Sutra 17 vitarka-vicara-ananda-asmita-rupanugamat samprajnatah

Samprajnata: dualistic mentation based on a separate self (asmita); cognition where there is a cognizer and an object of cognition. Compare with asamprajnata (transcognitive or non-dual consciousness). See the end of this chapter where Patanjali discusses nirvicara, the stage of apprehension beyond even the most subtle. Also chapter II.3. and IV for a further elaboration.

vitarka: gross or coarse thought processes of contemplation and/or inquiry. A gross thought formation upon phenomena.

vicara: subtle or inner thought processes of contemplation and/or inquiry. More subtle than vitarka. At its best it is a contemplation upon the thought formation process itself, but does not transcend it (as does nirvicara), hence one remains mired in dualistic thought and separation..

ananda: fulfillment, pleasure, satisfaction, or bliss (here it is assumed to be temporary and compensatory pleasure).

rupa: form

anugamat: accompanied by: concomitant, belonging to.

Commentary: Until the dualistic mindset (samprajnatah) that is accompanied (anugamat) by the gross (vitarka) or subtle (vicara) tendencies of egoic ownership (asmita) of "phenomena" (rupa), which produce ersatz temporary feelings of fulfillment or bliss (ananda) are dissolved (para-vairagya), the dualistic observer still has additional steps to go (see sutra 18) in clearing out egoic (asmita) attachments. Grasping upon temporary appearances will bring at best temporary happiness. Such associations, being potentially seductive, are to be recognized as a distraction and released. Because samprajnata is a dualistic state of egoic awareness accompanied by an I (asmita) and it (rupa) separation, samsaric craving is never satisfied for long. It is nothing but a state of temporal happiness.

Progressively, the process entails a gradual release that is at first accompanied (anugamat) by the attainment of a limited knowledge based on cognitive procedures (called samprajnata), which appears as apparently various forms of pleasure (ananda), due to that dualistic feeling of identification/objectification processes of the ego-sense (asmita). Ananda here is a self gratification by obtaining, identifying, or ownership with objects of the senses or the mind, which brings about temporary feelings of gratification or pleasure (ananda) through it possession [or conversely as pain by its non-possession]. These mental processes of obsession/possession can be either coarse (vitarka) or subtle (vicara), depending on one's limited awareness (samprajnata), identification, objectification processes, and mindfulness. This describes normal dualistic attachment to form/phenomena (rupa) be they mental formations or fixated upon physical objects, be they gross or subtle. Such grasping brings about a limited sense of pleasurable gratification (ananda) associated with by an identification and merging with an independent "I" and "It" -- a grasper and the grasped, which is a false identification associating one's self with ownership (asmita) of these identifications and their processes.

Here freedom from attachment is slowly being refined as freedom from attachment to the gunas has been achieved by realizing param purusa-khyater, but still we have not realized that within our own true nature yet. In short, asmita (the ego sense) is still grasping in the sense of samprajnata (a separate observer and an object). Pristine non-dual awareness has not yet been realized (asamprajnata).

Here, the journey begins from where we are at; i.e., there appears to be an independent object and observer, thus the process of vairagya (emptying the mind of such dualistic thought constructs) must be applied. Eventually, through sustained practice (vairagyabhyam), the awareness of the intimate pristine awareness shines forth on its own continuously (asamprajnata). The sadhak moves from mental attachment and identifications with the gross (vitarka) forms (rupanugamat), to the more subtle (vicara) grasping onto objects, to the most subtle, to beyond even the most subtle (nirvicara or sunya), as is explicated at the end of this chapter. As the dualistic contents and mental formations of the mindfield are released, more light is allowed to shine through. Accompanied by that release is a feeling of less dross and tension, lightness, ad true happiness, which appear as sublime bliss (ananda).

The dualistic type of temporary happiness (ananda) accompanied with asmita is a temporary release of the grasping struggle, like scratching a pre-existing itch which will recur. the laying down of a heavy burden, the quenching of a thirst, the relief of the bowels, etc. Being merely symptomatic amelioration, it is still a kind of suffering, because the observer's state of mind is still split off from its primordial nature. One still craves and/or associates with forms and objects, thus seeking relief and happiness within the same milieu which created the unhappiness, until true non-dual wisdom dawns (asamprajnata). Dualistic pleasures do not create unconditional and lasting happiness, fulfillment, or completion, such as found in asamprajnata, nirvikalpa, and nirbija samadhi. Desires and fear will arise again and again, while their satisfaction will produce temporary pleasure/happiness (ananda) within cyclic existence (samsara), which will not compare to ultimate non-dual unconditional liberation. Hence, this is often labeled as the suffering of dualistic existence or suffering of suffering.

