History of Dharmashastra (Ancient and Mediaeval Religious and Civil Law in India) v7.c94.197

v7.c94.197

²³¹⁸ वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः । विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः । यो. सू. I 17-18. These two are called सबीज and निर्बीज or सालम्बन and निरालम्बन or सविकल्प and निर्विकल्प समाधि. The भाष्य on I. 18 states तदभ्यासपूर्वकं हि चित्तं निरालम्बनमभावप्राप्तमिव भवतीत्येष निर्बीजः समाधिः The भाष्य on यो. सू I 2 states 'स निर्बीजः समाधिः । न तत्र किंचित्संप्रज्ञायत इत्यसंप्रज्ञातः । द्विविधः स योगश्चित्तवृत्तिनिरोध इति ।' अस्मिता is one of five क्लेशs (vide n 2315 above) and avidyā is said to be the root of four out of five kleśas (II. 4), and II 6 defines 'asmitā as the identification of the seer (the self) and the instrument of seeing i. e buddhi'. It is somewhat surprising that one kind of samādhi is characterized by 'asmitā'. Probably asmitā here means no more than the conciousness 'I am' (i. e of personality). It is remarkable that Buddhist texts exhibit a close parallel to the four kinds of संप्रज्ञातसमाधि (vide मज्झिमनिकाय vol I pp. 21-22 Trenckner's ed. of 1888). 'सो खो अहं ब्राह्मण विविच्चे एव कामेहि विविच्चे अकुसलेहि धम्मेहि सवितक्कं सविचारं विवेकजं पीतिसुखं पठमं झानं उपसम्पज्ज विहासि । etc. पीति (प्रीति) is the same as आनन्द in the योगसूत्र Dr. B. C. Law's paper on 'Prince Jeta's Grove in Ancient India' (J I H. vol XXXVII, Part III, December 1959 p 353 note 94) brought to my notice this close correspondence and he kindly furnished the reference to the Majjhimanikāya.