1. WHAT IS SAMADHI
The same Dhyana is Samadhi when it shines with the object alone, as it were, devoid of itself.
The thinker and the thought, the meditator and the meditated become one. The mind assumes or becomes the Dhyeya-rupa. The separate notions 'contemplation' and 'contemplated' and the 'contemplator' vanish. In the state of Samadhi the aspirant is not conscious of any external or internal objects. Just as the arrow-maker, having his mind engrossed in the arrow, knew not the king passing by his side, so also, the Yogi knows not anything when he is deep in his meditation.
2. MEANS FOR SAMADHI
(A) ONE-POINTED MIND
The modification of Samadhi is the destruction of all-pointedness (of mind) and appearance of one-pointedness of mind (concentration of mind).
With the destruction of the nature of the mind to run after all objects and with the increase of the one-pointed nature of the mind, the mind assumes the state of Samadhi.
(B) BY FAITH, ENERGY, ETC.
For others, it (Samadhi) is preceded by faith, energy, memory and discernment.
In the previous Sutra the Samadhi for Prakriti-layas and Videhas are given. In this Sutra Samadhi is given for other Yogis.
Faith is the firm conviction of the mind as regards the efficiency of the Yoga and the goal to be reached. Sincere faith forces a man to do energetic action to realise the fruit. This brings memory of all knowledge of the subject. Then he concentrates and meditates. He then acquires discrimination between the real and the unreal, and the highest knowledge. Those who apply themselves diligently to Yoga with perfect faith get themselves established in the highest Asamprajnata Samadhi through Samprajnata which brings in Para Vairagya. Faith sustains the Yogi like a kind, affectionate mother.
(3) BY VAIRAGYA
Success (in Samadhi) is quick (for those), whose (Vairagya) is intense.
Those who feel ardently for Self-realisation, who have burning Vairagya, attain at once to the state of Asamprajnata Samadhi. Burning Vairagya and intense Sadhana are needed. Then the fruit is near at hand. According to the degree of Vairagya and degree of Sadhana, there are nine stages or steps wherein Yogis halt. The fruit of Samprajnata Samadhi is Asamprajnata Samadhi, and the fruit of Asamprajnata Samadhi is Kaivalya or absolute independence.
(4) THREE KINDS IN EFFORT
A further differentiation comes by mild, moderate or excessive (in efforts).
The means are of three kinds, mild, medium and intense. Vairagya also is of three kinds, mild, middling and intense. Hence there are nine classes of Yogis. The fruit, Asamprajnata Samadhi, will directly be proportionate to the degree of means and Vairagya. Yogis are of mild, middling and intense energy and Vairagya by virtue of their habits of previous lives.
(5) BY DESTROYAL OF SAMSKARAS AND ISVARA-PRANIDHANA (SUTRAS I-51 AND II-45)
It is given in the Sutras I-51 that Samadhi will come by the destroyal of all Samskaras, and in Sutra II-45 by Isvara-pranidhana. The meaning of the Sutras and their notes are already given.