Yoga In Kathmandu
Yoga In Kathmandu 
In the modern yoga landscape, often dominated by physical postures and wellness trends, the concept of Samadhi, the culminating stage of yoga, remains largely obscured. Yet, it is precisely Samadhi that embodies the true purpose of yoga: union with the Self.
Patajali in his Yoga Sutra 3.3 defines Samadhi as
तद् एवार्थमात्रनिर्भासं स्वरूपशून्यम् इव समाधिः
(Tad eva-artha-mātra-nirbhāsaṃ svarūpa-śūnyam iva samādhiḥ)
Translation: “When only the object of meditation shines forth (in the mind), as if devoid of one’s own form, that is Samadhi.”
Object-Centered Awareness: Your consciousness becomes so absorbed in the object (e.g. a mantra, flame, or divine form) that only the object’s pure essence remains perceptible free from mental labels, memories, or distortions (Vrittis).
Implication: The meditator merges with the object, ego vanishes.
Analogy:
Like a mirror reflecting only a flower, without the mirror itself being noticed. The flower’s image appears “self-luminous,” and the mirror’s surface (the ego) is forgotten.
Modern Parallel:
Similar to flow states in psychology, where a musician becomes “one with the music,” losing self-consciousness but retaining focused engagement.
Altered states of consciousness (ASCs) refer to any significant deviations from normal waking awareness, including changes in thoughts, perceptions, emotions, and self-awareness. These states can occur naturally, be induced by substances, or result from psychological or neurological conditions. In modern science, Samadhi is also considered as an altered state of consciousness.
Neurophenomenology is a fascinating and advanced interdisciplinary field that combines neuroscience and phenomenology (the philosophical study of conscious experience). It seeks to bridge subjective first-person experience with objective third-person neuroscience data. This is especially relevant in areas like consciousness studies, altered states of consciousness, meditation research, and clinical psychology.
Micro-phenomenology is a systematic method for helping individuals describe their pre-reflective, lived experience in fine-grained detail. This method is crucial in neurophenomenological research.
Recent advancements in neurophenomenology and microphenomenology have provided valuable insights into the states of Samadhi, particularly through studies on Advanced Meditative Absorptions like the Jhanas.
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः
(Sarvārthataikāgratayoḥ kṣayodayau cittasya samādhi-pariṇāmaḥ)
Samprajñāta Samādhi (सम्प्रज्ञात समाधि) – Cognitive Absorption
Asamprajñāta Samādhi (असम्प्रज्ञात समाधि) – Beyond Cognition
Samprajñāta Samādhi (सम्प्रज्ञात समाधि) – Cognitive Absorption
Samprajñātaḥ here means “ Absorption into what is known to you”
वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः
(Vitarka-vicārānanda-asmitā-rūpa-anugamāt samprajñātaḥ)
Translation: “Samprajñāta Samādhi is accompanied by reasoning (vitarka), reflection (vicāra), bliss (ānanda), and pure I-am-ness (asmitā).” in your one pointedness.
Nirvichara Samādhi is like your mind becoming a perfectly clear window ,no dust (thoughts), no stains (ego), just pure, silent perception of what is.
Patanjali further says that although Nirvichara Samadhi seems like a Perfect form of Samadhi it is still Sabija (with seeds) and that Pure I-am-Ness or Asmita is Still perceived by the mind, the mind is not dissolved here yet.
Transition: First Your distractions fade away with Arising One Pointedness and the continuation of that one pointedness results into absorption. Now, You’ll Pass through Absorptions of Ananda and Asmita. Because this One Pointedness state of Absorption resulting is the state of Nirvichara Samadhi.
सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात्स्वार्थसंयमात्पुरुषज्ञानम्
(Sattva-puruṣayor atyantāsaṁkīrṇayoḥ pratyayā-viśeṣo bhogaḥ parārthatvāt svārtha-saṁyamāt puruṣa-jñānam)
Translation: ”When sattva (pure intelligence) and purusha (consciousness) are distinguished, knowledge of the Self arises.”
In the above sutra he mentions that Pure Intelligence or Intellect is one of the transitory stage in Samadhi in which your mind is a pure seer of the consciousness but still is not free.
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च
(Sattva-puruṣa-anyatā-khyāti-mātrasya sarva-bhāvādhiṣṭhātṛtvaṁ sarva-jñātṛtvaṁ ca)
Translation: ”One who realizes the distinction between pure awareness (purusha) and nature (prakriti) attains omnipotence and omniscience.”
That knowledge of your “Self” and the “Pure Consciousness” also bestows you with ability of no restrictions and infinite knowledge.
B. Asamprajñāta Samādhi (असम्प्रज्ञात समाधि) – Beyond Cognition
Asamprajñāta here means “That What is beyong your Known”
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः
(Virāma-pratyaya-abhyāsa-pūrvaḥ saṃskāra-śeṣo’nyaḥ)
Translation: “When Mind acheives perfect stillness (Nirvichara Samadhi) through the practice of Samyama (Perfect Discipline) you acheive ‘Para Vairagya’. It is a state of Perfect Desirelessness and Selflessness (Your Minds outgoing is barred). This continuation of Para Vairagya leads to internal latent impressions (Karma Sanskaras) alone remaining.”
Latent Impressions here are Karmic Seeds causing rebirth. These can only be absorbed by your own underlying latent impression of Cessation itself which continues until it’s own absorption occuring like a cycle.
