Samprajnata
Sanskrit: सम्प्रज्ञातTransliteration: Samprajñāta (IAST)
Translation: “Samādhi with Prajñā”
A Concise Dictionary of Indian Philosophy
Definition: "A stage in Samādhi wherein one is conscious of an object. The mind functions in this stage, and concentrates on an object of knowledge."
The Yoga Darśana (Gangānātha Jhā)
Translation: “Conscious Meditation”
From the PREFACE: "Conscious Meditation – there are four kinds – which have been regarded as the four stages in the advancement towards meditation. All the four are not necessary for all men. If the aspirant has succeeded in reaching the higher stage, he need not revert to the lower; and this for the simple reason that ‘the ends of the latter will have been served by the former’ (Yoga-Bhasya). Then again, all these four stages are ‘to be practiced with reference to one and the same ‘object of meditation’; as if one wavers from one to the other object, the process will lose much of its force. With regard to the same object, however, the aspirant must proceed from the grosser or more easily perceptible aspects of it to the subtler or imperceptible aspects; and thus by the time he has passed through the four stages, the object is present before him in all its aspects.
These four kinds are – (1) the “Argumentative” – whereby the aspirant is enabled to apprehend all the past, present, and future aspects of the ordinary perceptible kind, of the object of his devotion – such as the elements and the sense-organs; (2) the Deliberative – whereby he is enabled to apprehend the ordinarily imperceptible aspects of that object; as for instance, Nature, Intelligence, Self-consciousness and the Rudimentary Elements; (3) the Joyous – whereby contemplating the object of devotion the aspirant feels a peculiar blissful sensation; (4) the Self-conscious – whereby the aspirant comes to look upon himself as one with the object of devotion.
The 'Conscious' Yogin also has been classed under four heads, in accordance it would seem, with the above mentioned four stages of Conscious Meditation: viz:: (1) The Prathamakalpika – one who is at the first stage, who is still practicing the Argumentative form of meditation, wherein he looks upon all ordinary things of the world as true under ordinary conditions, and so forth. (2) the Madhubhumika – one occupying the honeyed or sweet stage – is one who has come to realize that the characters that he is generally accustomed to attribute to things are not real, but merely imposed upon them by usage; he looks upon the very essence of things, as free from all such imposition; for this reason he is called ‘Ṛtambharaprajña’ (of truth-supporting knowledge); and this stage is called ‘Madhumati’ (Honeyed) because it makes the aspirant feel extremely happy. (3) the Prajñajyoti – of bright Intelligence – who has won complete control over all subtle entities from Nature downwards; it is into this stage that the aforesaid ‘Joyous’ meditation enters. (4) the Atikrāntabhavanīya – one who has passed beyond all that has to be experienced – is one who has reached the aforesaid ‘self-conscious’ meditation. The highest stage of this has been called ‘Dharma-Megha-Samādhi’ ‘Cloud of Virtue’—which is thus described: —All desire for occult powers having been renounced, there immediately follows the discernment of the Self from Nature; and thus all Ignorance and consequent evils having disappeared, there appears in the mind of the aspirant a feeling of satiety, a sense of ‘enough’, with regard to all external things, gross and subtle alike; this is the step that leads to the highest unconscious meditation and hence has been called ‘Dharma-Megha’—that which showers Dharma i.e., such virtue as omniscience and the like; when arrived at this stage, the aspirant becomes a Jīvanmukta, a Living Adept."
