The Samádhi of Inferential and Non-Inferential Bliss

Everything of this quinquelemental world is born out of macrocosmic conation, so creation and dissolution of all the entities of this universe lie embedded in the Macrocosmic mind. In the flow of the continuous flow of imagination emerged the crude material mind and the living world. Inanimate and animate worlds along the path of saincarah and prati-saincarah.

The movement and staticity and supreme culmination of both inanimate and animate objects all depend upon the cosmic will, for the entire creation is within the vast cosmic mind. The Macrocosm, is the supreme controller of the entire flow of creation. Human life and mind emerges in the introversive phase of the cosmic cycle.

Although the Cosmic Mind is the supreme controller of this world of emanation the unit mind also has a certain amount of control over the nerve fibres and nerve cells – the unit body. We cannot call the power of control an absolute power; we may call it “dominion status”. By virtue of this power, the unit mind directly controls the nerve fibres and nerve cells of the unit body. As the unit mind is controlled by the Cosmic Mind, Parama Puruśa controls the nerve fibres and nerve cells of the human body indirectly. If He so desires Parama Puruśa can also control them directly, too. In that case the entire physical structure of a human being will be vibrated by the cosmic vibrations of Parama Puruśa, causing the function of the unit mind to remain suspended for that period. This state can be called the samádhi of non-inferential bliss. During this samádhi spiritual aspirants sádhakas enjoy divine bliss directly from the Cosmic Mind without the help of inferences or tanmátras. Under normal circumstances human beings enjoy blissful feelings in the nerve cells and fibres and later in the mind; but during the samádhi of non-inferential bliss, the blissful vibrations are created directly in the mind because the Macrocosmic mind does not require any fixed medium – He can use anything as His medium.

There is another type of samádhi, sárúpya samádhi (one of the four stages of savikalpa samádhi), in which spiritual aspirants enjoy blissful vibrations through the inferences. Because of the close proximity to Parama Puruśa they enjoy tremendous bliss and establish a sweet relation of deep love for Him. They feel oneness with their ideal while everything is in the most blissful state. The relation between the sádhakas and their dhyeya (object of meditation) is one of real love. They also feel the tactual bliss of the object of ideation. This state of samádhi is called the samádhi of inferential bliss, because the sádhaka feels the blissful vibration through the inferences.

The basic difference between these two kinds of samádhi is that in the samádhi of inferential bliss, the sádhaka enjoy bliss through the medium of the tanmátras, whereas in the samádhi of non-inferential bliss the sádhakas derive bliss directly from the cosmic mind.

The true identity of a human being is that he or she is the progeny of Parama Puruśa, and will always be. If the same person is merely looked upon as an insignificant, weak and frail human being, it would be demeaning. Human beings are entitled to the transcendental world beyond the realm of the senses. Thus, human beings must not remain oblivious of that transcendental world while caught up in the relative world of trials and tribulations. They must advance towards the spiritual goals.

This universe of ours is not absolute truth – it is only a relative truth. So the wise should try to know the absolute truth. But simultaneously it is also desirable that while striving to realise the Supreme Entity one should maintain an adjustment with this relative world. While doing one’s duties properly with the application of madhuvidyá one can achieve permanent cessation of afflictions from this relative world. Then all the entities of this world will be as sweet as honey for the spiritual aspirant. One should follow the dictum, “Hearts to God and hands to work”. Sádhakas should proceed to the supreme goal with slow but steady steps with bliss within. They must do their duties in the physical world without attachment.

Idaḿ mánuśam sarveśáḿ bhútánám

Madhvasya mánuśasya sarváńi bhútáni madhu

Ayámátmá sarveśáḿ bhútánám madhvasya

Sarváńi bhútáni madhuh.

27 April 1969, Ranchi Jágrti