Sabija
Sanskrit: सबीजTransliteration: Sabīja (IAST)
Translation: “(Samādhi) with seed”
The Science of Yoga (I. K. Taimni)
Translation: "with ‘seed’; having an object; objective"
Commentary: "All objects within the realm of Prakṛti upon which Saṃyama may be performed to discover their relative reality have been summed up in Part 1, Sutra 45. Samādhi which deals with any of these objects is called Sabīja Samādhi for reasons explained in connection with Part 1, Sutra 42. An object on which Saṃyama is performed is technically called a ‘seed’ whether it is gross or subtle. So Sabīja Samādhi may also be called objective Samādhi as opposed to Nirbīja Samādhi or subjective Samādhi in which there is no ‘object’ or ‘seed’ of meditation. The Seeker Himself is the object of His search. The Seer who has gained the capacity to see truly all objects within the realm of Prakṛti now wants to see Himself as He really is.
What distinguishes Sabīja Samādhi from Nirbīja Samādhi is therefore the presence of an object associated with Prakṛti whose relative reality has to be realized. In Nirbīja Samādhi, Puruṣa who is beyond the realm of Prakṛti is the ‘objectless’ objective. He is the Seeker as well as the object of the search. In Sabīja Samādhi also he is really seeking Himself, but a veil, howsoever thin, still obscures his vision. In Nirbīja Samādhi, He attempts to tear off the last veil in order to obtain a completely unobstructed vision of Himself. This is what is meant by Self-Realization." (p. 107-108)
"Sabīja Samādhi is concerned with knowledge and powers exercised within the realm of Prakṛti on this side of the gate which leads to Kaivalya. Nirbīja Samādhi, on the other hand, aims at transcending the realm of Prakṛti and living in the state of Enlightenment implied in Kaivalya. The latter, therefore, is naturally internal in relation to the former. The Puruṣa has first to conquer all the realms of Prakṛti through Sabīja Samādhi and then, after conquering these realms, to gain complete Self-realization which makes him not only the Lord of these realms but also independent of them." (p. 259)
"In considering the simile of the perfectly transparent crystal which is placed on colored paper, we should note that though the crystal is free from its own defects and can thus become assimilated with the colored paper, still, the colored light from the paper colors it. So, it is still not quite free from defect. An external influence still modifies it though this is of a very subtle nature. It is only when it is placed on a piece of white paper which is giving out white light that the crystal will shine with white light which includes all colors in harmonious blending and is the symbol of the Whole Truth or Reality.
Similarly, in Sabīja Samādhi although all the other defects of the mind have been eliminated, one defect is still there. This defect is its permeation with the partial truth of the ‘seed’ of contemplation. Compared with the Whole Truth which includes and integrates all partial truths, the partial truth of the ‘seed’ acts as a hindrance and prevents the mind from shining with the Whole Truth. So, as long as the partial truth of any ‘seed’, gross or subtle, occupies the mind, the Whole Truth of the One Reality cannot shine through it. For the realization of the Whole Truth, which can be found only in the consciousness of Puruṣa, according to Yogic terminology, it is necessary to remove even the impression of any partial truth realized in Sabīja Samādhi. This is accomplished by the practice of Nirbīja Samādhi or ‘Samādhi without seed’. The transparent and perfect crystal of the mind can then shine with the pure white Light of Truth. It will be seen, therefore, that in Sabīja Samādhi the Vṛtti of the mind are replaced by pure but partial knowledge of a particular aspect of Reality, but in Nirbīja Samādhi, this pure but partial knowledge is replaced by the Reality or consciousness of Puruṣa itself. The mind has merged in the One Reality and exists unperceived only to radiate its unimaginable effulgence." (p. 93-94)
"In connection with Part 1, Sutra 17 on Samprajñāta Samādhi, it was pointed out that this kind of Samādhi has four stages. These stages represent, as has been explained already, the four distinct and distinguishable levels at which consciousness functions through the four subtler vehicles and corresponding to the four stages of Guṇa mentioned in Part 2, Sutra 19. It is also pointed out in connection with Part 3, Sutra 5 that the higher consciousness functioning at those levels in a state of Samādhi is quite different from the ordinary mental consciousness with which we are familiar and is called Prajñā. That is why Samādhi of this class is called Samprajñāta. All these four stages of Samprajñāta Samādhi are comprised in Sabīja Samādhi as pointed out in Part 1, Sutra 46.
Why is Samādhi pertaining to these four stages called Sabīja Samādhi? The clue to this question lies in the meaning of the word Bīja or seed. What is the essential form of a seed? It is a conglomeration of different kinds of matter arranged in different layers, the outermost layer forming the protective and least essential part and the innermost layer or core forming the real or essential part of the whole set. So that, in order to get at the essential part or real substance of the seed we have to tear open the different layers one after another until we reach the core.
