Sutra 18 Virama-pratyayabhyasa-purvah samskara-seso'nyah

anya: another; different from.

purvah: succeeds, surpasses, follows in succession.

samskara: the conditioned mind. Mental formations either latent/frozen or actively operating. Embedded latent triggers, which trigger biopsychic kleshic activities. See the bhavacakra (the wheel of samsara) for this relationship. Past frozen and non-integrated mental/energetic imprints. See the glossary.

seso/sesah: residue

virama: cessation: resting. Here resting and opening the mind.

pratyaya: the phenomenological contents of the mindfield; the mental intention toward objects/phenomena. The state of mental attachment/fixation.

virama-pratyaya: Hence the release of mental attachments. The withdrawal and cessation of the pratyaya process of imputing or objectifying an independent "thingness" to phenomena or objects of thought. Resting the mind from identifying with its content.

abhyasa: applied practice. A sustained effort; focused and continuous conscious intent. Continuity in a focused application of yogic intent. Focused and passionate endeavor for unconditional release (in abhyasa-vairagyabhyam). In yoga all practices (sadhana) are effected by focused and continuous conscious application without attachment to results. At first this continuity is difficult to sustain.

Asamprajnata: Acognitive/non-cognitive, transcognitive, or supra-cognitive; Non-dual, transpersonal, and transconceptual. Devoid of the limitations of I/it object relations (pratyaya). The end of pratyaya (dualistic cognition). Free from ordinary dualistic modes of cognition. Asamprajnata occurs when the vrttis entirely cease to function. This state requires no support (alambana). Asamprajnata is an objectless undefiled open samadhi. There are many kinds of asamprajnata, but two categories may be useful to delineate. One is asamprajnata with seed (samskaras) such as is defined as sabija samadhi (samadhi with seed).The other is nirbija samadhi (samadhi without seed) and devoid of samskaras. Here samskaras can no longer produce kleshas, karma, or further duhkha.

Asamprajnata follows naturally after I.17 as the perfection of vairagyabhyam. It is the perfect state of non-dual awareness. Asamprajnata occurs when the citta-vrtti completely comes to rest. Then non-dual transpersonal great awareness becomes activated (self-awakens). Asamprajnata interjects a formless awareness such as practiced by advanced yogis as emptiness meditation where the mind is no longer preoccupied or fixated with "individual" or limited content/objects of thought; nor does even the ideation of a separate observer who observes the object veils one's conscious awareness. In asamprajnata the sublime emptiness of separate existence is realized so that subject/object duality is entirely eradicated and the seer rests as total integration (yoga). In comparison, samprajnata (cognition with content) is a limited state of cognition. Asamprajnata samadhi is the end of striving, wherein the mind opens to the timeless and the timeless is seen in all of primordial creation (uncontrived nature as-it-is) as primordial wisdom dawns.

Asamprajnata as the non-dual transpersonal boundless cognition is effected at first by samprajnana (self awareness) meditation practices such at inquiring upon mental phenomena or the gunas. Eventually in unsupported samatha (shiney) emptiness meditation, where the meditator lets go of all mental grasping/attachment(vairagyam), the asamprajnata samadhi is realized. An elementary phase of this awareness is achieved through vipassana (awareness or insight) meditation, where the meditator becomes aware of one's own states of mind, (samprajnana or sampajanna -Pali) and goes beyond it. One recognizes the content of one's mind (pratyaya) and then lets that go (releases mental grasping and dualistic fixation) in samatha meditation, The exact identity of the contents and characteristics of the fixated dualistic mind is secondary to simply releasing it. Then what remains is pure primeval unconditional natural awareness -- awareness of awareness accompanied by absolute clarity. Also see nirvikalpa, aprapancita, nisprapanca, and aprapanca).

Commentary: Here Sutra I.18 and the next I.19 are among two of the most profound guiding lights in the Yoga Sutras. This describes a complete transpersonal, non-dual, and supra-cognitive release of all citta-vrtta resulting in complete unobstructed integration. Unfortunately, such often falls on the deaf ears of intellectual/academic traditions, which are stubbornly attached to filtering everything through the machinations of conceptual mentation. Rather, through yogic practices (abhyasa) that completely breaks through (purvah) the ordinary limitations of cognition (asamprajnata), thus, mental formations, due to dualistic fabrications, completely cease (virama-pratyaya). This non-dual state (asamprajnata) is known to a yogi through practice. Eventually, through practice, the yogi can abide in that primordial non-dual seedless state continuously (nirbij-samadhi). See Sutras I.50-51.