The Science of Yoga (I. K. Taimni)
Commentary: "The characteristics of the four states of consciousness, the stages of the Guṇas and the vehicles through which these states of consciousness find expression are shown in the following table:
1. Vitarka stage of Samprajñāta Samādhi and the Viśeṣaḥ stage of the Guṇa
The word Viśeṣaḥ means particular and the Viśeṣaḥ stage of the Guṇa obviously refers to the stage of the lower mind which sees all objects only as particular things with names and forms. To the lower mind, every object seems to have a separate and independent existence and a separate identity. It is isolated, seen apart from its archetype and from the Divine consciousness of which it is a part and in which it is embedded, as it were. This stage of the Guṇa corresponds to the Vitarka stage of Samādhi because while consciousness is functioning through the lower mind, Vitarka is its most important and essential function. Vitarka is that activity of the lower mind through which it differentiates a particular object from all others. How do we differentiate a particular dog, for example, from all other objects in the phenomenal world? The mental process may be illustrated by the following line of reasoning. A particular dog, say Bonzo, is a living animal. This differentiates it from all inanimate objects. Bonzo is an animal of the canine species. This differentiates it from all other species. Bonzo is a fox-terrier. This differentiates it from dogs of other breeds. We can in this way narrow down the range of objects from which Bonzo has still to be differentiated until we come down to the last stage when the object has been completely isolated in the mind and stands apart as a particular object in the Universe different and distinguishable from all other objects. This isolation or differentiation of a particular object which is illustrated by the crude example given above is called Vitarka and it is through such a process that the first stage of Samādhi is reached. The student will also see from the above the significance of the word Viśeṣaḥ, particular, in indicating the first or crudest stage of the Guṇa.
2. Vicāra stage of Samprajñāta Samādhi and the Aviśeṣa stage of the Guṇa
Then we come to the next stage, Aviśeṣa, which means universal or non-specific. This corresponds to the activity of the higher mind whose function is to deal with universals, archetypes, and principles which underlie the world of names and forms. The lower mind deals with particular objects with names and forms, the higher mind with abstract ideas and archetypes. Reverting to the previous illustration we saw that Bonzo was a particular dog of a particular breed. But what is this thing ‘dog’ of which Bonzo is a particular representative? The word ‘dog’ stands for an abstract idea. From observation of a large number of dogs we isolate all the characteristics which constitute their ‘doghood’ and combine them in a single concept which we denote by the word ‘dog’. Every common noun is such an abstraction although we are hardly aware of this fact when we use such words. The mental process whereby these qualities are isolated from particular objects and combined in a single abstract concept is called Vicāra. The function of the higher mind is to form such universal concepts and to grasp their inner significance. It should be noted here that while Vitarka isolates a particular object from all the rest, Vicāra isolates a particular concept, archetype, law, or universal principle from all such Sūkṣma Viṣaya referred to in Part 1. Sutra 44.
[...] It may be pointed out here that the simple mental process of Vitarka or Vicāra which we may engage in during the course of our studies and thinking should not be considered equivalent to the corresponding mental processes as they take place in the state of Samādhi. In the state of Samādhi, the mind is completely isolated from the outer world, is fused, as it were, with the object in a state of abstraction. It is in a peculiar and, to the ordinary man, incomprehensible state. And so, concrete and abstract thinking are merely faint reflections, qualitative representations of the extremely subtle mental processes which take place in Samādhi.[...]
3. Ānanda stage of Samprajñāta Samādhi and the Liṅga stage of the Guṇa
Then we come to the next stage of the Guṇa—Liṅga. This word means a mark which serves to identify and, in the present context, Liṅga-Mātra means a state of consciousness in which particular objects and even principles are mere marks or signs which serve to distinguish them from other objects. This stage of the Guṇa corresponds to the supra-mental consciousness which transcends the intellect and is expressed through Buddhi or intuition. The corresponding stage in Samādhi is accompanied by Ānanda which confirms the conclusion that this stage of the Guṇa corresponds to the functioning of consciousness through the Buddhic vehicle or Ānandamaya Kośa as it is called in Vedāntic terminology.
But why is this stage of the Guṇa called Liṅga? Because in the corresponding state of consciousness, all objects and universal principles become part of a universal consciousness. They are seen, embedded as it were, in one consciousness, as parts of an indivisible whole, but they still have their identity and are still distinguishable or recognizable. Each object is itself and yet part of a whole. It is a condition of unity in diversity.
