in the following way. If A is the object chosen for
Samyama and B, C, D, E, etc. are distractions, then the content of the mind at regular
intervals of successive moments in the three phases may be represented by the follow-
ing series of Pratyayas present in the mind. The circle round the letters represents the
mental self-awareness referred to above.
It will be seen that the frequency of distractions goes on decreasing in Dharana and
frequency and degree of mental self-awareness goes on decreasing in Dhyara. In
Samadhi there is complete freedom both from distractions and self-awareness and the
object alone remains in the field of consciousness. It is true that further changes are
possible but these changes are connected with the object itself and do not affect the