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48
PATANJALI YOGA SUTRAS
course, the fundamental claim made by the practising mystics of every religion. एतयैव सविचारा निर्विचारा च सूक्ष्मविषया
UTOMAT 118811 44. When the object of concentration is a subtle object, two
kinds of samadhi, called savichara and nirvichara,
may be distinguished in the same manner. That is to say, when we are dealing with objects of concentration belonging to the orders of subtle or essential phenomena (see aphorism 17 of this chapter), we must still distinguish between the higher and lower kinds of samadhi. Savichara (“reflective") samadhi is samadhi upon a subtle object which is mixed with awareness of name, quality and knowledge. Nirvichara (“super-reflective”) samadhi is samadhi upon a subtle object which is unmixed with such awareness.
सूक्ष्मविषयत्वञ्चालिङ्ग-पर्यवसानम् ॥४५॥ 45. Behind all subtle objects is Prakriti, the primal cause.
As we have already seen, in studying Patanjali's picture of the universe, Prakriti is the elemental, undifferentiated stuff of matter; the energy by which all phenomena are projected. As the meditative mind turns inward, it probes through the gross outer coverings of things to their subtle essences; and beyond these subtle essences, it comes to Prakriti itself.
But Prakriti is not the ultimate Reality. Behind Prakriti is Brahman. The four kinds of samadhi already described are all within the realm of phenomena, and they are only preparations for that state of direct union with Brahman which is the highest samadhi of all. In this connection, Sri Ramakrishna used to tell a parable:
A disciple once came to a teacher to learn to meditate on God. The teacher gave him instructions, but the disciple soon
