I will be sending a rather long context-setting write-up tomorrow morning. Apologies in advance for the length but before we move on to the subsequent सूत्र, I felt that it may be useful to share perspective on the basic principles of thought applied by योग as it defines its journey towards मुक्ति. If we are able to catch this, connecting with the subsequent सूत्र will, hopefully, be easier to appreciate.

HB: Is this same as siddhi?

UV: सिद्धि may be seen as an outcome of this ability developed by a योगी. In the third part of the योगसूत्र, the various kinds of सिद्धि that a योगी will acquire are listed

HB: You will be covering it right?

UV: Yes of course – it is the most exciting part of the discussion 😀

वैदिक ज्ञान sees the universe in which we live as an evolution from an अव्यक्त state to a व्यक्त reality (meaning invisible matter became the visible universe). And what is अव्यक्त is very subtle (सूक्ष्म) and what we can see with our eyes is gross (स्थूल) – gross is व्यक्त. Further, सूक्ष्म is seen as present within and pervading in the स्थूल. A crude analogy – water vapour is अव्यक्त (since it is invisible) that condenses into water (which is स्थूल) which in turn solidifies into a block of ice (most स्थूल). Water vapour pervades a wider space (so अव्यक्त viz सूक्ष्म is all-pervasive) while block of ice occupies limited space (so evolutes of अव्यक्त viz gross objects are स्थूल and more localized). सूक्ष्म is always present in स्थूल but स्थूल cannot be seen in सूक्ष्म (vapour is present in water & ice but ice & water are not present in vapour). सूक्ष्म lasts longer while स्थूल keeps changing (e.g., what is pot today may be cup, saucer, etc tomorrow but Earth remains changeless). सूक्ष्म changes external form to look like स्थूल but also retains its essential nature (just as gold remains gold whether it is in an earring or bangle).

At a universal level, matter is referred to as प्रकृति. There is a root प्राकृतिक material that is most सूक्ष्म, it is अव्यक्त and composed of त्रिगुण. When all three गुण are in equilibrium, there is no activity. But when this is disturbed, creation happens. सत्व signifies transparency and luminousity, रजस् signifies activity and movement while तमस् signifies solidity. Within us, सत्व is a key ingredient assists in creation of बुद्धि & मनस् (since they aid knowledge), रजस् in senses while physical body is a product of तमस्. The more तामसिक a person is, the more he will engage in gross objects and substances and the more सात्विक a person is, the more is his capability to acquire knowledge about nuanced aspects about the universe as well as himself (have simplified this here).

Creation happens on two sides – subject and object. So प्रकृति evolves into महत् (or बुद्धि), बुद्धि evolves to अहंकार, अहंकार to तन्मात्रा (शब्द, स्पर्श, रस, रूप & गंध), तन्मात्रा to पञ्चभूत (आकाश, वायु, etc) पञ्चभूत is the raw material for everything in this world. Each successive evolute is more स्थूल than the previous state – thus, in पञ्चभूत too, आकाश viz most सूक्ष्म comes first and पृथ्वी viz most स्थूल comes last. In the individual, बुद्धि uses पञ्चभूत and creates मनस् which in turn evolves into senses (first ज्ञानेन्द्रिय & then कर्मेन्द्रिय). The same बुद्धि available within प्रकृति uses पञ्चभूत to create physical universe (stars, planets, Earth, sense objects). For details, refer प्रकरण ग्रंथ like the तत्वबोध, पञ्चदशी, etc.

Why is all the above necessary for योग? All of us can see a स्थूल cow, table, etc. But to see सूक्ष्म (e.g., diseases inside the body or atoms in a molecule), we need sharper lens. योगी knows that both his own body and the physical universe are made of same foundational material. He knows that as a principle, that which is स्थूल (say, physical eyes) cannot see सूक्ष्म (say, bacteria) unless eyes also become सूक्ष्म. But he also knows that if he works to purify his own senses that are coloured by मल of रजस् & तमस् गुण, his दृष्टि will sharpen. And once योग cleans up मल present within his चित्त and acquires सत्व – then his concentration capabilities become sharper. His दृष्टि becomes clearer.

Then, योगी stops seeing the sense objects as independent “substances” (gold, mobile phone, car, liquor, etc) but his vision is able to penetrate deep into every object (and persons) to know them in terms of their गुण composition. Ex – if am a तामसिक, I will love stale/ pungent food, and “substances” like these will generate love, fear, hatred, etc as per my own गुण orientation. A योगी’s mind imbued with सत्व penetrates into the object and is able see that the break-up of substances are also essentially different densities of गुण only applied on root प्राकृतिक material. And seeing all substances as artificial compounds, while he may use these “substances” from a utility sense, attraction for these lowers and gets eliminated over time. Journey of योग is to see everything eventually as a combination of root प्राकृतिक with गुण overlay. Over time, he will reach a stage where प्रकृति becomes useless to him and the need to experience something outside goes away. Then he rests in himself, the joyful blissful पुरुष state.

An analogy may help – let pure cow milk be a starting point. We then mix it with water. Then we allow it to become curd. Then we add sugar into curd. Then we add strawberry flavour. Then we put it in a freezer and it turns into ice. Now, for a taste-obsessed तामसिक like me who craves for frozen flavoured curd, for me, the joy of consuming it daily is immense. I do not care how product got made, what is the original substance and what got added into, when, etc. I eat and I enjoy – period. A योगी is able to instantly see the original pure milk which is the raw material – since he is सात्विक, he will not have any taste for an adulterated product. He is able to see adulteration in all products in प्रकृति (incl. people) – not just know it intellectually but actually see it owing to his concentration ability. This knowledge viz the ability to see everything in प्रकृति in terms of its root raw material and subsequent adulterations removes possibility of attachment to anything प्राकृतिक. It is this knowledge that gives him freedom and it is this freedom that is the goal of religion.

