Yoga Vasistha Sara 10.25 - निर्विकल्प समाधि A-Samprajnata Samadhi
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ब्रह्माकारमनोवृत्तिप्रवाहोऽहंकृतिं विना । सम्प्रज्ञातसमाधिः स्यात्
ब्रह्माकारमनोवृत्तिप्रवाहोऽहंकृतिं विना । सम्प्रज्ञातसमाधिः स्यात् ज्ञानाभ्यासप्रकर्षतः ॥10.25॥
Samprjnata Samadhi is the flow of mental modification, of the form of Brahman, Brahmakar vritti, free from ego, on account of the excellence, in the practice of knowledge.
When meditation ripens, it becomes samādhi. Then the meditator and the act of meditation, become one with the object of meditation and appear only in the form of, the object of meditation. At that time, though the meditator and the act of meditation, are there, the object of meditation primarily remains; as a result, the awareness of the meditator and the act of meditation, go unnoticed. This very samādhi is called samprajñāta samādhi which matures into a-samprajñāta samādhi or Nirvikalp samadhi.
Acharya Shankara said in Updesh Sahasri 14.3-4:
मूषासिक्तं यथा ताम्रं तन्निभं जायते तथा । रूपादीन्व्याप्नुवच्चित्तं तन्निभं दृश्यते ध्रुवम् ॥३||
व्यञ्जको वा यथालोको व्यङ्गव्यस्याकारतामियात् । सर्वार्थव्यञ्जकत्वाद्धीरथकारा प्रदृश्यते ||४||
just as molten copper assumes the form of a mold, when poured into it, pervading objects like forms, colors, etc., the mind appears to be, exactly like them. Or, just as light, the revealer, assumes the forms of the objects revealed by it, so the intellect looks like all things, in as much as, it reveals them. Hence the intellect, takes the form of object, it meditates upon.
In 1.2.77 Acharya Shankara says: यो हि बौद्धः प्रत्ययः स धात्वर्थो विक्रियात्मकः आत्मनः उपलब्ध्याभासफला- वसान इति उपलब्धिशब्देन उपचर्यते । A modification of intellect is called an action, ends in a result in itself, which is the reflection of knowledge, the Self. In meditation, the mental modification, which is in the form of object of meditation, converts in to knowledge, for which he said in 1.2.79 नित्योपलब्धिमात्र एव हि उपलब्धा The knower is the eternal knowledge only. That means, the meditator itself, is the object of meditation, i.e. knowledge. Again in 13.6, Shankara says: या तु स्यान्मानसी वृत्तिश्चाक्षुष्का रूपरञ्जना । नित्यमेवात्मनो दृष्ट्या नित्यया दृश्यते हि सा ||
The mental modification, which is produced through the instrumentality of the eye and is of the form of, the object of vision, is always witnessed by, the eternal Consciousness of the Self. Hence it is clear that, meditator himself, is the act of meditation, i.e. mental modification in the form of intellect, as well as, the object of meditation, i.e. knowledge, in the form of witness consciousness. This witness consciousness, is eternal knowledge itself, as said by Shankara in 1.2.93 या तव दृष्टिः तत् चैतन्यमिति । This state of intellect, where duality vanishes, is called Brahmakar Vritti, in which one attains, A-Samprajnata Samadhi or Nirvikalp Samadhi or Nirvij Samadhi. One becomes Jiwan-mukta, by attenuating all past karmas, in this state.
Samprjnata Samadhi is the flow of mental modification, of the form of Brahman, Brahmakar vritti, free from ego, on account of the excellence, in the practice of knowledge.
When meditation ripens, it becomes samādhi. Then the meditator and the act of meditation, become one with the object of meditation and appear only in the form of, the object of meditation. At that time, though the meditator and the act of meditation, are there, the object of meditation primarily remains; as a result, the awareness of the meditator and the act of meditation, go unnoticed. This very samādhi is called samprajñāta samādhi which matures into a-samprajñāta samādhi or Nirvikalp samadhi.
Acharya Shankara said in Updesh Sahasri 14.3-4:
मूषासिक्तं यथा ताम्रं तन्निभं जायते तथा । रूपादीन्व्याप्नुवच्चित्तं तन्निभं दृश्यते ध्रुवम् ॥३||
व्यञ्जको वा यथालोको व्यङ्गव्यस्याकारतामियात् । सर्वार्थव्यञ्जकत्वाद्धीरथकारा प्रदृश्यते ||४||
just as molten copper assumes the form of a mold, when poured into it, pervading objects like forms, colors, etc., the mind appears to be, exactly like them. Or, just as light, the revealer, assumes the forms of the objects revealed by it, so the intellect looks like all things, in as much as, it reveals them. Hence the intellect, takes the form of object, it meditates upon.
In 1.2.77 Acharya Shankara says: यो हि बौद्धः प्रत्ययः स धात्वर्थो विक्रियात्मकः आत्मनः उपलब्ध्याभासफला- वसान इति उपलब्धिशब्देन उपचर्यते । A modification of intellect is called an action, ends in a result in itself, which is the reflection of knowledge, the Self. In meditation, the mental modification, which is in the form of object of meditation, converts in to knowledge, for which he said in 1.2.79 नित्योपलब्धिमात्र एव हि उपलब्धा The knower is the eternal knowledge only. That means, the meditator itself, is the object of meditation, i.e. knowledge. Again in 13.6, Shankara says: या तु स्यान्मानसी वृत्तिश्चाक्षुष्का रूपरञ्जना । नित्यमेवात्मनो दृष्ट्या नित्यया दृश्यते हि सा ||
The mental modification, which is produced through the instrumentality of the eye and is of the form of, the object of vision, is always witnessed by, the eternal Consciousness of the Self. Hence it is clear that, meditator himself, is the act of meditation, i.e. mental modification in the form of intellect, as well as, the object of meditation, i.e. knowledge, in the form of witness consciousness. This witness consciousness, is eternal knowledge itself, as said by Shankara in 1.2.93 या तव दृष्टिः तत् चैतन्यमिति । This state of intellect, where duality vanishes, is called Brahmakar Vritti, in which one attains, A-Samprajnata Samadhi or Nirvikalp Samadhi or Nirvij Samadhi. One becomes Jiwan-mukta, by attenuating all past karmas, in this state.
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