Recent Posts



No tags yet.


Patanjali defines two broad categories of samadhi:---


Nirbija is a Sanskrit term that literally means “without seed.” Thus, nirbija samadhi is sometimes translated as “samadhi without seed.” This indicates a state of enlightenment, or spiritual bliss, that is arrived at spontaneously. To be in nirbija samadhi is to experience absolute liberation from the attachments and thoughts of the mind.

2-SABIJA SAMADHI;-This is a Samadhi ''with a seed'' ,(Samskaras) ;where there is an object of meditation in the mind of yoga.The object of meditation is called a 'pratyaya' in Patanjali's terminology.There are two subtypes;--




1-VITARKA (reasoning);--Vitarka is subdivided into



2-VICHARA (reflection);-- Vichara is subdivided into



3-SANANDA (ecstasy)

4-ASMITA (a sense of ‘I’-ness).”


05 FACTS;-

1-Nirbija,Sabija,Asamprajñata,Samprajñata & six stages within the category of samprajñata samadhi ;

Thus, in this understanding of the division, there are

Ten types of samadhi.

2- All ten types of samadhi share in common the absorption of the yogi in the state of extreme concentration of the mind. What distinguished the ten types is that each occurs at a different level of consciousness. To understand the levels of consciousness, one must be aware of cosmologies that include the nonphysical worlds. The different forms of samadhi are mapped to both the 7-fold theosophical scheme and the 4-fold classical Vedanta scheme of the nonphysical worlds.

3-It is taught particularly in theosophy that one interacts with the nonphysical planes via nonphysical “bodies” or “vehicles”. The physical body is an instrument allowing the mind to interact with the physical universe. The nonphysical bodies allow the mind to interact with the nonphysical planes, and have names such as the “astral body”, “mental body”, etc.

4-However, it is immaterial whether we think of the different levels of consciousness as occurring via nonphysical bodies, or just think of them as different global states of consciousness. The effect is the same for all practical purposes.

5-Some of the methods of Raja Yoga serve to train the mind to operate at the different levels of consciousness. Other methods train the mind to transfer consciousness amongst the various levels. Therefore, four types of samadhi are distinguished by the level of consciousness at which samadhi is performed. Four types of samadhi are transition states between adjacent levels of consciousness. The remaining two types of samadhi are very special states of consciousness. .


08 FACTS;-

1-Nirbija samadhi is the highest state of samadhi, or spiritual bliss and Self-realization, in yoga and Buddhism. It is referred to in Patanjali’s Yoga Sutras as the ultimate goal of Raja yoga.

2-In contemporary yoga, nirbija samadhi is sometimes considered to be synonymous with the activation of kundalini.

3-Some describe nirbija samadhi in terms of dualism, as a non-dual state of consciousness. When a yogi enters this state, he/she has transcended all illusions of duality and has seen through all projections of separation.

4-The experience of nirbija samadhi is, therefore, said to be one where the mind becomes radiant and formless, entirely free from conditioning, projection and attachment. It is a state of spiritual oneness, where the mind entirely dissolves.

5-There is no longer any distinguishing between the known and the knower, subject and object, or the seer and the seen.

Nirbija samadhi can also be described as the highest state of yoga and the embodiment, or end product, of all meditation.

6-From Relative To Absolute..At the asmita level, the yogi is now at the deepest possible level of conscious contents, the finest possible level of vrittis. There is nothing left of the pratyaya when asamprajnata samadhi is accomplished at the asmita level. A completely different effect results at this level of consciousness. The only thing present at this stage is pure, empty consciousness: only self-aware being. This is nirbija samadhi.

7-The yogi must struggle with this completely empty state of self-aware being until it is learned how to achieve the final stage.In the Yoga Sutras, the aphorisms pertaining to nirbija samadhi are abstract, obscure and almost incomprehensible.

8-Patanjali seems to say that, in the state of nirbija samadhi, one comes to experience the (seeming) emptiness between the moments of time. One learns eventually to perform samadhi on this emptiness between the moments of time. When this is successful, one has mastered dharma mega samadhi.One literally jumpsout of time and into eternity.


05 FACTS;-

1- Asamprajñata samadhi, “beyond higher knowledge,” a very high stage in which there is no object of concentration; Rather, the yogi’s consciousness is merged into absolute consciousness, Purusha.

