samprajñāta samādhi | +---------------------+----------------------+ | | sthūlavishayaka sūkshma vishayaka (vitarkānugata) | samādhi +--------+-----+--------------+ +-------------------+ | | | | | | ānanda asmitā 1. savitarka 2. nirvitarka | or purusha (with associations (without association | of name and concept of name) | 5. (ānandānugata) 6. (asmitānugata) of the object) | | tanmātra vicārānugata samādhi | +---------------+--------------+ | | 3. savicāra 4. nirvicāra (with association of (without association name and concept of name, etc. ) of the tanmātras) Through the nirvicāra state our minds become altogether purified and there springs the prajñā or knowledge called ṛtambharā or true; this true knowledge is altogether different from the knowledge which is derived from the Vedas or from inferences or from ordinary perceptions; for the knowledge that it can give of Reality can never be had by any other means, by perception, inference or testimony, for their communication is only by the conceptual process of generalisations and abstractions and these can never help us to affirm anything about things as they are in themselves, which are altogether different from their illusory demonstrations in conceptual terms which only prevent us from knowing the true reality. The potency of this prajñā arrests the potency of ordinary states of consciousness and thus attains stability. When, however, this prajñā is also suppressed, we have what is called the state of nirvīja samādhi, at the end of which comes final prajñā leading to the dissolution of the citta and the absolute freedom of the purusha.