Samādhi

lakṣeṣu śṛṇute kaścit koṭiṣv ekas tu budhyate

pūjayā hasate bhaktir japatas trasyati sphuṭam |
samādhi-yogāc ca bahiḥ sā bhaktiḥ kena gṛhyate? ||
(Padma Purāṇa; cited in Hari-bhakti-vilāsa: 11.544)

“Bhakti laughs at pūjā, fears japa, and is beyond samādhi-yoga. [So,] This bhakti is attainable by whom?”

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kāyena dūre vrajinaṁ tyajantī

kāyena dūre vrajinaṁ tyajantī
japantam antaḥkaraṇe hasantī |
samādhi-yoge ca bahir bhavantī
sandṛśyate kāpi mukunda-bhaktiḥ ||
(Unknown source; cited in Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.5.221)

“Extraordinary Mukunda-bhakti can be seen naturally avoiding from afar one engaged in karma, laughing at one engaged in japa within the mind, and leaving one fixed in samādhi.”

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tvayy ambujākṣākhila-sattva-dhāmni

tvayy ambujākṣākhila-sattva-dhāmni
samādhināveśita-cetasaike |
tvat-pāda-potena mahat-kṛtena
kurvanti govatsa-padaṁ bhavābdhim ||
(Śrīmad Bhāgavatam: 10.2.30)

“O you of lotus eyes, with the boat of your feet made by the great through the mind being absorbed in meditation (samādhi) upon you, the abode of pure existence, the exalted turn the ocean of material existence into the hoofprint of a calf.”

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yuktāsya sphūrti-mātreṇa nirviśeṣeṇa kenacit

yuktāsya sphūrti-mātreṇa nirviśeṣeṇa kenacit |
hṛn-mīlanāt puro’vasthā nidrā bhakteṣu kathyate ||
(Bhakti-rasāmṛta-sindhu: 2.4.176)

“The state, prior to the shutting [down] of the mind (hṛt) [i.e., the state prior to the state of an absence of external functions (bahir-vṛtty-abhāva) in the citta], endowed only with some unspecific manifestation (sphūrti) of him [i.e., Śrī Kṛṣṇa] is called nidrā (sleep) in the case of bhaktas.”

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yatroparamate cittaṁ niruddhaṁ yoga-sevayā

yatroparamate cittaṁ niruddhaṁ yoga-sevayā |
yatra caivātmanātmānaṁ paśyann ātmani tuṣyati ||
sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam |
vetti yatra na caivāyaṁ sthitaś calati tattvataḥ ||
yaṁ labdhvā cāparaṁ lābhaṁ manyate nādhikaṁ tataḥ |
yasmin sthito na duḥkhena guruṇāpi vicālyate ||
taṁ vidyād duḥkha-saṁyoga-viyogaṁ yoga-saṁjñitam |
sa niścayena yoktavyo yogo’nirviṇṇa-cetasā ||
(Śrīmad Bhagavad-gītā: 6.20–23)

“Wherein the citta (mind) restrained by yoga practice desists [i.e., does not engage with any sense object]; wherein the ātmā [i.e., the mind] sees the ātmā [i.e., the Paramātmā] within the ātmā [i.e., the antaḥkaraṇa] and feels satisfaction; wherein he [i.e., the yogī] experiences absolute happiness which is beyond the senses [i.e., free from any contact with the senses and sense objects] and graspable [only] by the buddhi, and being so situated [wherein] he does not stray from the reality [i.e., from the ātmā’s nature]; upon gaining which he thinks there is no greater gain; and being situated in which he is never shaken even by the heaviest suffering—know that to be called yoga [i.e., the attainment of samādhi] and devoid of any connection with suffering. This yoga is to be practiced with determination and a non-despondent mind.”

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ṛddhā siddhi-vraja-vijayitā satya-dharmā samādhir

ṛddhā siddhi-vraja-vijayitā satya-dharmā samādhir
brahmānando gurur api camatkārayaty eva tāvat |
yāvat premṇāṁ madhu-ripu-vaśīkāra-siddhauṣadhīnāṁ
gandho’py antaḥ-karaṇa-saraṇī-pānthatāṁ na prayāti ||
(Lalita-mādhava-nāṭaka: 5.2; cited in Caitanya-caritāmṛta: 19.165)

“The pre-eminence of flourishing siddhis, samādhi attained by means of the dharma of truthfulness [cleanliness, austerity, and so forth], and even the greatness of the bliss of Brahman cause amazement only so long as even the fragrance of prema—the proven herb for captivating the Enemy of Mura [i.e., Śrī Kṛṣṇa]—does not become a traveller on the path of the antaḥkaraṇa [i.e., is not perceived by the mind].”

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mauna-vrata-śruta-tapo-’dhyayana-sva-dharma

mauna-vrata-śruta-tapo-’dhyayana-sva-dharma-
vyākhyā-raho-japa-samādhaya āpavargyāḥ |
prāyaḥ paraṁ puruṣa te tv ajitendriyāṇāṁ
vārtā bhavanty uta na vātra tu dāmbhikānām ||
(Śrīmad Bhāgavatam: 7.9.46; cited in Bhakti Sandarbha 168)

“O Puruṣa [i.e., O indwelling Regulator], the means to apavarga [i.e., mokṣa]—silence, rites, hearing [i.e. learning the Vedas], austerities, studying, [observing one’s] svadharma, explaining [i.e., teaching the Vedas to others], [residing in] solitude, japa, and samādhi [i.e., meditation]—generally here [i.e., in saṁsāra], however, become mere livelihoods of those of uncontrolled senses, and sometimes, however, not even that for the deceitful [since the fruitfulness of deceitfulness is uncertain].”

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