As yogic practice deepens (abhyasa-vairagyabhyam), another (anya) deeper perception than the previous samprajnata (cognitive) state (in Sutra 17 above) is experienced as a trans-objective absorption that is not dependent upon objectification, reification, conceptualization, or dualistic cognition (called asamprajnata or acognitive non-dual consciousness). This surpasses samprajnata by completely stilling the vrtti (virama-pratyaya-abhyasa) of the monkey mind chattering. This is not dependent upon support by the cognitive faculties and is not dependent upon an object of thought nor objects of attention (pratyaya) either coarse or subtle (nirvitarka or nirvicara). Here objectification (samprajnata) which is based on apparent or superficial causes dependent upon objects or form (pratyaya) entirely ceases (virama). Pratyaya itself is suspended or extinguished, because the context is now boundless and limitless, thus, leaving the conditions of residual (seso) imprints (samskaras) of the past (purvah) to be cleared away by remedial positive actions.

The contents of the mind (pratyaya) are cleared of fragmented phenomena, when conceptualization processes (mental formations and conditioning) cease (nirvikalpa. In turn conceptualization is dependent upon words. When there are no independent separate objects or separate self observing those objects in the field of vision (citta-vrtti) a non-dual state (asamprajnata) is accomplished where the true nature of mind and the true nature of phenomena are joined and reunited in their natural uncontrived state. In asamprajnata all the citta-vrtta are cleared at least temporarily.

This describes the process of clearing away the citta-vrtti entirely for a shorter or longer period of time thus creating the requisite open space utilizing this most advanced stage of abhyasa-vairagyabhyam called Virama-pratyayabhyasa-purvah). This is effected by implementing virama-pratyaya-abhyasa as the practice that creates the nondual acognitive opening of asamprajnata samadhi which then serves as the portal for the fruition the highest samadhi (nirbija samadhi). This is a non-dual deep realization but temporary. At this stage we are still at sabija samadhi (samadhi with seed), but nirbija is very near at hand. Since this practice (virama-pratyaya-abhyasa) is devoid of objectification or attachment to form it is labeled as asamprajnata (versus samprajnata of sutra 17). The means thereof is the awareness of cessation devoid of object or objectless/formless meditation, is used as its supportive factor. Thus this sets the stage stage for nirbija (seedless) samadhi free from any latent imprints or seeds.

Here Patanjali is saying every attachment and vrtti is cleared away except the samskaras (latent seeds for objective contents of the mind may arise in the future). Here consciousness is no longer attached to any object of form or dualistic cognitive function, but it is only the residual imprints (samskaras), which are the seeds for future dualistic mind states which now remain to be dissolved. This is why commentators say that Patanjali is calling this asamprajnata samadhi (devoid of objects of form) on par with sabija samadhi (samadhi with seed), but in reality Patanjali does not use the word, samadhi, here nor in the previous sutra. For example, he does not call this asamprajnata samadhi, nor does he actually use the word, asamprajnata. What he is saying is that a higher state exists beyond samprajnata. this higher state is devoid of having prajnata. In English we will call it the non-dual state or trans-cognisance, where a separate observer and separate object of the mind (including thought formations) are not established. Here it is denoted that no "thing" is known as an isolated phenomena.

As we have shown, the Sanskrit word, pratyaya, is often misunderstood. To clarify, the term. pratyaya, refers to ordinary dualistic cognitive processes, where the supposition is based on an assumption of a dualistic separation that pre-exists between the cognizer and the cognized, the viewer and the object which is being viewed, the grasper and an object to grasp toward. In one sense this type of cognition is considered a necessary element in ordinary dualistic analytical or reductionist mentation processes, where the mind compares the differences between one observed phenomena and/or apparently "isolated" object and another imagined object. That is a fragmented and corrupt assumption.

However, in a yogic sense, which is not dependent upon such processes of dualistic objectification processes (pratyaya), one is informed via direct experience and practice (praxis) - a yogi is informed by experiencing an Integrative Reality, which, after all, is a non-dual awareness or the unitive realization of All Our Relations. That is virama-pratyayabhyasa-purvah, which as a higher transcognitive (asamprajnata) realization for instruction and prompting, where we are capable of relating on a more intimate transpersonal non-dual ongoing modality. One may also call it non-local viewing or universal awareness not dependent upon mere localized human faculties, but rather a far deeper interconnection with all beings and things including Source. In that light pratyaya is seen as superficial and incomplete, and hence false as its true nature remains obscured by being engrossed by the denseness of the apparent separate object. In other words much more can be included in our every day modality of consciousness, but it is the dualistic rigidification of the conditioned mind-set strengthened by pratyaya which must eventually be dropped by such practices.