क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्ति: ।।४१।।

क्षीण – weakened, वृत्ते: – fluctuating states of mind, अभिजातस्य – of high quality (here, transparent), इव – like मणे: – jewel, ग्रहीतृ – the blower, ग्रहण – the instrument of knowledge, ग्राह्येषु – in the object of knowledge, तत् – that स्थ – situated, तत् – that, अञ्जनता – coloured, influenced (here, taking the form of), समापत्ति: – engrossment, complete absorption on an object

समापत्ति viz complete absorption of the mind when it is free from वृत्ति occurs when the mind becomes just like a transparent jewel, taking the form of whatever object is placed before it, whether the object be the knower, the instrument of knowledge or the object of knowledge.

All स्थूल & सूक्ष्म वस्तु come out of root matter called as प्रकृति. चित्त (or बुद्धि) is most सूक्ष्म than its evolutes and its essence pervades the entire physical universe (including us). The evolutes of चित्त include the ग्राह्य (sense objects which are grasped), ग्रहितृ (the knower or grasper viz the faculty of बुद्धि) and ग्रहण (instruments which grasp viz the sense organs themselves). The सूत्र states that our minds absorb what they see – mind moulds itself into the object that it sees. Mind is matter and its primary function is to merely absorb what it sees. If mind is pure (सत्व), it absorbs in a pure manner but if it is infested with मल, it will absorb the objects in an impure manner. When चित्त becomes very fine, it can internally mould its own गुण into the primordial प्राकृतिक् form of an object or a sense organ and can thus penetrate into the very essence of anything that is placed in front of it. And by being able to merge with the object’s very essence, it gains insight into its deepest nature.

Just as a transparent crystal can reflect red मंदार पुष्प, so the calm, pure सात्विक् mind, when freed from the effects of रजस् & तमस् shines with any form of object presented to it on which it is focussed one-pointedly. Anything can perceive or grasp things grosser than themselves – senses can grasp sense objects and not vice versa, mind can perceive the senses and sense-objects and not vice versa. And what does mind do after absorbing the objects it experiences? Like a computer or an Artificial Intelligence program that works for the human who designed it, job of the mind is to interpret what is experiences and pass on what it has absorbed faithfully to the पुरुष. If it passes on an agent, it does its job well (which it will do if and when it acquires सत्व but if it thinks it is the principal who is the enjoyer, then we have a problem).

Can our minds perceive पुरुष? The answer is no since पुरुष is most सूक्ष्म of all. Therefore, the mind cannot know the पुरुष in its true nature. But पुरुष can perceive the mind and everything else in the universe but nothing in the universe, even the finest of instruments can ever perceive the आत्मा or पुरुष. बृहद् उपनिषद् raises a question – “By what means can one know the knower?”, “Sight does not go there, nor does thinking or speech. We don’t know it, we can’t perceive it, so how could we express it?” ” The Self (पुरुष) cannot be grasped by multiple teachings or by the intellect, only पुरुष can know itself. Later सूत्र dwell on this question in a deeper manner.

PA: How wonderful !That’s the root cause ! Here begins the creation of false ego 👍👏🏻👏🏻. One purush can know itself 👏🏻👏🏻👏🏻

HB: Are u saying aatma is same as purush?

UV: Yes – both are used interchangeably. A side point – in Sanskrit, we stress every alphabet clearly – so it is Purusha and not Purush. If it is the latter, Sanskrit would have written this as पुरुष्.

HB: What do u mean when u say only purusha can perceive purusha? Can prakriti perceive Purusha?

UV: The very third verse of the Sutra also says this – that once वृत्ति are eliminated, पुरुष resides in its own nature. It is its most natural states. Outward orientation is gone. One feels full and complete within oneself. Beyond this, it is difficult to describe this state though the Upanishads attempt to take a stab at this but even they conclude that words cannot specify that state and leave it at that. This topic will come again in future Sutras. So, it cannot perceive पुरुष्

HB: Human intelligence and sense organs can hardly be considered to be at the top-most level in the universe. I prefer to think that humans cannot perceive the Purusha. That being the boundary condition for the yogasutra. There must be someone or something in the whole damn universe which CAN.

UV: There will be some interesting ideas that will get thrown up later. Then we can engage again on this topic

HB: I also find this somewhat strange… the purusha impregnates the prakriti to create the universe and she still cannot perceive …this must be really a choice less situation. I hope you have some answers 🙏🏼, or some interesting and intriguing theories.

UV: It is no different from a computer program you created but the computer program itself not benefiting from the work that it does 😀. More later…

HB: Ahh … but we are interested in knowing the programmer .. we are a natural manifest form of his program

PA: A wave on the ocean cannot perceive the ocean when it’s separated from the ocean. It can only try and imagine the depth of the ocean and the vastness. As long as the wave remain separate the experience of this vastness and this endless-ness can be only theoretically described. Only when the wave merges into the ocean and basically loses its separate identity that it can also experience the same bliss.

Similarly, we as mind body complex lose our self-created identity then we can experience the endless timeless bliss Purusha.

The only question is that are we ready to let go of all our self-created identifications which keep us actually comfortably numb and we are just used to this way of Life and in a way prisoner of our own self=created world.

तत्र शब्दार्थज्ञानविकल्पै: संकीर्ण सवितर्का समापत्ति: ।।४२ ।।

तत्र – there, शब्द – word, अर्थ – meaning, ज्ञान – knowledge, विकल्पै: – with conceptualization, notions, संकीर्ण – mixed with, सवितर्का – with physical awareness, conceptualization, समापत्ति: – absorption

In this stage, सवितर्का समापत्ति:, “समाधि absorption with physical awareness” is intermixed with the notions of word, meaning and idea.