Ordinarily, in the dualistic mise-en-scène, grasping/raga promises gratification, and hence winds up in temporary ownership of the object sought accompanied by a feeling of completion/satiation, or if not not, in disappointment and grief. Thus samprajnata (ordinary cognition processes that are fixated on temporal form) is an incomplete poorly integrated mental state fraught with limited self-identification or self absorption (asmita), which are polluted by gross and discursive thought processes (vitarka) which have become distracted outward toward physical objects. This abstraction process (samprajnata) and false identification (asmita) includes as well mental attachment to the more subtle mental objectification processes (vicara); all of which are still caught up with subject/object duality -- fragmented mentations based on the assumption of apparently separate objects as in the appearance of objective form (rupa) and the confining sense of a separate self (asmita) which reinforces the klesha (affliction) of separateness. That is the nature of the dualistic estranged view of the world of form (coarse and subtle objectification processes) accompanied (anugamat) by objects of temporary self gratification (ananda). Such leads to disintegration, fragmentation and ultimate corruption. On the other hand, yoga (union or samadhi) leads to integration and lasting happiness/completion.

Let us put to rest the misconception that samprajnata is anything other than a neurotic state of citta-vrtti driven by negative emotions (kleshas) and samskaras, seeking release in misguided avenues. It is based on confusion, asmita, raga, dvesa, and temporary pleasure; i.e., attachment to temporal objects in an attempt to assuage pain. It is the mindset that is attached to objects (be they thought of as phenomena or objects of thought). When we study more thoroughly the klesha of raga, in Pada II, we will understand better that desire for temporary objects of pleasure and its satisfaction is yet another form of suffering. Such distracts the yogi from his/her final liberation which results in true and lasting happiness. We will also learn in chapter 2, that Patanjali classifies asmita (sense of ego or egoic ownership) as one of the five broad classifications of afflictions (kleshas). Hence it is clear that Patanjali is saying that vairagya is designed to destroy asmita, which eventually leads us into the broader and ultimate (param) identification or integration with param purusa (Primordial Boundless Universal Transpersonal Awareness). This is not complete (param) until vitarka and vicara fixations, which give rise to temporary self-gratification (ananda-asmita) cease (nirodha).

“Non-attachment is like a fire that can burn the binding power of past samskaras. Non-attachment does not mean indifference or non-loving. Non-attachment and love are one and the same. Non-attachment gives freedom, but attachment brings bondage. We have come from the unknown, we will return to the unknown. We should be grateful to the Lord, to Providence, for whatever we have. All the things of the world are meant for us and we have the right to use them. However, they are not ours, so we should not possess them. We have no right to establish ownership over the things we have, because they have been given to us to use, but they are not ours. We should use them as means, but we should not possess anything. Learn to love all the things of the world, just as means but don’t get attached to them. This is the secret—the philosophy of non-attachment.”

~ Swami Rama, “The Essence of Spiritual Life.”

Yoga is foremost a system of awakening, which is in turn, is due to unconditional liberation beyond the ordinary limitations of the mind (citta-vrtti), causes and conditions, time or place. This is release from suffering; hence, true and lasting happiness is one secondary attribute. The cogent point, is that the yogi is not seeking happiness, pleasure, or bliss per se as an end or result. Yoga is also not simply an escape from suffering (duhkha). Thus release in the yogic sense involves release from kleshas, karma, and ignorance which is the samsaric mindset. It culminates in nirbij samadhi or kaivalyam. To avoid a common pitfall, it is cogent that the yogi recognizes that attraction toward or attachment to temporal worldly pleasures or bliss are to be viewed as an ignorant distraction/diversion, because the goal of yoga is not bliss or happiness by itself. The latter is foolish or common idiotic happiness. Pursuits of temporary happiness are recognized as subtle or coarse forms of suffering. Only in advanced practices such as in tantric yoga will conscious transformative practices will such intentional interactions with phenomena of attraction or revulsion fulfill the potential of liberation and awakening, while practicing non-attachment as a liberation practice.

