So the 42nd sutra is:
तत्र श॒ब्दा॒र्थज्ञा॒नवि॒क॒ल्पैः स॒ङ्की॒र्णा स॒वि॒त॒र्का स॑माप॒त्तिः ॥ १.४२॥
tatra śabdārtha jñāna vikalpaiḥ saṅkīrṇā savitarkā samāpattiḥ.
tatra śabdārtha jñāna vikalpaiḥ saṅkīrṇā savitarkā samāpattiḥ.
In the 41st sutra, what samāpatti is, is told, and now here what savitarka samāpatti is has been described. And the sutra meaning, word-to-word meaning, is very clear and quite simple and understandable.
It says tatra means there, in that state, śabda artha jñāna vikalpaiḥ, śabda artha jñāna vikalpaiḥ. śabda is the word, artha is the meaning, jñāna is knowledge. śabda artha jñāna vikalpaiḥ, vikalpa is the imaginary things. About vikalpaiḥ, we have seen in detail in the sutra number 9 in this same samādhipāda. The 9th sutra was describing about the vikalpāḥ - Śabda artha jñāna vikalpaiḥ. Saṅkīrṇa mixed up, confusion, admixture. Saṅkīrṇa is mixed up, and it is mixed up so much in such a way that it creates a confusion. Mixing up, we call it mixing up, mixing up to create confusion -that is called saṅkīrṇa and that is savitarka.
Savitarka, tarka, vitarka, savitarka, that means with vitarkas, samāpattihi, total fusion and the merging. That is the samāpattihi which we have seen in detail in the earlier sutra.
So a rough rendering goes like this. In that, means in savitarka samāpattihi there will be an admixture of vikalpas, admixture of vikalpas of words, meanings, and their knowledge, causing a confusion. So savitarka samāpatti is a state of confusion, which is the result of admixture, that is saṅkīrṇa, of words, meaning, and knowledge—words, their meaning, their knowledge, or words, their meaning as understood, and the knowledge as gained from the meaning as understood. See the difference there. That is why there is confusion, and that state is the savitarka samāpatti. Tatra śabdārtha jñāna vikalpaiḥ saṅkīrṇā savitarkā samāpattihi. Śabda artha jñāna—these three are various stages or successive mixtures of vikalpas. Vikalpa is an imaginary thing: vikalpa of the words, vikalpa of the meaning, vikalpa of the knowledge. vikalpa is an imagination, imaginary things, and mixing up all these things gets into a savitarka samāpatti. That state of the citta is savitarka samāpatti. So śabda, its artha, its jñāna—these three are called as the vikalpas: śabda vikalpa, artha vikalpa, jñāna vikalpa, and śabda artha vikalpa, śabda jñāna vikalpa and śabda is the word we hear, and what that word conveys, the meaning, what that word conveys, the sense of its meaning, and what is understood by that particular word—that is the knowledge. So the word can be different, meaning can be different, and what is understood is different. Very important dimension here, very important thing which happens in all our day-to-day transactions, day-to-day communications. This keeps on happening: that we mean something, but what was heard is something, and what was heard, on that what they understand, is different. But the words, their conventional meanings which is the artha, and the comprehension that they will understand in the mind, and which we call this as an experience, that is pratyaya, which we have seen earlier, and the knowledge out of it, and the natural relationship out of it—all this is a confusion there. But the correct words used, and how they get the meaning, and what they have understood—that's why various words have come out: vācya-artha, gūḍha-artha.
What the word actually heard is different, what it is meant is different, but what the person hears is different, and what he understands is different. It is like that. So the words, meanings, and the understandings and the knowledges which it creates, it all takes a lot of differentiations, and that is how saṅkīrṇa confusion comes. That confused state is the savitarka. So out of the three vikalpas, savitarka samāpatti comes. This is another important dimension. The word tatra refers to the state of the samāpatti described in the previous sutra, and this is obviously used to point out that this process is carried out in a state of samāpatti, and it cannot be accomplished by an ordinary person because a process is involved in that, a specific process is involved in this particular practice or this particular state. So what the śabda with a particular sense, and that śabda, what image is created in the mind—that image is the pratyaya, the notion. And from that pratyaya and the notion, what is the jñāna, understanding, knowledge, comes. All these will have variations, may not align what the speaker or a person means. That is why different individuals think of the same person, same object, same sound, with various interpretations, which can be good or which can be bad. It is only when the mind has been completely isolated from the external influences and reached a particular state, the alignment between śabda and jñāna will be perfect, and that perfection is very important.
And what this sutra says is that inextricably mixed up in the mind, the variations, and it can be resolved only in the savitarka samāpatti. And that mixed up is the state of the mind in savitarka samādhi, and it can be solved only there. Śabda refers to a knowledge which is based only on the words and is not connected in any way with the object which is being considered. For an example, suppose we say water. Water is not connected to the sound or the word called jala. Jala sound or word is not connected to pānī. Pānī sound word is not connected to nīru. Nīru also is not connected to either any of the previous words. There can be another word called as aqua. Sound is different, word is different, each one are not different, each one is different - śabda is different, but when we say a particular word, when we hear the particular word, what image comes in the mind by a particular word sound can differ in different persons, different states of the mind. It is not that everybody will get same imagery. Some may get just a water, a diluted water, a flavored water, a river water, a sea water, a rainy water, a drainage water, colored water. So various images will come in the mind, and based on that images which are the pratyayas and the sound which was heard, there will be deductions of understanding in the jñāna -knowledge comes, and that will be different. And this jñāna refers to the ordinary knowledge based on the perception of the sense organs and the reasoning of the mind.
So the condition of not being able to distinguish clearly between these three kinds—śabda artha jñāna—it can be śabda jñāna, it can be artha jñāna, and it is jñāna of the jñāna. Three kinds of the knowledge, with the result that the mind horse between them, and there is a vikalpāḥ. This is inevitable, this is bound to be there as a natural process as long as these three kinds of knowledge have not separated out. And because of that there will be saṅkīraṇa, and that saṅkīraṇa can be resolved, and that is the state of savitarka samāpatti.
So this is how savitarka samāpatti has been described, expounded by the maharṣi. That is the everyday we come into the understanding, we come across this type of savitarka samāpatti. And this is only a suggestion that how pātañjala yoga sūtras are very closely interlaced with our own daily existence and need to be understood into our deeper layers.
That is how savitarka samāpatti has been described with caution. We shall leave this particular sutra that samāpatti and samādhi are different, because there will be a number of translations. They say it is savitarka samādhi, but it is not that. maharṣi uses the word samāpatti, and we shall take it as it is.
Oṃ śāntiḥ śāntiḥ śāntiḥ. ॐ शान्तिः शान्तिः शान्तिः|| To Be Continued.. ---------------------------------------- These are transcription of session delivered by Vice-President of Vivekananda Rock Memorial & Vivekananda Kendra, Sri M. Hanumantha Rao Ji. Audio Link - https://youtu.be/LEOESzIoGHU?si=FD7DQEFxvmc7kiIx
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मुक्तसंग्ङोऽनहंवादी धृत्युत्साहसमन्वित:।
सिद्धयसिद्धयोर्निर्विकार: कर्ता सात्त्विक उच्यते ॥१८.२६॥
Freed from attachment, non-egoistic, endowed with courage and enthusiasm and unperturbed by success or failure, the worker is known as a pure (Sattvika) one. Four outstanding and essential qualities of a worker. - Bhagwad Gita : XVIII-26
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