2-Because only asamprajñata samadhi destroys the seeds of all samskaras remaining in the chitta (the mind-field) and thus gives ultimate freedom, or kaivalya, it is the only state that brings about an alteration of consciousness which is completely permanent.

3-Asamprajñata samadhi is extremely difficult to attainbecause of the high degree of mental purity,Desirelessness, and non-attachment which is required to achieve it. 4-Because it is non-dual in nature—and thus there is no sense of an experiencer and an object of experience in asamprajñata samadhi ; meditation experiences” cannot be properly discussed in relation to this samadhi.

5-Thus, experiences that we read about or hear described reflect states of dhyana or different stages of samprajñata samadhi.


11 FACTS ;-

1-According to Raja Yoga, Samadhi is of two kinds, viz., Samprajnata and Asamprajnata. In the former, the seeds of Samskaras are not destroyed. In the latter, the Samskaras are fried or annihilated in totor (whole). That is the reason why the former is called Sabija Samadhi (with seeds) and the latter as Nirbija Samadhi (without seeds or Samskaras).

1-1-Samprajnata Samadhi leads to Asamprajnata Samadhi.Samprajnata Samadhi or concrete meditation is that which is accompanied by argumentation, deliberation, happiness, egoism and form.

2-The Samprajnata Samadhi is also known by the name Savikalpa Samadhi or Sabija Samadhi. This Samadhi brings perfect knowledge of the object of meditation. The mind continuously and to the exclusion of all other objects assumes the nature and becomes one with the object of its contemplation. The Yogi attains all the powers of controlling the nature in this Samadhi.

3-The Samprajnata Samadhi is of four kinds,as mentioned above.All these Samadhis have something to grasp. There is Alambana or argumentation or questioning. They give intensive joy but they are not the best and finest forms of Samadhi. They cover the gross or the subtle elements of nature and the organs of sense.

4-They give you the direct knowledge of the elements, objects and instruments of knowledge and some freedom.These stages are in the form of steps of an ascending staircase. To begin with, meditation should be done on a gross form. When you advance in this meditation, you can take to abstract meditation, or meditation on subtle things or ideas.

5-Mind should be gradually disciplined and trained in meditation. It cannot all at once enter into the highest Asamprajnata Samadhi or that which constitutes the highest subtle essence. That is the reason why Patanjali Maharshi has prescribed the practice of various kinds of lower Samadhis. When the mind is extremely attached to gross objects, it is not possible to fix it on subtle objects all at once.

6-There must be gradual ascent in the ladder of Yoga. You should place your footstep cautiously in each rung of the ladder. You should pass through successive stages before you attain the highest Asamprajnata or Nirvikalpa Samadhi. But Yoga-Bhrashtas who have passed through the lower stages in their previous birth can attain to the highest stage at the very outset through the grace of the Lord.

7-If the Yogic student had reached the higher stage, he need not revert to the lower stages.All the forms of Samprajnata Samadhi are Salambana Yoga (with support) and Sabija Yoga (with seed of Samskara). The Yogins enjoy a form of freedom. Dharma Megha in Raja Yoga means "the cloud of virtue". Just as clouds shower rain, so also this Dharma Megha Samadhi showers on the Yogins omniscience and all sorts of Siddhis or powers.

8-The Yogi enjoys a form of freedom. Therefore, this Samadhi is called the Showerer or cloud (Megha) of virtue (Dharma). The Yogi enjoys expanded vision of God.Ritambhara, Prajnaloka, Prasannavahita are the three stages or Bhumikas of Samprajnata Samadhi. In Ritambhara the content of the mental Vritti is Satchidananda.

9-There is still a separate knower. You get real wisdom. In the second, every kind of Avarana (veiling) is removed. The third state is the state of peace in which the mind is destitute of all mental modifications. The knowledge that you get from testimony and inference is above objects of the world; but the knowledge that you obtain from Samadhi is Divine Knowledge. It is super-sensual, intuitive knowledge where reason, inference and testimony cannot go.

10-Samprajñata samadhi with higher knowledge, occurs through the absorption of the mind into an object;These stages of samprajñata samadhi unfold gradually, and repeated samadhi experiences act to purify the mind. Over the long term the everyday mind also exhibits a general progression toward greater clarity, understanding, peace, and non-attachment because the positive sanskaras which are laid down in the chitta as the result of samadhi help to overpower our negative samskaras. 11 -However, samprajñata samadhi states are impermanent, and thus ego, attachment, desires, fears, etc. can all reappear in the waking state. So it is wise to remember that the stages of samprajñata samadhi constitute important way stations whose realizations profoundly shape the way we view the universe, but they are not the final goal of practice.