In 1.17, we saw four stages of समाधि – वितर्क, विचार, आनन्द & अस्मिता. First two of these are divided into two further categories with prefix of स & निर् – this सूत्र describes सवितर्का समापत्ति. व्यास takes a cow as an object of ध्यान. When a योगी uses an object such as a cow as an आलंबना (support) but his awareness is conflated with the word cow and its related image, this is known as सवितर्का समापत्ति. Here, the awareness of योगी is still tinged by what the object is called and memory or idea corresponding to the object – in a sense, the direct experience of cow in its own right and on its own ground is being tainted by the imposition of conceptual thought about it. This then becomes a lower form of ध्यान.

One needs to note that the योगी is not delivering or reasoning about the cow in any kind of analytical or intellectually rambling fashion at the level of discursive thought nor is he/ she activating a संस्कार to recognise a cow since activation will involve presence of वृत्ति. We must note that वृत्ति have already been stilled. Commentators have stated that conflating word, meaning and object can be considered as a type of विकल्प (imagination) because three distinct things – conventionally agreed sound, memory imprint of the object and actual cow – are being conflated as if it is a one thing. Word and idea are different from the ultimate प्राकृतिक् metaphysical ingredients that make up the cow in reality.

व्यास says that सवितर्का समापत्ति way of knowing an object like a cow is much better than gaining knowledge by two other means – inference (logic) and आगामी (sacred word or text) since both these depend on words and ideas to impart teachings. Any knowledge that gets filtered and expressed through words, ideas and logical thought become subject to the faults and imperfections inherent in the adoption of words and ideas. Therefore, in योग, प्रत्यक्ष प्रमाण or direct perception is the highest means of gaining ज्ञान and theoretical discussions NOT BACKED BY अनुभव is deemed a wasted effort as per वैदिक approach in general.

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का ।। ४३।।

स्मृति – memory, परिशुद्धौ – upon the purification (here, termination), स्वरूप – own nature, शून्य – empty of, इव – as if, अर्थ – meaning, मात्र – only, alone, निर्भासा – shining, निर्वितर्का – without physical awareness

निर्वितर्का “absorption without conceptualization”, occurs when the memory has been purged and the mind is empty, as it were, of its own (reflective) nature. Now only the object (of ध्यान) shines forth (in its own right).

व्यास explains that when the mind has been purged of all संस्कार in terms of any recognition of what the object of meditation is or what its name or function are, ie when it allows itself to be coloured exclusively by the object of focus itself without any “cognitive” analysis of the object’s place in the greater scheme of things and without normal instinctive impulse to identity it and recall its name, the योगी may be said to have attained निर्विकल्प समाधि. Mind has given up its own nature of being an organ of knowledge. In other words, awareness is not even aware of the mind as being an instrument channeling awareness onto an object. Object can now shine in its own inherent existence free from labels, categorizations.

When one moves around the road, one may come across an unseen object and becomes aware of it in a vague sort of way without assigning name and identification to it like the pre-conceptual awareness of an infant. Later, mind processes the data, memory संस्कार identify it and name and category come about – one can say that निर्विकल्प awareness happens first and सविकल्प follows. For a योगी however, सविकल्प happens first followed by निर्विकल्प awareness. विज्ञानभिक्षु says that words and ideas are innately defective – it isn’t possible to give experiential insight into reality through use of words and images just as attempting to convey actual taste of sugarcane and milk through words to one who has never experienced them. हरिहरानन्द says that a योगी loses interest in wealth & family once he/ she reaches the stage of निर्विकल्प since one sees all things as essentially combinations of elements and subtle energies.

PA: Direct perception of the truth 👏🏻. SO your said all words Theory can point towards the truth but are unable to describe it. It’s as you said the taste of sugar cane juice to someone who has not tasted it. There was a very nice analogy that I heard recently of trying to grasp these concepts and implement in daily life. The big question like how to practice detachment in real life? When we go on a holiday we might have experienced that we rent a car or for example pay towards the hotel lodging. During the holiday we use the car and use the hotel room but of course it’s in our mind clear that we have to give everything back and In correct shape and without damage.  We enjoy the utilities Provided to us during the time of holiday. Now just taking this example we can extend this to our lives. It’s for sure certain right from the beginning that what has been giving to us is like on a rent basis for a certain time. This includes everything from our parents, relatives, friends, work, family, body-mind (all aspects of Prakriti). So basically. It is for a short time and I try certain that we will part ways with each and everything. So now with this mindset of we slowing remember this in mind and just meditate on this then our behaviour towards everything turns as a kind of caretaker and just using these objects for their purpose only and not be overly attached to them.

As we enjoy during the holiday and take care of everything as we have to give it back intact, we can try for example to use our bodies and mind judiciously. And what does it mean to use it judiciously? For example, imagine that I have let us say acquired some specialized skill and because of that I am in demand in the market and get remuneration for it as per the market. Now I use the money to support my family and also to acquire and indulge in further sense objects. This further enhances my rajas tendency and this cycle continues. Slowly also a bit of arrogance sets in and I think of myself as someone special irreplaceable and very important. A image is created in my mind. I take everything for granted but actually the Power and Cause behind everything is God however I mistake it to be me mine and myself.

Now Suddenly the situation changes and the market conditions change.. all of a sudden demand decrease of my service however my desires and attachment is at the same level as before and now on top the fear of losing all this makes me angry frustrated and sad. All the things that bought be pleasure before actually now turn into my cause of misery and suddenly I feel like a prisoner or trapped. It also leads to anger and jealousy and leads to tamsik behaviour. So the rajsik tendencies have turned to tamsik. To use the skills judiciously one could turn this around a bit (the direction) and think right from the beginning that i am grateful that God has given me and endowed me with these skills so let me see apart from my family and Myself how I could use it to serve the world and the people who are less fortunate. I have been chosen for this task in this world and hence been endowed with this special abilities. I am doing God’s work and will be directed for those projects and placed in situations wherever my skills are required to serve the people around. The more we give away the more we receive and actually it makes one feel so indebted and joyful and creates incredible sense of humbleness. In this whole Text I really liked the practical method of developing a good heart:

Be genuinely happy in others happiness

Be genuinely moved by others sorrow

Be neutral to people who act in a non-virtuous way.

