Sutra 1.18
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
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.
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