03 FACTS ;- 1-In Samprajnata Samadhi there are four varieties viz., Savitarka, Savichara, Sananda and Asmita. All these will be explained in the subsequent Sutras. Samadhi can also be divided into two kinds, Sthula (gross) and Sukshma (subtle) that relates to Tanmatras and Indriyas.

2-Samprajnata and Asamprajnata Samadhis are termed as Savikalpa and Nirvikalpa Samadhi by Vedantins and Bhaktas.This Sutra refers actually to a series of meditations in an ascending order, first on the physical universe, then the subtle universe of potentials called Tanmatras, the cosmic complex known as space and time and cosmic Self sense leading to a bliss born of pure consciousness.

3-Though the Sutra refers only to Vitarka, Vichara, Ananda and Asmita, they are further capable of categorisation as involved in space-time consciousness or not involved in space-time consciousness. These stages are intricate (hard to understand )and cannot be understood by merely a study of books.


14 FACTS ;-

1-There the concentration in which the options of word, meaning and understanding are confused is called Savitarka Samadhi or the Samadhi with argumentation.“Savitarka,” MEANS “thought transformation on an object with the help of words.”

2-Savitarka Samadhi is Samadhi with reasoning. It is a superficial attempt of the mind to grasp any object. In this Samadhi, Sabda (sound), Artha (meaning), Jnana (knowledge) are mixed up.The. aspirant can meditate on the body of Virat or Lord Vishnu with four hands or Lord Krishna with flute in hand or any ordinary object. He will obtain the direct perception of all the peculiar features, the excellences (Gunas) and defects (Doshas) of the object of meditation.

3-11-He will have complete knowledge of the object. He will be endowed with all the features of the object unheard of and unthought of. He will obtain these through Savitarka Samadhi. The Yogic student meditates on the object again and again by isolating it from other objects.You can meditate on the gross elements also. You will gain power over them through intense meditation. The elements will reveal to you their truths.

4-Just as the new archer first aims at big object only and then at smaller ones gradually, so also the beginner in Yoga concentrates on the gross objects such as the five Maha Bhutas, Lord Hari with four hands, and then on subtle ones. In this manner the grasp of the objects by the mind becomes subtle.

5-A Yogi directly perceives the real body of the Lord Vishnu as He lives in Vaikuntha, by the force of his meditation although he remains at a great distance from the Lord.In Savitarka Samadhi concentration is practised on gross objects and their nature in relation to time and space. This is a gross form of Samadhi. When the Yogi meditates on the elements as they are by taking them out of time and space, then it is called Nirvitarka Samadhi without questioning or reasoning or argumentation. This is a subtle form of Samadhi.

6-In Savitarka there is Vikalpa or fanciful notion of word (Sabda), object (Artha) and idea (Jneya). There is no such notion in Nirvitarka Samadhi. There are three factors in the comprehension of a word, e.g., cow—(1) cow, the word, (2) cow, the object, (3) cow, the idea in the mind. When the meditator imagines these three to be one and the same, it is an instance of Vikalpa or fanciful notion of the word, object and idea.

7-If you concentrate and meditate on the gross objects, on their nature and in relation to time and space, it is Savitarka Samadhi (Samadhi with argumentation). It is Sthula Dhyana. You will get control over the object. You will acquire full knowledge of the object. You will get psychic powers (Siddhis).

8-The 'cow ' as a word, the 'cow' as an object and the 'cow' as an idea, though different from one another, are cognised as indistinct. You begin to analyse. The characteristics of the word are different; the characteristics of the idea are different; and the characteristics of the object are also different. Everything has a name which has some meaning.

9-When the mind apprehends a word and meditates on its meaning and form as well as on the understanding of both, and thus lose itself in the thing completely, it is called Savitarka Samadhi. Sound causes vibration in the mind. It is carried through the external auditory meatus (external opening of the ear), through the auditory nerve to the auditory centre of the brain.

