The state of somati (Sanskrit: समाधि, also samapatti or samadhi) - in Buddhism, Hinduism, Jainism, Sikhism and yoga schools refers to the state of higher meditative consciousness. In yogic and Buddhist traditions, this is a meditative immersion, trance, achieved by the practice of dhyana. In the ancient Buddhist suttas that several modern Theravada teachers rely on, the state of somati implies the development of a luminous mind that is calm and attentive in nature.
In buddhism
In Buddhism, this is the last of the eight elements of the Noble Eightfold Path. In the Ashtanga Yoga tradition, the eighth and final part is indicated in the Yoga Sutras of Patanjali.
According to Rhys Davids, the first recorded use of the term “somati state” in Sanskrit literature was in Maitri Upanishad.
The origins of the practice of dhyana, which culminates in samadhi, are debatable. According to Bronkhorst, dhyana was a Buddhist invention, while Alexander Wynn claims that it was included in brahminical practices even before the advent of Buddhism, for example, in the Nikas tradition, the foundation of which is attributed to Alara Kalama and Uddaka Ramaputta. These practices have been combined with mindfulness and insight and have received a new interpretation. Kalupahana also claims that Buddha “returned to the meditation practices” that he learned from Alar Kalama and Uddaki Ramaputta.
Etymology and meaning
The term “samadhi” comes from the root “sam-dha”, which means “to collect” or “to unite”, and therefore it is often translated as “concentration” or “unification of the mind”. In early Buddhist texts, the state of somati is also associated with the term "samatha" - a quiet stay. In the commentary tradition, samadhi is defined as ekaggata, one-pointedness of the mind (Cittass'ekaggatā).
Buddhagosa defines samadhi as the centering of consciousness and the elements accompanying consciousness evenly and fairly, on one state, by virtue of which consciousness and its attendant phenomena evenly focus on a single object, without dispersing. According to the Buddhosa, the Theravada Pali texts mention four kinds of samadhi:
- Instant concentration (hanikasamadhi): mental stabilization that occurs during vipassana.
- Preconcentration (parikammasamadhi): arises from the meditator’s initial attempts to focus on the object of meditation.
- Concentration of access (upakarasamadhi): Occurs when five obstacles dissipate, when jhana is present, and with the appearance of a “double sign” (patibhaganimitta).
- Concentration of absorption (appanasamadhi): the total immersion of the mind in meditation and stabilization of all four jhans.
Role
The somati phenomenon is the last of the eight elements of the Noble Eightfold Path. Often it is interpreted as referring to dhyana, but in the traditional suttas the meanings of the concepts of samadhi and dhyana do not coincide. Samadhi itself is a one-pointed concentration, but in dhyana it is used in the initial stages to yield to a state of equanimity and awareness. The practice of dhyana allows you to maintain a conscious access to the senses, avoiding the initial reactions to sensory impressions.
Noble Eightfold Path
The noble Eightfold Path is a great tradition of self-knowledge and self-development, which begins with the fact that someone wants to leave their "home" or comfort zone, and after preparatory practices begins to work with dhyana. The Pali canon describes eight progressive states of dhyana: four form meditations (rupa jhana) and four formless meditations (arupajans), although in the early texts the term dhyana is not used for four formless meditations, calling them ayatans (dimension, sphere, foundation). The ninth form is Nirodha-Samapatti.
According to the Bronkhhorst, the four rupas of jhana may be Buddha's original contribution to the religion of India. They formed an alternative to the painful ascetic practices of Jains. Arupa jhana was based on non-Buddhist ascetic traditions. According to Krangle, the development of meditation practices in ancient India was a complex interaction between Vedic and non-Vedic traditions.
Interconnection
A major problem in the study of early Buddhism is the connection between dhyana and somati meditation. Buddhist tradition combined the two traditions of using jhana. There is a tradition that emphasizes that understanding (bodhi, prajna, kensho) is a means of awakening and liberation (samadhi).
This issue has been addressed by several well-known scientists, including Tilman Wetter, Johannes Bronkhorst and Richard Gombrich. Schmithausen notes that the mention of the four noble truths that make up “liberating insight”, which is achieved after the mastery of Rupa Jhana, is a later addition to texts such as “Majjhima Nikaya”. Both Schmithausen and Bronkhhorst note that achieving insight, which is cognitive activity, cannot be possible in a state where all cognitive activity has ceased. In places such as India and Tibet, somati is the highest cognitive ability.
Characteristic
According to Buddaghos, in his influential work Vishuddhimagga, samadhi is the “immediate cause” for attaining wisdom. Wisuddhimagga describes 40 different objects for concentration during meditation, which are mentioned throughout the Pali canon, but are explicitly listed in Wisuddhimagga, such as mindfulness of breath (anapanasati) and loving kindness (metta).
Several Western teachers (Tanissaro Bhikkhu, Lee Brasington, Richard Shankman) make a distinction between “sutana-oriented” jhana and “vishuddhimagg-oriented” jhana. Tanissaro Bhikkhu has repeatedly argued that the Pali Canon and Vishuddhimagga give different descriptions of jhan, considering the description of Wisuddhimagga to be incorrect. Keren Arbel conducted extensive research on jhan and modern criticism of commentaries on sacred Hindu and Buddhist texts. Based on this study and on her own experience as a senior meditation teacher, she gives a reconstructed account of the original meaning of dhyana. She argues that dhyana is an integrated practice that describes the fourth jhana as “conscious awareness,” not a state of deep concentration.
Somati people, hermitage and asceticism
The earliest surviving texts of the Indian Mahayana emphasize ascetic practices and the need to live in the forest, following the path of the hermit and ascetic, as well as training the state of meditative unity with the whole world. These practices seem to be central to the early Mahayana because they could provide access to new revelations and inspiration.
In Indian Mahayana traditions, the term also refers to forms of “samadhi” other than dhyana. Thus, in Tibet, the state of somati is considered one of the highest forms of enlightenment, in contrast to the Indian tradition.