The general constitution of a seed described above will show at once the appropriateness of calling any Samādhi of the Samprajñāta type Sabīja Samādhi. Saṃyama in Samprajñāta Samādhi is always performed on some ‘object’ which is called a ‘seed’ because it has different layers of meaning, etc. covering an essential core which is the reality of the object. We can come into touch with the different layers of the object or ‘seed’ by splitting it open, as it were, mentally through the technique of Samādhi. Each successive stage of Samādhi reveals to our consciousness a different and deeper layer of the reality of the object and by continuing the process of Saṃyama through the successive stages we ultimately arrive at the innermost reality of the object. Each stage of Samādhi lays bare only one layer of the total reality hidden within the object and the process of penetration may have to be pushed in some cases through all the four stages before the ultimate reality hidden within the object is revealed.
But though there are four stages in Sabīja Samādhi and it may be necessary to pass through all these four stages before the object on which Saṃyama is performed is revealed in its totality, this does not mean that every object on which Saṃyama can be performed is sufficiently complex to require going through all the four stages. Different objects differ in their complexity or subtlety, some being more complex and having more subtle counterparts than others as is explained in dealing with Part 3, Sutra 6. Patañjali has not discussed systematically and in detail the different types of ‘seeds’ on which Saṃyama can be performed and the method of ‘splitting them open’ in Samādhi, but a study of the Sutra given in the latter portion of Section III will give the student a fairly good idea of the large variety of objects which are taken up for Saṃyama in Yogic practice. A careful study of these Sutras will not only give the student some idea with regard to the different purposes of Sabīja and Nirbīja Samādhi, but also throw some light on the technique of Samādhi. It will help him to get a clearer insight into the meaning of the two rather enigmatic Sutras (Part 1, Sutras 42 and 43) in which alone Patañjali has given some definite information with regard to the mental processes involved in Samādhi." (p. 96-98)
"In Sabīja Samādhi, the Citta is always molded upon a particular pattern, this pattern being determined by the ‘seed’ which is the object of Saṃyama. The control of the will over the mind is so complete that it is impossible for any external distraction to produce the slightest alternation in the impression created by the object. The nature of the object will be different according to the stage of Samādhi, but an object must always be there and this prevents other ideas from taking possession of the mind. Even in ordinary life we find that if the mind is busy in thinking deeply along a particular line, it is more difficult for any distracting idea to get into it; the deeper the concentration the greater the difficulty of any such idea gaining entrance into the mind." (p. 113)
Reference:
Translation: "with ‘seed’; having an object; objective"
Commentary: "All objects within the realm of Prakṛti upon which Saṃyama may be performed to discover their relative reality have been summed up in Part 1, Sutra 45. Samādhi which deals with any of these objects is called Sabīja Samādhi for reasons explained in connection with Part 1, Sutra 42. An object on which Saṃyama is performed is technically called a ‘seed’ whether it is gross or subtle. So Sabīja Samādhi may also be called objective Samādhi as opposed to Nirbīja Samādhi or subjective Samādhi in which there is no ‘object’ or ‘seed’ of meditation. The Seeker Himself is the object of His search. The Seer who has gained the capacity to see truly all objects within the realm of Prakṛti now wants to see Himself as He really is.
What distinguishes Sabīja Samādhi from Nirbīja Samādhi is therefore the presence of an object associated with Prakṛti whose relative reality has to be realized. In Nirbīja Samādhi, Puruṣa who is beyond the realm of Prakṛti is the ‘objectless’ objective. He is the Seeker as well as the object of the search. In Sabīja Samādhi also he is really seeking Himself, but a veil, howsoever thin, still obscures his vision. In Nirbīja Samādhi, He attempts to tear off the last veil in order to obtain a completely unobstructed vision of Himself. This is what is meant by Self-Realization." (p. 107-108)
"Sabīja Samādhi is concerned with knowledge and powers exercised within the realm of Prakṛti on this side of the gate which leads to Kaivalya. Nirbīja Samādhi, on the other hand, aims at transcending the realm of Prakṛti and living in the state of Enlightenment implied in Kaivalya. The latter, therefore, is naturally internal in relation to the former. The Puruṣa has first to conquer all the realms of Prakṛti through Sabīja Samādhi and then, after conquering these realms, to gain complete Self-realization which makes him not only the Lord of these realms but also independent of them." (p. 259)
"In considering the simile of the perfectly transparent crystal which is placed on colored paper, we should note that though the crystal is free from its own defects and can thus become assimilated with the colored paper, still, the colored light from the paper colors it. So, it is still not quite free from defect. An external influence still modifies it though this is of a very subtle nature. It is only when it is placed on a piece of white paper which is giving out white light that the crystal will shine with white light which includes all colors in harmonious blending and is the symbol of the Whole Truth or Reality.
