Chapter-3, Sutra 03

Patanjali Yogasutra 3.3

तदेवार्थमात्रनिर्भासं स्वरूपशून्यमिव समाधिः || ३.३ ||

"That state where only the object shines forth, and the mind appears as though devoid of its own nature, is samadhi."

The Sutra defines the final stage of dhyana (meditation), called 

samadhi. In this state, the object of meditation completely absorbs the Consciousness of the meditator. There is no distinction between the observer, the observed, and the act of observation. The mind becomes devoid of its own characteristics and merges into the essence of the object, leaving no room for ego or personal identity. This state is often described as "self-less," where the individual self ceases to exist, and only the reality of the object shines forth.

The term "स्वरूपशून्यमिव" (as if devoid of its own nature) indicates that while the mind still exists, its habitual qualities and patterns are suspended. In this state, it reflects only the pure essence of the object, with no distraction or fluctuation. This is the essence of samadhi, where one attains the highest level of concentration and unity with the subject of meditation. It is not an empty state, but a state of Pure Awareness, where the meditator is fully absorbed into the object, losing the sense of personal identity.

Finally, samadhi is considered the culmination of the meditation process in ashtanga yoga and the doorway to Higher Spiritual Realization. This state of complete absorption leads to liberation (kaivalya), where the soul perceives its true nature beyond the dualities of the mind. The verse emphasizes that the Ultimate Goal of yoga is this dissolution of ego and the merging of individual Consciousness with the universal essence.

Swami Vivekanand said:

"That is, when in meditation all forms are given up. Suppose I were meditating on a book, and that I have gradually succeeded in concentrating the mind on it, and perceiving only the internal sensations, the meaning, unexpressed in any form, that state of Dhyana is called Samadhi."

Contextual Comparisons from Other Vedic Texts:

Mundaka Upanishad 3.1.3

यदा पश्यः पश्यते रुक्मवर्णं कर्तारमीशं पुरुषं ब्रह्मयोनिम्। तदा विद्वान् पुण्यपापे विधूय निरञ्जनः परमं साम्यमुपैति॥

"When the Seer beholds the resplendent Creator, the Lord, the Purusha, the Source of Brahman, then the Wise one, having shaken off all virtues and vices, becomes pure and attains Supreme Oneness."

This verse from the Mundaka Upanishad echoes the concept of losing personal identity to merge with the universal Consciousness, similar to Patanjali’s concept of samadhi. The "Supreme Oneness" mentioned here aligns with the notion of the object (Purusha) 

absorbing all individual qualities of the observer.

Bhagavad Gita 6.20

यत्रोपरमते चित्तं निरुद्धं योगसेवया। 

यत्र चैवात्मना आत्मानं पश्यन्नात्मनि तुष्यति॥

"When the mind, restrained from material activities, becomes still by the practice of Yog, then the yogi is able to behold the soul through the purified mind, and he rejoices in the Inner Joy."

This verse from the Bhagavad Gita describes the contentment and stillness achieved in deep meditation, where the mind is fully absorbed and becomes one with the Self. It shares similarities with Patanjali's 

samadhi in its description of the mind being at rest and absorbed in the essence of the object, which here is the Self.

Yoga Vashishta 5.78.10

चित्ते विलीयमानेऽस्मिन् बन्धमुक्तिर्न संशयः। चित्तमेव हि संसारस्तेन मुक्तिर्न चित्तता॥

"When the mind dissolves, liberation is certain. The mind alone is the cause of bondage, and thus liberation comes from mindlessness."

In the Yoga Vashishta, this verse emphasizes the dissolution of the mind as the key to liberation, which parallels Patanjali’s idea of samadhi where the mind loses its own characteristics and merges with the object of meditation. Both verses speak of a state beyond the mind's normal functioning, leading to ultimate freedom.

These verses from the Upanishads, Bhagavad Gita, and Yoga Vashishta offer a broader perspective on the dissolution of the individual Self in meditation, emphasizing the same transcendence and merging with a Higher Reality that is central to Patanjali's concept of samadhi.