The equality and unity of the two—jīvātman and paramātman—when all mental intention has been destroyed, that is called samādhi.

This verse reiterates the definition from the Vedāntic perspective:

Tat-samam — equality with That (the absolute).Tat is a pronoun that designates ultimate reality, as in “tat tvam asi” (you are That).

Dvayor aikya — unity of the two.Apparently there are two: the individual soul and the universal Being.Samādhi reveals his identity.

Jīvātma-paramātmanoḥ — of the jīvātman and the paramātman.This terminology is characteristic of Vedānta.The jīva is the incarnated, apparently limited being;paramātman is the supreme, unlimited Being.

Pranaṣṭa-sarva-saṅkalpa — when all saṅkalpa has perished.Saṅkalpa includes intentions, volitions, mental constructions, resolutions.The cessation of this formative activity of the mind is a condition of samādhi.

The Bihar School notes that this verse connects haṭha yoga with Vedāntic jñāna yoga.Although the methods differ (bodily practices versus intellectual inquiry), the destination is identical: recognition of non-duality.

The repetition of similar definitions in consecutive verses suggests that Svātmārāma compiled from multiple sources, preserving variants that emphasize different aspects of the same realization.