Srimad Bhagavat Geetha – Chapter 6 – ध्यान योगा – Yoga of Meditation (part 11)

एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता॥४४॥ (Yoga Sutra 1.44)

“By this much itself stands explained the सविचार and the निर्विचार समाधि which pertain to subtle objects.”

That समाधि which has for its object the subtle, uncompounded elements etc. is of two kinds–सविचार and निर्विचार.

These two kinds are according to the difference of their being with or without विकल्प.

विकल्प as already explained is the imaginary relationship between a word, its meaning, or object, and the corresponding ideation or mental impression.

These stand explained by this much itself, i.e. by सवितर्क and निर्वितर्क समाधि concerned with gross objects.

That is सविचार समाधि in which a subtle object becomes revealed, together with विकल्प, and as conditioned by space, time, quality, etc.

That is निर्विचार समाधि in which subtle object stands revealed merely as a substratum, and unassociated with विकल्प and as conditioned by space, time, quality, etc.

By the specification that सविचार and निर्विचार समाधि are concerned with subtle objects, it stands explained ipso facto that the सवितर्क and निर्वितर्क समाधि they are concerned with gross objects.

सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम्॥४५॥ (Yoga Sutra 1.45)

“The fact of having subtle objects as their content is inclusive of आलिङ्ग”.

It should be noted that what has been said about the सविचार and निर्विचार समाधि having subtle objects as their content extends up to the आलिङ्ग.

लिङ्ग means that by which anything is indicated, or which can be resolved into its cause, or source.

आलिङ्ग means that of which there is no cause, which cannot be resolved further into any other source, and which is not indicative of anything else.

Thereby सानन्द and सास्मित समाधि also, which concern the means of perception (ग्रहण ) and the perceiver (ग्रहित्र्), become included in the ग्राह्य समाधि itself.

That is to say ग्राह्य समाधि concerning the object of perception. This is the idea.

There are seven प्रकृति or sources. They are the five monads of smell, taste, light, touch and sound and अहंकार and महत्.

So has it been said: The earth-atom has for its subtle source the smell-monad;

of the water-atom also the subtle source is the taste-monad;

of the fire-atom, the subtle source is light-monad;

of the air-atom, the subtle source is touch-monad;

of the space-atom, the subtle source is sound-monad.

For all of the above the subtle source is the principle called अहंकार or egoism;

Of this अहंकार the subtle source is mere लिङ्ग;

Of this लिङ्ग the subtle source is महत् the Cosmic Intelligence;

Of even that महत् the subtle source आलिङ्ग or प्रधान.

And the subtlety of all the seven प्रकृति, the sources, culminate in the प्रधान itself.

Therefore it has been said, ‘the fact of having subtle objects as their content’ extend up to that प्रधान alone.

Then there is the पुरुष (Person) who is more subtle than प्रधान, still, but He is not the material cause (अन्वयी-कारण).

Therefore it has been explained that the utmost subtlety belongs to प्रधान alone which is the material cause of all things.

On the other hand, although the पुरुष exists as the efficient cause, He is still not fit to be called their subtle cause, because he is not the material cause.

However, if what is under consideration be not the fact of being the material cause, i.e. if the intention be not to state that subtlety belongs only to what is the material cause, then it should be noted that even the पुरुष is indeed subtle.

ता एव सबीज: समाधिः॥४६॥ (Yoga Sutra 1.46)

“These alone are the समाधि concerned with objects.

These four समाधि are called सबीज-समाधि since they occur in association with the बीज, literally seed i.e. object of perception.”


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