Beyond Cognitive Samadhi: Understanding Asamprajnata Samadhi – Yoga Sutra 1.18 (Part 1)

Part 24: Patanjali Yoga Sutra Explained

Table of Contents

Introduction: The Great Transition

In our previous exploration of Yoga Sutra 1.17, we journeyed through the four progressive stages of Samprajnata Samadhi:

Vitarka (gross object meditation)
Vichara (subtle object meditation)
Ananda (bliss-based absorption)
Asmita (I-am-ness consciousness)

We discovered that even at its pinnacle – Viveka-khyati (discriminative wisdom) – Samprajnata Samadhi remains within the realm of cognitive awareness. The mind still functions, though in its most refined state, perceiving the distinction between Purusha (pure consciousness) and Chitta (mind-substance).

But Patanjali doesn’t stop there. Sutra 1.18 introduces us to something radically different – a state so profound that it transcends even the highest spiritual cognition.

The Sanskrit Sutra

विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः ॥ १.१८ ॥

Virāma-pratyayābhyāsa-pūrvaḥ saṁskāra-śeṣo’nyaḥ

Breaking Down the Sanskrit

Let’s carefully examine each component:

विराम (Virāma)

Root meaning: Complete cessation, stopping, ending
Technical meaning: The cessation of ALL vrittis (mental modifications)
Not merely: Calming or slowing of thoughts
Rather: Complete stopping of mental activity

प्रत्यय (Pratyaya)

Common meaning: Cause, means, instrument
In this context: That which brings about or causes cessation
Specifically refers to: Para Vairagya (supreme detachment)
Alternative reading: Can also mean “cognition” or “awareness”

अभ्यास (Abhyāsa)

Essential meaning: Practice, repetition
Emphasis on: Continuous, sustained effort
Not casual: Deliberate, repeated application
Implies: Punaḥ-punaḥ anuṣṭhāna (again and again implementation)

पूर्वः (Pūrvaḥ)

Literal meaning: Before, preceded by
Indicates: This practice comes first as preparation
Shows sequence: Abhyasa → Asamprajnata Samadhi

संस्कार (Saṁskāra)

Core meaning: Impressions, latent tendencies
Nature: Subtle traces left by experience and practice
In this state: Only cessation-impressions remain

शेष (Śeṣa)

Meaning: Remainder, residue, what’s left over
Significance: Not complete emptiness, but specific remnants
Technical point: Only nirodha-samskaras persist

अन्यः (Anyaḥ)

Simple meaning: Other, different
Profound implication: A COMPLETELY different category of Samadhi
Not just: Higher or better
Rather: Fundamentally distinct in nature

Samadhi 1.17 – A Deep Dive into Samprajnata Samadhi

Discover how Patanjali defines the four stages — Vitarka, Vichara, Ananda and Asmita — that lead the seeker toward discriminative wisdom (Viveka-khyati).

Read the 1.17 exploration →

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Complete Translation

“The other [type of Samadhi], preceded by the repeated practice of cessation [Para Vairagya], is that in which only the impressions [of cessation] remain.”

Or more expansively:

“Asamprajnata Samadhi – which is fundamentally different from Samprajnata – is achieved through constant practice of the cause of complete cessation of all mental modifications (namely, Para Vairagya). In this state, no active mental content remains; only the latent impressions of the cessation practice itself persist.”

The Three-Fold Structure of the Sutra

This sutra elegantly presents three essential aspects:

1. विराम-प्रत्यय (Virāma-pratyaya): The MEANS

The Method: Para Vairagya – Supreme Detachment

This is not ordinary Vairagya (which we studied in Sutra 1.15). Para Vairagya is detachment from EVERYTHING, including:

The highest spiritual experiences
Viveka-khyati (discriminative wisdom)
Even the awareness of “I am conscious”
All cognitive content, however refined

Stages Unfolded – Understanding Sutra 1.17

Step through the progressive journey of concentration – from gross to subtle – that prepares the mind for the seedless stillness of 1.18.

Explore the Stages →

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2. संस्कारशेष (Saṁskāra-śeṣa): The CHARACTERISTIC

The Sign: Only cessation-impressions remain

This defines what Asamprajnata Samadhi actually IS:

Not a blank void
Not unconsciousness
Not deep sleep
Rather: A state where active vrittis are absent but the subtle traces of cessation practice persist

3. अन्यः (Anyaḥ): The GOAL

The Achievement: Asamprajnata Samadhi – a different category entirely

This word “anyaḥ” (other) is crucial. Patanjali could have said “higher” or “better,” but instead says “other” – indicating this is not just an advancement but a categorical shift.

Five Vrittis – Mastering the Mind through Ancient Wisdom

Learn how Patanjali classifies all mental waves (vrittis) and how their restraint becomes the foundation for higher Samadhi states.

Read about the Five Vrittis →

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Understanding “Anyaḥ” – The Revolutionary Implication

Why “Other” and Not “Higher”?

