Sutra 15 Drsta-anusravika-visaya-vitrsnasya vasikara-samjna vairagyam

Anusravika: That which is heard, usually relegated to hearing words found in "sacred" traditions. Tradition: scripture, or authoritative source.

Samjna: intimate knowledge or understanding; total  comprehension; (direct) perception an equivalent or same meaning. In Buddhist abhidharma samjna is most often considered as ordinary perception that is not always accurate, but rather a prejudiced perception/cognition that displays only a limited/fragmented, fabricated, or vague dualistic picture of a phenomenal or apparent object.

Drsta (drista) : That which is seen or known.

Anusravika: Tradition: scripture, or authoritative source.

Visaya (visayam): A sense object or object of the mind, a clothing of the mind; a referent: An object placed inside an external objectified conditional framework. A referent in the relative sphere. condition/conditions. A realm or sphere of reference .A condition. “to be clothed”, “to be worn as a garment”, “to be inhabited”. Compare to the English word, visage.

Vasikara (vashikara): Associated with the most complete or final sublime mastery of vairagya (vaitrsnyam) which is asamprajnata (non-dual) Sublime contentment and freedom. The highest and fourth phase of vairagya after the final stage of apara-vairagya. Apara vairagya is the lower vairagya which relates to worldly objects (and hence samprajnata), while para vairagya relates to the highest vairagya of knowledge and hence is associated with asamprajnata (non-dual) samadhi. (Compare with anukara)

Vitrsnasya: thirstless; free from craving, fixations, predilection, or expectation. Contentment: complete. The condition or process which lets go of mental grasping and hence leads to the boundless mind. I.15 (see vaitrsnyam and vasikara)   

Commentary: HERE we are moved by the non-dual wisdom which brings joy, being free from the limitations of ordinary conceptual and extrinsic grasping -- the outward spinning thought patterns and mind-sets which oscillate in the narrow corridors of the conditioned objectified (visaya) neurotic mind (citta-vrtti). The expedient proficient activity which cultivates inner flow when outflowing cit-prana is redirected inward (vasikara), is vairagya (release of self efforting and attachment to results); which is accomplished when the yogi is no longer possessed by nor possesses neurotic cravings of external objects (visaya) of fulfillment (vitrsnasya) in the dualistic mindset of a separate "I" and "it"; thus the seer rests in undisturbed non-attachment and release (vairagya). Thus desirelessness (vitrsnasya) is achieved through perfection (vasikara) of vairagya, which coincides when one comes into an integrated inner non-dual understanding (samjna) that the objects of senses (visaya) such as what we see (drsta) and hear (anusravika) and all other such conditional/constructed fragmented frameworks based on sense objects (visaya) will only distract the mind and energy (cit-prana) further. When the cit-prana is no longer drawn outward by apparently separate objects (seen, heard, heard of, sensed, or imagined), then vairagya is perfected. Thus the continuous focused intent (abhyasa) of vairagya (non-attachment to results) is the primary practice to be be applied continuously that centers us in our core (heart) identity. Through applied practice, we become less frequently distracted, the citta-vrtta are quelled, and eventually cease by themselves, while we simply rest in a profound integrated sensitivity of non-dual presence. This process brings us into kaivalyam (our natural unconditioned/non-fabricated state), when we let go of the artificial distinction between purusa and sattva (Sutra III.50)

Perhaps a simpler interpretation for the casual reader (beginner) or others who lack experiential grounding would be, that the word, samjna, merely indicates and points toward the meaning of "equivalent". So, in this way, Patanjali is saying that the practice of vairagya produces an accomplished state, where a freedom (vitrsnasya) from limited relativistic and dualistic frameworks (visaya) is achieved; where heretofore, the world/reality was defined in a limited/fragmented piecemeal sense constructed by objects/things seen, heard, imagined, vaguely felt, or intimated in a partial manner governed by the senses, sense objects, forms, or thought formations. Here one wakes up in true non-dual attentiveness devoid of ulterior motives and is no longer being distracted and dissipated into a disparate dualistic worlds, where the separateness of self (spiritual self alienation) is reinforced.