Thus, for this higher evolutionary process to be activated, virama-pratyayabhyasa-purvah as a result is a realization due to practice where any apparent separate dead object of focus by the mind is seen as a distraction, an obscuration, and impediment and no longer heeded (in successful practice of vairagya). Cognition as a process is not entirely lost as an ability, but rather it is put on pause or the back burner. It no longer limits the scope of the known, rather the Universal Transcognitive Mind is called into play. Let it be clear that vairagya in all its forms is not a reference to a bland insensitivity or indifference. It is not deadness or dumbness. It is not withdrawal, aversion, or escapism, but the both a practice and a result of applied and perfected practice where "the world" comes illumined, enlightened, alive, intelligent, and beauteous without reification, externalization, fear, or attachment. The modifications and distortions of consciousness (citta-vrtti) cease.

Thus the direction where the ordinary (dualistic) mind is headed can be redirected through virama-pratyaya; i.e., by resisting the tendency to objectify, name, or identify with any independent object as separate from the intrinsic unity of

Any dissociation from this greater whole - the greater integrity, ultimately leads to the dissociation of a separate self (ego), and hence, separate objects within a fragmented world view (citta-vrtti). Virama-pratyayabhyasa-purvah creates the requisite space to embrace the All and Everything as well as the unborn non-existent. This state is labeled as asamprajnata (supra-cognitive) because there is no independent cognizer nor object to be cognized. There is mutuality of cognition, not by an individual observer and object, but by a universal mutuality between universal cognition and universal phenomena. This is experienced in samadhi, but cannot be reached via intellectual confabulation.

Swami Vivekananda continues in his commentary on I.18 as follows.

To be clear, it would be a dualistic error of mentation to define form (rupa) as separate from consciousness. Only within a dualistic context can one assert forms, phenomena, objects of attention, or "the world" as a separate/independent reality or as nature being distinct from consciousness. Rather when isolated in subject/object duality "the world", "reality, phenomena, or nature are not cognized as non-dual (asamprajnata); rather they appear as superficial reflections, which have the appearance of physicality, which is only a relatively slowed down energetic vibratory state of consciousness relatively speaking.

For the non-initiate (non-yogi) most ordinary thought processes operate in a limited, unfocused, unclear, and blurred sphere; but yogis do not take objective thought formations as being ultimate or beneficial toward their spiritual goal of samadhi (non-dual union). Rather the yogic direction is to go beyond ordinary mentation, ordinary individual cognitive functions, and goal orientation itself. Pratyaya is thus a necessary "element" in "ordinary" (dualistic) cognition processes of objectification it is an essential element in ordinary dualistic cognition itself, which Patanjali called samprajnata in the previous sutra (17). But here since virama means cessation, so this practice (abhyasa) is one where intentional dualistic thought processes toward an object (pratyaya) is terminated. Since pratyaya is necessary for samprajnata (objectification) to occur, then this virama-pratyaya causes a transcognitive state which many commentators call , asamprajnata (where ordinary samprajnata is defeated).

From Swami Sivananda in "All About Hinduism"

This practice is called purvah (former or proceeding), which means that by constant practice of eliminating the objectification motive force (virama-pratyaya-abhyasa-purvah) then what remains to be accomplished (purvah) is only the past imprints (samskara-seso'nyah) or samskaric residues to be eliminated. We will see later that only in the very highest samadhi (nirbija samadhi) in I.51 will these residues of samskara be fully eliminated. Indeed removing the samskaras is at the forefront of all yoga practices and much more is to be said about them. Such are preliminary practices, leading eventually to full realization.

A similar interpretation is that this sutra advocates a practice (abhyasa) called virama pratyaya which eliminates addiction and dependence to ordinary dualistic cognition processes (dependent upon superficial appearances and secondary causes (pratyaya), which through this process the past residual imprints (purvah--samskara-shshos) are gradually loosened. This type of absorption (which is not a dualistic objectification process) occurs in the stagers of successful meditation practices leading to samadhi. Vyasa, the earliest commentator on the Yoga Sutras, defines this to be a "asamprajnata" or trans-cognitive samadhi (as compared to samprajnata which is described in sutra I.17, because it is not accompanied by i-it objectification (duality). Rather it is devoid of both coarse objects (vitarka) as well as more subtle discursive thought (vicara), form (rupa), and any sense of separateness (asmita). It is empty and open and hence the great expanse of the natural mind is made immediately available.