Patanjali’s choice of “anyaḥ” reveals something profound about the nature of spiritual evolution in Yoga:

Samprajnata Samadhi and Asamprajnata Samadhi are not just different degrees of the same thing. They are fundamentally different KINDS of states:

Samprajnata Samadhi (Sabija – With Seed):

Has an object of awareness
Involves cognitive function, however refined
Chitta is active, producing vrittis
Gunas are in operation
Knowledge is present
Creates impressions
Is Salambana (has support/object)

Asamprajnata Samadhi (Nirbija – Seedless):

Objectless
No cognitive function
Chitta produces no vrittis
Only cessation-impressions remain
No knowledge-content
Seeds of bondage are absent
Is Niralambana (without support/object)

This is like the difference between:

Ice and water (different states of the same substance) – NO
Water and steam (still H₂O, just transformed) – NO
Matter and energy (fundamentally different categories) – YES!

The Problem That Necessitates Asamprajnata Samadhi

Why Isn’t Samprajnata Enough?

This is perhaps the most important question. After all, in Viveka-khyati, the yogi has:

Direct perception of Purusha
Clear discrimination between consciousness and mind
Transcended identification with body, senses, and ego
Achieved profound peace and wisdom

So why go further?

The Fundamental Issue: It’s Still a Vritti

Here’s the crucial insight from the commentary:

“This too is a vritti of Chitta and is the result of the Gunas alone.”

Even Viveka-khyati – the crowning achievement of Samprajnata Samadhi – is:

A mental modification (vritti)
A product of Prakriti (the three gunas)
Not the pure state of Purusha itself
Still within the realm of subject-object duality

Think of it this way:

Looking at yourself in a mirror (Viveka-khyati in Samprajnata):

You see yourself clearly
You understand you’re not the reflection
You discriminate between the real you and the image
But you’re still looking at a reflection, not resting as yourself

Non-Attachment in Practice – The Twin Keys of Yoga

Understand how sustained Abhyasa and Vairagya create the inner balance that leads directly toward Asamprajnata Samadhi described in 1.18.

Learn the Twin Keys →

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Being yourself without any mirror (Asamprajnata):

No reflection needed
No observation happening
No discrimination required
Simply BEING what you are

The Mirror Analogy Expanded

The Patanjala Yoga Pradeep commentary uses a powerful analogy:

“Just as the form seen in a mirror is not the real form, similarly the perception of Atman in Chitta is not the real state of one’s own nature.”

In Samprajnata Samadhi (even Viveka-khyati):

Chitta becomes perfectly pure (like a flawless mirror)
Purusha reflects in it perfectly
The yogi perceives this reflection
There’s awareness: “I am witnessing consciousness; I am not the mind”

But it’s still a reflection!

Subject (witness) and object (witnessed) remain
Chitta is still functioning
The gunas are still operating (predominantly Sattva)
It’s knowledge ABOUT the self, not self-established-in-self

In Asamprajnata Samadhi:

The mirror dissolves (metaphorically)
No reflection remains
Consciousness doesn’t perceive itself
It simply IS itself
Purusha established in its own nature (Svarupa-avasthiti)

Samprajnata vs. Asamprajnata: A Detailed Comparison

Aspect	Samprajnata Samadhi	Asamprajnata Samadhi
Nature	Cognitive absorption	Non-cognitive absorption
Object	Has object (gross/subtle)	Objectless
Seeds	Sabija (with seeds)	Nirbija (seedless)
Support	Salambana (has support)	Niralambana (no support)
Vrittis	Present (refined)	Absent
Knowledge	Present (discriminative)	No cognitive content
Gunas	Operating (Sattva predominant)	Not producing vrittis
Samskaras	Multiple types active	Only cessation-impressions
Purusha	Reflected in Chitta	Established in own nature
Experience	“I know I am consciousness”	No experiencer-experience duality
Duration	Can be prolonged	Initially momentary
Bondage seeds	Weakened, not destroyed	Absent (burned)
Result	Leads to Viveka-khyati	Leads to Kaivalya

The Progressive Destruction of Samskaras

One of the most fascinating aspects of this sutra is how it describes the progressive neutralization of mental impressions. The commentary provides a beautiful sequence:

The Four Types of Samskaras:

व्युत्थान संस्कार (Vyutthana samskaras)
- Impressions of ordinary scattered mental activity
- Result of Tamas and Rajas predominance
- Keep us in normal waking consciousness
समाधि-प्रारम्भ संस्कार (Samadhi-prarambha samskaras)
- Impressions from beginning concentration
- Result of increasing Sattva
- Lead to initial meditative states
एकाग्रता संस्कार (Ekaagrata samskaras)
- Impressions of one-pointedness
- Result of Sattva predominance
- Create sustained deep meditation (Samprajnata Samadhi)
निरोध संस्कार (Nirodha samskaras)
- Impressions of complete cessation
- Created by Para Vairagya practice
- Lead to and sustain Asamprajnata Samadhi

The Cascade Effect:

Each higher category neutralizes the lower:

Vyutthana samskaras 
    ↓ (destroyed by)
Samadhi-prarambha samskaras
    ↓ (destroyed by)
Ekaagrata samskaras
    ↓ (destroyed by)
Nirodha samskaras
    ↓ (finally destroy themselves)
KAIVALYA

This is beautifully illustrated by the gold-purification analogy from the text:

“Just as when gold is heated in fire, the lead added to it first burns away the gold’s impurities and then burns itself away, similarly when the impressions created by cessation destroy the impressions created by one-pointedness and then destroy themselves, the cessation of this samskara-shesha is called Kaivalya.”