A deeper interpretation is that Patanjali is saying that through truly seeing (drsta) and listening (anusravika) with the third eye (beyond the dualistic method limited by the senses and disparate mental constructions) the true nature of the mind is awakened; and hence, the true nature of phenomena are intimately known (through the vehicle of the intimate all-mind). The evolutionary circuits that are activated by the evolutionary energy (kundalini), which universally permeates the entirety of all-space and all-time (from beginningless time) activates true understanding (samjna) of the self-emptiness (sunya) of all the sense objects as being intimately interconnected (interdependent) as a continuous fluid wave. That intimate relationship is realized, thus leading to natural mastery and freedom from compensatory external desires (vitrsnasya). Therein, vairagya becomes perfected in swarupa (abiding in our natural true transpersonal universal form empty of the ideation/imputation of a separate self). HERE in the profound non-dual transpersonal sense, there is no separate self and separate object of attention -- no inside and outside, rather simply intimate infinite mind.

Traditional, fundamentalist, or orthodox interpretations, however may take "anusravika" in the Vedic sense of "listening to tradition, authority, ideology, or in the Indian tradition, the Vedas"; however, since Patanjali never mentions the Vedas or ideology as a path, and since he considers pramana to be a vrtti, this would seem to be a misreading or rather a method of limiting the importance of vairagya and bypassing it, while perhaps unknowingly placing a Vedic spin on what may be rather straightforward and profound yogic meaning based on practice in regard to the practice of vairagya and abhyasa. Similarly, adherents mired in traditional bias will also take "vasikara" as connoting forceful and willful control, as opposed to referring to the nuance of " mastery" in the sense of liberation, which no longer falls victim to the polar assaults of a conflictive subject/object drama. Free from traditionalist tendencies and ideological agendas, we are afforded a calm and clear view of the yoga perspective devoid of the imputations of the biased or prejudicial mind that tends to fragment, box-in, and limit consciousness and being.

If we take Patanjali literally, as meaning exactly what he says; i.e., in the context of the authority in the Yoga Sutras, rather than within traditional samkhya interpretations, then the value of the sutra takes on a profound yogic message. If Patanjali meant something very different from what he has said, then he would have said it. When we look at the Yoga Sutras sequentially in a meaningful coherent way, they exude profound yogic meaning in regard to what our own yogic practice evinces. However, if we take the institutionalized orthodox interpretations, the profound meaning of the sutras become limited and demeaned, making little sense other than as an intellectual exercise or philosophical discourse on an academic subject, book knowledge, or samkhya philosophy. In any case, in this sutra, Patanjali states that by releasing our hold on objects/phenomena of the mind, which would hold the practicing yogi back from direct experience. Rather, it should be an immediate experience, where things of the past as well as fixations (expectations) upon the future and especially the way the mind grasps onto "objects", should be immediately recognized and abandoned by the yogi , thereby instantly achieving a thirstless/desireless state; which in its positive side provides complete fulfillment and completion. This desireless/complete state (vitrsnasya) awaits us in the non-dual present of All Our Relations. Yet it is not absolutely complete yet, because there still appear the arising presence of dualistic objects. The mind is still colored by cognitive dualistic thinking to a degree (samprajnata), which the following Sutras I.16-17 address.

