Sūtra 1.41-46 [Samāpatti and Sabīja-Samādhi]

Sanskrit text, Unicode transliteration and English translation of sūtra 1.41-46:

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः ॥ १.४१॥
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः ॥ १.४२ ॥
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ॥ १.४३ ॥
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ॥ १.४४ ॥
सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम् ॥ १.४५॥
ता एव सबीजः समाधिः ॥ १.४६ ॥

kṣīṇavṛtterabhijātasyeva maṇergrahītṛgrahaṇagrāhyeṣu
tatsthatadañjanatā samāpattiḥ || 1.41||
tatra śabdārthajñānavikalpaiḥ saṃkīrṇā savitarkā samāpattiḥ || 1.42 ||
smṛtipariśuddhau svarūpaśūnyevārthamātranirbhāsā nirvitarkā || 1.43 ||
etayaiva savicārā nirvicārā ca sūkṣmaviṣayā vyākhyātā || 1.44 ||
sūkṣmaviṣayatvaṃ cāliṅgaparyavasānam || 1.45||
tā eva sabījaḥ samādhiḥ || 1.46 ||

(41) When the fluctuations of the mind are weakened,the mind appears to take on the features of the object of meditation–whether it be the cognizer (grahītṛ),the instrument of cognition (grahaṇa) or the object cognized (grāhya)–as does a transparent jewel, and this identification is called samāpatti or engrossment. (42) The engrossment, in which there is the mixture of word, its meaning (i.e. the object)and its knowledge, is known as savitarkāsamāpatti. (43) When the memory is purified, the mind appears to be devoid of its own nature (i.e. of reflective consciousness) andonly the object (on which it is contemplating) remains illuminated. This kind of engrossment is called nirvitarkāsamāpatti. (44) By this (foregoing) the savicāra and nirvicāra engrossments, whose objects are subtle, are also explained. (45) Subtlety pertaining to objects culminates in aliṅga or the unmanifested. (46) These are the only kinds of objective concentrations.

Ancient and Modern interpretation:

Sūtras I.41 to I.46 deal with the aspects of samāpatti and sabīja-Samādhi. Vyāsaexplains,^[1] that state where the modifications of the mind are almost disappeared is referred as ‘weakened fluctuations’. A mind set on subtle elements (grāhya) and being engrossed in them, is colored by the nature of such elements. A mind engrossed on gross elements is colored by the gross nature of them. The same principle holds good for the instruments of receptions i.e. sense organs of the body. Mind when concentrated upon the instruments of reception (grahaṇa) becomes occupied and tinged with them. The similar is the phenomenon when the mind concentrates on the cognizer (grahitṛ). This is akin to a transparent and pure crystal (abhijāta maṇi) is influenced by the color of the object adjacent to it and reflects the same color. Likewise, when the mind is occupied with the thought of a liberated soul, the mind reflects the nature of such a soul. This resting of the mind in and its shaping after the cognizer, the instrument of cognition and the object of cognition the senses and the elements, like a reflecting clear crystal is termed as samāpatti or engrossment.

Hariharānanda has further elaborated the above concept. Any type of meditation which can be done by a mind which is not completely arrested will fall in either of the categories of engrossment i.e. savitarka, savicāra, nirvitarka or nirvicāra because there is nothing other than an object, instrument of cognition and the cognizer that can be contemplated. Here, Araṇya clarifies that the engrossment related to the cognizer means contemplation on pure I-sense. It is not the puruṣa principle but is the empiric self (buddhi) which is identified with the self. Untill the mind and all organs completely cease to function, the state of resting in puruṣa cannot be attained.

Engrossment and knowledge are inseparable. Therefore, knowledge acquired in a particular state of concentration is called savitarkasamāpatti. Tarka is thought with the help of words, when analyzed, will show an intermingling of words, the objects and the ideas produced thereby. An example of word cow, the object of a four-legged animal is given by Osho. When these three i.e. the feature of the word cow, the object i.e. animal and ideation are differentiated they become distinct. Although they are different they are generally taken together and forms the knowledge. Initially it is through this process the Yogī gains the knowledge.

