Sūtra 1.47-51 [Nirbīja-Samādhi]

Sanskrit text, Unicode transliteration and English translation of sūtra 1.47-51 [nirbīja-samādhi]:

निर्विचारवैशारद्येऽध्यात्मप्रसादः ॥ १.४७ ॥
ऋतम्भरा तत्र प्रज्ञा ॥ १.४८ ॥
श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात् ॥ १.४९ ॥
तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी ॥ १.५० ॥
तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः ॥ १.५१ ॥

nirvicāravaiśāradye'dhyātmaprasādaḥ || 1.47 ||
ṛtambharā tatra prajñā || 1.48 ||
śrutānumānaprajñābhyāmanyaviṣayā viśeṣārthatvāt || 1.49 ||
tajjaḥ saṃskāro'nyasaṃskārapratibandhī || 1.50 ||
tasyāpi nirodhe sarvanirodhānnirbījaḥ samādhiḥ || 1.51 ||

(47) On gaining proficiency in nirvicāra, purity in the inner instruments of cognition is developed. (48) The knowledge that is gained in that state is called ṛtambharā (filled with truth). (49) This isdifferent fromthat derived from testimony or through inference, because it relates to particulars (of objects). (50) The latent impression born of such knowledge is opposed to the formation of other latentimpressions. (51) By the stoppage of that too (on account of the elimination of the latent impressions of samprajñāta) objectless concentrationtakes place through suppression of all modifications.

Ancient and Modern interpretation:

The concept of nirbīja-Samādhi is now discussed.Vyāsasays,^[1] when the impurities which cover the illuminating nature of the buddhi are removed, there is a transparent flow of quiescence free from rajas and tamas. This is called as attainment of proficiency. When the yogī gets such proficiency in nirvicāra concentration, he achieves purity in his inner instruments of reception from which he gets power of knowing things simultaneously without any sequence of time and in all their aspects. Here, adhyātma means inner instruments of cognition and prasāda means purity. When the instruments of cognition are purified, the knowledge that appears in the engrossed mind is called ṛtambharā (full of unalloyed truth). It retains and sustains only the truth without any trace of misconception. Such knowledge is different from that derived from testimony or through inference because it relates to the particulars of the Objects. In other words, it can be said that the knowledge gained through testimony and inference relate to generalities of the Objects. When the knowledge is acquired through Samādhi, the yogī gets new latent impressions of such knowledge.

Hariharānanda Araṇya classifies^[2] latent impressions in two types.

1. Harmful and
2. Beneficial.

Harmful latent impressions are those which arise out of avidyā and the beneficial latent impressions are those arising out of correct knowledge. As knowledge is antagonistic to nescience, the latent impressions of true knowledge destroy such impressions of nescience. Knowledge derived through Samprajñāta. Samādhi is the acme of knowledge while discriminative enlightenment (vivekakhyāti) is in its final stage. As per sūtra I.16, it is already seen that the knowledge culminates in detachment. When Samprajñāta yoga reaches its highest stage in vivekakhyāti or discriminative enlightenment, the activity of the mind ceases. Through that, on the realization of the distinction between buddhi, the receptacle of all miseries, and puruṣa, the immutable cognizer, the highest form of detachment is achieved and the mind ceasing to act;the seer is said to be in a state of kaivalya or liberation. In this objectless state of concentration, the formation of latent impressions of Samprajñāta-Samādhi also ceases. This is due to nirodha i.e. complete stoppage of modifications of the mind as also due to supreme detachment, paravairāgya. In this stage, the mind merges into its constituent cause, prakṛti alongwith the latent impressions of Samprajñāta-Samādhi as well as with such latent impressions as lead to kaivalya. That is why the latent impression of such knowledge destroys the disposition to mutation and do not contribute to the continuance of the mind, because with the termination of such predilection, the mind ceases to act as the latent impressions leading to salvation gather force. When the mind ceases to function, puruṣa gets isolated in Himself, and that is why he is then called pure and liberated.

Osho explains^[3] on attaining the utmost purity of the nirvicāra stage of Samādhi, there is a dawning of the spiritual light (adhyātma prasāda). Prasāda means grace. When one is in his own being, settled, suddenly there is a benediction. Everything is suddenly fulfilled, one has not made any effort for it. Utmost purity is where not even the thought of no-thought exists. The mirror is simply the mirror, nothing is reflected in it, because even a reflection is an impurity. Even though a reflection does not do anything to the mirror, still the mirror is not pure.

In nirvicāra-Samādhi, the consciousness is filled with truth. The word ṛta means the very foundation of the cosmos or very law of existence. It means law of cosmic harmony which moves the stars, seasons come and go, the sun rises and sets. Ṛta means the very innermost core of existence. The word truth, does not really indicate the full import of the word ṛtambharā. In truth, the untruth is discarded. In ṛtambharā, the whole is accepted. The opposites are no longer the opposites, they become complementary.

In the state of nirvicāra-Samādhi, an object is experienced in its full perspective, because in this state of knowledge is gained direct, without the use of senses.The perception gained in nirvicāra-Samādhi transcends all normal perceptions, both in extent and the intensity.When this controlling of all other controls is transcended, the seedless Samādhi is achieved, and with-it freedom from life and death.

Osho explains that knowledge is indirect, because it is through many mediums and therefore it is not reliable. Knowing is direct, is immediate and is without any medium and thus reliable.

As there are many messengers involved in knowledge, it is not reliable. First the knowledge comes to the senses, then the senses carry it to the brain through the nervous system, and then the brain delivers it to the mind and the mind delivers to the consciousness. It is a long process and we do not have a direct approach to the source of knowledge. The knowledge gained through this process thus is make believe in nature because the components involved in the process do not have any mechanism to confirm the veracity and accuracy of the messages that are being sent through them. Since the senses, the nervous system, the brain and the mind are all rooted in the body, the only possibility to check the veracity of knowledge is at the level of consciousness. Consciousness is not rooted in the body, as the body is just a temporary abode to the consciousness. Therefore, only the consciousness can come out of this whole mechanism and look at things differently and in their right perspective. When this happens in the state of nirvicāra-Samādhi, the thoughts cease. The connection between the mind and the consciousness is cut because the thought is the connection. Now direct knowledge is possible. This perception transcends all normal perceptions in extent and intensity. With no thoughts, only the purity and emptiness remain as all other coverings are dropped. The yogī can now look at the vast expanse of existence. There is no barrier to the perception. At this stage, suddenly the whole world is full of beings, supreme beings. Definitions disappear. All separation which existed due to the mechanism of knowledge transfer stops. The whole world becomes a net of consciousness, luminous and kindled from within. The yogī realizes that the birth is not birth, and death is not death. It is only changing forms and the formless remains the same.

Still the perceiver and the perceived duality exists. The last barrier exists. Patañjali says when even the perceiver is dropped, when this control is transcended, the perceiver merges into the perceived, both subject and object disappear, there is no knower and no known. When this wheel is topped, nirbīja Samādhi is attained. How this is to be achieved is not relevant at that stage, opines Osho.

Footnotes and references:

[1]:

Araṇya, op.cit., p.104

[2]:

Ibid., p.108

[3]:

Osho, op.cit.,p.156