The Dynamic Instability of Early Asamprajnata Samadhi

Here’s something rarely discussed but crucial for practitioners:

Asamprajnata Samadhi is initially UNSTABLE.

The commentary explains:

“When the impressions of cessation weaken even slightly, the impressions of Vyutthana (ordinary mental activity) begin to strengthen, and Asamprajnata Samadhi begins to break.”

Why This Instability?

In consciousness, multiple types of samskaras coexist:

Nirodha samskaras (cessation)
Ekaagrata samskaras (one-pointedness)
Samadhi-prarambha samskaras (beginning meditation)
Vyutthana samskaras (ordinary activity)

The stronger set dominates.

In early stages of Asamprajnata Samadhi:

Nirodha samskaras temporarily overpower others
But they’re not yet strong enough to completely eliminate them
When attention wavers, ordinary samskaras resurface
The state is lost quickly

With practice:

Nirodha samskaras strengthen
They maintain dominance for longer periods
Eventually, they destroy all other samskaras
Finally, they destroy even themselves

This is why:

Initial experiences are fleeting
Consistent practice is essential
One must repeatedly cultivate Para Vairagya
Patience is crucial on this path

Conclusion of Part 1

In this first part, we’ve established:

The fundamental difference between Samprajnata and Asamprajnata Samadhi
Why transcendence is necessary – even Viveka-khyati is still a vritti
The three-fold structure of Sutra 1.18
The samskara hierarchy and how higher impressions neutralize lower ones
The initial instability of Asamprajnata Samadhi

In Part 2, we will explore:

Para Vairagya in depth: How to practice the cause of cessation
The Neti-Neti method
What it means to have “only samskara-shesha”
The relationship between Asamprajnata Samadhi and Kaivalya
Practical guidance for approaching this state
Common misconceptions and pitfalls
The progressive stabilization of Asamprajnata Samadhi

Key Takeaways from Part 1

✓ Asamprajnata Samadhi is categorically different, not just higher than Samprajnata ✓ Even Viveka-khyati (discriminative wisdom) is still a mental modification ✓ The sutra has three aspects: means (Para Vairagya), characteristic (samskara-shesha), and goal (Asamprajnata) ✓ Samskaras progressively neutralize each other in a cascade ✓ This state is initially unstable and requires persistent practice ✓ It’s called “seedless” because seeds of bondage (Kleshas) are absent

Continue to Part 2: The Practice of Para Vairagya and Path to Asamprajnata Samadhi to deepen your understanding of how to actually approach and cultivate this supreme state.

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Glossary of Terms

Asamprajnata Samadhi: The highest state of meditation in Patanjali’s Yoga Sutra where all mental modifications cease, leaving only impressions of cessation.
Samprajnata Samadhi: A meditative state with cognitive content or object of focus, divided into four progressive stages — Vitarka, Vichara, Ananda, and Asmita.
Virāma-Pratyaya: The cognition or cause of complete cessation of mental fluctuations through supreme detachment (Para Vairagya).
Saṁskāra-Śeṣa: The residual impressions that remain after all active mental processes have ceased in Asamprajnata Samadhi.
Para Vairāgya: Supreme detachment from even the subtlest experiences of bliss, knowledge, and “I-am-ness”; the gateway to Asamprajnata Samadhi.
Viveka-Khyāti: Discriminative wisdom that perceives the distinction between Purusha (pure consciousness) and Chitta (mind-substance); the peak of Samprajnata Samadhi.
Chitta: The mind-stuff composed of the three gunas (Sattva, Rajas, Tamas) that produces all thoughts and modifications (vrittis).
Purusha: The pure consciousness or eternal witness, distinct from Prakriti and untouched by mental activities.
Vrittis: The waves or modifications of the mind that create experiences and perceptions.
Gunas: The three fundamental qualities of nature—Sattva (balance), Rajas (activity), and Tamas (inertia)—that govern all phenomena.
Nirodha Saṁskāras: The impressions formed by the repeated practice of cessation, which suppress and eventually dissolve all other mental impressions.
Sabīja and Nirbīja Samadhi: Terms meaning “with seed” (Samprajnata) and “seedless” (Asamprajnata), referring to whether subtle impressions or supports remain.
Abhyāsa: Continuous and deliberate practice leading toward mental stillness and mastery over the fluctuations of Chitta.
Anyaḥ: The Sanskrit term meaning “other,” used in Sutra 1.18 to indicate that Asamprajnata Samadhi is a completely distinct category of absorption.
Kaivalya: The ultimate liberation or absolute isolation of Purusha from Prakriti, realized through the total cessation of mental modifications.

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