मैत्रीकरुणामुदितोपेक्षणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्।। ३३।।

UV: क्या बात है। कहाँ चालू करूँ? 😄. It is difficult to react to your exchange. First, let me state that this section is called as समाधि section and next is साधना section where specific steps will be conveyed. Next, one must note that all objects that we engage with are with us owing to our own संस्कार. In a sense, all our experiences are owing to our own orientations (we will see this in the next section) – it is we should attract all that happens to us. So any attachment or detachment for any object can only happen if we attempt an honest evaluation of the nature of relationship we have with them. Liking or dislike happens for anything owing to the value such a thing brings (or does not bring) to me. It is not because of what that object is but driven by the perceived value I assign to it.

Put another way, liking for mango happens on account MY tongue while dislike for Karela on account of MY dislike for sour taste. But if you remove “MY” from the equation, both are products of nature that deserve to be seen on their own merits. But we bring our own value into the relationship (which is driven by my own संस्कार) and mess up things.

योग gives a process by which we see things as they are. And all steps of साधना are driven towards seeing things as they are. And as we pursue the vision of Truth rather than “value”, we evolve. And we will realize that the very mind which we think as ours is not really us. And once we attain this Gyana, we become free. More specific ideas will come in the days ahead that should enrich our discussions.

PA: This is exactly the crux of the matter honestly looking at the inner thoughts from where the liking and disliking originate. Ultimately, it’s as you said to see things as they are with pure natural awareness. Yes exactly, the very mind We think Is also not ours

एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता ।। ४४।।

एतया – by this, एव – also, सविचारा – with subtle awareness, निर्विचारा – beyond reflection, च – also, सूक्ष्म – subtle, विषया – objects, व्याख्याता – are described

The states of समाधि with सविचारा and निर्विचारा whose objects of focus are the subtle nature (of things), are explained in the same manner.

As you are already aware, वितर्क uses gross physical objects (स्थल) as an आलंबना while विचार uses subtle (सूक्ष्म) aspects as an आलंबना. विज्ञानभिक्षु defines सूक्ष्म as that which is the source or cause of something that evolves from it. Also, सूक्ष्म aspects of प्रकृति cannot be perceived by स्थूल senses and सूक्ष्म things can only be perceived by things even more सूक्ष्म than themselves. As per Indic thought, the source of स्थूल aspects of प्रकृति viz पृथ्वी, जल, अग्नि, वायु & आकाश are their सूक्ष्म equivalents viz smell (गंध), taste (रस), form (रूप), touch (स्पर्श) and sound (शब्द). These are called as तन्मात्रा and when ध्यान is focussed on the तन्मात्रा, it takes the form of विचार समाधि.

In Science, process of going deeper into the source of hard ice is to see it as liquid and in turn as vapour and it turn as Hydrogen & Oxygen and then in turn as sub-atomic particles. But while sub-atomic particles can be inferred via specific instrumentation, योग tradition claims that a योगी can use the mind to experience subtle states without any instruments. Principle is that since both mind & physical objects are derived from the same substratum viz चित्त, such a penetration of insight is possible for a योगी.

In सविचार समाधि, while a योगी experiences an object as consisting of its तन्मात्रा, he sees them as existing in time and space. It is still experienced as an object existing in the present time, rather than in the past or future and still bounded by space in the presence of the योगी rather than being situated anywhere else. In निर्विचार, योगी can focus on the object unconditioned by such dimensionality and can transcend space and time and perceive the subtle elements as underpinning all objects at all times. In other words, form of an objects dissolves, as it were, experiencing vibrant subtle energies pervading all reality everywhere and eternally.

Using Sun as an example, हरिहरानन्द helps us understand these categories better. In सवितर्क, one focuses on the Sun without distraction as an object of a certain shape composed of fire atoms situated at a distance with intuitive awareness of its name & function in the natural scheme of things. In निर्वितर्क, one sees the Sun only as a luminous object but without awareness of its name, size, distance, function, shape, composition, etc. In सविचार, योगी is perceiving the fire element of the Sun but one’s awareness is circumscribed by the specific location of the Sun in the universe and by the fact that it is perceived in the present, not in the past or future. And when awareness of space and time dissolves, and one sees as pure light, devoid of colour pervading not just the Sun but everything, this stage is referred to as निर्विचार.

Using ॐ as an example, सवितर्क chanting of ॐ is mixed up with conventional meaning and ideas of ईश्वर, say a mental image that we may have seen in a temple or a book, or as per any sectarian tradition that we may follow. At निर्वितर्क stage, these are eliminated and ईश्वर begins to manifest from ॐ in His own pure nature. At सविचार, चित्त focus deepens and one penetrates the inner essence of sound of ॐ and perception of ईश्वर is in His pure सात्विक body and योगी has lost self-awareness in the rapture of divine vision. In निर्वितर्क stage, one’s absorption in ईश्वर is extracted from any notion of time and space and ईश्वर is experienced as infinite and eternal Supreme Being.

HB: So to summarize, can we say savirtarka is focus on physical characteristics or outer appearance, nirvirtarka is inner character or properties and savichar is the core or the essence. Core or essence that drives them all

UV: Yes – that seems a reasonable way to express this. But there is a deeper essence which will be conveyed in later Sutras.

