Viveka | Discrimination

Viveka

Sanskrit: विवेक
Transliteration: Viveka (IAST)
Translation: “discrimination”

A Concise Dictionary of Indian Philosophy
Translation: "discrimination"
Definition: "Viveka is defined as an awareness by means of which one can tell the true from the false, the eternal from the impermanent. It is an understanding that the world is impermanent and perishable and that the Self is permanent."

Glossary to the Record of Yoga (Sri Aurobindo)
Translation: "intuitive discrimination, one of the two components of Smṛti, a faculty of Jñāna; its function is “to seize on our thoughts and intuitions, arrange them, separate their intellectual from their Vijñānamaya elements, correct their false extensions, false limitations, misapplications and assign them their right application, right extension, right limitation."

The Science of Yoga (I.K. Taimni)
Translation: "discrimination"
Commentary: "Real Vairagya is not characterized by a violent struggle with our desires. It comes naturally and in its most effective form by the exercise of our discriminative faculty which is called Viveka. Glamour plays a very great part in producing Rāga or attachment and even ordinary intellectual analysis, combined with reason and commonsense, can free us from many unreasonable habits and attachments. But the real weapon to be used in acquiring true Vairagya is the more penetrating light of Buddhi which expresses itself as Viveka. As our bodies are purified and our mind becomes free from the cruder desires, this light shines with increasing brightness and destroys our attachments by exposing the illusions which underlie them. In fact, Viveka and Vairagya may be considered as two aspects of the same process of dissipation of illusion through the exercise of discrimination on the one hand and renunciation on the other. As the process reaches a deeper level, it merges more and more in Jñāna and becomes almost indistinguishable from it." (p. 33)

"The first result of this realization when Viveka dawns is fear. The very ground from under our feet seems to have been cut away; we seem to have no foothold, nothing to which we can hold on in this fast-moving current of time and material changes. The whole Universe appears to be a swirling flux of phenomena like water running under a bridge. People and objects around us which appeared so real become mere phantoms in the panorama which is passing before us. We seem to be standing in a void and the horror of loneliness unspeakable engulfs us. [...]

[...] But if we do not try to smother this horrible vision, and facing it squarely, take to the self-discipline prescribed in Yoga, then sooner or later, beneath this fast flowing stream of phenomena, we begin, first to sense, and later to discern something which is abiding, which transcends change and gives us an eternal foothold. We begin to realize that the phenomena change but not That in which the phenomena take place. First only dimly but later in its fullness this realization of the Eternal grows within us. But we have to pass through the valley of fear before this realization comes. We must see the whole solid world of men and things disintegrate and disappear into a flux of mere phenomena before we can see the Real hidden beneath the unreal." (p. 149-150)

"Having given in Part 2, Sutra 25 the general principle underlying the destruction of Avidyā, the author gives in Part 2, Sutra 26 the practical method which has to be adopted to bring this about. The method prescribed is the practice of uninterrupted Viveka-Khyāti. What is this Viveka-Khyāti? Viveka means, of course, discrimination between the Real and the unreal and the general idea underlying this word is familiar to students of Yogic philosophy. Khyāti is usually translated as knowledge or consciousness. So Viveka-Khyāti means knowledge of the discrimination between the Real and the unreal. As this does not make much sense let us examine the two words Viveka and Khyāti more fully.

Viveka is generally used for that state of the mind in which it is aware of the great problems of life and the illusions which are inherent in ordinary human life. In the state of Aviveka we take everything as a matter of course. The great problems of life do not exist for us, or if they do, they are of mere academic interest. There is no desire to question life, to see beyond its ordinary illusions, to discriminate between the things of real and permanent value and those of passing interest. When the light of Viveka dawns on the mind, all this changes. We become very much alive to the fundamental problems of life, begin to question life's values and detach ourselves from the current of ordinary thoughts and desires, and above all, we want to find that Reality which is hidden behind the flux of phenomena. This is not a mere process of thinking but an illuminated state of the mind. It may come temporarily as a result of some shock in life or may grow naturally and become a permanent feature of our outlook on life.

When it is a normal feature of our life, it is really the harbinger of the spiritual development which is to follow. The soul is awakening from its long spiritual sleep and now wants to find itself. It has reached maturity and wants to come into its Divine heritage. Ordinary Viveka is merely a symptom of these changes which are taking place in the recesses of the soul.

Now, the point to be noted here is that this kind of Viveka is only a reflection of the spiritual consciousness into the lower mind, a sensing, as it were, of the Reality hidden within us. It is not an actual awareness of Reality. Viveka-Khyāti is an actual awareness of Reality, a direct, immediate contact with the innermost spiritual consciousness, Pratyakṣa knowledge of Reality. What the sense of touch is to the sense of sight that is Viveka to Viveka-Khyāti. In the case of the former, we merely sense the Reality within us more or less dimly. In the case of the latter, we are in direct contact with it though in different degrees.

The awareness of Reality or Viveka-Khyāti is the opposite of Avidyā—lack of awareness of Reality, the two being related to each other as light and darkness. When the Puruṣa is fully aware of Reality, he is out of the dominion of Avidyā. When he loses this awareness, he relapses into Avidyā and the other Kleśa. It will be seen that real discrimination between the Real and the unreal is possible only when we have experienced Reality and know both the Real and the unreal. When a beginner is asked to discriminate between the Real and the unreal, what is really meant is that he should learn to discriminate between the things of permanent value in life and those which are transitory." (181-182)

