क्षीणवृत्तेरभिजातस्येव

Patanjal Yoga-Sutra - SamAdhipada

41-42-43-44-45-46-47-48-49-50-51.

--

पातञ्जल योगसूत्र - समाधिपाद  ४१-४२-४३-४४-४५-४६-४७-४८-४९-५०-५१

--

क्षीणवृत्तेरभिजातस्येव मणेर्गृहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनता समापत्तिः।।४१।।

(क्षीणवृत्तेः अभिजातस्य-इव मणेः गृहीतृ-ग्रहण-ग्राह्येषु तत्-स्थ-तत्-अञ्जनता समापत्तिः।।)

In the above Aphorism 41, it is said that one who is comparatively of pure mind, having the vritti / वृत्ति under control (क्षीणवृत्तिः) and does not easily get carried over by a vritti / वृत्ति looks at a vritti  वृत्ति like the shade of a gem placed with a crystal and the crystal is seen as if is of that shade. Such a one could be an example of what had been referred to in श्रीमद्भगवद्गीता / Shrimadbhagvadgita as in the following Stanza 22 and 23 of Chapter 14 :

प्रकाशं च प्रवृत्तिं च मोहमेव च पाण्डव।।

न द्वेष्टि सम्प्रवृत्तानि न निवृत्तानि कांक्षति।।२२।।

उदासीनवदासीनो गुणैर्यो न विचाल्यते।।

गुणा वर्तन्त इत्येव यो अवतिष्ठति नेङ्गते।।२३।।

अभिजात - one having won over / overcome the vritti / वृत्ति,

Such identification with a vritti / वृत्ति is not the same as involvement / indulgence with a vritti / वृत्ति that happens when one is moved by a vritti / वृत्ति. This state of mind is what is called समापत्तिः / samApattiH. Though it is not exactly the समाधि / samAdhi or trans, is a sign of maturity of mind. 

तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः।।४२।।

(तत्र शब्दार्थ-ज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः।।)

In the Aphorism 42 above it is called सवितर्का समापत्तिः / savitarkA samApattiH. There is a sense of limitedness (संकीर्णा) and kind of a division between the विषय / object and the विषयी / subject.

Still there is विकल्प-प्रत्यय / vikalpa-pratyaya as is described in the Aphorism 9 :

शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः।।९।।

As in such a state of the mind, the division of the observed and the observer is felt but it is not the revelation itself, because :

"Observer is the observed."

In the next Aphorism however it is clarified:

स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्र-निर्भासा निर्वितर्का।।४३।।

(स्मृति-परिशुद्धौ स्वरूपशून्य-इव-अर्थमात्र-निर्भासा निर्वितर्का।)

The same state of pure-mind (Aphorism 37) :

वीतरागविषयं चित्तम्।।३७।।,

the difference between the two kinds of samAdhi has been pointed out.

When the mind is pure, having no trace of attachment (राग / rAga) the same समापत्तिः /  samApattiH is निर्वितर्का / nirvitarkA.

स्मृति परिशुद्धौ स्वरूपशून्य इव अर्थमात्र निर्भासा - निर्वितर्का।।

The next Aphorism equates the 

संकीर्णा समापत्तिः  with सविचारा /  savichArA, 

While the other :

स्मृति परिशुद्धौस्वरूपशून्य इव अर्थमात्र निर्भासा, with the :

nirvichArA - निर्विचारा / nirvitarkA - निर्वितर्का. 

एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता।।४४।।

(एतया एव सविचारा निर्विचारा च सूक्ष्मविषयाः व्याख्याताः।)

In the Aphorism 44 above it is said that in this way the two - the सविचारा / savichArA and the निर्विचारा / nirvichArA; and also the सवितर्का / savitarkA and the निर्वितर्का nirvitarkA have been dealt with. And accordingly in the next Aphorism 45 : 

सूक्ष्म विषयत्वं च - this applies to all objects (विषय), beginning from the subtlest सूक्ष्म to the महत् / Mahat -frim प्रकृति / Prakriti to बुद्धि / Buddhi.

सूक्ष्म विषयत्वं चालिङ्गपर्यवसानम्।।४५।।

(सूक्ष्म विषयत्वं च अलिङ्ग-पर्यवसानम्।)

These all kinds of समाधि / samAdhi are kinds of the trans where the संस्कार / samskAra is retained in the बीज -- सबीज, in the seed-form, therefore these are known as सबीज समाधिः / sabIja samAdhiH, the Aphorism 46 :

ता एव सबीजः समाधिः।।४६।।

(ता एव सबीजः समाधिः।)

One who has attained enough skill in the kind of निर्विचारा समाधि / nirvichArA samAdhi, deserves the bliss and grace of the Self. This has been expressed in the following words :

निर्विचारवैशारद्येऽध्यात्मप्रसादः।।४७।।

(निर्विचारवैशारद्ये अध्यात्मप्रसादः।)

(प्रसादे सर्वदुःखानां हानिरस्योपजायते।।

प्रसन्नचेतसो ह्याशु बुद्धिः पर्यवतिष्ठते।।६५।।

-श्रीमद्भगवद्गीता अध्याय २, Shrimadbhagvadgita - Chapter 2)

ऋतम्भरा तत्र प्रज्ञा।।४८।।

(ऋतम्भरा तत्र प्रज्ञा।) 

Having reached to such an elevated state of excellence, one at once attains the प्रज्ञा / the Wisdom, and is called स्थितप्रज्ञ / sthitaprajna as has been described in the Chapter 2 of the श्रीमद्भगवद्गीता / Shrimadbhagvadgita as in the following stanza :

यः सर्त्रानभिस्नेहस्तत्तत्प्राप्य शुभाशुभम्।।

नाभिनन्दति न द्वेष्टि तस्य प्रज्ञा प्रतिष्ठिता।।५७।।

यदा संहरते चायं कूर्मोऽङ्गानीव सर्वशः।।

इन्द्रियाणीन्द्रियार्थेभ्यस्णस्य प्रज्ञा प्रतिष्ठिता।।५८।।

One having attained this ब्राह्मी / BrAhmI state, abides in the आत्मन्  / Self  / ब्रह्मन्  / Brahman, and knows the Self आत्मन् as Consciousness /  चैतन्य / चित् / ब्रह्मन्  / Brahman .

श्रुतानुमानप्रज्ञाभ्यामन्यविषया विशेषार्थत्वात्।।४९।।

(श्रुत-अनुमान-प्रज्ञाभ्यां अन्य-विषया विशेष-अर्थत्वात्।)

Having attained the Self He attains the प्रज्ञा /  wisdom / the knowledge that is called पराविद्या / the parA vidyA - the other than the worldly knowledge as is described in the  मुण्डकोपनिषद् / Mundakopanishad  1/1-4, 1/1-5.

तज्जः संस्कारोऽन्यसंस्कारप्रतिबन्धी।।५०।।

(तत् जः संस्कारः अन्य-संस्कार प्रतिबन्धी।)

This results in obstruction of all those other संस्कार / latent impressions / tendencies of the  mind that keep one in ignorance / bondage. 

तस्यापि निरोधे सर्वनिरोधान्निर्बीजः समाधिः।।५१।।

(तस्य अपि निरोधे सर्वनिरोधात् निर्बीजः समाधिः।)

This last संस्कार / sanskAra has the effect that annihilates all the residual other sanskAra, and this too when extinguished one attains what is called the निर्बीज समाधि / the nirbeeja samAdhi.

।।इति समाधिपादः।।

~~~~~~~~~~~~~~