The intense passion (towards the practice and dispassion) leads to the proximity (of asamprajnaata samaadhi).
theevra = intensive, vigorous
samvega = impulse, enthusiasm
aasannah = bring to the proximity
The vigorous enthusiasm towards the practice and dispassion brings the aspirant closer to Asamprajnaata Samaadhi. The earlier commentators like Maharishi Vyasa, Sri Bojadeva and Sri Vacchaspati Misra used the word samvega in the meaning of dispassion. But samvega literally means passion (a straight opposite meaning), a strong impulse or enthusiasm. Here the word samvega is used in the context to mean the passion towards the yogic path where dispassion and practice are the prerequisites.
Commentary by Maharishi Vyasha
For the ardently dispassionate, it is the nearerest.
For the intensively dispassionate one, the nearest is the accomplishment of meditation and the goal of yoga.
Commentary by Swami Vivekananda
Success is speeded for the extremely energetic.
Commentary by Sri Osho
SUCCESS IS NEAREST TO THOSE WHOSE EFFORTS ARE INTENSE AND SINCERE.
Of course, there is no need to say intense and sincere. Sincerity is always intense. But why does Patanjali say intense and sincere? For a certain reason. Sincerity is always intense, but intensity is not necessarily always sincere. You can be intense in something but not sincere, may not be sincere. Hence, he adds the qualification, intense and sincere, because you can be intense even in your seriousness. You can be intense even with your part being, you can be intense in a certain mood, you can be intense in your anger, you can be intense in your lust, you can be intense in millions of things and may not be sincere, because sincerity belongs when you are totally in it.
You can be intense in sex and you may not be sincere, because sex is not necessarily love. You may be very, very intense in your sexuality – but once sexuality is fulfilled, it is finished, the intensity gone. Love may not look so intense, but it is sincere – and because it is sincere, the intensity continues. In fact, if you are really in love it becomes a timelessness. It is always intense. And make a clear distinction: if you are intense without sincerity, you cannot be forever intense. Only momentarily you can be intense; when the desire arises you are intense. It is not really your intensity. It is enforced by the desire.
Sex arises. You feel a starvation, a hunger. The whole body, the whole bio-energy, needs a release; you become intense. But this intensity is not yours; it is nothing coming from your being. It is just enforced by the biological crust around you: it is a bodily enforcement on your being. It is not coming from the center. It is being forced from the periphery. You will be intense, and then sex fulfilled, the intensity gone, then you don’t care about the woman.
Many women have told me that they feel cheated, they feel deceived, they feel used because whenever their husbands make love to them, in the beginning they feel so loving, so intense; they feel so happy. But the moment sex is finished they turn over and go to sleep. They didn’t care at all what is happening to the woman. After you have made love, you even don’t say goodbye. You don’t thank; the woman feels used.
Your intensity is biological, bodily; it is nothing coming from you. In sex intensity there is a foreplay, but no afterplay. The word doesn’t exist really. I have seen thousands of books written on sex; the word ”afterplay” doesn’t exist. What type of love is this? Bodily need fulfilled, finished. The woman has been used; now you can throw her just as you use something and throw it – a plastic container – you use it and you throw it. Finished! When the desire will arise, then again you will look at the woman, and at that woman you are very intense.
No, Patanjali doesn’t mean that type of intensity. I have taken sex to explain to you, because that is the only intensity that is left with you. There is no other example possible. You have become so lukewarm in your life, you exist on such a low level of energy, that there is no intensity. Somehow you go to the office. Just stand by the corner of the road when the people are rushing toward their offices; just watch their faces – sleepy.
Where going? Why going? It seems as if they don’t have anywhere else to go, so they are going to the office. They cannot help it; because what they will do at home? So they are going to the office, bored, automata, robot-like, going because everybody is going to the office and it is time to go. And what to do if you don’t want to go? Holidays become such a suffering, no intensity. Coming back – look people in the evening, coming back to the house, not knowing why they are going again, but nowhere else to go, somehow, dragging life. Lukewarm, a low-energy phenomenon.
That is why I have taken the example of sex – because I cannot find any other intensity in you. You don’t sing, you don’t dance, you don’t have any intensity. You don’t laugh, you don’t weep. All intensity is gone. In sex, a little intensity exists; that too because of nature – not because of you.
Patanjali says ”intense and sincere”. Religion is really like sex – deeper than sex, higher than sex, holier than sex, but like sex. It is one individual meeting with the whole: it is a deep orgasm. You melt into the whole, you completely disappear. Prayer is like love. Yoga – in fact, the very word ”yoga” means meeting, communion, meeting of the two – and such a deep and intense and sincere meeting that the two disappear. The boundaries become blurred and one exists. It cannot be in any other way. If you are not sincere and intense, bring your total being. Only then the ultimate is possible. You have to risk yourself completely; less than that won’t do.