Virama here also means cessation and refers to the cessation of both pratyaya (the objectification process where objects are experienced as apparent mental contents/fixations of the mind) as well as the citta-vrtti. The ordinary contents of the dualistic ordinary mind who cognizes "reality" based on superficial appearances out of context with the non-dual whole (pratyaya) then cease (virama). What is left is a transcognitive consciousness. However the residues of past psychic signatures, cellular memory, psycho-neuro-physiological lesions, neuromuscular armoring, conditioning/programming, energy cysts, and the like (called samskaras) are still not yet completely destroyed. Only after the samskaras are destroyed, then one conjoins nirbija samadhi as described in Sutras I. 50-54. In general this is an accurate overall statement of where we are headed (to nirbija-samadhi) by eliminating all mental fixations (asamprajnata) -- the world of object relations or all limited self identifications (asmita) is ceases to imprison Self.

In the previous sutra we saw that samprajnata (cognitive) absorption was difficult and unstable creating an rigidified externalization, fixation, and over objectification, but after learning how to joyfully and continuously apply conscious focused intent without attachment to results (abhyasa-vairagyabhyam) which attenuates, empties, and eliminates the secondary causes of these fixations, they become loosened especially in the practice of meditation where vairagya can be most easily practiced. Then the transcognitive and non-dual asamprajnata (objectless or acognitive) absorption process which is starts to occur more regularly. This is an objectless state, but still it is not completely wholly conscious, rather it creates the space for more consciousness. Most people are not used to not grasping onto an external object nor are they used to not fixating the mind on a mental object, so it takes some practice to allow this experience to occur and have it grow on us. This asamprajnata realization is not a situation where the mind wanders being being spaced out or incapable of focusing, rather it is a result of a liberating, transconceptional, and very centering experience. It is easily achieved in meditation through consistent practice of vairagya. It can also be reached through other yogic practices which will be delineated in padas II and III.

This graduation (into what is called asamprajnata) develops over time from the consistent regular practice (abhyasa) of letting go vairagya (letting go of the mind's tendency to fixate upon apparently independent objects) where the previously existing state of over objectification, self extraction, and spiritual self alienation of externalization cease (virama), but the samskaras (the residual imprints of past conditioning) which still remain awaiting final exorcism. Indeed the Yoga Sutras are full of describing this process in many different terms. Especially see sutras III.2 and III.3 in a further discussion of pratyaya and its dissolution (sunya) through meditation allowing for the intrinsic clear light of lucidity to shine forth from within (nirbhasam) in swarupa.

Pratyaya being the relational and comparative contents of the mind-field -- the view of the ordinary dualistic mind in terms of external objects -- the "normal" realm of I-it separation where it appears that objects (mental or physical) are possessed by the mind. this is the realm of "normal" perception which occurs in the corrupt state where separate objects appear to be solid and real, while the observer appears to live in a chronically estranged and disconnected world detached from the apparent separate objects as a separate viewer which defines the biased context of ignorance of the true nature of mind -- Satchitananda.

When however we practice virama-pratyaya-abhyasa then asamprajnata (a non-dual or transcendental way of seeing) dawns.

For the mind that masters view, the emptiness dawns.
In the content seen not even an atom exists.
A seer and seen refined until they're gone:
This way of realizing view, it works quite well.
When meditation is clear light river flow,
There is no need to confine it to sessions and breaks.
Meditator and object refined until they're gone:
This heart bone of meditation, it beats quite well.
When you're sure that conduct's work is luminous light,
And you're sure that interdependence is emptiness,
A doer and deed refined until they're gone:
This way of working with conduct, it works quite well.
When biased thinking has vanished into space,
No phony facades, eight dharmas, nor hopes and fears,
A keeper and kept refined until they're gone:
This way of keeping samaya, it works quite well.
When you've finally discovered your mind is dharmakaya,
And you're really doing yourself and others good,
A winner and won refined until they're gone:
This way of winning results, it works quite well.

The Profound Definitive Meaning Sung on the Snowy Range by Milarepa

Thus we emphasize that the "objectless" state is not one of a space cadet, but au contrae, the mind stops craving after external objects to grasp and remains open and all inclusive. Being at peace, objects are no longer desired or a source of self gratification or neurotic pleasure, thus allowing space for greater natural expansive awareness and clarity to shine forth. Even the more subtle waves of mental abstraction cease (nirvicara) for awhile, and a sense of interconnectedness and wholeness is experienced in a deep peaceful non-dual stillness, although momentary and temporary. There exists no ulterior future goal, goal orientation ceases, the sense of separateness and craving is remediated. However this asamprajnata type of absorption is intermediary as it does not destroy the samskaras. So these respites from the dualistic mind are temporary, i.e., the old patterns (vrtti) start up again after a short respite. Further practice thus is still necessary in order to exorcise and cathart the samskaras (past energetic signatures, the deepest and most subtle biopsychic imprints and impressions, and cellular memories). Asamprajnata thus is a short glimpse into or taste of nirbij samadhi which is to come.

from "The Way of Zazen" by Eihei Dogen Zenji.