विवेकजंज्ञानम्
Vivekajaṃ Jñānam

"The knowledge which is gained as a result of performing Saṃyama on the process of time is the highest kind of knowledge which can be attained—even higher than Omniscience referred to in Part 2, Sutra 50. It is called Vivekajaṃ Jñānam ‘knowledge born of the awareness of Reality’. The word Viveka is generally translated into English by the word ‘discrimination’ but the use of this word in this context is not appropriate. The word ‘discrimination’ is used ordinarily for that process of spiritual discernment which enables us to detect the illusions of life and to discover the relative reality hidden behind them. But the word Viveka in this context stands for the full awareness of the Ultimate Reality. Essentially, the process is the same in both the cases and involves passing from a less real to a more real state of consciousness, but the difference in degree is so tremendous that the use of the rather vague word ‘discrimination’ for this final ‘discovery’ may not give an adequate conception of the change which is involved. It is, therefore, better to translate the phrase Vivekajaṃ Jñānam by ‘awareness of the Ultimate Reality’ because the use of the word knowledge in connection with this exalted state of consciousness does not seem to be proper. A state of consciousness which transcends Omniscience itself cannot be called knowledge. It is better to use for it the phrase given above." (p. 325-326)

"Part 3, Sutra 55 defines the nature of this knowledge. In the first place, it is transcendent, i.e., it transcends all forms of knowledge within the sphere of phenomenal existence. It is the knowledge or rather full awareness of Reality while all other forms of knowledge, even those pertaining to the highest levels of consciousness are in the realm of Relativity. The word Tārakaṃ also means that which enables the Yogi to cross over Bhava Sagara or the ocean of conditioned existence. The soul which is involved in the limitations and illusions of conditioned existence is liberated completely from these on the attainment of Taraka-Jñāna.

In the second place, this knowledge is Sarva-Viṣayaṃ. This means not only embracing all objects but having all objects in consciousness simultaneously. Sarvathā-Viṣayam means knowledge pertaining to the past, present and future. Just as Sarva-Viṣayaṃ has reference to space so Sarvathā-Viṣayam has reference to time. So Vivekajaṃ Jñānam includes everything within the realm of time and space, i.e., all things which are within the World Process.

In the third place, Vivekajaṃ Jñānam is Akramam, i.e., transcends the World Process which produces time. In the world of the Relative which is subject to the World Process, things take place one after another and it is this which produces the impression of past, present, and future. In the world of Reality which is beyond the World Process time cannot exist, and this timeless condition is called the Eternal. This is not a mere, interesting hypothesis. Time, according to the highest occultists and mystics, has no real existence. It is merely an impression produced in consciousness by the succession of phenomena which are produced by the World Process. When, therefore, the Yogi transcends the World Process, he also conquers the illusion of time. This is the most fundamental illusion in which his consciousness is involved, and is therefore, naturally, the last to disappear as pointed out in Part 4, Sutra 33.

The fact that Vivekajaṃ Jñānam is Sarva-Viṣayaṃ, Sarvathā-Viṣayam and Akramam at the same time means that the world of the Real is not something apart from the world of the Relative. Passing into the world of the Real does not, therefore, mean leaving the world of the Relative behind. It means seeing the world of the Relative in its true nature and correct perspective and living in that world in the light of the Real. Established in his true Self, the Self-realized Yogi can live and work in the world of the Relative, using all the powers which Prakṛti has placed at his disposal, but without being in the least affected by the illusions which she creates for those who have not yet mastered her." (p. 327-328)


References:

• Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
• Hartz, Richard. Glossary to the Record of Yoga (Sri Aurobindo). Retrieved from http://wiki.auroville.org.in/wiki/Glossary_to_the_Record_of_Yoga
• 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. 33, 149-150, 181-182, 325-328.

Vitarka | Reasoning

Vitarka

Sanskrit: वितर्क
Transliteration: Vitarka (IAST)
Translation: “reasoning”

A Concise Dictionary of Indian Philosophy
Translation: "a state of Samādhi; debate; logical argument"
Definition:

1. It is of two kinds: Savitarkā and Nirvitarkā."
2. See Samādhi.

The Yoga Darśana (Gangānātha Jhā)
Translation: The “Argumentative”
From the PREFACE: "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. 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."

The Science of Yoga (I. K. Taimni)
Translation: "reasoning; argumentation"
Commentary: "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." (p. 164-165)


References:

• Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
• 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. 164-165

Vicāra | Enquiry

Vichara

Sanskrit: विचार
Transliteration: Vicāra (IAST)
Translation: “enquiry”

A Concise Dictionary of Indian Philosophy
Translation: "reflection; enquiry; introspection; investigation"
Definition: "According to the Yoga school, it is a state of Samādhi. It is of two kinds: Nirvicārā (when the mind concentrates and is one with the Tanmātra without any notion of their qualities) and Savicārā (when the mind concentrates on the Tanmātra with a remembrance of their qualities)."

The Yoga Darśana (Gangānātha Jhā)
Translation: "The Deliberative"
From the PREFACE: "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. 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."

The Science of Yoga (I. K. Taimni)
Translation: "deliberation, reflection"
Commentary: "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. This stage in which consciousness is functioning through the higher mind corresponds to the Vicāra stage of Samprajñāta Samādhi and the Aviśeṣa stage of the Guṇa." (p. 165)


References:

• Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
• 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. 165.

Savitarkā | “With Reasoning”

Savitarka

Sanskrit: सवितर्का
Transliteration: Savitarkā (IAST)
Translation: “with reasoning”

A Concise Dictionary of Indian Philosophy
Definition: "one of the two types of Vitarka concentration"

1. This is a type of union (Samādhi) in which the mind concentrates on objects, remembering their names and qualities.
2. See Samādhi and Vitarka.

Glossary to the Record of Yoga (Sri Aurobindo)
Translation: "with reasoning"
Definition: "a type of Samādhi in which the mind is withdrawn into itself, but goes on thinking and reasoning."

