Yoga Philosophy
Samapattih Meditation
III. Samapattih:
In simple terms, Samapattih
is called unity. Sage Patanjali explains two methods for establishing the
initial stability of the mental faculty. The practice of Samapattih is very
complex and there are multiple ways to still the mind.
In the yoga sutra Chapter 1
verse 33 says as follows,
“Maithreekarunamuditopekshanan
sukhaduhkhapunyapunyavishayanan -
bhavanatash citta
prasadanam”
“Maitri” or “friendliness”
towards those who are at ease with themselves, “Karuna or “mercy and
compassion” towards the sufferers, “Mudita” or “joy and cheerfulness” towards
the virtuous minds, “Upeksha” or “neutrality”, “equanimity”, “avoidance” and
“indifference” towards the non-virtuous minds, “Sukha” or happiness” and
“pleasantness”, “Dukkha” or “sorrow” and “unpleasantness”, “Punya” or “virtue”,
“Apunya” ( “vice”) or “evil” and can bring (“Chitta Prasadanam”) pacification
of the “Chitta”(mind core).
The second way of stilling
the mind is through “Pranayama” or “Respiration”.
In the yoga sutra Chapter 1
verse 34 says as follows,
“Prachchhardanavidharanabhyan
va prannasya”
It is the exhalation and
inhalation of vital air necessary for our mind and body activities. The vital
air is called “Prana” which is the life force energy present in the universe.
The third way of stilling
the mind is explained in the yoga sutra,
Chapter 1 verse 35 says as
follows,
“Vishayavati va
pravrittirutpanna manasah sthitinibandhini”
It is through focusing on
the specific part of the human body. Fixating the eye on the tip of the nose
and tip of the tongue can develop the steadiness of the object of
concentration.
The fourth way of stilling
the mind in the yoga sutra,
Chapter 1 verse 36 says as
follows,
“Vishoka va jyothishmati”
It is thinking of the lotus
flower on your heart, with petals downwards, and after the breath imagine that
the petals of the lotus are turned upwards and imagine inside that lotus a
dazzling light. By focusing on that bright light, the steadiness of the mind is
gained and the concentration will be brilliantly clear.
The fifth way of stilling
the mind in the yoga sutra is as follows,
Chapter 1 verse 37 says as
follows,
“Vitharagavishayan va
chittam”
The practitioner is focusing
on the pictures of some saints who he admires and reveres most and following
the ardent path of spirituality. Now he takes the saint’s heart as the object
of concentration and meditates upon that object. The mind becomes steady when
the contents of awareness are free from attachment.
The sixth way of stilling
the mind in the yoga sutra is as follows,
Chapter 1 verse 38 says as
follows,
“Swapnanidrajnanalambanan
va”
If a man goes through an
overjoyed condition in the dream state while he is sleeping when he wakes up,
that creates a deep feeling in the mind. Thinking about that dream experienced
in sleep is real and one can meditate upon the content of that joyful event.
The seventh way of stilling
the mind in the yoga sutra is as follows,
Chapter 1 verse 39 says as
follows,
“Yathabhimatadhyanad va”
Think that you are on the
top of the mountain and you are watching and enjoying a charming and dense
evergreen forest below the peak. Meditate upon the experiences that you had
gathered from the serenity and solitude of that wonderful spot, that you had
gathered from serenity and solitude of that wonderful spot.
After all,
these explanations in Chapter 1 verse 40 say that,
“Paramanu
paramamahattvantosya vashikarah”
By restraining the “Chitta”
or “Mind core” through meditation (or being attentive) anything from the
tiniest particles of atoms to the vast existence can be brought under control.
This universe is made of atoms and molecules and there is a strong correlation
between human beings and this universe. Once you have control over the primary
material you will have the power of control over everything.
After these descriptions of
the various kinds of meditative practices, the definition of Samapattih is
given in Chapter 1 verse 41 says as follows,
“Ksheennavritterabhijatasyev
manergrahitrigrahannagrahyeshu”
Tatsthatadangjanatasamapattih”
In Samapattih the chosen
object of meditation is external more precisely the object external
to the “Self”. The object that which the mind rests is called “Alambana”. Sage Veda Vyasa elucidated
many potential ways for contemplation. When the “Vritties (oscillations of the
mind) of the “Chitta '' (the mind core) are reduced and still (“ksheena
vrittaye”) it is like a fine transparent gem or clear crystal. An unperturbed
quiet mind is coloured (Anjanate) by the object that is focused upon is assumed
and is indistinguishable. The mind becomes the similitude (Abhasa) of the
object of focused own forms (Swarupa) and the mind appears (Nirbhasathe) with
the image (Akarena) of the very own form (Swarupa). Attainment of this state of
unity is called “Samapattih”.
