You can only believe in what you don't know.
Shraddha, Veerya, Smriti, Samaadhi, and Prajnaa: The five steps to the final Samaadhi
Om Sri Gurubhyo Namah. Salutations to all the teachers.
“Belief is a doubt. You cannot believe something and know it. You can only believe in what you do not know.”
- Man in video from _MarcusRandall
Over the past several weeks, we have been discussing the increasingly subtle levels of Samaadhi - the eighth and final limb of Yoga - leading up to the truth-bearing wisdom known as Prajnaa.
As a brief recap, Samaadhi is when meditation deepens to the extent that the distinction between subject and object disappears, and the object shines alone, without the intervening layer of words or ideas that appear within thought.
That is, where you once saw a flower, you now see the flower without the word “flower” or the category of “flower-ness.” It is just as it is, a modification of Prakriti, before it has been abstracted into thought.
Within Samaadhi, there are several layers, depending on the level of subtlety of the support for attention.
For example, if you were to use the breath as your aalambanaa, or support, the first layer - Vitark Samaadhi - would involve an exclusive focus on the breath. Then, the word “breath” and the idea of “breath-ness” would drop away.
Next, in Vichaar Samaadhi, the breath would be seen to be nothing but a modification of its tanmaatras - that is, texture and sound - and then the word and idea “texture” and “sound”, as well as “texture-ness” and “sound-ness” respectively, would drop away, leaving the tanmaatras to shine alone, as they are. This is called Nirvichaar Samaadhi. This process is then repeated by seeing the tanmaatras as a modification of the ahamkaar, the ahamkaar as a modification of the buddhi, and finally seeing the buddhi as nothing but a modification of Prakriti - the three gunas.
At the next level, Aanand Samaadhi, the breath and its tanmaatras are seen as interdependent with the sense organs of touch and hearing, without word or idea. Touch and hearing are then involuted into their causes - that is, they are seen as modifications of the sattvic ahamkaar, which is seen as a modification of the buddhi, which is seen as a modification of the three gunas.
Finally, in Asmitaa Samaadhi, the final “supported” Samaadhi, the attention rests upon the chidaabhaasa - the reflection of the Purusha (Pure Consciousness) in the sattvic aspect of the buddhi. This chidaabhaasa is just the feeling of being aware that you feel right now as you read this, but in Samaadhi it is the only support for attention, to the exclusion of all else.
Starting at Nirvichaar Samaadhi, a wisdom begins to develop in the mind of the Yogi. This is not something magical or mysterious, but rather a direct result of the fact that regular knowledge, based in language, is knowledge of generics - saamaanya in Yogic terms. However, in Nirvichaar Samaadhi and beyond, word and idea have dropped away. As a result, Nirvichaar Samaadhi results in knowledge of specifics - vishesha in Yogic terms - that cannot be achieved in any other way.
Asamprajnaata Samaadhi: Samaadhi without support
The final, most subtle, stage of Yoga is Asamprajnaata Samaadhi - Samaadhi without support. It is also known as Nirbeeja Samaadhi, or Samaadhi without seed.
The reason for this is that all thoughts, words, and actions leave imprints on the mind, known as samskaaras. These imprints, like seeds, sprout into further thoughts, words, or actions later on.
Even in the depths of Samaadhi on an object, the aalambanaa itself leaves subtle imprints on the mind. These imprints are, in fact, the reason that practice works in the first place! The deeper the impressions become, the easier it becomes for attention to flow there.
Practice deepens the impressions, and in this way Samaadhi becomes easier and easier to achieve.
However, in Asamprajnaata Samaadhi attention does not have an object to support it. As a result, no seeds are left in the mind, and so it is known as Nirbeeja - without seed.
The basic idea here is that Awareness - the Purusha itself - stands alone, without any objects, including the mind, or the reflection of Awareness in the mind. Through this practice, the distinction between the reflected Consciousness and the Purusha becomes clear, and once it is stabilized, and all residual samskaaras have been burned in the fire of Samaadhi, the result is Kaivalyam, or liberation.
We will discuss this further in the following articles.
In today’s article, however, we will go over the steps that it takes to get here.
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्।Shraddha Veerya Smriti Samaadhi Prajnaa Purvak Iteraeshaam[For others]1, it [Asamprajnaata Samaadhi] is attained through conditional faith/intellectual humility, vigour, mindfulness, samaadhi, and wisdom.
- Yoga Sutras, 1.20
Shraddha: Conditional Faith + Intellectual humility
श्रद्धा चेतसा संप्रसादः। साहि जननीव कल्याणी योगिनं पाति।Shraddha chetasaa samprasaadah. Saahi jananeeva kalyaanee yoginam paatiShraddha is the pleasing wishful contact of mind with the object of pursuit. It sustains the Yogi, like a caring mother.