The Science of Yoga (I. K. Taimni)
Translation: "reasoning"
Commentary: "Part 1, Sutra 42 deals with the mental processes involved in the very first stage of Samādhi and may best be understood in relation to a concrete object having a name and form. We are so used to taking all things which come within the range of our experience for granted that we never pay any attention to the mysteries which are obviously hidden within the simplest of objects. Every physical object which we can perceive through our sense organs is really a conglomerate of several kinds of mental impressions which can be sorted out to a certain extent by a process of mental analysis on the basis of our knowledge of sensuous perception and other facts discovered by Science. Let us take for the sake of illustration a simple concrete object like a rose. Our knowledge regarding a rose is a mixture in which facts like those given below enter:

1. It has a name which has been chosen arbitrarily and has no natural relationship with the object.
2. It has a form, color, odor etc. which we can perceive through our sense-organs. These will vary from rose to rose, but there is an irreducible minimum of qualities which are common to all roses and which make a rose a rose.
3. It is a particular combination of certain atoms and molecules (or electrons at a deeper level) distributed in a certain manner in space. The mental image which is formed in our mind on the basis of this scientific knowledge is quite different from the mental image derived from the sense-organs.
4. It is a particular specimen of an archetype, all roses which come into being conforming to this archetypal rose.

A consideration of some of the facts given above will show to the student how mixed up our ideas are regarding even common objects with which we come in contact every day. Our true knowledge with regard to the real objects is mixed up or confused with all kinds of mental images and it is not possible for us to separate the pure knowledge from these mental images by ordinary processes of mental analysis or reasoning. The only way in which this can be done is by performing Saṃyama on the object and fusing the mind with it as explained in Part 1, Sutra 41. The pure, real, internal knowledge regarding the object is isolated from the mixed external knowledge and the Yogi can then know the real object by making the mind one with it.

It is obvious that there must be two stages in this process of ‘knowing by fusing’. In the first stage, the heterogeneous knowledge regarding the object must be separated into its different constituents. In this stage, all the constituents of the knowledge, internal and external, are present, but from an undifferentiated and confused state, they are resolved more and more into a state of clearly-defined and differentiated constituents. In the second stage, the mind is fused with the pure knowledge which has been isolated in the first stage. In this process of selective fusion, naturally, all the other constituents which depend upon memory drop out automatically and the mind shines only with the pure knowledge of the object, nothing else. Part 1, Sutra 42 deals with the first stage and Part 1, Sutra 43 with the second stage.

Let us now consider the significance of the words used in Part 1, Sutra 42 to indicate this resolution and differentiation of this composite knowledge with regard to the object into its clearly defined constituents. The word Tatra refers to the state of Samādhi described in the previous Sutra and is obviously used to point out that this process of resolution is carried out in a state of Samādhi and cannot be accomplished by an ordinary process of mental analysis. It is only when the mind has been completely isolated from external influences and has reached the concentrated state of Dhyāna that it can successfully tackle this problem of resolution. Śabda-Artha-Jñāna define the three categories of knowledge which are inextricably mixed up in the mind of the ordinary man and can be resolved only in Savitarkā-Samādhi. Śabda refers to knowledge which is based only on words and is not connected in any way with the object which is being considered. Much of our thinking is of this superficial nature, based merely on words and not touching the object at all. Artha refers to the true knowledge about the object or its real meaning which the Yogi wants. And Jñāna refers to the ordinary knowledge based on the perception of the sense-organs and the reasoning of the mind. The condition of not being able to distinguish clearly between these three kinds of knowledge with the result that the mind hovers between them is sought to be conveyed by the word Vikalpaiḥ. This is inevitable as long as the three kinds of knowledge have not separated out, as it were, in three separate layers but are present in a state of mixture or con-fusion which is indicated by the word Saṅkīrṇā.

It will perhaps help the student to understand this progressive resolution of the three kinds of knowledge if we illustrate the process diagrammatically as follows:

Fig. 6

It will be seen that while in the first step knowledge based on Śabda only covers the other two, the progressive resolution results in the last step in the complete separation of the three. Students of Science will also find the analogy of an emulsion helpful in understanding this progressive resolution and separation into two separate and distinct constituents. If two immiscible liquids are shaken together vigorously, it is possible to prepare an emulsion in which both appear to be present in a homogeneous condition though they really remain separate. But if the emulsion is allowed to stand for some time, the two liquids will gradually separate out into two separate layers. This analogy is especially apt because it is the absence of agitation which leads to the separation of the two layers just as in Savitarkā Samādhi it is really the extreme tranquilization of the mind which brings about the separation of the different kinds of knowledge.

When the different mental components have separated and are seen in their correct relationship, then there can be no confusion or going from one to the other. It is because they are mistaken for one another and the proper province of each is not defined that there is confusion and consequent Vitarka (see also in this connection Part 3, Sutra 17). When the mental picture clears up and each component is seen in true perspective, Vitarka must come to an end." (p. 100-102)


References:

• Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
• Hartz, Richard. Glossary to the Record of Yoga (Sri Aurobindo). Retrieved from http://wiki.auroville.org.in/wiki/Glossary_to_the_Record_of_Yoga
• 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. 100-102.

Savicārā | “With Enquiry”

Savichara

Sanskrit: सविचारा
Transliteration: Savicārā (IAST)
Translation: “with enquiry”

A Concise Dictionary of Indian Philosophy
Definition: "a stage in Samādhi wherein the mind (Citta) is identified with some subtle object and assumes its form"

Glossary to the Record of Yoga (Sri Aurobindo)
Translation: "with judgment"
Definition: "a type of Samādhi “in which the mind does not reason logically but judges and perceives."