In yoga happiness must be accompanied by wisdom, awakening, and liberation....as a result of the release of samsaric attachments. This includes the release of pride, egoic mindset, fear, anger, temporal attachment, and ultimately dualistic tendencies (ordinary desire). As the levels of release increase, the empty space and grace produce increasing levels of natural great bliss. This happiness and joy can and should pervade everyday life and relationships, but it is not dependent upon attraction, association, or attachment to any relationship (physical or mental).

The easy understanding of this sutra is in the definition of samprajnata itself. Samprajnata can be defined as objective thought based on object relationships, where as a precondition one assumes the existence of a separate independent observer (cognizer) and a separate independent thought (object of the observer or object of cognition). This represents ordinary cognitive or limited awareness of an object (object relationships) by an apparent separate observer and separate object; hence dualistic (subject/object duality) is established. Cognitive awareness is awareness based on support (alambanas and their associated vrttis). Samprajnata always refers to a content of awareness (pratyaya). Procedurally it is the process of the mind's attraction toward objects of thought characterized in four ways: by vitarka (coarse discursive thought), vicara (subtle thought), ananda (bliss in apprehending an object), and asmita (identifying with the object). As such its process ignores the universal, primordial, and holographic underlying networks.

1) vitarka (coarse or outer objectification)

This type of advanced, but still limited awareness, is associated with apara-vairagya, but refined by further yoga practices eventually leads to (para-vairagya) and hence to the far more liberating asamprajnata samadhi (devoid of samprajnata -- devoid of pratyaya processing itself), and devoid of vicara. Nirvicara is experienced as non-dual (neither exclusively inside nor outside, but rather holographic). I.18 and I.19 refer to asamprajnata (acognitive awareness devoid of the cognized and a cognizer -- that which is grasped and a grasper, or simply devoid of I/It duality (subject object duality) where there is no longer any ownership (asmita) or objects. When the yoga releases all graspings and strife that emanates from asmita and avidya, then a great release is experienced as mahasukha (great joy), wherein boundless integration is realized.

Traditional thought often states that sutra 17 denotes a necessary or positive stage or step on the path, ascribing to it a state of lesser samadhi (called sasmita or samprajnata samadhi). These type of assignations can be misleading/diversions. At best, they are samapattis and at worse samyoga. So this commentary will not become further engaged in the traditional academic discussion. Hence it is suggested that sasmita or samprajnata is a distraction, not a realization. Compare samprajnata with the next sutra (asamprajnata).

Regarding the klesha of asmita (false identification), it is associated with raga (craving or desire to possess an object) and avidya (the prime klesha), as a confining space of nescience which calls out to be released by the full practice of vairagya. Here, introducing the words, vitarka and vicara, thus show where Patanjali is going (to nirvicara). The entire idea of cognition (samprajnata) is to be challenged; i.e., he is going from the dualism of a separate seer and object that is seen (samprajnata) toward a clarity of pure lucidity and grace -- the non-dual self effulgent light of "vaisharadye'dhyatma-prasadah" beyond even the most subtle (mentioned in sutra I.47).

However in the mental state of restricted object relations (called samprajnata) which is characterized by vitarka-vicara-ananda-asmita-rupa-anugamat, the small self or ego (asmita) fixated. It still falsely identifies with the process of attraction, attachment, and (be)longing (raga) for/to gross (vitarka) or subtle (vicara) objects (of form or rupanugamat), which is associated with the glue of temporary pleasure (ananda) based on dualistic identifications, where one finally apprehends, comprehends, grasps, or possesses the object of craving at least temporarily. The pleasure (ananda) attendant upon this temporary union (goal gratification which is the result of craving after an object, and then its possession) is both temporary and neurotic providing a short release of tension, stress, or striving until the next craving arises. This feeling which is normally ascribed to as pleasure rather is due to the temporary extinction of the craving, when the individual mind obtains its object. But since grasping upon objects of self gratification (through asmita) never bring lasting happiness, then this monkey mind which is confusedly looking for completion, fulfillment, and lasting happiness in dualistic objects, being lost in avidya, starts its search into separate objects looking for happiness again (rupanugamat samprajnatah) and then again experiencing temporary experiences of ananda and asmita but eventually more craving (duhkha) -- then seeking out ananda and duhkha, etc. in a circular manner until one decides to seek out thirstlessness -- desires freedom and liberation from attachment and hence shifts their focus and intent. What needs to be done is to cease running away or being afraid of our existing pain, but rather have the courage to face it, meet it, accept it, or embrace it. In that meeting, recognition is won. With that recognition, release (vairagya) can be achieved. As will be shown in Pada 2, fear and aversion are the other side of raga (craving). Vairagya destroys both raga and aversion. Vairagya when applied correctly, solves all the problems.