4. Asmitā stage of Samprajñāta Samādhi and the Aliṅga stage of the Guṇa
The next and the last stage of the Guṇa is called Aliṅga or without mark or differentiating characteristic. In this stage, the objects and principles lose their separate identity. Consciousness becomes so predominant that they go out of focus, as it were. According to the highest conceptions of the Hindu philosophy, all objects, archetypes, everything in the manifested Universe is a modification of consciousness—Brahma-Vṛtti. In the Liṅga stage, awareness of objects exists side by side with the awareness of consciousness. In the Aliṅga stage, the former go out of focus and only awareness of the Divine consciousness of which they are modifications remains. A concrete example may perhaps help the student to understand the significance of the different stages of the Guṇa. Suppose we have a number of objects made of gold—a ring, a bracelet and a necklace, placed on a table. We may see them merely as separate objects, as a child would see them. This corresponds to the Viśeṣaḥ stage. We may see them as ornaments with a common function of serving to adorn the human body, as a woman would see them. This is the Aviśeṣa stage. We may see them as objects with a common decorative function but we may also be interested in the fact that they are made of gold, i.e., we see their common substratum and their separate identity simultaneously, as a goldsmith would see them. This corresponds to the Liṅga stage. And lastly, we may see only the gold and may hardly be conscious of their separate identities or common function, as a thief would see them. This is analogous to the Aliṅga stage. In this stage, the Yogi is conscious, chiefly of the substratum of all phenomenal objects, particular or universal. He is aware predominantly of the Divine consciousness in which they are merely Vṛtti or modifications. The objects as separate entities do exist, but they have ceased to have any meaning for him. This stage of the Guṇa corresponds to the last stage of Samprajñāta Samādhi of which Asmitā is the predominant characteristic. The consciousness of pure existence which is denoted by Asmitā swallows up the consciousness of objects." (p. 164-167)
References:
Definition: "A stage in Samādhi wherein one is conscious of an object. The mind functions in this stage, and concentrates on an object of knowledge."
The Yoga Darśana (Gangānātha Jhā)
Translation: “Conscious Meditation”
From the PREFACE: "Conscious Meditation – there are four kinds – which have been regarded as the four stages in the advancement towards meditation. All the four are not necessary for all men. If the aspirant has succeeded in reaching the higher stage, he need not revert to the lower; and this for the simple reason that ‘the ends of the latter will have been served by the former’ (Yoga-Bhasya). Then again, all these four stages are ‘to be practiced with reference to one and the same ‘object of meditation’; as if one wavers from one to the other object, the process will lose much of its force. With regard to the same object, however, the aspirant must proceed from the grosser or more easily perceptible aspects of it to the subtler or imperceptible aspects; and thus by the time he has passed through the four stages, the object is present before him in all its aspects.
These four kinds are – (1) the “Argumentative” – whereby the aspirant is enabled to apprehend all the past, present, and future aspects of the ordinary perceptible kind, of the object of his devotion – such as the elements and the sense-organs; (2) the Deliberative – whereby he is enabled to apprehend the ordinarily imperceptible aspects of that object; as for instance, Nature, Intelligence, Self-consciousness and the Rudimentary Elements; (3) the Joyous – whereby contemplating the object of devotion the aspirant feels a peculiar blissful sensation; (4) the Self-conscious – whereby the aspirant comes to look upon himself as one with the object of devotion.