HB: This way of understanding reminds me of the iceberg model of competence. We only can see 10 to 15% … the submerged part which is invincible is the real iceberg

UV: Indeed

What do the सूत्र of the two समाधि levels tell us? Success for a योगी is only if he/she obtains a”प्रत्यक्ष अनुभव”. One can be a पंडित with intellectual mastery of a book but one can be a ज्ञानी only if there is अनुभव. Books tells me that ईश्वर is निराकार (formless) and give me convincing तर्क to prove this. Excited with this “information”, I will then confidently criticize worship of ईश्वर in an आकार (form) by calling it idolatory. What I miss when I criticize is that not only ईश्वर is निराकार, even my own स्वरूप is निराकार. What then exactly is idolatory? Because my idea of myself is of one having an आकार, I relish my coffee, Jalebi, adore Liverpool, adore Amitabh movies, my house, car, dog, iPad, a nostalgia gift carefully preserved, etc (😂 I don’t) – and I will pounce on anyone who touches my valuable possessions or prevents me from indulging in my obsessions . Worship of objects with shape, taste, fragrance, etc. (those having आकार) is the real idolatory that drive my life – but this state is unnatural since my स्वरूप is निराकार.

Looking at विग्रह पूजा as a lowly practice done by ‘ignorant masses’😂 reveals my ignorance rather than my knowledge. Thankfully, our ऋषि understood human minds well. And realized that as long as our own idea of ourselves has आकार, we will be able to concentrate / focus on आकार only. So they designed the Highest in a beautiful आकार (sayॐ, गणपति, श्रीकृष्ण…) and prescribed नित्यकर्म like जप, etc to be done with भक्ति on the आकार of ईश्वर. Our आकार-infested minds thus gain an ability for ध्यान without reading anything. With success, the hold of the lower आकार (my body & senses objects) on me starts to lessen as my love for श्रीकृष्ण rises. Both have to go parallel – only if the subject (viz us) is seen as निराकार, the object of ध्यान can turn to निराकार. Therefore, the योग stress on अनुभव makes विग्रह पूजा as the first क्रिया to be done. If we remain body and sense-focussed, of what use is information accumulated that ईश्वर is निराकार?

Discussion of philosophical concepts cannot be a core of a religion – अनुभव has to be so. When सत्यकाम जाबाला approached a गुरू for ज्ञान, he was asked to go to a forest with a few cows and return after the cows become 5000. And living in a forest by observation and reasoning, he gained प्रत्यक्ष अनुभव of the highest. And after he returned to आश्रम fully endowed with ज्ञान, the गुरू gave him bookish ज्ञान only for engaging with society. More recently, रमण or Aurobindo too had प्रत्यक्ष अनुभव first and confirmed later that their अनुभव tallied with words of the वेद. For वेद too, ऋषि had दर्शन first and then संहिता was composed. For us too therefore, नित्यकर्म, नैमित्तिक कर्म, तप, जप, कीर्तन, etc have to be necessarily done if we are interested in मुक्ति – reading books alone will keep us as an academic with information but no wisdom.

ब्रह्मज्ञान too must be accessible to lowest-of-the-low. Even if one does not know the ब्रह्मसूत्र, a path focussed on अनुभव must be available for all – योग meets this need well here. Religion must not be for intellectuals – instead, it must be for those willing to shed intellect and have अनुभव of Truth directly. If उपासना क्रिया like विग्रह पूजा is done with भक्ति, it will become possible when we utter the word (say शिव), it will get fused with meaning (ईश्वर) and in turn get fused with image (as seen in the विग्रह), the mind full of भक्ति (inculcated by listening to पुराण on a regular basis) is able to focus itself on ईश्वर at all times. And if one is able to focus their mind this way (while working, playing, eating, etc), mind becomes refined and thus in a good position to attain सवितर्क समाधि. And deeper journey into higher levels of समाधि will certainly follow.

सूक्ष्मविषयत्वम् चालिङ्गपर्यवासनम्।। ४५।।

सूक्ष्म – subtle, विषयत्वम् – things having the nature of, च – and, आलिङ्ग – they which has no sign, प्रकृति, पर्यवासनम् -!concluding, terminating

The subtle nature of things extends all the way up-to प्रकृति

Till now, योगी has reached till the level of तन्मात्रा. There are two more levels in प्रकृति subtler than the तन्मात्रा viz अस्मिता (or अहंकार) & बुद्धि. And as one approaches these subtle states of प्रकृति, the सत्व element becomes dominant and hence the योगी experiences an all-pervading bliss. Note that the quality of bliss/ completeness rises as we go inside (and not the other way). Having nothing further external or outside of itself on which to meditate, at least in the realm of प्रकृति (since it is itself the source of evolutes of प्रकृति), only पुरुष remains as an object of contemplation for योगी’s बुद्धि. Contemplating पुरुष, that is, reflecting पुरुष back to its source, the pure चित्त of the योगी experiences an awareness simply of “I-am-ness” which in संस्कृत is referred to as अस्मिता.

I summarize here the समाधि process till now. Every individual image or idea that we see/ experience is called as प्रत्यय. Each प्रत्यय is absorbed into our persona as per our own unique गुण-mix and once absorbed, it resides in our चित्त as a संस्कार. The specific combination of संस्कार that are operating in the current life in our sub-conscious, which trigger our drives & desires of this life, are determined by our प्रारब्ध कर्म. However, beyond our sub-conscious, we also have many other संस्कार lying dormant known as वासना. These remain stored in this life but will be released for experiences in future births. Life or creation happens because accumulated वासना has to express itself and once the stock becomes zero, there is no need for birth. All सुकर्म & दुष्कर्म that we indulge in keep on deepening our वासना layers. Acts of धर्म do not add to the stock of संस्कार but for anyone who dies with accumulated संस्कार, there is no choice but to be born again to exhaust the accumulated stock.

