Jaggi tuossa yhdisti muistin karmaan. Tuli mieleen tämä yoga-suutra:
Sutra I.43
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥४३॥
smr̥ti-pariśuddhau svarūpa-śūnyeva-arthamātra-nirbhāsā nirvitarkā ॥43॥
smriti-parishuddhau svaruupa-shuunjeevaarthamaatra-nirbhaasaa nirvitark
kaa ॥43॥
(Kyseessä on siis nirvitarka-samaapattin* määritelmä. Tuo on käytännössä identtinen YS III 4:n kaa,
lukuunottamatta smRti-parashuddau -osaa: tad eva artha-maatra-nirbhaasam sva-ruupa-shuunaym iva samaadhiH;
toisin sanoen siddhien suorittaminen ei ilmeisesti vaadi kovin diippiä samaadhia, koska saMprajñaata samaadhin eli
karkeamman samaadhin asteet ovat vitarka, vicaara, aananda ja asmitaa; eli, onko nirvitarka sitten vitarkan, pinnallisimman
samaadhin ja vicaaran, sitä seuraavan välimuoto? Oli miten oli, abstraktein samaadhin taso lienee asaMprajñaata eli anya
siis 'toinen', mikä lienee ainakin likimain synonyyminen nirbiijan eli siemenettömän ja dharma-meghan eli Hyveen Pilven, tjsp,
samaadhin kaa.)
[HA]: When The Memory Is Purified, The Mind Appears To Be Devoid Of Its Own Nature (i.e. Of Reflective Consciousness) And Only The Object (On Which One Is Contemplating) Remains Illuminated. This Kind Of Engrossment Is Called Nirvitarka Samapatti.
[VH]:
Upon the pruification of memory, samapatti-cognitive blending is nirvitarka beyond thought when, as if empty of its (citta’s own form) it shines forth as the object alone.
[BM]: When memory is purified, then contemplative poise is free of conjecture, empty of its own identity, with the object alone shining forth.
[SS]: When the memory is well purified, the knowledge of the object of concentration shines alone, devoid of the distinction of name and quality. This is nirvitarka samadhi, or samadhi without deliberation.
[SP]: When the mind achieves identity with a gross object of concentration, unmixed with awareness of name, quality and knowledge, so that the object alone remains, this is called nirvitarka samadhi.
[SV]: The Samadhi called without reasoning (comes) when the memory is purified, or devoid of qualities, expressing only the meaning (of the meditated object).
* Eron samaapattin (lienee suunnilleen sama kuin suomen samaistuminen?) ja samaadhin välillä - ainakin tässä kontekstissa - täytynee olla hiuksenhieno. Semanttisena imbesillinä emme ole kyenneet sitä itsellemme täysin selvittämään...
samApatti f. coming together , meeting , encountering Ka1lid. ; accident , chance (see comp.) ;
falling into any state or condition , getting , becoming (comp.) Yogas. ; assuming an original form , APra1t. ; completion , conclusion A1past. (v.l. %{sam-Apti}) ; yielding , giving way (in %{a-s-}) ib. [1161,2] ; (with Buddhists) a subdivision of the fourth stage of abstract meditation (there are eight Sama1pattis) MWB. 233 ; %{-dRSTa} mfn. seen by chance Das3.
samAdhi m. putting together , joining or combining with (instr.) La1t2y. ; a joint or a partic. position of the neck Kir. ; union , a whole , aggregate , set R. Hariv. Ragh. ; completion , accomplishment , conclusion Kum. ; setting to rights , adjustment , settlement MBh. ; justification of a statement , proof Sarvad. ; bringing into harmony , agreement , assent W. RPra1t. ; intense application or fixing the mind on , intentness , attention (%{-dhiM-kR} , `" to attend "') MBh. R. &c. ;
concentration of the thoughts , profound or abstract meditation , intense contemplation of any particular object (so as to identify the contemplator with the object meditated upon ; this is the eighth and last stage of Yoga [lW. 93] ; with Buddhists Sama1dhi is the fourth and last stage of Dhya1na or intense abstract .....
