A question was raised about the differences in the various .
M.: When the senses are merged in darkness it is deep sleep; when merged in light it is . Just as a passenger when asleep in a carriage is unaware of the motion, the halting or the unharnessing of the horses, so also a in sahaja samadhi is unaware of the happenings, waking, dream and deep sleep. Here sleep corresponds to the unharnessing of the horses. And samadhi corresponds to the halting of the horses, because the senses are ready to act just as the horses are ready to move after halting.
In the head does not bend down because the senses are there though inactive; whereas the head bends down in sleep because the senses are merged in the Self. In , the activities (vital and mental), waking, dream and sleep, are only merged, ready to emerge after regaining the state other than samadhi. In sahaja samādhi the activities, vital and mental, and the three states are destroyed, never to reappear. However, others notice the active e.g. eating, talking, moving, etc. He is not himself aware of these activities, whereas others are aware of his activities. They pertain to his body and not to his Real Self, . For himself, he is like the sleeping passenger—or like a child interrupted from sound sleep and fed, being unaware of it. The child says the next day that he did not take milk at all and that he went to sleep without it. Even when reminded he cannot be convinced. So also in sahaja samadhi.
“Sushumna parā leena.” Here refers to tapo marga whereas the parā nadee refers to .