How do we understand the वासना stored within us? To use an analogy, just as 0 & 1 are used for writing hundreds of software, one may see permutations of three गुण that align in a variety of combinations thus making up our वासना code. Each person thus carries his or her own वासना code making the huge variety that we see all around us. And as we keep experiencing life and accumulating संस्कार, त्रिगुण within us keeps coding more & more layers within our persona. We use materials within Earth to build a house for ourself and fill it with objects made of the same Earth – similarly, learning from our experiences are translated by our गुण-mix by using raw matter in प्रकृति into संस्कार and thereby keep adding to our वासना stock around our individual identity. But प्रकृति does one more thing simultaneously – as we keep deepening our वासना layers, प्रकृति also creates objects (or field of experience) to give a platform for us to fulfil our वासना – thus, universe too keeps expanding as वासना layers of all life forms keep deepening.

What does योग साधना do? It is रजस् & तमस् that gives us a sense of separation from one another and perception of substantiality of objects that we experience. योग साधना pushes us towards सत्व which enables us to acquire clarity of vision. And just as when the Sun rises in the morning, all stars become unseen (though they remain in the background), when सत्व emerges, our दृष्टि दोष is eliminated and रजस् & तमस् tendencies vanish. In other words, the pre-existing वासना stock starts burning up as our सत्व keeps rising. We attain clarity of vision which eliminates our external orientation by making us see all objects & people in our house (meaning mind-space) as combinations of गुण – then, while we may continue engaging with them, they cease to have a hold on us in driving our conduct. Eg. , an ant that has turned into an elephant will continue to see ants but ceases to identify with ant house, ant food, ant experiences, etc.

Similarly, for a योगी, physical objects lose their attraction or revulsion since he is able to see them in their essences. However, while the need for indulging in more experiences comes down, the idea that he occupies a separate house remains. Even though the house has been emptied, the house still exists. This house is the “I-am-ness” or अस्मिता that a योगी does समाधि on. Mind is a reflective organ – but as it acquires pure सत्व, it becomes like a transparent jewel. But because it has lost its external orientation too, what will it reflect? It reverses its gaze internally to reflect the one who sees it all the time viz पुरुष. When the bright Sun flashes on vessels filled with water, the Sun is reflected clearly in the vessel whose water is transparent. Since the योगी चित्त too has become transparent, it reflects the Sun (viz पुरुष) clearly but the idea of a separate vessel still remains – this is the ध्यान on the अस्मिता aspect of the persona.

ता एव सबीज: समाधि।। ४६।।

ता – they (types of समापत्ति described till now), एव – indeed, very, only, सबीज: – with seed, समाधि

The above – mentioned समापत्ति states are (known as) समाधि with seed.

व्यास says here that till now, समाधि uses something external as their आलंबना (support), whether स्थूल रूप of an object or its सूक्ष्म रूप. बीज refers to a seed in the sense of a संस्कार and even if the चित्त is fixed on an object exclusively and with penetrative insight, it still leaves its imprint as a seed, संस्कार, just as another object does. The idea “I am concentrating” remains in the चित्त and this creates a संस्कार, albeit a सात्विक one. Know that only when all संस्कार are eliminated, चित्त becomes redundant and पुरुष regains its स्वरूप. In निर्बीज समाधि, since the object of ध्यान as well as the concentrating mind become redundant, no seeds of संस्कार are deposited. Deposit of संस्कार happens only where चित्त continues to exist but once चित्त वृत्ति निरोध happens, चित्त dissolves and no deposit of संस्कार is possible.

निर्विचारवैशारद्येsध्यात्मप्रसाद: ।।४७।।

निर्विचार, वैशारद्ये – in the clarity, अध्यात्म – in the inner self, प्रसाद – lucidity

Upon attaining the clarity of निर्विचार समाधि, there is प्रसाद of the inner self.

व्यास says here “Just as one situated on top of the mountain sees everything below, so one who has climbed the state of illuminating wisdom becomes free from suffering but sees all other people in the world in दुःख”. विज्ञानभिक्षु adds here that while normally a person who is suffering sees others as happy relative to himself, a योगी, while being blissful himself notices clearly that all living beings are in दुःख. वैशारद्य refers to the constant pure flow of सत्व inherent in the चित्त and since सत्व is an illuminator, insight occurs to the योगी in a flash of illuminating wisdom in which he instantly sees things for what they are. Of course, even the purest सात्विक् चित्त cannot perceive something that is subtler than itself (viz पुरुष), but it is able to understand that the source of its awareness (viz पुरुष) is behind and beyond it. It also knows that it is not the ultimate conscious reality.

PA: The idea of I am meditating or I am on a spiritual path already creates the duality. It can also lead to sukhshm ahankar snd lead to misery and can also lead to Spiritual jealousy. It’s from This one power that everything shines. I was just listening yesterday that we live our lives driven by 2 main driving thoughts in our brain: one is survival and preservation and the other is seeking Pleasure and amusement. The moment we get up we have so many list of things to do which are thoughts that constantly in our mind. After that comes the motivation for pleasure and amusement. So there is no Place that this blissful Godly connection as we have these constant stream of thoughts.

The thoughts are no problems but associate oneself with these thoughts creates misery. Sometimes we keep thinking and replaying events in our minds which actually deep down is only related to the fact that I am right and I knew that I told you so … So even sitting down and doing. Nothing also we keep strengthening these sanskars by identifying with them and this causes misery

ऋतंभरा तत्र प्रज्ञा।। ४८।।

ऋतं – truth, भरा – bearing, तत्र – there, प्रज्ञा – wisdom

In that state, there is ऋतंभरा प्रज्ञा (truth-bearing wisdom).

ऋत is an old Vedic term denoting the order underlying and controlling the harmony of the cosmos (धर्म word became more prevalent later). In the state of प्रज्ञा that manifests at समाधि, there is absolutely no trace of false knowledge. हरिहरानन्द says that although from the शास्त्र, one may learn that life is दुःख and आत्मा is different from the body, and although one may arrive at this view using अनुमान (logic & inference), such academic ज्ञान does not actually prevent one from experiencing this दुःख nor does it give any प्रत्यक्ष अनुभव of the आत्मा. However, once ऋतंभरा प्रज्ञा descends into one as an outcome of समाधि, one’s insight of the truth of प्रकृति becomes “realized” insight based on direct अनुभव.