The Science of Yoga (I. K. Taimni)
Translation: "reflection"


References:

• Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
• Hartz, Richard. Glossary to the Record of Yoga (Sri Aurobindo). Retrieved from http://wiki.auroville.org.in/wiki/Glossary_to_the_Record_of_Yoga
• 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

Saṃyama | Combined Practice

Samyama

Sanskrit: संयम
Transliteration: Saṃyama (IAST)
Translation: “combined practice”

A Concise Dictionary of Indian Philosophy
Translation: "self-control; combined practice"
Definition: The combined practice of the last three steps in Raja-Yoga—concentration, meditation, and union (Dhāraṇā, Dhyāna, and Samādhi).

Glossary to the Record of Yoga (Sri Aurobindo)
Translation: "self-control; concentration; identification; dwelling of the consciousness of an object until the mind of the observer becomes one with the observed and the contents of the object, including its past, present, and future are known from within."

Kundalini - The Secret of Yoga (Gopi Krishna)
Definition: "Divested of mystical and magical coloring with which some writers on Yoga try to invest these practices, Dhāraṇā is simple concentration on certain regions of the body or some object, with a mental content relating to some aspect of Divinity, to the supernatural or the numinous. Dhyāna is deeper concentration persisting for a longer time, and Samādhi is the absorption of the mercurial mind in the contemplation of the Self."

The Science of Yoga (I. K. Taimni)
Translation: "a technical word meaning Dhāraṇā, Dhyāna, and Samādhi taken together."
Commentary: "The complete process beginning with Dhāraṇā and ending in Samādhi is called Saṃyama in Yogic terminology and the practical mastery of its technique opens the door not only to knowledge of all kinds but also to powers and superphysical accomplishments known as Siddhi." (p. 254)

"The three mental processes of Dhāraṇā, Dhyāna and Samādhi constitute Yoga proper and the five preceding Aṅgas may be considered as merely preparatory. The whole process of Saṃyama takes place in the realm of the mind and no part of the visible man is involved in it. That is why it is called Antar-Aṅgaṃ." (p. 259)

"It is necessary to keep in mind two facts about Saṃyama. First, it is a continuous process and the passage from one stage to another is not marked by any abrupt change in consciousness. Secondly, the time taken in reaching the last stage depends entirely upon the progress made by the Yogi. The beginner may have to spend hours and days in reaching the final stage while the Adept can pass into it almost instantaneously and effortlessly. As Samādhi does not involve any movement in space but merely sinking, as it were, towards the center of one's own consciousness, time is not an essential factor in the process. The time taken by the Yogi is due entirely to the lack of mastery of the technique." (p. 254-255)

"Before we proceed to discuss these two Sutras (Part 1, Sutras 42-43) let us first consider a few conclusions which may be drawn from a general study of the objects (Viṣaya) upon which Saṃyama is performed and the results which accrue from this practice. These conclusions may be stated very briefly as follows:

1. If two things are related as cause and effect then by performing Saṃyama on the effect it is possible to have knowledge of the underlying cause or vice versa as for example in Part 3, Sutra 16.
2. If certain phenomena leave an impression on any medium it is possible to come into touch with the phenomena by reviving the impressions through Saṃyama as for example in Part 3, Sutra 18.
3. If a particular principle in nature finds expression in a particular phenomenon then by performing Saṃyama on the phenomenon, it is possible to know directly the underlying principle, as for example in Part 3, Sutra 28 or 29.
4. If a particular object is the expression of an archetype then by performing Saṃyama on the object it is possible to have direct knowledge of the archetype as for example in Part 3, Sutra 30.
5. If a particular center in the body is an organ of a higher vehicle, faculty etc. then by performing Saṃyama on the center, direct contact is established with the vehicle, faculty etc. as for example in Part 3, Sutra 33 or 35.
6. If a thing exists in several degrees of subtlety, one derived from the other in a series, then by performing Saṃyama on the outermost or least subtle form, it is possible to gain knowledge of all the forms, step by step, as for example in Part 3, Sutra 45.

A careful consideration of the facts mentioned above will show that Saṃyama is really a means of passing from the outer expression to the reality within whatever may be the nature of the relationship between the outer expression and the inner reality. Since the reality underlying all objects is contained in the Divine Mind and the object of Saṃyama in Sabīja Samādhi is to know this reality, it follows that what the Yogi does in Saṃyama is to sink into his own consciousness until he reaches the level of Divine Mind in which the reality of the object is to be found. The ‘seed’ on which Saṃyama is performed merely determines the line along which consciousness has to sink. This may be illustrated by the following diagram:

Fig. 5

A, B, C are different objects which can serve as ‘seeds’ of Sabīja Samādhi. A’, B’, C’ are respectively the realities of these objects which can be found in the Divine Mind through Saṃyama. O is the Center of Divine Consciousness. It will be seen that in every case the essential process is the same, namely, proceeding from the periphery along a radius to the center until the intervening circle is reached. But different objects which are represented by different points on the outer circle make it necessary to proceed along different radii to the center. In proceeding in this manner, consciousness automatically touches the reality of the particular object when it reaches the level of the Divine Mind. So the ‘seed’ merely determines the direction along which consciousness has to sink in order to reach the corresponding reality in the Divine Mind. It does not make any difference as far as the essential process of Saṃyama is concerned but merely guides the consciousness to the reality which is the object of the search.