Vyāsa says,^[2] when the memory of conventional meaning of words disappears, the knowledge gained through Samādhi becomes free of vikalpa contained in the ideas formed through verbal instructions (words) or inference. The true nature of the object contemplated upon is then revealed and this state is called nirvitarka Samādhi (free from verbal thinking). This is the truest perception and does not arise from testimony or inference. In other words, it is direct perception. Smṛti pariśuddhi means thinking of an object without its denotative name and avoiding blending of the two. Such knowledge without the use of words is the real knowledge since the knowledge derived from the words may be delusive. The knowledge of the gross object on which nirvitarka samāpatti is attained is the highest truth (ṛta) because in that state all the senses are at rest and there is no vikalpa.

The engrossment that takes place in the gross forms of the subtle elements conditioned by space, time and causation is called savicārasamāpatti or reflective. In this state, the object of contemplation is cognized as a single unit of a subtle element with manifested characteristics and its knowledge is acquired in the state of concentration. When the engrossment on subtle elements is unaffected by any mutation that might take place in them in time i.e. past, present and future and refers to the object only as present and encompasses all possible properties of the object and all its spatial positions (not conditioned by space) is called nirvicārasamāpatti or supra-reflective.

In a nutshell, those samāpattis relating to gross objects are either savitarka or nirvitarka and those relating to the subtle objects are savicāra or nirvicāra.

The concept of samāpattis can be understood easily through following tabulation^[3]

Nature of Engrossment	Nature of Object	Type of samāpatti
1. Mixed up with word, its meaning i.e. the object and its cognition	Gross (grāhya i.e. knowable and grahaṇa i.e. instruments of cognition)	savitarka (concentration on gross objects with the help of words)
2. Mixed up with word, its meaning i.e. the object and its cognition	Subtle (grāhya and grahitṛ i.e. the cognizer)	Savicāra (concentration on subtle objects with the help of words)
3. In a purified mind free of words and forgetful of its own self. Only the object is present	Gross (grāhya and grahaṇa)	nirvitarka (concentration on gross object without the help of words)
4. In a purified mind free of words and forgetful of its own self. Only the object is present	Subtle (grāhya, grahaṇa and grahitṛ)	nirvicāra (Concentration on subtle objects without the help of words, on bliss, and on pure I-sense)

Liṅga is that which terminates or merges into its cause. That by which anything is indicated is an indicator or liṅga. That of which there is no cause, or which has not merged in any other substance and which is not indicative of anything else is aliṅga. Pradhāna or prakṛti is aliṅga. The subtle aspects of pañca-mahābhūtas are called pañca-tanmātras. They are represented as pṛthvī: smell tanmātrā, āpa: taste tanmātrā, tejas: light tanmātrā, vāyu: touch tanmātrā and ākāśa: sound tanmātrā. The tanmātrās are the minutest sensations of subtle objects received by the senses. The subtler form of tanmātrās is ahaṅkāra. The subtler form of the ego is the first manifested mahat-tattva. Even the subtle form of the mahat is un-manifested prakṛti. Puruṣa does not suffer any change like prakṛti does. As the prakṛti does not suffer mutation unless overseen by puruṣa, so puruṣa is regarded as the efficient cause of mahat, etc.

The four varieties of samāpatti s discussed above have external matters as their objects. Therefore, inspite of their being concentrations they have to depend on something to develop. That is the bīja (seed).

Osho has explained^[4] sūtra I.41 as ‘When the activity of the mind is under control, the mind becomes like pure crystal, reflecting equally without distortion, the perceiver, the perception and the perceived’.

