Sutra 1.18

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः॥१८॥

viraamapratyayaabhyaasapUrvaH saMskaarasheSho&nyaH (sutra 1.18)

viraama=cessation; pratyaya=notion, thought; abhyaasa=practice; pUrvaH=previous; saMskaara=impressions, mental imprints; sheShah=remainder; anyaH=the other (samadhi – asamprajnata samadhi)

"The other samadhi (i.e., Asamprajnata Samadhi) is preceded by cultivating the determination to terminate all thoughts. In this state only the latent impressions remain."

Taimni

In this sutra, Taimni continues the discussion he initiated in the previous sutra on ‘samprajnata’ samadhi and talks about the next level of samadhi called ‘asamprajnata’ samadhi. Here the emphasis is on cessation of ‘pratyaya’ which is the seed left in the previous samadhi. As explained in the previous sutra, the ‘asamprajnata’ samadhi happens in the gaps between ‘samprajnata’ samadhi at various levels. Taimni calls these levels as vehicles of consciousness. If that gap happens to be large enough, that is the ‘pratyaya’ has been dropped, then the yogi can move on to the next vehicle of consciousness. Referrring to the figure in the previous sutra, he talks about the ‘laya center’ which is the common point to which the yogi returns when there is a shift in consciousness from one level to the next. Even though this center is nothing but the ultimate reality, the yogi at lower levels cannot perceive it to be so. Only when the yogi reaches the highest level can the final reality be perceived.

Aranya

"Asamprajnata-Samadhi is the other kind of Samadhi which arises through constant practice of Paravairagya which brings about the disappearance of all fluctuations of the mind, wherein only the latent impressions remain."

Supreme detachment (para-vairagya) is the means of attaining Asamprajnata-Samadhi because it cannot be attained when an object is the basis of concentration. This kind of samadhi is "nirbeeja" (seedless) or object-less.

Mind has two functions, cognition and retention. In an arrested state, there is no cognition; however, latent impression of fluctuation exists. The term "samskara-shesha" in the sutra implies a state in which latency of the arrested state renders the latencies of fluctuations inoperative. Recall that in the final stage of ‘samprajnata-Samadhi’, only the I-sense prevails. If the mind can focus on not wanting even that I-sense, then it gets into a state of "void". That is the arrested state – the interval between the two states of fluctuations. If the arrested state is short-lived, then the latencies can re-appear and cause fluctuations. However, if through constant practice, the arrested state can be made perpetual, then one gets into the state of Kaivalya or liberation.At this point the mind resolves into its constituent priciples.

Discussion

Pashupati elaborated on the concept of atma and called it ‘omni telepathic’, that is, it does not need a vehicle for its being. One not in ‘atman’ needs a vehicle of consciousness for journey to the atman. Kailasam mentioned that we all experience ‘samadhi’ in one form of another at various times. For example, a mathematician who is totally engrossed in solving a complex differential equation might actuall be in a state of samadhi. In understanding the concept of ‘time’, Kailasam mentioned that time implies rise in entropy which is a measure of decay. Atman is beyond the concept of time. Time, for us, is just a convenient measure. For example, the process whereby the earth completes one rotation around the sun is termed a ‘day’. Pashupati stated that time is just a mental measure of the motivity of an action. The total entropy is reversed by the process of self-realization through the stages of samadhi.

It is worth noting once again that Taimni does not equate ‘asamprajnata’ samadhi with Nirbeeja (seedless) samadhi. I just happened to glance through the commentary by Vyasa and noted that he clearly states that ‘asamprajnata’ samadhi is the same as Nirbeeja samadhi. I can hardly wait to go through the detailed commentary on Vyasa by Aranya. Maybe we will have a totally different understanding of these two types of samadhi.

We notice that Vyasa links the state of Asamprajnata-Samadhi with the attainment of ‘para-vairagya’ discussed in sutra 1.16). Revisiting this concept of ‘para-vairagya’ generated some discussion on the concept of the three gunas – sattva, rajas and tamas.When prakriti is in its unmanifest state (also called ‘moola prakriti’), the three gunas are in a state of perfect balance. The material creation (including the human form) takes place due to an imbalance in the three gunas. When Asamprajnata-Samadhi leads to a state of kaivalya, we attain once again a state of equilibrium of the three gunas. Pashupati pointed out that according the Ananda Marga philosophy, in addition to the state of Asamprajnata-Samadhi, one needs the ‘grace of God’ to attain the state of perfect balance of the gunas.

The concepts of ‘nirbeeja’ (seedless) vs. samskaras (latent impressions) came up for discussion next. After some discussion, it became clear that ‘beeja’ or ‘seed’ refers to the object of concentration used in the ‘samprajnata-Samadhi’. In the last stage of this samadhi, only the I-sense remains. In Asamprajnata-Samadhi we drop even this I-sense. This indicates that there is no object of concentration, or seed, left in the mind. This is called ‘nirbeeja’ (seedless). In this state, however, samskaras can still remain and given an opportunity, they may again resurface into fluctuations. It is only when these samskaras have been made completely inoperative can one reach the state of ‘kaivalya’ or liberation.

Aranya vs. Taimni

I would like to re-emphasize the difference in interpretations of sutras 1.17 and 1.18 by Aranya and Tamni.Recall that in samprajnata-Samadhi we go through four stages – vitarka through asmita (or from gross to the subtlest). According to Taimni, the transition between each of these states is the Asamprajnata-Samadhi (please refer to the picture on page 38 in the book by Taimni). Taimni, therefore, does not believe that Asamprajnata-Samadhi can be termed as ‘nirbeeja’ (seedless) samadhi. However, Vyasa, and thus Aranya, clearly state that Asamprajnata-Samadhi can only be attained when even the seed of I-sense is dropped and is thus the same as ‘nirbeeja’ samadhi.