Sutra 1.42

Sutra 1.42

[Discussion on this sutra continued during the meeting on 5/8/10]

तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः॥४२॥

tatra śabdārtha-jñāna-vikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ ॥42॥

tatra = there; shabda = word; Artha = real meaning; j~jAna = ordinary knowledge; vikalpaiH = alternating between different alternatives due to confusion; saMkIrNaa = mixed up; savitarkaa = a state of samadhi characterized by vitarka (gross object); samaapattiH = absorption

Taimni

"Savitarka Samadhi is that in which knowledge based only on words, real
knowledge and ordinary knowledge based on sense perception or reasoning are present
in a mixed state and the mind alternates between them."

Sutras 1.42-1.51 discuss various aspects of ‘samadhi’. The word Samadhi does not represent a specific state of mind but a range of super-conscious states of mind which lead to ‘kaivalya’. Attainment of Samadhi can lead a yogi into higher realms of consciousness.

Sutra 1.17 explained four stages of samadhi, called ‘samprajnata samadhi’, each operating at progressively subtler levels. These are also called ‘sabija’ (with seed) samadhi. For example,  we need to peel off several layers of matter before we can get to the seed of a fruit. In the same manner we have to perform ‘samyama’ (sutra 3.4) on an object (seed) by traversing different layers of consciousness before we can realize the essence (seed) of that object. Chapter 3 deals extensively with the subject of ‘samyama’ and what the various ‘vibhutis’ (powers) are that can be achieved. Some general conclusions that can be drawn from a study of various objects of concentration as explained in Chapter 3 are:

1. If two things are related as cause and effect then by performing Samyama on the effect it is possible to have knowledge of the underlying cause or vice versa, as for example in III-16.
2. If certain phenomena leave an impression on any medium it is possible to come into touch with the phenomena by reviving the impressions through Samyama as for example in III-18.
3. If a particular principle in nature finds expression in a particular phenomenon then by performing Samyama on the phenomenon, it is possible to know directly the underlying principle, as for example in III-28 or III-29.
4. If a particular object is the expression of an archetype then by performing Samyama on the object it is possible to have direct knowledge of the archetype as for example in III-30.
5. If a particular centre in the body is an organ of a higher vehicle, faculty etc. then by performing Samyama on the centre direct contact is established with the vehicle, faculty etc. as for example in III-33 or III-35.
6. If a thing exists in several degrees of subtlety, one derived from the other in a series, then by performing Samyama on the outermost or least subtle form it is possible to gain knowledge of all the forms, step by step, as for example in 111-45.

These examples show that ‘samyama’ in ‘sabija samadhi’ really implies passing from external (gross) layers to the internal ‘subtle’ layers until one can reach the ‘divine mind’. To reach the deepest layer of consciousness, the divine consciousness, one has to go past the seed and reach the state of ‘nirbija samadhi’ (seedless).

In the sutra 1.42, three characteristics of an object are mentioned – shabda (word), artha (true knowledge) and jnana (ordinary knowledge) and the confusion that exists among these three states while trying to meditate on the object. Let us look at a ‘rose’, a gross object, for example. Here shabda refers to the name ‘rose’, artha refers to the true essence of the rose and jnana to the common understanding of a rose based on the five sensory inputs and the past impressions of roses in the mind. By doing ‘samyama’ on the object, as explained in sutra 1.41, the pure and real knowledge of the object will shine through as one is able to clearly separate out the three characteristics.

Aranya

"The Engrossment, In Which There Is The Mixture Of Word, Its Meaning (i.e. The Object) And Its Knowledge, Is Known As Savitarka Samapatti."

When meditating on a ‘cow’, for example, when there is mingling of the word (cow), the object meant (the animal itself) and the idea of the cow, it is called Savitarka Samapatti. Even though the three – shabda, artha and jnana, are distinct entities, there exists a confusion in the mind and the mind has a sense of ‘sameness’ among the three.

Discussion

Some examples of the objects of concentration as given by Taimni are:

• Cause and effect: In Samkhya, the concept of "satkaryavada" is used to explain cause and effect. According to this philosophy, an effect is always inherent in the cause in a potential form. Given the right conditions, the effect will manifest. At the highest level, the "moola prakriti" or the unmanifest prakriti is cause of this creation which is the effect. A common example from daily life is milk and yogurt. In this case, the effect "yogurt" is inherent in the cause "milk".
• Impressions (samskaras): We can look at "anger" as an example of an impression left in our sub-conscious. If we meditate on this impression, we may be able to go deep into the cause (s) that resulted in anger and thus handle similar situations more effectively in future.
• Principle in Nature: Newton came upon the theory of gravitational force. People had seen apples falling from trees from times immemorial. However, it was Newton, who was able to "meditate" on this phenomenon deep enough to come up with his famous theory.
• Archetype: Anger can once again be taken as an example of an archetype as an emotion universally present in all human beings.

Taimni mentions "divine mind" as the subtlest of internal layers. He has not defined the term in his commentary. However, our understanding is that the divine mind is the pure intellect or the pure intuitive wisdom which is not influenced by the ego. Once you reach that stage, you are in close proximity of understanding the reality of "purusha".