During samadhi, the objects of the experiences are not separ#ate from the soul, hence they are not experienced. But these glorified experiences of the seeker who has come out of samadhi are inferred through recollections of the mind.
In this beginningless world, millions and millions of karmas, action-impressions, are accumulated. They are all destroyed by this samadhi and pure dharma, self-nature, grows.
The knowers of yoga call it Dharmamegha – the raincloud of dharma – samadhi, because it showers a thousand nectar-streams of dharma, self-nature, like a raincloud.
In this samadhi, the network of desires dissolves completely and the thickets of accumulated karmas called virtue and sin are all uprooted at their very source.
At first, this boundless statement – Tattvamasi, That art thou – being true, is only realized indirectly; then the direct knowledge, like a myrobalan fruit kept on one’s own palm, is born.

This morning we talked about listening, contemplation, assimilation and samadhi. Samadhi, enlightenment, is the end of the world in you and the beginning of the truth. Samadhi is the death of the mind and the birth of the soul. Looked at from this end samadhi is the last step, looked at from the other end samadhi is the first step.

The mind goes on becoming reduced and dissolved more and more through listening, contemplation and assimilation; in samadhi, it is fully dissolved. And when the mind is fully dissolved, there begins the experience of what we really are. This sutra is about this samadhi. And in this sutra are some very deep things to be understood.

During samadhi, the objects of the experiences are not separate from the soul, hence they are not experienced. But these glorified experiences of the seeker who has come out of samadhi are inferred through recollections of the mind.

Let this first thing be understood with your full attention. If not today, then tomorrow it will be useful to those who are meditating. There is no experience in samadhi – you will be troubled to hear this – there cannot be any experience in samadhi, and yet samadhi is the supreme experience. This is a paradoxical statement; it looks contradictory, but there are some reasons for it. In samadhi supreme bliss is experienced, but the seeker who is in samadhi does not come to know of it because the seeker and the bliss have become one, and there is no distance between the two for any knowing to take place.

We come to know only those things which are separate from us, at some distance from us. The realization, the experience of bliss in samadhi is not felt during samadhi. When the seeker comes out of the state of samadhi he infers that bliss had happened; it is a hindsight that ultimate bliss had happened, that the nectar had showered. That one had lived in a different dimension, that one had experienced some deeper state of life – all this is remembered afterwards when the mind is back.

Let us understand it this way. Listening, contemplation, assimilation and samadhi – these are the four steps. It is through these steps that the seeker reaches to the door of samadhi and realizes. If the seeker is not able to come out of samadhi and remains in it, he will never be able to relate his experience to anyone. Then there simply is no way of relating one’s experience.