In Nirbīja Samādhi, the aim of the Yogi is the Center of Divine Consciousness represented by O in the diagram. In reaching the point O, he must proceed along a radius and must cross the intervening states of consciousness. That is why Nirbīja Samādhi can come only after Sabīja Samādhi when all the stages of Samprajñāta Samādhi have been crossed." (p. 98-99)

"In the language of the Yoga-Sūtra, these different stages involved in the use of Saṃyama mean the attainment of the four successive stages of Samprajñāta Samādhi mentioned in Part 1, Sutra 17 and the stage of Nirbīja Samādhi mentioned in Part 1, Sutra 51. In the language of Occultism, they mean the functioning of consciousness through increasingly subtler vehicles referred to in connection with Part 1, Sutra 17. But the fundamental basis of both is the same, namely, penetration into different depths of consciousness which finds expression through different grades of Citta. The Yoga-Sūtra deal with Samādhi from the functional point of view while Occultism deals with it from the structural point of view. That is why, outwardly, the two modes of treatment seem to differ. But the student who has grasped the nature of Samādhi will see that there is no essential difference between the two, because passing in Samādhi from one vehicle to another means coming into touch with the deeper levels and aspects of consciousness. The correspondences between these have been shown already in dealing with Part 2, Sutra 19." (p. 258)


References:

• Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
• Hartz, Richard. Glossary to the Record of Yoga (Sri Aurobindo). Retrieved from http://wiki.auroville.org.in/wiki/Glossary_to_the_Record_of_Yoga
• Krishna, Gopi (1972). Kundalini - The Secret of Yoga. Ontario, Canada: F.I.N.D. Research Trust
• 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. 254-255, 258-259, 98-99.

Samprajñāta | “Samādhi with Prajñā”

Samprajnata

Sanskrit: सम्प्रज्ञात
Transliteration: 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:

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.

Samāpatti | “Fusion / The State of Becoming One”

Samapatti

Sanskrit: समापत्ति
Transliteration: Samāpatti (IAST)
Translation: “fusion / the state of becoming one”

A Concise Dictionary of Indian Philosophy
Translation: "engrossment; attainment; achievement; state of becoming one; coincidence"
Definition: In Yoga, the state of becoming one with the object of cognition, the instrument of cognition, and the subject of cognition in meditation.

The Science of Yoga (I. K. Taimni)
Translation: "consummation; outcome; fusion; coalescence of the mind; rapport"
Commentary: "The Ultimate Reality at the basis of the manifested Universe is the only purely subjective principle while all other partial expressions of that Reality in the realm of manifestation have a double subjective-objective role, being subjective towards those expressions which are more involved and objective towards those less involved. Not only is there at each point the possibility of this meeting of subjective and objective, but wherever and whenever such meeting takes place, a definite relation is established between the two. So the manifested Universe is really not a duality but a triplicity and that is how every manifestation of Reality at any level or in any sphere has three aspects. These three aspects corresponding to the subjective and objective sides of manifestation and the relation which must exist between them are referred to in Part 1, Sutra 41 as Grahītṛ, Grahaṇa and Grāhya and may be translated into English by sets of words such as knower, knowing, known or cognizer, cognition, cognized or perceiver, perception, perceived. This fundamental fact underlying manifestation, that the One has become the Three, is the basis of the mysterious identity which exists between these three apparently different components of the triplicity. It is because the One Reality has become the Three that it is possible to bring about a fusion of the Three into One, and it is this kind of fusion which is the essential technique and secret of Samādhi. This fusion can take place at four different levels of consciousness corresponding to Vitarka, Vicāra, Ānanda and Asmitā stages of Samprajñāta Samādhi but the principle underlying the fusion of the Three into One is the same at all the levels and the result also is the same, namely the attainment by the knower of perfect and complete knowledge of the known.

[...] If we place a small piece of ordinary stone on a sheet of colored paper, the stone is not at all affected by the colored light coming from the paper. It stands out against the paper as it was owing to its imperviousness to this light. If we place a colorless crystal on the same piece of paper, we immediately see a difference in its behavior towards the light coming from the paper. It absorbs some of the light, and thus appears at least partially assimilated with the paper. The degree of absorption will depend upon the transparency of the crystal and the freedom from defects in its substance. The more perfect the crystal the more completely will it transmit the light and become assimilated with the colored paper. A crystal of perfectly transparent glass with no internal defects or color will become so completely assimilated with the paper as almost to disappear in the light coming from it. It will be there but in an invisible form and emitting only the light of the paper upon which it is placed. We should note that it is the freedom of the crystal from any defects, characteristics, marks or qualities of its own which enables it to become completely assimilated with the paper on which it is placed. Even a trace of color in an otherwise perfect crystal will prevent its perfect assimilation.

The behavior of a mind in relation to an object of contemplation is remarkably similar to the behavior of the crystal in relation to the colored paper. Any activity, impression, or bias which the mind has apart from the object of contemplation will stand in the way of its becoming fused with it completely. It is only when the mind has, as it were, annihilated itself completely and destroyed its independent identity that it can become assimilated with the object of contemplation and shine with the pure truth enshrined in that object.

Let us consider for a while the various factors which prevent this process of assimilation. First of all come the various tendencies, some almost instinctive in character, which impart strong biases to the mind and make it flow naturally and powerfully along certain predetermined lines. Such tendencies are, for example, those of accumulating possessions, indulging in all kinds of enjoyments, attractions and repulsions. Such tendencies which are derived from desires of various kinds tend to throw up in the mind mental images and temptations in accordance with their own nature. All such tendencies are sought to be eliminated from the mind of the aspirant by the practice of Yama, Niyama and Vairagya. Then come the sensuous impressions derived from the contact of the sense-organs with the external world. Along the avenues of the sense organs flows a continuous current of impressions into the mind, modifying it continually into a never ending series of images. These impressions are cut off when Samādhi is to be practiced by means of Āsana, Prāṇāyāma and Pratyāhāra. The Yogi has now to deal only with the inherent activity of the mind itself, the activity which it can carry on with the help of the images stored in its memory and its power to arrange and rearrange those images in innumerable patterns. This kind of activity is sought to be controlled and canalized in Dhāraṇā and Dhyāna and the mind made to direct its activity solely in one channel. There is nothing left now in the mind, there is nothing which can arise in the mind except the ‘seed’ of Saṃyama or the object of contemplation. But the mind is still separate from the object and as long as it retains its subjective role it cannot become one with the object. This awareness of the mind of itself which stands in its way of becoming fused with the object of contemplation and ‘shining’ solely with the truth hidden within the object is eliminated in Samādhi." (p. 91-93)


Reference:

• Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
• 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. 91-93.