There is the complete
elimination of any underlying sense of distinction between the object of
meditation and the perceiving mind. Sage Veda Vyasa clarifies Samapattih as
“Apatthi” which is the transformation of the mind into the image of the object
upon which it resides.
“Kshithasya thathakara
apathihi samapattih ithyuchathe”.
The activity of the mind
has lessened to such an extent that it becomes unnoticeable as something
separate from the existing object. Consequently, the mind is no longer
recognized as the perceiving subject but rather something as an object and it
is external. The dividing line between subject and object ceases to be that
between Chitta (mind core) and the perceptual object. The only subject here is
“Drushtuh”, which is not affected by the changes experienced by the
“experiencer”, the act of “experiencing” and whatever is “experienced”.
There are different types
of Samapattih and the first one is Savitarka Samapattih given
Chapter 1 verse 42 says as
follows,
“Tatra
shabdarthajnanavikalpaih sankeerna savitarka samapattih”
The sound here means
vibration of the nerve currents that conduct it, resulting in knowledge and
reaction. Patanjali calls this Savitarka samadhi which is the meditation with
reasoning. Reasoning keeps the duality of subject and object, which
results from the mixture of word, meaning, and knowledge. The first is the
external vibration of the word, which is carried inward by the sense currents.
After that, there is a reactionary wave in the Chitta. The mixture of these
three makes up what we call knowledge and we get this mixture as the object of
meditation. Here three factors of sound (“Sabda”), its essence (“Artha”) and
knowledge (“Jnana”) unite. Here the true knowledge is disturbed by words and
their meanings and this confusion is overcome by intelligent reasoning
(“Tarka”). Here subtle memory and reflections remain and one is affected by
someone telling something but not immediately. The solution is to have good
company of people and a consistent approach to spirituality.
The second one is given in
Chapter 1 verse 43 says as follows,
“Smritiparishuddhau
svaroopashoonyevarthamatranirbhasa nirvitarka”
The second level of
Samapattih is referred to as Nirvitarka Samapattih when “Tarka” or intelligent
reasoning is transcended. Thus the mind cleansed of even the slightest memories
of all past impressions is non-existing devoid of its very form as a mind. In
such a state then the end purpose of having the mind alone remains. i.e.,
enlightenment translated as a state of equanimity that you are not affected by
anything.
The third and fourth given
in Chapter 1 verse 44 says as follows,
“Etayaiva savichara
nirvichara cha sookshmavishaya vyakhyata”
Here in this sutra, Sage
Patanjali explains the Savichara Samapattih (Thoughtfulness) and Nirvichara
Samapattih (Thoughtlessness).
Savichara Samapattih is a
subtle memory or reflection of past events and conditions. Nirvichara Samapattih
is without subtle memory or reflections of past events and conditions. Past
events and conditions are like the data deleted from your computer systems.
Nevertheless, a hacker can retrieve the files you had deleted, likewise, the
mind is so brilliant at retrieving past events and conditions. Even if you
achieve the state of Samapattih, the practitioner may revert to the earlier
state when there is a trigger in your outside environment. Even though you have
abandoned all your evil habits later you may bounce back due to situations
outside. Hence a Yoga practitioner must be very cautious when he interacts with
evil people because all the past memories can still be triggered. Nobody can
harm you if you are consistent and resolute on the path of meditation. If you
are bright, anybody around you will benefit from the brightness around you. You
need not have to promote yourself like a flower since everybody is attracted by
the beauty and fragrance of flowers.
The
differences and similarities between Non-theistic form,
Theistic form and Samapattih:
In the Non-theistic form of
meditation, the object of focus is the “Self” while in the theistic form the
object of focus is “Iswara''. In the Samapattih form of meditation, the object
of focus is an entity belonging to the realm of matter. So Non- theistic form
and Theistic form come under one category, while Samapattih does not come under
this category. The Non-theistic form of meditation is accompanied by vichara,
vitarka, Ananda and Asmita and the “Self” is contemplated upon and it leads to
Samprajnata Samadhi while in the Theistic form “Japa'' or “Pranava'' is the
path used to achieve the Samprajnata Samadhi. In both these cases, there is the
gradual depletion of contents of consciousness until the subject gains unlimited
self-perception. In Samapattih meditation there is no “Pranava '' or “Vitarka
''. The focus of the mind is deeply pointed to a specific object other than the
“Self”. The mental activity is slowly lessened with the object of
concentration, and the still mind gains the image of the object. Hence the
object ceases to be an object of consciousness and thus presumes the
self-perception of the subject.