10-Now a reaction takes place. The mind reacts. It understands the meaning of the sound. Now knowledge manifests. Now comes perception or cognition of the object. The mixture of these three, sound, meaning and knowledge constitute perception or cognition of an object. It is Savitarka Samadhi. Repeated experiences of savitarka samadhi prepare the mind for the next stage, nirvitarka samadhi.

11-Nir means “without”: nirvitarka samadhi refers to the state in which the mental alternations of shabda, artha, and jñana are suspended. The less-real components, shabda and jñana, fall away completely, while the mind is absorbed in only artha, or form, and loses its awareness of being the knower.

12-Thus the memory of personal and cultural projections about the nature of the object of concentration (its identifying sound or word in the meditator’s language, and the accumulated cultural knowledge and personal insights derived from this knowledge) are temporarily transcended during nirvitarka samadhi.

13-The mind becomes immersed in artha alone, which is actually not only the image of the physical form but also the feeling, function, and essence of it, revealed through the mind’s one-pointed absorption in its form. As the mind goes deeper into the artha of the object the gross form is transcended and the subtle underlay of the object is revealed.

14- FOR EXAMPLE we can see that a SADHAK's mind first merge into the physical form of the object of meditation (the physical form of the God), and then the resulting subtle form (light) is revealed as his mind go deeper. The kind of knowledge obtained in this experience is an example of pratyaksha (direct experience), one of the means to pramana (right knowledge). The example also illustrates the way in which nirvitarka samadhi acts as a bridge between the physical and subtle universes.


15 FACTS ;-

1-If you meditate on the subtle Tanmatras (subtle elements of matter) and their nature in relation to time and space, it is Savichara Samadhi with deliberation or discrimination. This is Sukshma or subtle. This is subtler than Savitarka and Nirvitarka Samadhis.

2-This is Sukshma Dhyana. You will get knowledge of the Tanmatras. You will have great control over Tanmatras. Savitarka, Nirvitarka, Savichara and Nirvichara are called Grahya Samapatti .

3-Tanmatras are the root-elements or Sukshma Bhutas. The five gross elements are derived from the Tanmatras through the process of mixing. Meditation goes a step higher in this Samadhi than in the previous one. The Yogi will get knowledge of the Tanmatras. He will obtain control over the Tanmatras. He will get the direct perception of the various subtle forms of the object culminating in primordial matter or Mula Prakriti.

4-The word ‘subtle’ indicates cause in general. It stands for all such causal principles as the Tanmatras or the primary elements egoism or Ahankara, Mahat Tattva or intellect and Prakriti.There is mysterious power, Achintya Shakti, in meditation.

5-Although ordinary meditation is possible only in ways already heard and thought of, yet even such things as have not been heard or thought of may be directly cognised by the force of meditation.

6-There is no difference between the cause and products. All gross objects are the products of the twenty-six principles. They are really of the same nature as that of twenty-six principles.If you meditate on the subtle Tanmatras by taking them out of time and space by thinking as they are, it will constitute Nirvichara Samadhi without deliberation or discrimination.

7-As there is pure Sattva only in the mind owing to the eradication of Rajas and Tamas the Yogi enjoys internal peace or contentment (Adhyatmic Prasada) and subjective luminosity. The mind is very steady.

8-The words the yogi uses to describe the experience in these samadhis come later, when the yogi recollects the experience. Nor is the object of meditation still perceptible in its original form at this more refined level of consciousness. Now the mind (buddhi) experiences and explores the subtler level of the object through an alternation of awareness between its spatial, temporal, and causal aspects.

9 -As this samadhi deepens, the yogi may begin to develop an understanding of the true nature of time and space and may also gain knowledge of certain aspects of the mahat, or cosmic mind (objects up to Prakriti). In the words of one practitioner: “[It is like] seeing in the light-field the origin of thoughts, of form, of different energies, and of how it manifests outward in the waves of prana emanating from one undifferentiated source and ending with condensed differentiated objects.”

10 -In this samadhi sattva guna alone is active. Tamas guna is suppressed, resulting in the inactivation of memory and any cognition of subtle form; and rajas guna is also suppressed, which stops the fluctuations in the mind’s cognitive process. For the first time true one-pointed concentration, the sattvic state of ekagara chitta, becomes possible. Even subtle thoughts do not occur.