Savitarka Samādhi is the Samādhi in which the Yogī is still unable to differentiate between the real knowledge, knowledge based on words, and knowledge based on reasoning or sense perceptions, which all remain in the mind in a mixed state. Osho explains that mind is a process like a wave, but it has no substance in it. If it has no substance it can disappear without leaving a single trace behind. It’s like waves disappearing in the ocean. Waves are disturbances for the ocean due to wind. Likewise, mind is a disturbance of consciousness cause by thoughts. It creates chaos. However, the disturbances are always on the surface or the periphery but not at the center or at depths. Thus, if one moves to the center, control is attained. The whole of Yoga is nothing but centering, moving towards the center, getting rooted there and abiding there. From there the whole perspective changes. The waves or disturbances or the thoughts are still there on the surface, but they do not belong to the yogī. He does not get affected by it. When the activity of the mind is under control, the mind becomes like a pure crystal. When the yogī is centered and silenced inwardly, the outside overflows with the silence. The periphery follows the center. The confusion of the mind disappears. A certain order arises. The mind becomes like a pure crystal and three things are reflected in it. The outside world of objects, the inside world of subjectivity, consciousness and the relationship between the two i.e. perception. This happens without any distortion. Savitarka Samādhi is the Samādhi in which the yogī is still unable to differentiate between the real knowledge, knowledge based on the words and the knowledge based on reasoning or sense perceptions, which remain in the mind in a mixed state. In savitarka-Samādhi, the logical mind is still functioning. This Samādhi is based on rational attitude. The reason is still functioning. This is not the highest Samādhi. Osho explains that in this state the yogī moves from the surface or the periphery and starts going towards the center, he has still not reached the center. He also starts getting perceptions from the center. Osho says that this middle stage is quite a dangerous state for yogī and there is always a possibility that he can go mad. He is unable to distinguish which of the knowledge emanating from the surface or from the center is true knowledge. At this stage, the yogī needs the help of a master to guide him through this confusing state.

Nirvitarka Samādhi is reaching to the center. Logic disappears, the scriptures are no longer meaningful, and sense perceptions cannot deceive the yogī. Everything becomes self-evidently true. No proofs are required. Nirvitarka-Samādhi is attained when the memory is purified, and the mind is able to see the true nature of things without obstruction. Human mind is great storehouse of past memories. It gathers and stores the experiences of many past lives. It is like a biocomputer accumulating all that is experienced, known. A pure mind is that mind who is master of its own memories. An impure mind is that mind which is continuously impressed by the memories. Other aspect is seeing the true nature of things without obstruction. Interpretation is the obstruction. Looking without interpreting reveals the reality. This is nirvitarka-Samādhi, without reasoning and looking at reality without even the knowledge. Thisis the difference between savitarka and nirvitarka-Samādhi. In savitarka Samādhi, logic and reasoning being present, the sight of the reality is lost. The yogī projects his own mind on the reality. The reality works like a screen for him to project himself.

The explanations given for savitarka and nirvitarka-Samādhi also explain the higher states of savicāra and nirvicāra-Samādhis where the objects of meditation are subtle. Osho explains that the next higher state of savitarka is savicāra, it means with contemplation. The higher state of nirvitarka is nirvicāra i.e. without contemplation. Logic has boundaries and is not infinite. Contemplation (vicāra) has no boundaries and is limitless. Osho has given a beautiful example. He says the first step is logical thinking and the last step is contemplation. It is like a philosopher continuing to think logically and if he is not stuck up in between somewhere he turns into a poet. It happens when the boundaries of logic are crossed, and contemplation begins. Philosophy is logic and the poetry is a contemplation.A poet just looks at a flower, he doesn’t think ‘about it’ the logician thinks ‘about the flower’.Now the memory is not brought in. The mind is put aside. It is a direct contact between the Poet and the flower. This is the higher stage of savitarka. The quality becomes refined and subtle. The poet thinks the flower and not ‘about it’. The duality between the object and the subject still exists. The logic however is dropped. In the next state of nirvicāra-Samādhi, i.e. without contemplation even the duality of the object and the observer is dropped. Only the object remains.

Osho explains^[5] the qualitative difference between contemplation and meditation. Contemplation is concerned with some object. It is a movement of consciousness towards the other. Contemplation is outgoing attention, moving towards the periphery or going away from the center. Contemplation is arrowed towards the other. Meditation is moving towards the center, away from the periphery, away from the other. In contemplation there is duality, the contemplator and the contemplated. In meditation there is no duality, only the object meditated upon remains. As long as the object remains, yogī will have to be born again and again, because with the existence of the object, desire exists, thought exists and the ego exists. In other words, yogī exists. The ego, the thoughts, the desires remain in seed form. The seed is of energy which is responsible for the rebirth. Through the seed, the tree persists and that is why Patañjali has termed it as sabīja Samādhi.

Footnotes and references:

[1]:

Araṇya, op.cit., p.88

[2]:

Ibid., p.94

[3]:

Ibid., p.90

[4]:

Osho, op.cit., p. 53

[5]:

Ibid., p.145