Similarly, in Sabīja Samādhi although all the other defects of the mind have been eliminated, one defect is still there. This defect is its permeation with the partial truth of the ‘seed’ of contemplation. Compared with the Whole Truth which includes and integrates all partial truths, the partial truth of the ‘seed’ acts as a hindrance and prevents the mind from shining with the Whole Truth. So, as long as the partial truth of any ‘seed’, gross or subtle, occupies the mind, the Whole Truth of the One Reality cannot shine through it. For the realization of the Whole Truth, which can be found only in the consciousness of Puruṣa, according to Yogic terminology, it is necessary to remove even the impression of any partial truth realized in Sabīja Samādhi. This is accomplished by the practice of Nirbīja Samādhi or ‘Samādhi without seed’. The transparent and perfect crystal of the mind can then shine with the pure white Light of Truth. It will be seen, therefore, that in Sabīja Samādhi the Vṛtti of the mind are replaced by pure but partial knowledge of a particular aspect of Reality, but in Nirbīja Samādhi, this pure but partial knowledge is replaced by the Reality or consciousness of Puruṣa itself. The mind has merged in the One Reality and exists unperceived only to radiate its unimaginable effulgence." (p. 93-94)
"In connection with Part 1, Sutra 17 on Samprajñāta Samādhi, it was pointed out that this kind of Samādhi has four stages. These stages represent, as has been explained already, the four distinct and distinguishable levels at which consciousness functions through the four subtler vehicles and corresponding to the four stages of Guṇa mentioned in Part 2, Sutra 19. It is also pointed out in connection with Part 3, Sutra 5 that the higher consciousness functioning at those levels in a state of Samādhi is quite different from the ordinary mental consciousness with which we are familiar and is called Prajñā. That is why Samādhi of this class is called Samprajñāta. All these four stages of Samprajñāta Samādhi are comprised in Sabīja Samādhi as pointed out in Part 1, Sutra 46.
Why is Samādhi pertaining to these four stages called Sabīja Samādhi? The clue to this question lies in the meaning of the word Bīja or seed. What is the essential form of a seed? It is a conglomeration of different kinds of matter arranged in different layers, the outermost layer forming the protective and least essential part and the innermost layer or core forming the real or essential part of the whole set. So that, in order to get at the essential part or real substance of the seed we have to tear open the different layers one after another until we reach the core.
The general constitution of a seed described above will show at once the appropriateness of calling any Samādhi of the Samprajñāta type Sabīja Samādhi. Saṃyama in Samprajñāta Samādhi is always performed on some ‘object’ which is called a ‘seed’ because it has different layers of meaning, etc. covering an essential core which is the reality of the object. We can come into touch with the different layers of the object or ‘seed’ by splitting it open, as it were, mentally through the technique of Samādhi. Each successive stage of Samādhi reveals to our consciousness a different and deeper layer of the reality of the object and by continuing the process of Saṃyama through the successive stages we ultimately arrive at the innermost reality of the object. Each stage of Samādhi lays bare only one layer of the total reality hidden within the object and the process of penetration may have to be pushed in some cases through all the four stages before the ultimate reality hidden within the object is revealed.
But though there are four stages in Sabīja Samādhi and it may be necessary to pass through all these four stages before the object on which Saṃyama is performed is revealed in its totality, this does not mean that every object on which Saṃyama can be performed is sufficiently complex to require going through all the four stages. Different objects differ in their complexity or subtlety, some being more complex and having more subtle counterparts than others as is explained in dealing with Part 3, Sutra 6. Patañjali has not discussed systematically and in detail the different types of ‘seeds’ on which Saṃyama can be performed and the method of ‘splitting them open’ in Samādhi, but a study of the Sutra given in the latter portion of Section III will give the student a fairly good idea of the large variety of objects which are taken up for Saṃyama in Yogic practice. A careful study of these Sutras will not only give the student some idea with regard to the different purposes of Sabīja and Nirbīja Samādhi, but also throw some light on the technique of Samādhi. It will help him to get a clearer insight into the meaning of the two rather enigmatic Sutras (Part 1, Sutras 42 and 43) in which alone Patañjali has given some definite information with regard to the mental processes involved in Samādhi." (p. 96-98)
"In Sabīja Samādhi, the Citta is always molded upon a particular pattern, this pattern being determined by the ‘seed’ which is the object of Saṃyama. The control of the will over the mind is so complete that it is impossible for any external distraction to produce the slightest alternation in the impression created by the object. The nature of the object will be different according to the stage of Samādhi, but an object must always be there and this prevents other ideas from taking possession of the mind. Even in ordinary life we find that if the mind is busy in thinking deeply along a particular line, it is more difficult for any distracting idea to get into it; the deeper the concentration the greater the difficulty of any such idea gaining entrance into the mind." (p. 113)
Reference:
- Taimni, I. K. (1975). The Science of Yoga: The Yoga-Sūtras of Patañjali in Sanskrit with Transliteration in Roman, Translation in English and Commentary: Theosophical Publishing House. p. 107-108, 259, 93-94, 96-98, 113.
