The Atma Jyoti Blog

Part 13 in the Commentary on Patanjali’s Yoga Sutras, by Swami Nirmalananda Giri

Sutra 1:46. They (stages corresponding to subtle objects) constitute only Samadhi with ‘seed’.

Sabija, “with seed,” means that which possesses attributes, and produces samskaras or subtle karmas in the experiencer. Sabija samadhi is Savikalpa samadhi wherein the seeds of samskaras or karmas are not destroyed, and which produces the highest and subtlest of samskaras or karmas.

Sutra 1:47. On attaining the utmost purity of the Nirvichara stage (of Samadhi) there is the dawning of the spiritual light [adhyatma prasadah].

In contrast to the samadhi spoken of in the prior verse, nirvichara samadha is nirbija: “without seed,” without attributes and without the production of samskaras or subtle karmas. Nirbija samadhi is nirvikalpa samadhi wherein the seeds of samskaras or karmas are destroyed (“fried” or “roasted”) by Jnana, and which produces no samskaras or karmas.

When the utmost purity (shuddha sattwa) of the buddhi is attained, then even pradhana in its highest form is transcended and the light of the Self is perceived.

Sutra 1:48. There, the consciousness [prajna] is Truth-and Right-bearing [ritambhara].

According to A Brief Sanskrit Glossary, Ritam is “Truth; Law; Right; Order. The natural order of things, or Cosmic Order/Law. Its root is ri, which means ‘to rise, to tend upward.’” When a yogi reaches the nirvichara stage his consciousness henceforward reflects the divine order and is oriented solely toward ultimate Reality. Therefore Vyasa comments: “The knowledge which appears in that clearness of the mind in samadhi has the special name of Truth-bearing in the literal sense that it brings truth alone, and there is no trace of erroneous knowledge in it. So it is said: ‘By scriptural authority, by inference, and by enthusiasm for meditation practice–in thee three ways perfecting his knowledge, he attains the highest yoga.’” Shankara says that the consciousness spoken of in this verse is born from viveka (discrimination between reality and unreality).

Patanjali’s standards must be applied to us first of all, but also to any who claim to have realization of the Truth (Sat).

Sutra 1:49. The knowledge based on inference or testimony is different from direct knowledge obtained in the higher states of consciousness (I-48) because it is confined to a particular object (or aspect).

That is, such knowledge is only relative and limited to one object at a time, whereas the knowing in samadhi is absolute, unlimited, and all-inclusive, for Brahman is described as “That which when known, all becomes known.”

Sutra 1:50. The impression produced by it (Sabija Samadhi) stands in the way of other impressions.

Vyasa explains this perfectly, saying: “The samskara produced by truth-bearing knowledge removes the accumulated deposit of samskaras of extraversion. When the extravertive samskaras are overcome, no ideas arising from them appear. With inhibition of extravertive ideas, samadhi becomes habitual. Then there is knowledge from that samadhi; from that, more samskaras are laid down of knowledge, and so a fresh deposit of samskaras is built up. From that again knowledge, and from that more samskaras of it.” Shankara expands on this, commenting: ”Knowledge must set up a samskara. Each time the knowledge is renewed, its special samskara is reinforced. But the renewal of the knowledge is from again taking up meditation on the object, different from itself. It can do this because it is produced by a different object, namely the thing as it really is [yathartha].”

The samskaras produced by sabija samadhi erase the samskaras of ignorance. Vyasa explains this, continuing: “Why would not this new accumulation of samskaras draw the mind into involvement with it? It is because samskaras of knowledge cause the destruction of the taints [kleshas], and so do not constitute anything that would involve the mind. In fact they make the mind cease its activity, for the exertions of mind come to an end in knowledge [khyati].”

This may seem technical, but it is an absolutely practical analysis, for Patanjali intends for us to compare what he says with our meditation experiences and thereby know whether or not we are truly progressing toward enlightenment. In the same way the Bhagavad Gita describes the state of mind of a liberated person in such a way that only the yogi can know whether or not he is in that state. No one can cite the Gita to prove to others that he is liberated–he alone can know the truth of the matter. Both the Gita and the Yoga Darshan are practical manuals of higher consciousness.

Sutra 1:51. On suppression of even that owing to suppression of all (modifications of the mind) ‘Seedless’ [nirbija] Samadhi (is attained).

From sabija samadhi the yogi passes on to nirbija samadhi, the final step in the liberation of his consciousness. This produces no samskaras and dissolves the samskaras accumulated from sabija samadhi. Vyasa: “Thus the samskaras do not cause the mind to continue to exist, but prevent its involvement with anything. The mind, no longer involved, ceased to exists, along with the samskaras which have promoted release. When mind ceases, Purusha abides in his own nature alone, and is therefore called pure, alone, and released.”

The section on samadhi (samadhi pada) is now completed.

Next: What is Kriya Yoga?

Previously: Types of SuperConsciousness

More on the Yoga Sutras of Patanjali:

• The Foundations of Yoga
• Introduction to Om Yoga