Patanjali Yoga Sutra — tatra śabdārthajñānavikalpaiḥ saṅkīrṇā savitarkā samāpattiḥ॥1.42॥
तत्र शब्दार्थज्ञानविकल्पैः सङ्कीर्णा सवितर्का समापत्तिः॥
Savitarka samāpatti is the identity of mind with the gross object, where śabda or word (name of the object), artha or significance (of the object) and sādhaka’s own jñāna or knowledge (of the object) are mixed or merged.
In our spiritual quest normally why we fail? There are basically three reasons:
1. Ajñāna: Ignorance of the true nature, particularly one’s own true nature. Ignorance as to ‘who am I?’ If there is ignorance what is the solution? Knowledge is the solution. Listening to the Guru, reading scriptures, ie., śravaṇa, manana and nididhyāsana are the steps to eradicate ajñāna. That is nothing but Jñānayoga.
2. Vikṣepa: Scattered mind. Not able to focus well. The solution is focusing on the practice of meditation (Rāja yoga).
3. Citta mala: Impurity of the mind. The deep-rooted impressions are the causes. The solution is purity through Karmayoga (work without any desire for personal gain and spiritualizing the work).
In Savitarka samāpatti, the reasoning of mind is validated by the memory (citta) or the past impressions or experiences of Sādhaka and the mind contemplates at a very peripheral or external or surface level and obviously, is mixed with name, significance and knowledge of the gross object contemplated upon. The Sādhaka is poignant and vigilant in his contemplation, employing or associating intelligence with the gross object of the nature of nearly ‘all peripherals’ in prakṛti.
The 10th Chapter of Gītā deals with various vibhūtis of Paramtāma wherein Bhagavān declares, the objects in the prakṛti are supreme because of His presence in them. That is to say, He is the best in everything, every object, every creature in this prakṛti. Thus a yogi finds Paramātma tattva in everything in this creation and everything is Divine and worthy of worship.
The magnanimity of a yogasādhaka is validated as under in Gītā.
विद्याविनय सम्पन्ने ब्राह्मणे गवि हस्तिनि।
शुनि चैव श्वपाके च पण्डिताः समदर्शिनः॥गीता ५.१८॥
vidyāvinaya sampanne brāhmaṇe gavi hastini.
śuni caiva śvapāke ca paṇḍitāḥ samadarśinaḥ ॥Gītā 5.18॥
Yogi, being an enlightened soul, blessed with knowledge, humbleness and humility, sees the same undying ātman in a Brāhmaṇa, in a cow, in an elephant, in a dog and in a lowest born.
The undying (Avyaya) cetanatattva is the same in all, both animate and inanimate objects. Yogis seeing such a sameness in all are said to be supremely established in Brahman.