cessation; dropping content of the mind (the ‘seed’ of SamprajnataSamadhi) practice preceded by impressions remnant
the other.
- The remnant impression left in the mind on the dropping of the Pratyaya
after previous practice is the other (i.e., Asamprajnata Samadhi).
The nature of Asamprajnata Samadhi is defined in this Sutra. The meaning of
the Sutra should be clear to some extent in the light of what has been said already in
connection with the previous Sutra. Let us dwell for a while on the various phrases
used in this Sutra. Virama-Pratyaya means ‘the cessation of Pratyaya’. This of course
refers to the ‘seed’ of Samprajnata Samadhi which is dropped and disappears from the
field of consciousness in the practice of Asamprajnata Samadhi. Some commentators
interpret this phrase as ‘the idea of cessation’ or ‘the cause of cessation’. This would
mean that the Yogi meditates on the idea of cessation of Pratyaya or on Para-
Vairagya. This interpretation does not seem to be justified in the present context and if
analysed carefully will be seen to mean nothing but the dropping of the ‘seed’ held in
the preceding Samprajnata Samadhi. A Yogi who is meditating on a ‘seed’ can drop it
with the production of a void state of the mind but he cannot leave the ‘seed’ of Sam-
prajnata Samadhi and start meditating on the idea of cessation. Anyone can see that
such a switch over from one idea to another of an entirely different nature in the state
of Samadhi is impossible.
Abhyasa Purvah means ‘preceded by practice’. Practice of what? Practice of
holding in the mind the ‘seed’ of Samprajnata Samadhi. This phrase therefore serves
to emphasize the fact that Asamprajnata Samadhi can be practised only after the pro-
longed practice of Samprajnata Samadhi. It is, as has been pointed out already, an in-
tensely active and not a passive condition. In fact the recession of consciousness in
Asamprajnata Samadhi and its passage through the Laya centre depends upon the con-
tinuance of the constant pressure of the will which is at the back of the effort to keep
the mind in the state of Samprajnata Samadhi. There is no change in this condition of
the mind except the disappearance of the Pratyaya. The pressure must be built up in
Samprajnata Samadhi before it can be utilized in Asamprajnata Samadhi. The bow
must be drawn before the arrow is released to pierce through the target.