To an intellectual, left brain dominant (male), or frontal cortex biased analyst who favors will-power, forcefulness, and reductionist processes, but is lacking in integrative whole systems "modalities, the term, vashikara, implies to them the idea of subjugation and control, or even something to do with authority such as Vedic authority, scripture, or similar fundamentalist ideological assumptions of an external authority, but it is clearly not what Patanjali is stating in the Yoga Sutras. For example vasikara/vashikara can be perfection and sublime contentment due to para-vairagya (as total non-dual integration) where ideas of a separate self and separate objects no longer compute, and thus not necessarily stemming from active methods of willful control or subjugation (especially so when we are applying this to vairagya as release). If Patanjali meant willful control, then we must ask "who" is it that gains that mastery and over what? Would that lead to the universal self or to pride and asmita? Control is a word that portends to struggle, tension, and conflict, and at best self regulation, but vairagya refers to release of tension, struggle, and stress. The inclusion of normal willfulness would just be reinforcing the illusion of separateness, avidya, and specifically the egoic klesha of asmita. Patanjali however is far more advanced than that, rather he specifically says that vairagyam is sublimely accomplished when thirst/desire ceases (vitrsnasya). Willful control is rather the opposite meaning of vairagya. It's simply over when we relinquish it, just let it go effortlessly.

The highest vairagya is attained in non-dual realization that there is no separate object of body or mind to grasp because there is no separate self, but that is a deep realization for beginner's because it cannot be grasped by the intellect. Grasping at concepts is of course also raga. Apara vairagya is the lower vairagya which relates to worldly objects and objects in general (and hence samprajnata), while para vairagya relates to the highest vairagya beyond dualistic ways of subject/object duality (and hence is associated with asamprajnata samadhi). In an indirect way all aversion (dvesa) fear, hatred, dislike, repulsion, and the like are also due to raga. In dvesa (aversion) there is always an underlying preference involved (like and hence dislike) -- an attachment to results.

Similarly the word, samjna, is here translated as "coming into intimate non-dual understanding", born of self awareness, or an intimate and direct knowledge. Samjna is composed of sam (together) and jna (to know or understand), so that vairagya and vitrsnasya are being integrated as part of an integral process. It does not connote a reductionist/analytical method. If it is applied in a dualistic sense where there is imputed to be a separate observer and a separate object that is observed, then it is a defined merely as a fragmented aggregate or thought construct (such as found in Buddhist Abhidharma). Here Sri Patanjali is not referring to the condition of subject/object duality.

Again, there is no intention of restraint or control (which is unfortunately too often mistakenly attributed to vairagya), but rather the opposite; i.e., the mastery or perfection of non-attachment (vitrsnasya), which is natural openness. Here the outflowing of the cit-prana ceases (in perfected vairagya). To a willful and left brain dominant person mastery may conjure up force, control, or restraint, but here it should be obvious that the mastery is one of release, letting go, and surrender pertaining to vairagya (non-attachment -- non-control). Vairagya connotes the big "let go", a release, or simply non-attachment of any anticipation, and hence anxiety also departs. Here goal orientation is utterly defeated as well as dependence upon conditioning (visaya). In this way unconditional joy and well being is naturally affirmed and self sustaining. It is not unusual that the traditionalists will bring in the Vedic spin and issues of control in their interpretations in 1.12-16, because Patanjali is speaking about the exact opposite of control, tradition, and the past, i.e., vairagyam. Vairagya as release becomes clear to advanced meditators (those who practice over time). The ordinary (dualistic) mindset (citta-vrtti) tends to wander toward objects of claiming its attention, yet applying vairagya continuously via focused conscious intent (not through control, suppression, nor restraint but simply by consciously releasing the thoughts and words of the monkey mind as they start to arise), then the arising of thoughts eventually become pacified, eventually ceasing for longer and longer durations until this becomes recognized as our Natural (unconditioned) Mind in swarupa.

"If while speaking of the samadhi of oneness, you fail to practice straightforward mind, you will not be disciples of Buddha. Only practicing straightforward mind, and in all things having no attachments whatsoever, is called the samadhi of oneness. The deluded person clings to the characteristics of things, adheres to the samadhi of oneness, and thinks that straightforward mind is sitting without moving and casting aside delusions without letting things arise in the mind. This they consider to be the samadhi of oneness.

This kind of practice is the same as being insentient like a rock and is the cause of obstruction to the Tao. Tao must be something that circulates freely; why should we impede it? If the mind does not abide in things, the Tao circulates freely; if the mind abides in things, it becomes entangled."