Note again & again the stress on अनुभव in योग rather than academic insight using बुद्धि alone. I am tempted to again use the example given in विवेकचूडामणि where a caveman who has never experienced the beauty of a full moon on a dark night – this person may have read poetry about beauty of the full moon, read mathematical description of a full moon, imagined how craters may be perceived on a full moon, may have understood bright light of the moon via multiple descriptions and formulated a lot of theoretical knowledge about the beauty of the full moon. But once he sees it with this own eyes, all descriptions fade away and become redundant – such is the experience of a योगी when he attains ऋतंभरा प्रज्ञा.

PA: So true!!! Just understanding would not be sufficient and also describing the experience is something like how does a mute person describe the taste of gulab jamoon😃. If I know that this medicine will cure me it will not cure me until i start taking it the theoretical knowledge will not cure me.

श्रुतानुमानप्रज्ञाभ्याम् अन्यविषया विशेषार्थत्वात् ।। ४९।।

श्रुत – शास्त्र, अनुमान – inference, प्रज्ञाभ्याम् – from the wisdom, knowledge, अन्य – other, different, विषया – object, विशेष – particular, specific, अर्थत्वात् – as its object

It (समाधि) has a different focus from that of अनुमान & शास्त्र because it has the particularity of things as its object.

Indic schools of logic uses two terms often – सामान्य (general) & विशेष (specific). When we use the words cow or a pot, we use these in a general sense to represent the entire population having a certain common character – this is सामान्य. विशेष is what particularises ultimate entity from one another. व्यास says that ordinary empirical प्रत्यक्ष प्रमाण, अनुमान & शास्त्र are all limited since they fail to provide information of विशेष. शास्त्र are dependent on words and words like cow can only point to सामान्य. Logic also deals with generalities and while when we say “if there is smoke, there is fire”, it is a sensible inference, yet the statement does not give information of any specific fire. As for प्रत्यक्ष using senses alone, when we look at a cow, we will certainly get certain aspects like skin colour or a distinguishing mark but cannot give us information about specific or subtle nature of the cow (eg., atomic composition, its past संस्कार). Thus, sensual empiricism is an inadequate instrument.

योगी via समाधि gets access to परा-प्रत्यक्ष (meaning deeper than sensual perception or super-normal perception) which represents empiricism of a much higher order. Both Science & योग attempt to learn about the विशेष within the Universe and in the process, attempt to get access to परा प्रत्यक्ष truth. Science relies on use of instruments (telescope/ microscope, etc) and applies agreed laws of Maths, Statistics, Physics, etc. to obtain insight into working of the Universe based on properties of root variables like elements, sub-atomic particles, etc. योग too defines its variables for insight as root प्रकृति matter, गुण, तन्मात्रा, पञ्चभूत, etc. Science uses reason and inferential approach to understand Nature. योगी too relies on applying बुद्धि using inferential logic on ideas given in the शास्त्र (ब्रह्माण्ड = पिंडाण्ड, ४ महावाक्य, law of कर्म, पञ्चकोश, उपासना प्रक्रिया, etc) to obtain insight. Both domains thus require hard work and intense application of ज्ञान principles in a consistent manner.

There are some differences too. Science sees प्रकृति as something external and real to be studied and used. योगी sees प्रकृति as मिथ्या (meaning a dependent reality and not absolute). A scientist does not have to work on cultivating personal values like अहिंसा, सेवा, करुणा, etc. योगी however has to work on his/ her own person via तप, धर्म, जप, ईश्वर भक्ति, etc., as a necessary ingredient to deepen insight which gives him eligibility to attain a direct perception of reality/ Truth. While end goal of Science is to engage with the Universe better (thus he sees Universe as a भोगवस्तु), a योगी tries to know प्रकृति only to cease engaging with it eventually. Mind is important for both domains but while Science remains entangled with the mind and works to enhance its usage, a योगी reaches a stage when he disentangles with the mind and attains मुक्ति. Maybe both will converge on a future date though one cannot be sure on which side will such a convergence happen 😂.

PA: The one difference between scientist and yogi is that science starts with an observation and does research (as the word says to find out what already exists) and does experiments to prove the theory and makes the conclusion. Finally limited by senses. Here we have a science that is beyond senses and one cannot see but can feel. The yogis journey is in the opposite direction as first is faith that this higher or para pratyakhsha actually exists and is behind everything we see (dependent reality) the goal is only to experience this reality and truth. Then starts the journey with faith and slowly by practice starts coming the signposts and one knows the path is right. For example, one develops more values as you said of daya satisfaction and compassion. One realized that the path is right but that’s not the end. As ultimate is to go to the nirvichar samadhi – loose one’s sense of self. In science one first sees and then believes and in Spirituality one first believes and then sees clearly the One behind everything

UV: Isn’t starting point for an experiment a hypothesis? And what is a hypothesis based on? A belief. Maybe an “informed” belief arrived at based on inference. Like when CoVid crisis began, the medical fraternity administered HCQ based on a “belief” that it will work – when it did not, other drugs came through 😀. Maybe for योग too, we may define the point about प्रकृति being मिथ्या as a hypothesis only except that the source of hypothesis being a योग text. And then we begin our साधना which are the experiments of योग. In that sense, both are belief-driven except that the measurement criteria for success varies between the two

तज्ज: संस्कारsन्यसंस्कारप्रतिबन्धी ।।५०।।

तत् – that (प्रज्ञा bearing), ज: – born, संस्कार – subconscious imprint, अन्य – other, संस्कार – subconscious imprint, प्रतिबन्धी – obstructs

The संस्कार born out of that (प्रज्ञा) obstructs other संस्कार (from emerging).