- Vyasabhashyam on Yoga Sutra, 1.20
Try to remember a time when you were in school or college learning about something new. Perhaps it was a class on Mathematics where you were learning about the surface area of a circle.
When the teacher began to speak, they perhaps began with the formula - the surface area of a circle is pi multiplied by the square of the radius (pi*r^2). Perhaps you took that formula and applied it to your homework assignment, and perhaps you still use it today.
Now let us ask, did you try to disprove the teacher? Did you ever challenge the teacher, suggesting that they were lying to you?
P: No, I assumed that they were telling the truth, only that I did not totally understand yet.
On the other hand, did you take the teacher’s words with an entirely blind faith?
P: Not this either, I assumed that it could be rationally proven.
When you asked questions, was it for the purpose of understanding, or for the purpose of disproving the theorem?
P: For understanding - I was in the class because I did not yet know the formula for the area of a circle, and wanted to learn.
This attitude, which lies in the realm between blind faith and skepticism, is known as shraddha - a combination of conditional faith and intellectual humility.
It is not a blind faith - blind faith, in fact, is harmful, because it is a mental laziness which encumbers the search for truth.
It is not skepticism either - skepticism is also harmful to learning, because its goal is not inward, but outward. That is, skepticism is is a full cup - a mind that is not open to new learning or understanding, but rather a mind that is moving outwards in an attempt to deploy pre-existing knowledge for a specific purpose.
In this way, Shraddha is the first step in Yoga, and is a precursor to any progress on the path.
While Shraddha is necessary for any kind of learning, when it comes to Yoga, Shraddha specifically refers to a conditional faith in the teachings of the underlying philosophy - that is the problem of dukkha or suffering, the cause - avidya, or the Primal Ignorance, the solution - Moksha or Kaivalyam (aka Freedom from suffering), and the method - the path of Yoga. Additionally, it is a conditional faith that the teachings work, with the intellectual humility to change one’s existing opinion in the face of evidence.
This is not to say that one should not ask questions. Rather, quite the opposite.
Often, when it comes to matters considered sacred, students are afraid to ask questions.
This is because we have been conditioned, especially in a post-colonial world, by methods which rely on faith in God or some other supernatural power, where we are forced to choose between the method itself and our own intellectual honesty.
Yoga does not require the student to give up their intellectual honesty. To the contrary, it requires the rigorous use of the intellect.
A teacher once said, “Far greater minds than you have asked questions over millennia, and received answers that satisfied them. Ask your question, and you will find an answer.”
“A hundred sacred texts may declare that fire is cold or that it is dark - they would still possess no authority in the matter.
If sacred texts should at all declare that fire is cold or that it is dark, we would still suppose that it intends quite a different meaning from the apparent one; for its authotity cannot otherwise be maintained. We should in no way attach to sacred texts a meaning which is opposed to other authorities, or to its own declaration.”
- Adi Shankaracharya, Bhashyam on Bhagavad Gita 18.66
When shraddha is cultivated, it keeps the student on the path, regardless of how much motivation they may have at any given time. To make this clear, let us consider an example.
Imagine one person who has shraddha in the path of Yoga, and the other who does not (ie. they have either blind faith or skepticism).
Now let us consider that both individuals are tired after a long day of work, and do not feel like they have the energy to sit and meditate.
For the second person, without shraddha, if this pattern of low energy continues for a few days, they are unlikely to continue to meditate in the future. They may have heard or read that meditation will help them calm their mind, or that a certain Praanaayaam will help them feel energized, but due to a lack of shraddha, they will not practice.
For the first person, on the other hand, even though they do not have the energy today, the moment they do have the energy and the capacity to sit and meditate, they will do so, because their shraddha is strong. They know that it will help them, and so they will use the tools at their disposal the moment they get the opportunity to do so. For this person, the chances of falling off the path are significantly less.
In this way, shraddha helps to cultivate energy, or veerya - the next portion of the path to Asamprajnaata Samaadhi.
As Vacaspati Misra, the 9th Century Philosopher and Yogi puts it, shraddha is like a kind mother who does not let the Yogi fall down the wrong path.
For more on this topic and how it relates to the fourth Niyama - Svaadhyaay, or Self-study, take a look at this article:
Veerya: Energy/Vigour
तस्य हि श्रद्धानस्य विवेकार्थिनो वीर्यमुपजायते।tasya hi shraddhaanasya vivekaarthino veeryamupajaayateEnergy is born in him who pursues vivek (ie. discrimination between the Self and non-self) with shraddha.
- Vyasabhashyam on Yoga Sutra, 1.20
We have previously discussed vivek - the power of discrimination that allows the Yogi to distinguish between one thing and another. A sharp sense of vivek is the goal of the eight-limbed path.
