YSP Study Group 04/25/09, sutra 1.17

Sutra 1.17

Aranya

“When concentration is reached with the help of Vitarka, Vichara, Ananda and Asmita, it is called Samprajnata-samadhi.”

Samprajnata-samadhi refers to the one-pointed state of the mind (recall the five states mentioned in the commentary on the first sutra – scattered (Kshipta), dull (moodha), partially focused (vikshipta), one-pointed (ekagra), and fully arrested (niruddha)). Four types of samadhi are defined. The object of concentration marks their difference.

Vitarka-dependent samadhi is based on concentration on gross objects – objects that are perceived through the sense organs. Cow, pot, yellow, blue etc are examples of gross objects, each being a conglomerate of several features perceptible to the senses.

Vichara-dependent samadhi relates to subtle objects. When concentration relating to gross objects is mastered, subtle objects of contemplation are realized through Vichara or analysis; hence sa-Vichara samadhi. Also, knowledge of heya (things to be avoided), heyahetu (causes of avoidable), hana (avoidance), hanopaya (means of avoidance) are also attained by analysis.

Concentration on bliss is free from Vitarka or Vichara. The object of focus is a feeling of Sattvika happiness felt over the mind and body due to a state of calmness. A yogin who has realized this bliss, quietens his sense-organs and thus conserves energy. There is no need for thinking or analysis as it is based on feeling. Nor is there is a need for concentrating on the 5 elements or the 5 subtle senses as is done in Vitarka and Vichara-based samadhis.

Asmita or I-ness based samadhi relates only to the I-sense and is free even from the touch of bliss. In this samadhi, the object of concentration is not the bliss but its recipient. This I-sense is the cognizer, manifested with the help of purusha. The object of focus is not the purusha but its reflection on the intellect (buddhi).

In summary, in Samprajnata-samadhi the mind is not completely arrested but is in a partially arrested state. It thus requires an object of concentration.

Discussion

The interpretation by Aranya (Vyasa) is very different from that of Taimni which we saw earlier. Taimni believes that the yogin will go through stages of Samprajnata-samadhi and Asamprajnata-samadhi while he goes from one stage to the next – e.g., from savitarka to savichara. He does not believe that Asamprajnata-samadhi can be equated to ‘nirbeeja’ or seed-less samadhi which is what Vyasa has stated. According to Vyasa, Asamprajnata-samadhi is equated to seed-less samadhi.

A question came up as to whether the object of concentration should remain the same through all the stages. Aranya has not clearly stated it one way or the other. Kailasam felt that even Vyasa’s commentary hints at the concept of the same object. In my view also this might be a better approach as it will cause fewer distractions and maintain a uniform field of energy throughout the samadhi process.

Aranya uses the words ‘prakriti’ and ‘vikriti’ to refer to the ‘unmanifest’ or the ‘moola prakriti’ and the ‘manifest’ or the material world respectively. Sunitha pointed out that in music, ‘prakriti’ represents the two swaras ‘sa’ and ‘pa’ which never change whereas ‘vikriti’ refers to the other swaras which can assume multiple positions on the musical scale. Kailasam recommended the book, “Scientist’s Search for Truth” whose author is a scientist-turned-yogi.

Subsequent to the study group meeting, I read through the commentary by Sw. Veda Bharati (aka Pandit Usharbudh Arya) and found some more details about this sutra:

• Any of the 23 evolutes of prakriti – mahat or buddhi, ahamkara, mind, 5 sense organs, 5 organs of action, 5 inner senses, and 5 mahabhutas or the elements – can be used as an object of concentration. Moreover, any object, gross or subtle, which can be considered as a composite of these elements can be used.
• Unmanifest prakriti is the subtlest and is the cause for all creation. In the chain of creation we move from more subtle to less subtle – buddhi to ahamkara to mind and the tanmatras (the five inner senses) and then on to the gross elements. Subtler objects of concentration lead to greater stability of mind. For example, a clay jar breaks easily; its durability and stability is minimal compared to its cause, the clay.
• For each stage of samadhi, following is the list of possible objects of concentration:
1. Savitarka: mind, subtle senses, pranas, external senses, five gross elements
2. Savichara: the subtle elements
3. Sananda: lower buddhi (intellect), ego (ahamakara)
4. Sasmita: asmita (mahat, higher intellect)
• Asmita (I-ness) is produced by the union of purusha’s reflection with mahat (buddhi)
• Here is the distinction between ahamkara and asmita: When the mind-field refers to itself as “I” and apprehends the objects of experience, it is called ahamkara. When it turns inwards in the process of going back towards unmanifest prakriti and a mere reflection of “existence” appears, then it is called asmita. In asmita, there is only a sense of “I am” without the ego coming into play. Here the sattvic illumination of the mirror of buddhi and the reflected light of purusha are unified.
• The following connection can be made between the samadhis and the five koshas:
1. Anandamaya (bliss): asmita, higher buddhi
2. Vijnanamaya (knowledge): lower buddhi, ego
3. Manomaya (mind): subtle elements, mind
4. Pranamaya (prana – vital): subtle senses, prana
5. Annamaya (food): gross elements, gross senses