We discussed earlier that at the stage of निर्विचार समाधि, ऋतंभरा प्रज्ञा arises. This प्रज्ञा is unique in that it terminates all pre-existing संस्कार. The word used by पतंजलि is that it is a विराम-प्रत्यय (terminating idea or thought) or निरोध-संस्कार. This संस्कार thus becomes a beneficial one since unlike other संस्कार which pushes the mind into वत्ति which thus becomes counter-productive to योग, विराम-प्रत्यय facilitates further deepening of समाधि experience since it triggers deposit of beneficial संस्कार and blocks conventional संस्कार. This विराम-प्रत्यय is thus compared with a thorn that is used to remove an existing thorn (after which both are thrown away).

विज्ञानभिक्षु adds a Vedanta nuance viz that while संस्कार relating to सञ्चित कर्म are eliminated, those that are related to प्रारब्ध which have already been activated which determines योगी’s present experience – life span, type of body, ongoing happenings, etc will continue to happen. They will eventually get terminated upon manifestation of निर्बीज समाधि which will be covered in the next सूत्र (which is the last सूत्र of the first section of the योगसूत्र called as समाधि पाद).

PA: UV – could suggest a basic Sanskrit dictionary app especially for the scriptures which one could download? The words Samskara & vasana are very similar but is it correct to say that samskara are what our current mental impressions are that cause actions and  vasanas are more at the subconscious level stored impressions (dormant) that can under circumstances easily become active and come under conscious level and turn into actions ?

UV: What dictionary to use is a different subject altogether- my information relayed here is based on books written by others. What I have gathered was sent a few days back as below 👇

Every individual image or idea that we see/ experience is called as प्रत्यय. Each प्रत्यय is absorbed into our persona as per our own unique गुण-mix and once absorbed, it resides in our चित्त as a संस्कार. The specific combination of संस्कार that are operating in the current life in our sub-conscious, which trigger our drives & desires of this life, are determined by our प्रारब्ध कर्म. However, beyond our sub-conscious, we also have many other संस्कार lying dormant known as वासना. These remain stored in this life but will be released for experiences in future births. Life or creation happens because accumulated वासना has to express itself and once the stock becomes zero, there is no need for birth. All सुकर्म & दुष्कर्म that we indulge in keep on deepening our वासना layers.

Some more comments on the subject of dictionary – words like Samskara, Aatma, etc are technical words which are part of the religious ecosystem. And such words usually have commentaries written on them instead of word to word meanings. For example, Nighantu is a special boom for complex words found in the Veda. Another text Amarakosa also has a collection of complex words and gives commentaries on their meanings. Since these texts are also seen as diffult, आदि शंकराचार्य composed certain texts called as प्रकरण ग्रंथ where he brought together words necessary to learn ideas in the Gita and the Upanishads and has given meanings of these words. We already did तत्वबोध a few months back. There is another text called as प्रश्नोत्तर रत्न मालिका that can be found on Google. You will find list of other प्रकरण ग्रंथ too.

PA: Great !! Thanks 👍🙏

तस्यापि निरोधे सर्वनिरोधान् निर्बीजः समाधिः।। ५१।।

तस्य- of that (ऋतंभर संस्कार), अपि – also, निरोधे – upon cessation of, सर्व – of everything, निरोधान् – from that cessation, निर्बीजः – seedless, समाधिः

Upon cessation of even ऋतंभर संस्कार, निर्बीज समाधि ensues.

निर्बीज indicates that this state is not related to any object that can plant a संसारिक् seed in the चित्त; not even the निरोध-संस्कार mentioned earlier. In the ensuing state of निर्बीज समाधि, the योगी’s awareness has no contact whatsoever with प्रकृति, either in its स्थूल & सूक्ष्म aspects. In this state, one is not aware of time since one has no awareness of anything प्राकृतिक् and there is no frame of reference leaving its imprint on the mind by which one can gauge the passage of time.

विज्ञानभिक्षु sees the eradication of ऋतंभरा संस्कार to be a gradual process – total elimination of such संस्कार is not instantaneous. When it reactivates, one is thrust back into external प्राकृतिक् consciousness. Only when the very last संस्कार born of सबीज are eradicated by the series of निरोध संस्कार born of निर्बीज does one enter into निर्बीज state permanently. हरिहरानन्द states that some योगी’s, wishing to do good to humanity, can enter निर्बीज for a specified time and then later reactivate their mind so as to be able to function in the world for the benefit of others. To do this, it would seem that a योगी will have to intentionally deposit a संस्कार in his or her चित्त to activate later as a thought that will pull the awareness of a योगी back into external चैतन्यम् of the चित्त from the total absorption into the Self.

वाचस्पति मिश्र informs us that the चित्त exists for only two reasons – to provide material experience of संसार or to lead the आत्मा to मोक्ष. With latter achieved by निर्बीज, चित्त becomes unemployed and dissolves back into प्रकृति. Now, पुरुष can exist in its own right – pure (शुद्ध), alone (केवल) and completely detached (मुक्त). विज्ञानभिक्षु says that पुरुष has always been free and notions of freedom and bondage in relation to the पुरुष are figurative conventions of शास्त्र. संसार and all it entails exists in the mind only, not the पुरुष. The पुरुष becomes “apparently” ensnared in संसार by dint of the mind erroneously misidentifying with it and because of this identification, पुरुष apparently becomes ensnared with the universe of experiences that the mind presents to it. But with निर्बीज समाधि, all vestiges of contact with the चित्त have been discontinued and final and ultimate goal of योग has been attained viz पुरुष’s unmediated absorption in its own conscious eternal essential nature.

इति पतञ्जलिविरचिते योगसूत्रे प्रथमः समाधिपादः।

Thus ends the first chapter on समाधि in the येगसूत्र composed by पतञ्जलि