As stated, the attraction to temporary objects of pleasure as well as pleasurable egoic identifications are simply forms of suffering. The temporary release of the craving through union with an object of thought is called the pleasure of self gratification (ananda-asmita), while its loss manifests in a suffering mistaken by the deluded mind as the klesha called raga (desire or craving). This can be likened to any fulfillment or possession of any object of desire (gross of subtle). The desire for sexual union may be the most obvious symbolic representation of being lost in the cycle of craving, fulfillment, and separation. However all these activities based on samprajnata (object relations), which here we define as the process of dualistic objectification (the separation of the seer from the seen) reinforces the illusory separation from seeing eternal sacred presence in All Our Relations . Such chronic dualistic objectification processes (samprajnata) thus reinforces the spiritual split. These cycles exist within avidya, ego delusion, or what is commonly called, samsara. Writhing in the cycle of duhkha (suffering) is thus the all too common experience and it is mandated until the lesson is learned, past karma annihilated, and samskaras extinguished, thus allowing entry into transpersonal sacred space in All Our Relations . Here the remedial practice is again vairagya -- releasing the object from the mental apparatus.

The normal person lost in avidya and in particular the klesha of asmita confuses the craving with pleasure (ananda) because they "expect" to achieve the goal. Thus tragically need, desire, and craving become held onto insidiously. Patanjali is calling this ordinary way of "seeing", samprajnata, where one falsely identifies with the process of identification with the object which one perceives (one becomes objectified). In other words, without vairagya, the monkey mind tends to wander onto objects (physical or mental). This is the nature of samprajnata.

This craving toward "something" (desire) and its gratification provides a certain amount of temporary self gratification (ananda-asmita) and pleasure (ananda). Indeed many people will confuse the craving as pleasure itself because the mind will often associate the craving with union with the object. Thus in the beginning of practice, the yogi runs into samprajnata both coarse (vitarka) and subtle (vicara) or mental objects. That becomes one's common/normal experience. So first through insight or mindfulness we first learn to recognize this mechanism and then we are able to let it go (release it with vairagya), as it arises. Eventually the recognition of the suffering of samprajnata (duality) is first coarse (vitarka) and later more subtle (vicara) while repeated recognition thus allows us to release it completely by unwinding this dualistic tendency. .

Next in I.18 through practice immersed in vairagya we see that eventually this tendency is reduced (asamprajnata). Thus samprajnata goes hand in hand with the nature of the kleshas and especially raga (craving), while the successful application of vairagya obviously brings forth its remediation.

Vitarka can be defined as absorption in gross objects of form while vicara is absorption in more subtle discursive thought processes. Eventually these subtle processes become refined beyond even the most subtle (nirvicara) and are eventually voided (sunya) entirely. The end result is asamprajnata (acognitive) -- non-dual awareness with or without seed depending on the elimination of samskaras or not.

Although vicara is subtle as compared to vitarka, both are forms of limited absorption because the "I-it" dualistic fixation is still present (there exists an object separate from the perceiver which occupies and limits the mental contents of the mind (cognition). In this intermediary and fragmented state called by Patanjali samprajnatah, there still exists goal orientation, conflict, dissociation, disorganization, sequential fixations, and discursive thought in meditation. A compensatory sense of joy (ananda) which accompanies release and then fixation (the false self's sense of loss and then possession/apprehension) wavers and is transitory because as one releases one attachment another eventually attracts our attention, but as soon as it is apprehended another rises up again and again. Samprajnatah is a temporary and unstable beginning part of meditation practice on the path to samadhi accompanied with much mental agitation which is mistaken for pleasure by the ego (asmita). Later Patanjali will give many other practices to remediate samprajnata such as isvara pranidhana, aparigraha, santosha, pratyhara, samyama, tapas, brahmacharya, dhyana, etc.

