In asamprajnata samadhi, there is a cessation of all mental activity, and the mind only retains unmanifested impressions.
Samprajnata samadhi is the first step. Right reasoning, right reflection, a state of bliss, a glimpse of bliss, and a feeling of am-ness -- pure simple existence without any ego in it -- this leads to asamprajnata samadhi. First is a purity; second is a disappearance because even the purest is impure because it is there. "In is wrong; "am" is also wrong -- better than "I", but a higher possibility is there when "am" also disappears -- not only ahankar, but asmita also. You are impure; then you become pure. But if you start feeling that "I am pure," purity itself has become impurity. That too has to disappear.
Disappearance of the impurity is samprajnata. Disappearance of the purity also, is asamprajnata. There is a cessation of all mental activity. Thoughts disappear in the first state. In the second state, thinking also disappears. Thorns disappear in the first state. In the second state, flowers also disappear. When no disappears in the first state, yes remains. In the second state, yes also disappears because yes is also related to no. How can you retain yes without no? They are together; you cannot separate them. If no disappears, how can you say yes? Deep down yes is saying no to no. Negation of negation -- but a subtle no exists. When you say yes, what you are doing? You are not saying no, but the no is inside. You are not bringing it out: it is unmanifested.
Your yes cannot mean anything if you have no "no" within you. What it will mean? It will be meaningless. Yes has meaning only because of no; no has meaning only because of yes. They are a duality. In samprajnata samadhi, no is dropped: all that is wrong is dropped. in asamprajnata samadhi, yes is dropped. All that is right, all that is good, that too is dropped. In samprajnata samadhi you drop the devil; in asamprajnata samadhi you drop the God also, because how the God can exist without the devil? They are two aspects of the same coin.
All activity ceases. Yes is also an activity, and activity is a tension. Something is going on, even beautiful but still something is going on. And after a period even the beautiful becomes ugly. After a period you are bored with flowers also. After a period, activity, even very subtle and pure, gives you a tension: it becomes an anxiety.
In asamprajnata samadhi there is a cessation of all mental activity, and the mind only retains unmanifested impressions.
But still, it is not the goal -- because what will happen to all your impressions that you have gathered in the past? Many, many lives you have lived, acted, reacted. You have done many things, undone many things. What will happen to it? Conscious mind has become pure; conscious mind has dropped even the activity of purity. But the unconscious is vast and there you carry all the seeds, the blueprints. They are within you.
The tree has disappeared; you have cut down the tree completely. But the seeds that have fallen, they are in the ground Lying. They will sprout when their season comes. You will have another life; you will be born again. Of course, your quality will be different now, but you will be born again because those seeds are still not burned.
You have cut down that which was manifested. It is easy to cut down anything that is in manifestation; it is easy to cut all the trees. You can go into the garden and pull up all the whole lawn, the grass completely; you can kill everything. But within two weeks the grass will be coming up again because what you did is only with the manifested. The seeds which are Lying in the soil you have not touched them yet. That has to be done in the third state.
asamprajnata samadhi is still sabeej -- with seeds. And there are methods how to burn those seeds, how to create fire-fire that Heraclitus talked about, how to create that fire and burn the unconscious seeds. When they also disappear, then the soil is absolutely pure; nothing can arise out of it. Then there is no birth, no death. Then the whole wheel stops for you; you have dropped out of the wheel. And dropping out of the society won't help unless you drop out of the wheel. Then you become a perfect dropout.
A Buddha is a perfect dropout; a Mahavira, a Patanjali, is a perfect drop-out. They have not dropped out of the establishment or the society. They have dropped out of the very wheel of life and death. But that happens only when all the seeds are burned. The final is nirbeej samadhi -- seedless.
In asamprajnata samadhi there is a cessation of all mental activity, and the mind only retains unmanifested impressions.
Contact |
Home |
Apta Yoga |
Yoga Philosophy |
Back to Yoga Sutras |