वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः ॥१७॥
पदविभाग: (separating individual words): वितर्क-विचार-आनन्द-अस्मिता-रूप-अनुगमात्, संप्रज्ञातः
अन्वय: (Rearranging in logical prose sequence): वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः (समाधिः भवति)
प्रतिपदार्थ: (word-by-word meaning): वितर्क = gross thought / analytical reasoning, विचार = subtle thought / reflection, आनन्द = bliss / joy, अस्मिता = the sense of pure “I-am-ness” / individuality, रूप = forms / nature, अनुगमात् = from the accompaniment of / by the association with, संप्रज्ञातः = (is) cognitive absorption (Samprajnata Samadhi), (समाधिः भवति) = (is the Samadhi).
तात्पर्यम्: (final translation): Samprajnata Samadhi (cognitive absorption) is the state accompanied by the progressive forms of gross reasoning, subtle reflection, bliss, and pure “I-am-ness.”
Further context on the 17th Sutra from Patanjali’s Yogasutras
Samadhi is of two types: Samprajnata and Asamprajnata. The first type, Samprajnata, is further divided into four categories: Savitarka, Savichara, Sananda, and Asmita.
In संप्रज्ञात (Samprajnata) Samadhi, the prefix sam means completely, and prajnata means known. This is a state of deep absorption. The mind becomes perfectly still, yet it continues to fully hold onto a single object of meditation. It is within this specific kind of Samadhi that all the powers of controlling nature are said to manifest.
The first stage is सवितर्क (Savitarka). This occurs when we focus our mind on one gross object again and again, differentiating it from the rest of reality. In yogic philosophy, there are two broad categories of objects for meditation: the one sentient Purusha (pure consciousness) and the 24 insentient Tattvas (principles of nature).
When the meditation goes a step higher, it drops the gross physical objects and focuses instead on those five subtle elements, thinking of them purely in time and space. This stage is called सविचार (Savichara). These subtle elements are known as the तन्मात्र (Tanmatras). They are the absolute root essences of sound, touch, form, taste, and smell.
Following this, when even the subtle elements are completely given up, the object of meditation becomes the internal thinking organ itself. When this thinking organ is stripped of all qualities and rests purely in its own luminosity, the yogi experiences profound bliss. This is called सानन्द (Sananda) Samadhi.
Finally, there is a state that goes beyond even this joyful mind. All ideas simply fall away, and only the sattvic state of the ego remains. It is the barest sense of individuality, standing completely differentiated from all other objects. You experience the all-pervading is-ness but you become equally aware of the witness consciousness. This final stage is known as Asmita Samadhi.
To visualize this entire progression, imagine peeling an onion.
- First, you concentrate on the gross outer skin (Vitarka).
- When you penetrate that layer, you discover the subtle, energetic layers underneath (Vicara).
- Going deeper, you drop external objects entirely and focus purely on the luminosity of the inner instrument, experiencing intense joy (Ananda).
- Finally, you strip away even the joy, leaving only the barest, naked sense of existing: “I am” (Asmita).
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