Sabīja | “With Seed”

Sabija

Sanskrit: सबीज
Transliteration: 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:

• 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.

Pratyaya | Condition

Pratyaya

Sanskrit: प्रत्यय
Transliteration: Pratyaya (IAST)
Translation: “condition”

A Concise Dictionary of Indian Philosophy
Translation: "suffix; condition (from the verb root i – “to go” + prati – “against, back”)"

The Science of Yoga (I.K. Taimni)
Translation: "content of the mind"
Commentary: "Pratyaya is a technical word used in Yoga to denote the total content of the mind at any moment using the word mind in its widest sense and not merely the intellect. This Pratyaya may be of any kind and may exist on any plane of the mind. A mental image of a child, a concept of a mathematical principle, an all-embracing vision of the Unity of life are all Pratyaya of different kinds and belonging to different planes." (p. 37)

"This word covers a wide range of notions such as concept, idea, cause etc., but in Yogic terminology, it is generally used for the total content of the mind which occupies the field of consciousness at a particular time. As the mind is capable of holding a large variety of objects simultaneously, a word has to be used to denote all these objects taken together irrespective of their nature. Pratyaya is a technical word for this total content of the mind." (p. 248)

"As the consciousness of an ordinary individual in the waking state is functioning through his mental body, the Pratyaya in his case will be the mental image occupying his mind. Anyone who can see this mental image can gain knowledge of that mind. This can be done by performing Saṃyama and establishing clairvoyant contact between the two vehicles. As Part 3, Sutra 17 follows immediately after Part 3, Sutra 18, the words Sākṣāt-Karaṇāt may be considered to be understood after Pratyayasya. [...]

[...] It is obvious that by perceiving the mental image in the other mind, the Yogi cannot automatically gain knowledge of the motive or purpose which is present behind the mental image. For this he will have to go deeper into the other mind. An example will make this clear. Suppose the Yogi sees the image of the sun in the other mind. This image may be produced by thinking of the sun by an astronomer who is interested in the sun as an astronomical object. It may be produced by an artist who is admiring the beauty of the sun. It may be produced by a sun-worshiper who is worshiping the sun as an expression of Divine Life. The image in all these cases will be the same, but the mental background will be entirely different. Part 3, Sutra 20 points out that by merely perceiving the mental image, the Yogi will not be able to obtain knowledge of the other factors which are present in the background and which are responsible for the production of the image. This merely serves to emphasize that the world of names and forms is different from, and is easier to reach than the world of motives, etc. which produces movements in the lower mind." (p. 281-282)

"Although efforts have been made to describe the glorious and vivid Pratyaya of the higher planes by mystics and occultists in all ages, those who read these descriptions can see that these efforts are a failure, the higher the plane which is sought to be depicted, the more complete the failure. The fact is that it is impossible to have any idea of these higher planes except in the most general and vaguest manner. Each world can be known only through the vehicle which consciousness uses in that world. The successive descent of consciousness into the lower worlds is not like a progressive and general dimming of a brilliant light by a number of covers. Each successive descent involves a decrease in the number of dimensions of space and time and this imposes at each step additional limitations on consciousness which are inherent in the working of that plane." (p. 43)


References:

• Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
• 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. 37, 43, 248, 281-282.

Ekāgrata | One-Pointedness

Ekagrata

Sanskrit: एकाग्रत
Transliteration: Ekāgrata (IAST)
Translation: “one-pointedness”

A Concise Dictionary of Indian Philosophy
Translation: "one-pointed; close attention"
Definition: "

1. The one-pointed mind is that which is devoted to a single object. It is a mind filled with purity, luminosity (Sattva).
2. According to Buddhism, one of the five elements which comprise meditation.
3. According to the Yoga school, it is a stage of the mind (Citta) in which one concentrates steadily on an object for a long time.

The Science of Yoga (I.K. Taimni)
Translation: "one-pointedness; fixity of attention; concentratedness"


References:

• Grimes, John (1996). A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English. Albany: State University of New York Press
• 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.

Pariṇāma | Transformation

Parinama

Sanskrit: परिणाम
Transliteration: Pariṇāma (IAST)
Translation: “transformation, change, modification, evolution; development; ripening; changing”

The Science of Yoga (I. K. Taimni)
Commentary: "Pariṇāma means change. It should be obvious to the most unintelligent man that life as we know it is governed by a relentless law of change which is all-pervasive and applies to all things at all times. Nothing in life abides right from a Solar system to a grain of dust, and all things are in a state of flux though the change may be very slow, so slow that we may not be conscious of it. One effect of Māyā is to make us unconscious of the continuous changes which are taking place within and without us. People are afraid of death but they do not see the fact that death is merely an incident in the continuous series of changes in and around us. When the realization of this continuous, relentless change affecting everything in life dawns upon an individual he begins to realize what illusion means. This realization is a very definite experience and is one aspect of Viveka, the faculty of discrimination." (p. 149)

"After dealing with the three stages of meditation leading up to Samādhi, Patañjali takes up the question of the three fundamental types of mental transformations which are involved in the practice of higher Yoga. These four Sutras (Part 3, Sutras 9-12) bearing on this question are very important because they throw light on the essential nature of the mental processes which are involved in the practice of Yoga and further elucidate the technique of Samādhi.