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्
(Tad-vairāgyād api doṣa-bīja-kṣaye kaivalyam)
Translation: ”Through non-attachment even to these powers (Omnipotence & Omniscience), the seeds of suffering are destroyed, leading to liberation (Kaivalya).”
This is Your state of Nirbija Samadhi.
Note: For Asamprajnata Samadhi, Attainment of Pure Intelligence can be achieved in Other ways also as Patanjali mentions in his Sutras.
“प्रसंख्यानेऽप्यकुसीदस्य सर्वथा विवेकख्यातेर्धर्ममेघः समाधिः“
(Prasaṁkhyāne’py akusīdasya sarvathā viveka-khyāter dharma-meghaḥ samādhiḥ)
Translation: “Your Dharmamegha Samadhi (cloud of virtue) dawns from the discernment of pure awareness. Final stage where all your (Karmic seeds) dissolves.”
But
There are debate regarding Dharmamedha Samadhi being the enpoint of all impurities in references of
Vijñāna Bhikṣu’s view: It is fully free from kleshas.
Vyāsa’s view: Even here, residual afflictions (kleshas) may persist until full Kaivalya.
So, Lets agree that when your mind has not dissolved in its cause yet, is not free from the latent impressions, it only ends with dissolution of mind together, but these seeds of latent impressions are burned from the fire of Pure Intelligence/ Intellect that has no capacity to manifest again. Thus this Dharmamedha Samadhi leads you to become Jivanmukta.
“पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं स्वरूपप्रतिष्ठा वा चितिशक्तिरिति“
(Puruṣa-artha-śūnyānāṃ guṇānāṃ pratiprasavaḥ kaivalyaṃ svarūpa-pratiṣṭhā vā citi-śaktir iti)
Translation: “Kaivalya is the reabsorption of the guṇas (qualities of nature) into their source, established in the Self’s true nature.” Sat Raj Tam dissolves, only Pure Consciousness Remains.
The continuous interplay (pariṇāma) of the gunas, which drives the cycles of birth, change, and experience, ceases.
You transcend the fluctuations (vṛttis) of the mind and the influence of Prakriti (nature).
While neurophenomenology and microphenomenology offer powerful tools for studying consciousness and meditative states, the study of Samadhi especially in its deepest forms remains deeply contested in both academic and practitioner circles. Many scholars disagree or raise strong cautions about the feasibility or even the validity of studying Samadhi using these methods.
Samadhi as Transcendent vs. Observable Brain State
“If Samadhi is the cessation of all mental processes, what is left to observe, record, or correlate?”
— Michel Bitbol, philosopher of science
Samadhi is ineffable (anirvacanīya)
“The very state that is to be studied is unavailable to phenomenological recall.”
— Evan Thompson, in Waking, Dreaming, Being
Absence of clear biomarkers
“Mapping neural correlates does not explain the nature or cause of non-dual awareness.”
— Thomas Metzinger, philosopher of mind
Distortion of the Yogic worldview
“Without the framework of liberation (moksha), studying Samadhi is like studying fire from its smoke.”
— Swami Satchidananda (paraphrased by Indologist Purushottama Bilimoria)
Science has limits
“Science can only describe the contours of experience, not the groundless ground that Samadhi points to.”
— David Loy, Zen philosopher
Researchers don’t claim to explain or reduce Samadhi. Rather, they aim to correlate subjective reports with neural activity to deepen understanding of conscious processes.
“We’re not explaining away Samadhi we’re trying to integrate it with the rest of human experience
and see what it teaches us.”
Antoine Lutz, neuroscientist of meditation
Researchers increasingly focus on highly trained meditators (e.g., Buddhist monks, yogis, advanced Vipassana and Samatha practitioners) who can:
Accurately describe micro-shifts in consciousness.
Maintain awareness during transitions into and out of deep absorption.
Engage in introspective training that aligns with microphenomenology.
Example: The ACAM-J study (2024) used a subject with 23,000 hours of meditation, making subtle subjective reporting more feasible and reliable.
Example: The cessation studies in Vipassana research (Lutz et al., 2024) look at the moment of discontinuity before reconstitution of experience considered more accessible than Samadhi itself.
Swami Vivekananda & Sri Aurobindo believed that yogic insight and scientific method can converge.
Samadhi is seen as a higher dimension of cognition, not beyond inquiry but needing refined tools.
Emphasis on developing inner science (adhyatma-vidya) parallel to outer science.
Swami Vivekananda: Embraced science to explain Raja Yoga
Swami Sivananda and Yogananda used early EEG research to support meditative effects.
At Yoga In Kathmandu, we offer a unique approach to meditation grounded in the ancient wisdom of Patanjali’s Yoga Sutras.
Yoga In Kathmandu’s method follows the internal path outlined in Patanjali’s eight limbs (Ashtanga Yoga), with particular emphasis on the final three stages: Dharana (concentration), Dhyana (meditation), and Samadhi (absorption). Each session is crafted to guide practitioners through a gradual inward turning of attention—from breath and sensation to subtle awareness and silence.
Yoga In Kathmandu place importance on introspective inquiry, stillness, and witnessing, encouraging participants to recognize the fluctuations of the mind (chitta vritti) and begin to rest in the space beyond them. Through consistent practice, meditators begin to cultivate an inner stillness that is not imposed, but discovered.
Yoga In Kathmandu’s work honors the philosophical depth of the Yoga Sutras while remaining rooted in the real-time experiences of sincere seekers. We believe that Yoga is not something to be believed it is something to be experienced.
