Now that state of samādhi in which the mind seems to become one with the thing, together with its name and concept, is the lowest stage of samādhi called savitarka; it is the lowest stage, because here the gross object does not appear to the mind in its true reality, but only in the false illusory way in which it appears associated with the concept and the name in ordinary life. This state does not differ from ordinary conceptual states, in which the particular thing is not only associated with the concepts and their names, but also with other concepts and their various relations; thus a cow will not only appear before the mind with its concept and name, but also along with other relations and thoughts associated with cows, as for example—“This is a cow, it belongs to so and so, it has so many hairs on its body, and so forth.” This state is therefore the first stage of samādhi, in which the mind has not become steady and is not as yet beyond the range of our ordinary consciousness. The nirvitarka stage arises from this when the mind by its steadiness can become one with its object, divested of all other associations of name and concept, so that it is in direct touch with the reality of the thing, uncontaminated by associations. The thing in this state does not appear to be an object of my consciousness, but my consciousness becoming divested of all “I” or “mine,” becomes one with the object itself; so that there is no such notion here as “I know this,” but the mind becomes one with the thing, so that the notion of subject and object drops off and the result is the one steady transformation of the mind into the object of its contemplation. This state brings home to us real knowledge of the thing, divested from other false and illusory associations, which far from explaining the real nature of the object, serves only to hide it. This samādhi knowledge or prajñā is called nirvitarka. The objects of this state may be the gross material objects and the senses.