The 'Conscious' Yogin also has been classed under four heads, in accordance it would seem, with the above mentioned four stages of Conscious Meditation: viz:: (1) The Prathamakalpika – one who is at the first stage, who is still practicing the Argumentative form of meditation, wherein he looks upon all ordinary things of the world as true under ordinary conditions, and so forth. (2) the Madhubhumika – one occupying the honeyed or sweet stage – is one who has come to realize that the characters that he is generally accustomed to attribute to things are not real, but merely imposed upon them by usage; he looks upon the very essence of things, as free from all such imposition; for this reason he is called ‘Ṛtambharaprajña’ (of truth-supporting knowledge); and this stage is called ‘Madhumati’ (Honeyed) because it makes the aspirant feel extremely happy. (3) the Prajñajyoti – of bright Intelligence – who has won complete control over all subtle entities from Nature downwards; it is into this stage that the aforesaid ‘Joyous’ meditation enters. (4) the Atikrāntabhavanīya – one who has passed beyond all that has to be experienced – is one who has reached the aforesaid ‘self-conscious’ meditation. The highest stage of this has been called ‘Dharma-Megha-Samādhi’ ‘Cloud of Virtue’—which is thus described: —All desire for occult powers having been renounced, there immediately follows the discernment of the Self from Nature; and thus all Ignorance and consequent evils having disappeared, there appears in the mind of the aspirant a feeling of satiety, a sense of ‘enough’, with regard to all external things, gross and subtle alike; this is the step that leads to the highest unconscious meditation and hence has been called ‘Dharma-Megha’—that which showers Dharma i.e., such virtue as omniscience and the like; when arrived at this stage, the aspirant becomes a Jīvanmukta, a Living Adept."
The Science of Yoga (I. K. Taimni)
Commentary: "The characteristics of the four states of consciousness, the stages of the Guṇas and the vehicles through which these states of consciousness find expression are shown in the following table:
Fig A
1. Vitarka stage of Samprajñāta Samādhi and the Viśeṣaḥ stage of the Guṇa
The word Viśeṣaḥ means particular and the Viśeṣaḥ stage of the Guṇa obviously refers to the stage of the lower mind which sees all objects only as particular things with names and forms. To the lower mind, every object seems to have a separate and independent existence and a separate identity. It is isolated, seen apart from its archetype and from the Divine consciousness of which it is a part and in which it is embedded, as it were. This stage of the Guṇa corresponds to the Vitarka stage of Samādhi because while consciousness is functioning through the lower mind, Vitarka is its most important and essential function. Vitarka is that activity of the lower mind through which it differentiates a particular object from all others. How do we differentiate a particular dog, for example, from all other objects in the phenomenal world? The mental process may be illustrated by the following line of reasoning. A particular dog, say Bonzo, is a living animal. This differentiates it from all inanimate objects. Bonzo is an animal of the canine species. This differentiates it from all other species. Bonzo is a fox-terrier. This differentiates it from dogs of other breeds. We can in this way narrow down the range of objects from which Bonzo has still to be differentiated until we come down to the last stage when the object has been completely isolated in the mind and stands apart as a particular object in the Universe different and distinguishable from all other objects. This isolation or differentiation of a particular object which is illustrated by the crude example given above is called Vitarka and it is through such a process that the first stage of Samādhi is reached. The student will also see from the above the significance of the word Viśeṣaḥ, particular, in indicating the first or crudest stage of the Guṇa.
2. Vicāra stage of Samprajñāta Samādhi and the Aviśeṣa stage of the Guṇa
Then we come to the next stage, Aviśeṣa, which means universal or non-specific. This corresponds to the activity of the higher mind whose function is to deal with universals, archetypes, and principles which underlie the world of names and forms. The lower mind deals with particular objects with names and forms, the higher mind with abstract ideas and archetypes. Reverting to the previous illustration we saw that Bonzo was a particular dog of a particular breed. But what is this thing ‘dog’ of which Bonzo is a particular representative? The word ‘dog’ stands for an abstract idea. From observation of a large number of dogs we isolate all the characteristics which constitute their ‘doghood’ and combine them in a single concept which we denote by the word ‘dog’. Every common noun is such an abstraction although we are hardly aware of this fact when we use such words. The mental process whereby these qualities are isolated from particular objects and combined in a single abstract concept is called Vicāra. The function of the higher mind is to form such universal concepts and to grasp their inner significance. It should be noted here that while Vitarka isolates a particular object from all the rest, Vicāra isolates a particular concept, archetype, law, or universal principle from all such Sūkṣma Viṣaya referred to in Part 1. Sutra 44.
