168. 188 BOTTAT CHAPTER III E

188 BOTTAT CHAPTER III E

ness of distinction between Buddhi and Purusa also, therefore, has to be discarded. When, therefore, a Yogin becomes indifferent even to this distinction i. e. rises above the level of all affections, attains the higher Vairagya or Gunavaitrsnya, he attains perfect Self-realisation.

Vairagya, therefore, is of two kinds (i) lower and (ii) higher. The former consists in the indifference to the objects of the world even when they offer themselves for the enjoyment and is due1 to the disappearance of Tamas and consequent co-operation of Sattva and Rajas, It is a means to control the affections of the mind and to concentrate the mind on the object of meditation to attain Samadhi. The Samadhi so attained is technically called Samprajñāta, inasmuch as it involves objective reference. The object of concentration in this case may be gross or subtle. Samprajñāta Samādhi, the concentration with objec- tive reference, has four well defined stages (i) Savitarka (2) Savicāra (3) Sananda and (4) Sasmita. (i) When the concentration is on gross matters and involves organisation of the sense-data together with the consciousness of expressions, standing for the different constituents, and their meaning, as when a person concentrates on a certain deity, with definite form, such as four-armed Visnu, the Samädhi is technically called Savitarka. But when concen- tration involves neither the organisation of sense-data nor the consciousness of expressions and their meanings, it is called Nirvitarka.

(ii) When the concentration is on the subtle objects such as the internal sense (Antahkarana) and the subtle elements (Tanmatras) involving the consciousness of the

1. Y. S., (N. V.) 20.