A traditional example compares vivek to the power of an ant to separate sand from sugar. In the case of Yoga, vivek helps us to distinguish between what is truly “me” versus “not me.” For example, we normally think that “I am the body” or “I am the mind.” This is the result of a scattered mind drawn outwards toward sense objects. With vivek, however, we can use reason to clearly see that the Self is different from the body.
The eight limbs of Yoga are the method to cultivate vivek. However, it is not an easy path.
Yoga takes a long time of sustained practice, throughout one’s life. This takes significant energy - both mental and physical. This energy, or vigour, is known as veerya.
Veerya does not come from brute force. This kind of raajasic energy easily runs out. Rather, it is born from shraddha. That is, when shraddha is used to pursue the goal of vivek, energy to practice automatically and effortlessly arises in the Yogi.
You can try this for yourself. Start by noticing if you have shraddha in the methods. Do you believe that they will help?
If not, ask why - do you have questions that will help to grow your shraddha?
Alternatively, it could be that trying some of the preliminary practices a few times and seeing repeatable results will help to increase your shraddha. If you fall on the side of skepticism, the method to gain shraddha is to first Empty Your Cup. Then, either get your questions answered at the intellectual level, or practice one or two preliminary techniques for a little while, taking notes along the way. If do this with an open mind, shraddha will come of its own accord.
On the other hand, do you blindly believe that it will help because you have been told by some authority? If so, ask yourself how you can turn the knowledge gained from authority into knowledge gained from logic or direct experience, rather than relying entirely on what has been said.
Once you feel you have gained some shraddha, set the intention to pursue vivek so as to lessen and eventually become free from suffering. If this intention settles in the mind, a vigour, or veerya, to pursue the methods will automatically follow.
Smriti: Mindfulness
समुपजातवीरस्य स्मृतिरूपतिष्ठते।Samupajaataveeryasya smritiRoopaTishtthateMindfulness arises when [the Yogi] is possessed of energy.
- Vyasabhaashyam on Yoga Sutra, 1.20
Smriti literally means “memory”, but in this context is better translated as “mindfulness.”
Specifically, it refers to when the Yogi keeps the teachings present in the mind at all times. This includes when we are thinking, speaking, and acting in our day-to-day lives, as well as in meditation.
Most of the time, we live our lives on auto-pilot - following old tendencies like water gushing down old paths in the soil. Smriti, or mindfulness, allows us to see what we are doing, so that we can take the reins and act in ways that we choose, rather than in ways that we are familiar with.
For example, we may have an unconscious habit of speaking ill of others (a violation of hitam - an aspect of the second Yama, satyam). Normally, without smriti, the moment we open our mouth to speak, the words that come out will be of the same nature. This is not because we are somehow “bad”, it is just the current tendency - the channel in the soil which the water will naturally follow.
With smriti, however, before we speak, we are able to catch ourselves and adjust the words so that we are in line with the Yama.
This is not only true for the Yamas and Niyamas, but also in meditation.
For those who have been practising meditation for some time, we may find that the practice becomes somewhat routine - as if we are just going through the motions. Said another way, it can feel like it has lost its “freshness.” The reason for this is a lack of smriti.
With smriti, we become acutely aware of every moment, making even a long-standing practice feel brand new each day.
The Buddha beautifully describes smriti in the Mahasatipattana Sutta - a foundational text of mindfulness:
“Furthermore, when a bhikku is walking they know: ‘I am walking.’ When standing they know: ‘I am standing.’ When sitting they know: ‘I am sitting.’ And when lying down they know: ‘I am lying down.’”
- Gautama Buddha, Mahasatipatthana Sutta, Majjhima Nikaya, 10.1.2
The Yogi may have conditional faith and energy, but without mindfulness, the mind and body follow their old tendencies. Smriti is the quality required to change our existing patterns and transform them into Yoga.
Samaadhi: Meditative absorption
स्मृत्युपस्थाने च चित्तमनाकुलं समाधीयते।smrityupasthaane cha chittamAnaakulam samaadheeyateWith the presence of mindfulness2, the mind is no longer disturbed, and [is able to pass] into Samaadhi.
- Vyasabhashyam on Yoga Sutra, 1.20
Samaadhi in this context refers to the entire eight-limbed path, beginning with the foundational practices of eka-tattva-abhyaas, Brahmavihaaras, and Kriya Yoga, on to the Yamas and Niyamas, through the next five limbs and on to all of the Samaadhis with support (Samprajnaata Samaadhi).
With smriti, or mindfulness, the Yogi is able to adjust their pre-existing samskaaras, or tendencies, and create new tendencies which help them along the path to Yoga.
Eventually, once these patterns are set, and as long as there is constant mindfulness, the techniques which were once practices now become the Yogi’s very nature.
