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106 -Samadhi or Trance
1. What are the various stages of natural samadhi?
When a spirit soul practices natural samddhi, he progressively realizes the following subjects: (1) himself, (2) the insignificance of the self, (3) the supreme shelter, (4) the relationship between the shelter and the sheltered, (5) the beauty of the qualities, activities, and form of the shelter, (6) the relationships among the sheltered, (7) the abode of the shelter and the sheltered, (8) the absolute time factor, (9) the various moods of the sheltered, (10) the eternal pastimes between the shelter and the sheltered, (11) the energies of the shelter, (12) the advancement and degradation of the sheltered by the energies of the shelter, (13) the illusion of the degraded sheltered, (14) the cultivation of devotional service for restoration of the degraded sheltered, and (15) the degraded sheltered regaining their constitutional position through devotional service. These fifteen subjects, as well as other inconceivable truths, are realized in samddhi. (Sri Krsna-samhitd Chapter 9/5)
2. What is the difference between the jnani's artificial samddhi and the Vaisnava's absolute samddhi ?
There are two types of samddhi, artificial and absolute. Devotees accept natural samddhi as absolute and fabricated samddhi as artificial regardless of how the jndnis define the two states. Because the soul is spiritual, we naturally possess the qualities of self-knowledge and the knowledge of other objects. Self-knowledge means we can understand ourselves. The quality of knowing other objects allows us to understand them. Since such qualities are constitutional to the living entity, why should we doubt that natural samddhi is absolute? A living entity does not need to take shelter of another instrument in order to understand the supreme object. This samddhi is faultless. (Sri Krsna-samhitd Chapter 9 /2)
3. How does the conclusion of devotional service manifest in the deary as' hearts?
samudra-sosanam renor yatha na ghatate kvacit tatha me tattva-nirdeso mudhasya ksudra-cetasa
kintu me hadaye ko 'pi purusa sydmasundara sphuran samadiSat karyam etat tattva-nirupanam
Just as a particle of dust cannot absorb the ocean, a foolish person like me cannot understand truth. Although a living entity is never able to understand truth with his small intelligence, a blackish Personality with a form of pure consciousness has appeared in my heart and engaged me in the work of understanding truth. For this reason I have boldly taken up this work.
(Sri Krsna-samhitd Chapter 1.2-3)