11-The perceptual limitations of time and space are transcended; the mind ceases to fluctuate between time, space, and causality, and becomes situated in the causality of the tanmatric energies in mind and subtle objects, the undifferentiated energy in the mahat and the principle of individuation (ahankara) and tamas guna which cause the five tanmatras (subtle element/energies) to be formed. So the realization of this samadhi, which transcends any sort of differentiation, is explained variously as the origin of thought itself, the unreality of objectification, or the ahankara.

12-The more the concentration deepens, the more the mind gets sharp and penetrates.” Because of the experiential knowledge gained in this samadhi, the yogi practicing at this level comes to view the universe as one of subtle energies and subtle forms.

13 -Nirvitarka and savichara samadhis can also make the mind more receptive to various tanmatric experiences, such as the darshan (sight) of deities or other subtle entities, the inner sounds (nada), the divine taste, the divine smell, or the inner feeling of divine touch. Because of the fascinating nature of this stage it can create strong attachment; therefore some meditators find it difficult to go beyond savichara to attain the next stage, nirvichara, which requires relinquishing all subtle differentiation.

14-Some people have to practice this in order to be equanimous (calm mental state) and bring up more awareness in them. For some people it is by old impressions (sanskaras) of past lives, births; it just happens. Sometimes right from the birth or sometimes at some particular period in life, they start opening up.

15 -Some people, after 30-40 years, suddenly open up to some spiritual experience. They have more awareness. At that stage instead of getting misled by evangelic(scriptural) experiences, they should know that they are all from sanskara shesha (old impressions). It is a different type of samadhi. “In desh (space), kal (time), nimita (cause) [there is] no way to think. The object is subtle, but it takes place by itself.


06 FACTS ;-

1-The next two stages of samprajñata samadhi—sananda and sasmita—are also considered nirvichara, in that they also are without reflection, but they represent a more advanced development of the nirvichara process.when people feel blissful sensations during sadhana, on a gross level the breath is equal in both nostrils, and on the subtle level pranic flow in ida and pingala nadis is balanced.

2-This is called the sushumna breath because the residual prana of the sushuma, the kundalini, flows in sushumna nadi, causing sattva guna to dominate. “It creates a feeling of peace. That peace is ananda.” In sananda samadhi the experience of that ananda, that sattvic flow, is untainted by any other vrittis, or thoughts, save the awareness of the pleasure of receiving that bliss. Sananda means “with ecstasy.”

3-In nirvichara samadhi the mind’s awareness of, and involvement with, the world of objects (both gross and subtle) and their tanmatric origins is cut off. The ahankara, the sense of individuality or “I-am,” stops creating its world; it turns inward, and the happiness which flows from the experience of non-identification is felt.

4-Thus the most immediate cause of our pleasure and pain—the identification of the ahankara with the external universe, and with the mind’s thoughts about it stopped. In sananda samadhi the yogi experiences a state of rapture or ecstasy, and the only thought in the mind is the wordless awareness of the feeling of “I am in pleasure, I am happy.”

5-If you give up the gross and the subtle elements, if you fix the Indriyas in their respective places and if you give up the gross and the subtle meditation, and if you meditate on the Sattvic mind itself, it is known as Sananda Samadhi. This is called Grahya Samapatti, cognition of the instrument of cognition.

6-Now we proceed to describe the joyful Samadhi. This is joyous Samadhi and it gives intense joy. In this Samadhi the gross and the five element’s are given up. The Yogi meditates on the Sattvic mind itself. He thinks of the mind which is devoid of Rajas and Tamas. There arises in the Yogi a peculiar perception in the form of intense joy through this type of Samadhi.


12 FACTS ;-

1-When the Sattvic ego only remains during deep meditation, is called Asmita Samadhi. There is only Prajna of 'Aham-Tvam' in this Samadhi. The Yogi who has reached this stage is a Videha (without body).

2-Prakriti- layas are those who in this state get themselves merged in nature. You will have to proceed further if you want Kaivalya. This is called as Grahitri Samapatti, cognition of the knower.

3-Note that ..Savitarka is gross Samadhi. Savichara is subtle Samadhi. Sananda is deep subtle Samadhi. Asmita is still more deep subtle Samadhi. These are all stages like the steps of an ascending stair-case.

4-The seeds are the Samskaras of past actions which give birth and death. These meditations cannot give full security. They cannot ensure final liberation, as the seeds are not fried or destroyed. They have got Alambana (support) on external objects, gross or subtle. Niralambana /Nirbija Samadhi only can give the final salvation.