For example, at first, compassion is a practice. In the face of suffering, the pre-Yoga mind may tend towards feelings of distress, sadness, frustration, and so on. With mindfulness, however, the Yogi is able to notice these patterns and cultivate feelings of compassion in the face of suffering. Eventually, with repetition, the pattern of compassion becomes natural, and whenever there is suffering, compassion automatically arises.
This is also true for any of the other techniques.
For example, with Praanaayaam, at first it may be that the breath is irregular. Then, with mindfulness, the Yogi is able to notice when the breath becomes irregular or shallow - one may notice, for instance, that their inhales are longer than their exhales in moments of stress. Noticing this, the Yogi can adjust their own breath to elongate the exhalations and smoothen the contours of the breath, thus calming the mind. Eventually, with repetition, the breath automatically slows down during moments of stress, therefore keeping the mind calm automatically.
That is, once smriti, or mindfulness, is established, all of the techniques of Yoga becomes automatic and effortless, and what was once a practice now becomes the natural tendency.
This also applies to the first six of the seven Samaadhis.
With mindfulness of the kleshas and outgoing tendencies, the Yogi is able to consciously weaken them using the various techniques we have discussed in detail. Once these kleshas become weak, the mind easily passes into Samaadhi during meditation.
Prajnaa: Truth-bearing wisdom
समहितचित्तस्य प्रज्ञाविवेक उपावर्तते। येन यथार्थं वस्तु जानाति।SamaahitaChittasya prajnaaViveka upaavartate. Yena yathaartham vastu jaanaati.When the mind is in Samaadhi, discrimination (vivek) appears, by which [the mind] knows the object [of support] as it is.
- Vyasabhashyam on Yoga Sutra, 1.20
As we have discussed in detail over the past two weeks, the levels of Samaadhi beginning at Nirvichaar generate a new type of knowledge in the mind of the Yogi. Where up until then all knowledge was knowledge of generics (saamaanya), Nirvichaar Samaadhi generates a knowledge of specifics (vishesha). For more on this topic, take a look at the this and the following article:
This knowledge is different from the knowledge one may gain from books, the words of a teacher, inference, or even direct perception, in that regular knowledge intermingles word, object, and idea. In Nirvichaar Samaadhi - here, simply referred to as Samaadhi - word and idea drop away.
That is if one is to gain knowledge of a cow, there are three things intermingled:
Word: The syllables “cow”
Object: The specific (vishesha) cow itself
Idea: The category of “cow-ness” into which this cow falls
This intermingling of word, object, and idea occurs for any kind of knowledge gained from direct perception, inference, or trusted testimony.
However, in Samaadhi, word and idea drop away, leaving the object to shine as it is, without any intervening veil of thought.
This kind of knowledge, called Prajnaa, is the source of all the soteriological teachings of the world. It cannot be truly filtered into language, because then we are back to the original problem - the intermingling of word and idea with object. As a result, the only real way to teach this knowledge is for the student to see it for themselves.
This is why Yoga prioritizes direct experience over logic and faith.
तदभ्यासात्तत्तद्विषयाश्र्च वैराग्यादसंप्रज्ञातः समाधिर्भवति।TadAbhyaasaatTatTadVishayaashCha vairagyaadAsamprajnaatah samaadhirBhavatiBy constant practice thereof and desirelessness with reference to the object thereof, comes Asamprajnaata Samaadhi.
- Vyasabhashyam on Yoga Sutra, 1.20
When Prajnaa arises repeatedly in the mind of the Yogi, it generates nirodha samskaaras - a type of samskaara, or mental impression, that intercepts and weakens outgoing (vyutthaana) samskaaras.
Then, if the object of support for attention is not an object of desire, once the nirodha samskaaras outnumber the vyutthaana samskaaras, the mind no longer pulls Awareness outward. As a result, the mind and all its creations disappear, leaving Awareness - the Purusha (aka You) - entirely alone.
This is known as Asamprajnaata Samaadhi, or Samaadhi without support, and will be the focus of our discussion next week.
Until next time:
Do you have a regular practice? If not, notice if you have shraddha. If not, ask yourself what you can do to cultivate it? If so, see if you can bring a freshness to your practice by cultivating mindfulness in each moment.
Cultivate mindfulness in your day to day life using the framework of the Yamas and Niyamas.
Ask questions here. There are no bad questions - this is an important step to increase shraddha.
Next week: Asamprajnaata Samaadhi: Samaadhi without support
In the Yoga Sutra, this Sutra follows another Sutra that discusses the method of practice for beings known as videhas (literally “without body”) and prakritilayas (literally “merged in nature”). Given this, the word “itereshaam” (literally “for others”) refers to those like most of us, with bodies, who feel as though we are sitting somewhere “behind the eyes.”
Smriti Upasthana is the Sanskrit version of the Pali word Satipatthana - the title of one perhaps the primary foundational Buddhist text on mindfulness, the Satipatthana Sutta.