Yoga-sutras (Ancient and Modern Interpretations)
by Makarand Gopal Newalkar | 2017 | 82,851 words | ISBN-13: 9780893890926
Yoga-sutras 1.17 [Samprajnata and Asamprajnata], English translation with modern and ancient interpretation. The Patanjali Yogasutras describe an ancient Indian tradition spanning over 5000 years old dealing with Yoga:—Meditating the mind on the Atma leading to the realization of self. This study interprets the Yogasutras in light of both ancient and modern commentaries (e.g., Vyasa and Osho) while supporting both Sankhya and Vedanta philosophies.
Sūtra 1.17 [Samprajñāta and Asamprajñāta]
Sanskrit text, Unicode transliteration and English translation of sūtra 1.17 [samprajñāta and asamprajñāta]:
वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः ॥ १.१७॥
vitarkavicārānandāsmitārūpānugamāt saṃprajñātaḥ || 1.17||
(17) When Concentration is reached with the help of vitarka, vicāra, ānanda and asmitā, it is called samprajñāta-samādhi.
Ancient and Modern interpretation:
Arising out of the two methods of arresting the modifications of the citta, i.e.
Vyāsa[1] now goes on to describe the result thereof in the form of Samprajñāta-Samādhi. When the concentrated mind is filled with the grosser form of perceptible, i.e. realizes them, then it is called vitarka. When such gross matter along with the words indicating it becomes the object of concentration, then it is called savitarka-Samādhi. When there is no such vitarka, it is called nirvitarka-Samādhi. Both are Samprajñāta-Samādhi relating to vitarka.
When the concentration relating to gross objects is mastered, full insight is obtained of subtle principles by a special process of vicāra or mental analysis (albeit with words i.e. nama of the object, the object itself) with the help of the knowledge gained during the state of concentration. This is called savicāra-Samādhi.
Concentration on ānanda (bliss) is free from vitarka and vicāra. It is not therefore relating to gross or subtle objects. The object or basis of this concentration is the feeling of sāttvika happiness felt all over the mind and senses due to a particular state of calmness. Thus, sānanda-Samādhi is that peace i.e. inactivity of bodily organs, which give more happiness than their being engaged in action. There is no dependence on words or thinking in this state.
Concentration based on pure ‘I’ sense relates to the knower i.e. to the conception ‘I am the cognizor of the bliss’ and thus concerns only the ‘I’, is free from the touch of bliss. This is sāsmita-Samādhi and is beyond the state of bliss, since in this concentration, the object of concentration is not the feeling of happiness or bliss but its recipient.