Because this sutra is generally misunderstood by those whose minds are confined in intellectually based traditions which have become institutionalized through academia's tendency toward mental propensities of over objectification and elaboration, they attempt to apply the word, samadhi, very loosely, and indirectly as in "any mental absorption", hence the entrenchment in dualistic thought is merely reinforced. Thus the classification of numerous kinds of samadhis (the word, samadhi, there in this tradition being defined in an imprecise sense of any absorption). then samprajnata is mistakenly categorized as a "samadhi" by such interpreters. They say that this is what Patanjali means, but the truth is that Patanjali never called this, a samadhi. Samprajnata is merely a pratyaya (fractionalized reification) at best. If such an absurd definition of samadhi were allowed, we would have football samadhi, TV samadhi, and countless others. It is salient to note that samprajnata as well as the term samapatti (attainments) are not synonymous with the ultimate samadhi that Patanjali actually describes s the sublime goal of yoga in I.50 and I.51.

In other words, intellectually dominated traditions label savitarka (focusing on gross physical objects) as a samadhi by itself, which opens the next door to savicara samapatti (focusing on the more subtle mental objects of the mental concentration itself), which in turn leads to a third samadhi which some call sa-ananda samadhi (joyful samadhi) or one can go on to sasmita samadhi etc. In truth there are a myriad types of minor absorptions possible, but they are not samadhis as designated by Patanjali, rather they are all disparate attachments, projections, reifications, and fixations of the cit-prana that call for release (vairagya) through the implementation of authentic yogic practice. Although certain mental states may occur in gradations moving from the coarse (vitarka) to more subtle (vicara) thus releasing the tension and suffering implicit in the past, only the more inclusive and integrative non-dualistic, trans-rational, and transpersonal samadhis beyond even the most subtle (nirvicara) are worth pursuing such as nirvitarka (devoid of gross fixations), nirvicara (devoid of subtle mental fixations), nirvikalpa (devoid of conceptualized thought patterns), asamprajnata (acognitive or non-dual sabija samadhi -- with seed), and the nirbij (devoid of seed) samadhi (the sublime seamless samadhi). Patanjali clearly states that only nirbij (seedless) samadhi brings about enduring liberation and that is the stated goal. Nirbij aa samadhi may be equated with kaivalya unconditional liberation). See Pada IV.

These other gradated absorptions that Patanjali herewith addresses, although perhaps indicative of graduated stages of freedom, are all to be released (in para-vairagya). They are not to be held onto nor should one become engrossed nor self satisfied with them.

Regardless on what tack we take on the interpretation of this sutra, the progressive stages of the expansion of consciousness progresses from:

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  Prenatal non-awareness or consciousness of the world including any objects (the objective world).
  
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  Post natal subjective awareness of the world where one identifies with the objects -where undifferentiated and differentiated consciousness are not integrated. .
  
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  Mature development of differentiated consciousness (elementary discriminating awareness) where one discriminates between the variety of objects and learns to separate subjective feelings from external events, knowing the observer and the observed s distinct.
  
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  A further refined mature differentiated consciousness of discriminative wisdom (viveka) where "things" are known in relationship to each other as part of a greater whole or grand integrity -- as reflection of primordial consciousness which leads to asamprajnata and nirvikalpa samadhi as in:
  
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  The divine non-dual awareness where the world of seemingly separate objects appears to be real, they are experienced as inter-connected -- All Our Relations - in the unitive wholistic experience where one simultaneously perceives an object as an effect of a cause and as a possible further cause in the chain of karmic events while at the same time the Source awareness that has no beginning or end persists -- vast beginningless time, uncreated space, and vast wisdom co-emerged as timeless profound and sacred now presence.
  

For a further elaboration on vitarka, savitarka, nirvitarka, vicara, savicara, or nirvicara, see the similar discussion in sutras I.42-44. In short one progresses from the coarse to the most subtle. For a further discussion of the kleshas of raga, dvesa, and asmita see Sutra II.6-8. Then once prepared we enter beyond even the most subtle into the formless, objectless, non-dual, non-separate, non-dual, and timeless realization of All Our Relations.when the ground has become prepared -- when we are readied through authentic yogic sadhana. See also the commentary in Sutra I.9 on on vikalpa, sutra I.42 (on words), sutra I.7 (on pramana or belief systems), I.49, and the previous sutra I.15 and I.16. See the beginning of Pada Two, on duhkha and raga.