The important point to note with regard to these three Pariṇāma is that they are not states but modes of transformation, or to put it in other words, they do not represent static but dynamic conditions. In the progressive process of Self-realization through Samādhi, the mind can pass from one stage to another through the use of three and only three kinds of transformations which are sequentially related to one another and really constitute three integral parts of a larger composite process which has to be repeated on each plane as consciousness withdraws, step by step, towards the Center of Reality. The ordinary transformations of the mind take place according to the laws of association or reasoning or recording to the stimuli applied by the external world through the sense-organs. The three kinds of transformations we are now considering are of a special kind and are used only in the practice of higher Yoga after the Yogi has acquired the capacity of passing into the Samādhi state at will." (p. 260)

Nirodha Pariṇāma (Part 3, Sutra 9)
"The Sutra under discussion defines Nirodha Pariṇāma or transformation which results in suppression of Citta-Vṛtti. In view of the fact that Yoga is described in Part 1, Sutra 2 as the suppression of Citta-Vṛtti, it is easy to see how important it is to understand this Sutra thoroughly. As soon as control of the mind is begun, Nirodha comes into play. The word Nirodha in Sanskrit means both restraint and suppression and the earlier efforts at control of the mind beginning with Dhāraṇā involve Nirodha not so much in the sense of suppression as that of restraint. But a little careful thought will show that even in the preliminary practice of Dhāraṇā, Nirodha, in the sense of suppression, is involved to a certain extent. In trying to practice Dhāraṇā, the will is trying all the time to suppress distractions and substituting in their place the one object on which meditation is to be performed. It will be obvious to anyone that in each of these efforts to replace a distraction by the chosen object there must be a momentary state in which neither the distraction nor the chosen object is present and the mind is really without any Pratyaya, just as when the direction of a moving object is suddenly reversed there must be a moment when the object is not moving but is at rest. It is because Nirodha in this limited sense enters the problem of controlling the mind from the very beginning that Patañjali has taken up Nirodha Pariṇāma first in his treatment of the subject but it should be noted that true Nirodha or complete suppression is the last in the cycle of transformations and comes after Samādhi Pariṇāma and Ekāgrata-Pariṇāma in actual practice.

We have seen that Nirodha is that momentary unmodified state of the mind which intervenes when one impression which holds the field of consciousness is replaced by another impression. The impression which holds the field of consciousness is called Vyutthāna-Saṃskāra and the impression which opposes or tries to replace the Vyutthāna-Saṃskāra is called Nirodha Samskara in this Sutra. Between two successive impressions there must be a momentary state in which the mind has no impression at all or is present in an unmodified condition. The object of Nirodha Pariṇāma is to produce at will this momentary state and gradually extend it, so that the mind can exist for a considerable duration in this unmodified state. This extension of the Niruddha state by repeated efforts has been expressed by the phrase Nirodha-Kṣaṇa-Cittānvayo which means ‘permeation of the mind by the momentary state of Nirodha or complete suppression of Vṛtti. Nirodha Pariṇāma comprises the whole process beginning with the first effort at suppression of the ‘seed’ and ending with the firm establishment of the Niruddha state. The Yogi should be able to maintain the Niruddha state for a sufficiently long time to enable consciousness to pass through the ‘cloud’ or void and emerge into the next plane.

In passing from a condition in which the ‘seed’ of Samādhi holds the field of consciousness to a condition of complete Nirodha, there is a struggle between two opposite tendencies, the tendency of the ‘seed’ to rise again in the field of consciousness and the tendency of the mind to remain in a condition of Nirodha. No other distraction can rise and occupy the field of consciousness because that tendency has already been eliminated in the previous two processes of Samādhi Pariṇāma and Ekāgrata Pariṇāma. Samādhi Pariṇāma has eliminated the tendency of distractions to appear in the field of consciousness and Ekāgrata Pariṇāma has established the tendency of the same impression—the ‘seed’—to persist without interruption. That is why, when the force of will is applied to suppress the ‘seed,’ it is only that particular seed which can appear again. This will also show why the Samādhi and Ekāgrata states must be attained before the will can be applied to produce the Niruddha state. If these techniques have not been mastered, then after every effort of suppression a new Pratyaya or distraction may arise as happens in the case of the ordinary man who tries to practice Nirodha. The student will also be able to understand now the significance of the phrase Abhyāsa Pūrvaḥ in Part 1, Sutra, for Asamprajñāta Samādhi is nothing but the state of the mind in which the Pratyaya or ‘seed’ has been made to disappear by the practice of Nirodha. This condition of Nirodha is not a state of ordinary mental vacuum, but a state of Samādhi in which the Yogi is in complete control of the mind.

The first effort to suppress the ‘seed’ of Samprajñāta Samādhi produces a void only momentarily. The tendency of the ‘seed’ to emerge again into consciousness is so strong owing to the previous practice of Ekāgrata that it again takes possession of the mind and transforms it into its own image. The repetition of the effort at suppression however, makes it slightly easier every time to bring about the Niruddha state and maintain the mind in that state a little longer. Continued practice of this kind gradually increases the tendency of the mind to remain in the Niruddha state and weakens the tendency of the ‘seed’ to reappear in the field of consciousness as pointed out in the next Sutra (Part 3 Sutra 10).

A simple physical experiment will serve, perhaps, to illustrate the opposition of the two tendencies referred to above. OB is a rod attached to a stand OA and kept in the position OB by a spring at C.

Fig. 9

If a child is asked to press the rod OB to the position OA he may be able to bring it to that position with difficulty and may be able to touch the stand OA only momentarily in the first attempt. Each successive attempt will, however, make it easier for him to bring the rod in the position OA and keep it in that position longer. And with sufficient practice the child may learn to keep the rod in the position OA as long as he likes. The tendency of the rod to spring upwards has been completely mastered by practice. In the same way, the tendency of the ‘seed’ to spring back into the field of consciousness can be mastered by sufficient practice and the Niruddha state maintained for a sufficient length of time for the consciousness to pass through the Laya centre and emerge into the next higher plane.

The tendency of the mind to remain in the Niruddha state also grows with practice and ultimately becomes so strong by the force of Saṃskāra that it can remain in that condition easily for any length of time. The significance of the phrase Praśānta Vahita should be noted. The flow of this Niruddha state becomes, after sufficient practice, easy and peaceful. There is no struggle which may be present in some degree in the earlier stages when the tendency has not been established firmly.