[...] It may be pointed out here that the simple mental process of Vitarka or Vicāra which we may engage in during the course of our studies and thinking should not be considered equivalent to the corresponding mental processes as they take place in the state of Samādhi. In the state of Samādhi, the mind is completely isolated from the outer world, is fused, as it were, with the object in a state of abstraction. It is in a peculiar and, to the ordinary man, incomprehensible state. And so, concrete and abstract thinking are merely faint reflections, qualitative representations of the extremely subtle mental processes which take place in Samādhi.[...]
3. Ānanda stage of Samprajñāta Samādhi and the Liṅga stage of the Guṇa
Then we come to the next stage of the Guṇa—Liṅga. This word means a mark which serves to identify and, in the present context, Liṅga-Mātra means a state of consciousness in which particular objects and even principles are mere marks or signs which serve to distinguish them from other objects. This stage of the Guṇa corresponds to the supra-mental consciousness which transcends the intellect and is expressed through Buddhi or intuition. The corresponding stage in Samādhi is accompanied by Ānanda which confirms the conclusion that this stage of the Guṇa corresponds to the functioning of consciousness through the Buddhic vehicle or Ānandamaya Kośa as it is called in Vedāntic terminology.
But why is this stage of the Guṇa called Liṅga? Because in the corresponding state of consciousness, all objects and universal principles become part of a universal consciousness. They are seen, embedded as it were, in one consciousness, as parts of an indivisible whole, but they still have their identity and are still distinguishable or recognizable. Each object is itself and yet part of a whole. It is a condition of unity in diversity.
4. Asmitā stage of Samprajñāta Samādhi and the Aliṅga stage of the Guṇa
The next and the last stage of the Guṇa is called Aliṅga or without mark or differentiating characteristic. In this stage, the objects and principles lose their separate identity. Consciousness becomes so predominant that they go out of focus, as it were. According to the highest conceptions of the Hindu philosophy, all objects, archetypes, everything in the manifested Universe is a modification of consciousness—Brahma-Vṛtti. In the Liṅga stage, awareness of objects exists side by side with the awareness of consciousness. In the Aliṅga stage, the former go out of focus and only awareness of the Divine consciousness of which they are modifications remains. A concrete example may perhaps help the student to understand the significance of the different stages of the Guṇa. Suppose we have a number of objects made of gold—a ring, a bracelet and a necklace, placed on a table. We may see them merely as separate objects, as a child would see them. This corresponds to the Viśeṣaḥ stage. We may see them as ornaments with a common function of serving to adorn the human body, as a woman would see them. This is the Aviśeṣa stage. We may see them as objects with a common decorative function but we may also be interested in the fact that they are made of gold, i.e., we see their common substratum and their separate identity simultaneously, as a goldsmith would see them. This corresponds to the Liṅga stage. And lastly, we may see only the gold and may hardly be conscious of their separate identities or common function, as a thief would see them. This is analogous to the Aliṅga stage. In this stage, the Yogi is conscious, chiefly of the substratum of all phenomenal objects, particular or universal. He is aware predominantly of the Divine consciousness in which they are merely Vṛtti or modifications. The objects as separate entities do exist, but they have ceased to have any meaning for him. This stage of the Guṇa corresponds to the last stage of Samprajñāta Samādhi of which Asmitā is the predominant characteristic. The consciousness of pure existence which is denoted by Asmitā swallows up the consciousness of objects." (p. 164-167)
References:
- Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
- Jhā, Gangānātha (1907). The Yoga Darśana: The Sūtra of Patañjali with the Bhāṣya of Vyasa. Bombay: Rajaram Tukaram Tatya
- 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. 164-167.
