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In the philosophy of Yoga, the term samadhi is considered as the ultimate step among the eight limbs. Patanjala-yogasutra-bhashya-vivarana gives more clarity to the divisions of samadhi illustrated in Vyasa-bhashya Samprajnata-samadhi, asamprajnata-samadhi, dharmameghasamadhi, etc. are dealt with in this portion. Samprajnata-samadhi is accompanied by any one of the four viz., deliberation (vitarka), reflection (vicara), bliss (ananda) and 264 sense of 'I' (asmita). Mind which is transformed into the form of its object which is gross and not different from the object of support is that accompanied by deliberation or physical association (vitarka). Reflection (vicara) is the direct perception of the essence of subtle object. Bliss (ananda) is characterised as 231

happiness. The last one, asmita is the stage when mind becomes one with its own nature (ekarupatmika samvit) i.e., the sense of 'I' or being a mere self-hood. Vivaranakara states that the sutra (vitarkavicaranandasmita-rupanugamat samprajnatah} is given in order to define samprajnata-samadhi in terms of the four characteristics. In Patanjala-yogasutra-bhashya-vivarana, it is clearly shown that, contradictory arguments regarding samprajnata-samadhi are prevalent at that time. 266 Asamprajnata-samadhi is otherwise known as nirbija-samadhi (seedless samadhi). The definition given to this is 'viramapratyayabhyasapurvah , 267 samskaraseso'nyah'. Viramapratyaya is the idea which has the form of cessation. That which has the practice of preceding viramapratyaya is viramapratyayabhyasapurva. That which has only the samskaras as its remains is samskarasesa. Therefore, asamprajnata-samadhi is the state when there is cessation of ideas. Then the subliminalimpressions (pratyaya-samskara) of ideas (pratyaya) alone remain. Mind which has ceased to have thoughts regarding objects becomes one with the subliminal-impressions alone as remains. 268 232

By the practice of vision of atman, practice of cessation of modifications and through superior detachment, asamprajnatasamadhi comes into being. In this portion, Patanjala-yogasutra-bhashya-vivarana has resemblance with the explanations given in Tattvavaisaradi of Vacaspati Misra and Yoga Vartika of Vijnanabhiksu 269 Upayapratyaya and bhavapratyaya: Asamprajnata-samadhi is of two kinds- upayapratyaya and bhavapratyaya. Upayapratyaya is that which is obtained by some means and it belongs to 270 yogins. Vivaranakara clarifies that, even though those without body i.e., gods (videha) are also yogins, here the term 'yogin' refers to those who follow the means of Yoga like yama etc. By birth itself videhas and prakrtilayas dwell in bhavapratyaya- a kind of nirbija-samadhi (asamprajnata-samadhi). 271 The state of the videhas and prakrtilayas come about as the effect of vivekakhyati (discriminate-discernment) and vairagya (detachment). Therefore Vivaranakara says that the sutra (bhavapratyayo videhaprakrtilayanam) 72 intended to praise their practice (jnanavairagyadyanusthana-karyatvat videha-prakrtilayatvasya tadanusthana-stutyartham sutram).273 As Yoga philosophy is not imparted to videhas and prakrtilayas Vivaranakara does not give much information. 233

Upayapratyaya is achieved by the yogins through some means. This samadhi is preceded by sraddha, virya, smrti, samadhi and prajna. Here, sraddha indicates clarity of mind with regard to the attainment of liberation and with regard to listening to the means to it. The person who has obtained sraddha attains virya for the practice of the means of Yoga (yogasadhana). After obtaining virya, the yogin attains very strong memory (drdhatara smrti) which is pertaining to scriptural knowledge. When there is strong memory, mind becomes concentrated without any distraction. In this state of mind i.e., samadhi, it attains clarity of intellect (prajnaya buddheh viviktata sarvartha-prakasanasamarthyam) which is capable of illumining everything. The definitions given to the Sanskrit terms by the sub-commentators have similarities and dissimilarities. For example, Vivaranakara gives the meaning utsaha (interest) to the term virya while there is no meaning given in Tattvavaisaradi of Vacaspati Misra In Yoga Vartika of Vijnanabhiksu, the same word is termed as prayatna (effort) that is in the form of dharana. 274 Dharmamegha-samadhi: The term 'dharmamegha' is explained by Vivaranakara as 'it is so called because it rains the highest 234

dharma called kaivalya (liberation)'. 275 The brahmin whose mind is inclined towards discriminative-discernment (vivekakhyatipravanantahkarana) and who has no interest left even in prasamkhyana (the highest state of elevation), then, there arises 276 samadhi known as dharmamegha (cloud of virtue). The state of dharmamegha-samadhi is described as that which is the same as the fulfilment of correct insight (samyagdarsana-pakabhirupa). In this state, all the afflictions like avidya etc. get absorbed along with the latent impressions (vasana). Latent deposits of deeds (karmasaya) both good and bad are get uprooted along with the primary afflictions.