5-In this Samadhi the mind is the object of meditation. It bestows the knowledge of the subject of all experiences. The Self knows the Self. The Sattvic state of the ego only remains. The Yogi can think himself now as without his gross body. He feels that he has a fine body. This Samadhi takes the Yogi to the root of experiences and shows the way to freedom.

6-The Yogi feels "I am (Asmi) other than the body". He experiences that the gross, subtle and joyous Samadhis are not the highest Samadhis. He finds defects in them also and gets disgusted with them. He proceeds further and practises Asmita Samadhi.

7-He experiences Self-consciousness (Asmita). He experiences a feeling of ‘enough’ and develops dispassion in its highest form (Para Vairagya). This finally leads to the development of Asamprajnata Samadhi.When the yogi becomes established in the one-pointed state of consciousness achieved in sananda samadhi the mind becomes even more purified, and is able to penetrate deeper.

8-Even the ahankara, or ego-sense—despite its power, its pervasive nature, and its seeming solidity only a vritti, a single thought of individualized existence. This vritti too can be suppressed, and when this happens the yogi can directly perceive the source of the ahankara: the mahat, or the cosmic mind, and the asmita vritti, the pure “I-sense” which shines within it.

9-This pure “I-ness” of the cosmic mind is universal, the same in all beings. From a bhakti yoga perspective we would say that the individual ego merges into the cosmic ego, and the person now worships God in everything. The feeling of this samadhi is one of deep and pure peace, free from thoughts and any awareness of individuality. The ecstasy experienced in the previous samadhi becomes subtler, and now clearly seems to emanate from within rather than from some external source.

10- When the meditator reaches this stage of samadhi the object of meditation automatically becomes the luminous reflection of the Divine Self pervading the cosmic mind, shining in the yogi’s heart. This asmita, or cosmic “I-sense,” is the only vritti present. Here is a “first-glimpse” account.

11- The three gunas, necessary for the creation of the universe, are active in the cosmic mind, and they are not transcended at this level of samadhi, nor have the remaining sanskaras in the yogi’s chitta been destroyed. Nor is the “Self” which is perceived at this stage the true, ultimate, non-dual Self, but its light is seen.

12-For the yogi who is able to navigate (to find a direction across) this stage, eventually attaining discriminative wisdom and perfect purity of mind and surrendering all attachments, the potential is there to attain the stage which leads to asamprajñata samadhi, and finally to kaivalya: complete, final, and eternal union with the real, eternal Purusha.



1-The four types of samadhi that we discussed are Vitarkânugama samâdhi (the calmness that you get from special logic), Vichârânugama samâdhi (equanimous state where you are aware of the thoughts, yet they are not disturbing you), Anandnugama samadhi (blissful state) and Asmitânugama samadhi (deep experience of meditation with just the awareness that 'you are'). All the four are called sampragnâtha.

2-Now, how to achieve these states of samadhi? The next Patanjali Yoga Sutra says it is very simple.The practice of deep rest consciously happens (naturally) in some people due to old impressions. Just by doing something, you cannot achieve this awareness. You cannot bring up the intelligence or alertness in you by effort. This happens without effort, by relaxation, by reposing in the Self.

3-Unconscious rest is sleep, which we are forced by nature. You are not resting; you are forced to rest. You are so tired and nature is pulling you down and forcing you and making you rest. Real rest happens only in deep meditation because you are consciously resting. You allow yourself to rest. Do you see the difference? Sleep is putting you to rest but meditation is you resting on your own. This is abhyasa (practice) of deep rest consciously.

4-According to Patanjali human life has two purposes: -- BHOGA (experience) & MOKSH (liberation). After so many lives of experiencing the external world many lives of developing so many different capacities of body and intellect, so many lives of exploring the endless complexity and drama of human relationships ...the feeling, often unconscious, arises inside of us that we have already been there, done that.

5-The feeling of seeking for something beyond propels us onto the spiritual path in order to achieve the fulfillment of human life: liberation. The caterpillar, so attached to his caterpillarness, must nevertheless some day become a butterfly, because that is the design plan of the universe. Patanjali, who was undoubtedly a butterfly, left careful instructions for us caterpillars so that we might some day join him.CONTD.