Such a struggle would produce an unstable condition of the mind which is utterly unsuited for the purpose which has to be accomplished.

It may be pointed out here that the resistance encountered from the mind in bringing about the different transformations is due not so much to the mind itself as to the Saṃskāra of Vāsanā still hidden within it. If these have been removed to a sufficient degree, the passage from one condition to another can take place without much resistance. In fact, if Vairagya has been developed to a high degree, the necessary changes may be brought about with comparative ease as shown by the life of great spiritual teachers of the world. That is why the Yogi has to rise on the two wings of Vairagya and Abhyāsa as pointed out in Part 1, Sutra 12. Even in the last stage when Dharma-Megha-Samādhi is practiced (Part 4, Sutra 29) for the attainment of Kaivalya, it is the practice of extreme Vairagya which destroys the remaining Saṃskāra of the subtlest Vāsanā and liberates the consciousness of the Yogi." (p. 261-264)

Samādhi Pariṇāma (Part 3, Sutra 11)
"The second kind of mental transformation which is involved in the different stages of Samādhi is Samādhi Pariṇāma. This transformation really begins with the practice of Dhāraṇā and continues until the Ekāgrata state is reached. As the definition of Samādhi Pariṇāma given by the author shows, its essential nature is the gradual reduction of the all-pointed condition of the mind to the one-pointed condition.

First, the series of objects which in the case of the ordinary man occupy the mind, one after another, are replaced by one chosen object, the ‘seed’ of Samādhi. All the other objects, except the object chosen for Saṃyama which are technically called ‘distractions’, are eliminated completely when Dhyāna is perfected. Then begins a new kind of movement or transformation of the mind in which consciousness begins to move in depth, as it were, and the object is denuded of its coverings or non-essential elements like name or form. The ‘seed’ is split open and its different layers exposed in order to get at the core which is its Svarūpa. When this process, which is dealt with in Part 1, Sutra 43, has been completed and the object ‘shines’ in the mind in its real Svarūpa, there is nothing further which can be done on that plane. The attainment of the Nirvitarkā stage marks the completion of the Samādhi Pariṇāma as far as the Vitarka stage of Samprajñāta Samādhi is concerned. If the mind is kept concentrated on the object, it can merely reproduce the irreducible Svarūpa of the object. Here the Ekāgrata Pariṇāma which is dealt with in the next Sutra begins." (p. 264-265)

Ekāgrata-Pariṇāma (Part 3, Sutra 12)
"The characteristic of the Ekāgrata-Pariṇāma, which as we have seen is the consummation of the Samādhi Pariṇāma, is that exactly the same Pratyaya rises in the field of consciousness again and again and produces the impression as if a single fixed unchanging Pratyaya is occupying the field. The succession of exactly similar images in an apparently stationary Pratyaya is due to the intermittent nature of the manifested Universe which has been briefly explained in connection with Part 4, Sutra 33. The whole Universe appears and disappears alternately but the interval called a Kṣaṇa is so small that it appears to be a continuous phenomenon. We see a continuous glow in an electric bulb with an alternating current but we know that the glow is discontinuous and periods of illumination follow periods of darkness alternately at very short intervals. It is not only in Samādhi that this discontinuity enters in the perception of the Pratyaya. It is present in all perceptions and thinking right from the plane of the lower mind up to the Atmic plane. Wherever there is manifestation there must be discontinuity or succession which is called Krama in Part 3, Sutra 15 and Part 4, Sutra 33.

The projection of a cinematographic picture on a screen may serve to illustrate, to some extent, the difference between the three Pariṇāma. The moving picture on the screen is produced, as is explained in connection with Part 4, Sutra 33, by a succession of dissimilar images falling on the screen at intervals of less than 1/10th second. This produces an illusion of continuity while there is actual discontinuity in the projection. If all the pictures on the film roll are made exactly similar, there will be one stationary and unchanging image produced on the screen. But we know that the appearance of such a stationary and unchanging image is an illusion. What we see as an unchanging image is composed of a number of similar (Tulya) images following each other so rapidly as to be indistinguishable. If we slow down the speed of projection sufficiently the illusion will disappear and we shall be able to see similar images following each other at regular intervals. In the same way the Pratyaya of Ekāgrata Pariṇāma remains apparently the same but in reality it is composed of a series of similar (Tulya) Pratyaya following each other at inconceivably high speed. It is because the phenomenon is dynamic and not static that it is called a Pariṇāma (transformation) and not Avasthā (state).

Now, if we suppose that even this picture which produces an unchanging image on the screen is removed and each portion of the film corresponding to a single picture is quite transparent, it is obvious that a uniform illumination will be seen on the screen. Here the analogy breaks down. The dropping or suppression of the Pratyaya of Ekāgrata Pariṇāma by means of Nirodha does not produce the illumination of Reality but the consciousness of the next subtler plane and the whole cycle of the three Pariṇāma has to be repeated again on this plane to enable the consciousness to pass again into the next subtler plane. It is only when the Pratyaya of the last plane (Atmic) is dropped or suppressed that the illumination of Reality or consciousness of the Puruṣa dawns.

The reason for the emergence of a Pratyaya of the next subtler plane when the ‘seed’ present in Ekāgrata Pariṇāma is suppressed is to be sought in the nature of the complex mechanism through which consciousness functions on the different planes and the nature of the Saṃskāra which bind consciousness to its vehicles. Theoretically, the Nirodha which follows the Ekāgrata state should lead to direct contact with Reality but this does not happen. As this question has been dealt with at another place (Part 1, Sutra 18) it is not necessary to enter into it here." (p. 265-267)


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. 149, 260-267.