From what we have seen above it is clear that the main stress of the Yoga philosophy is on the method of samādhi. The knowledge that can be acquired by it differs from all other kinds of knowledge, ordinary perception, inference, etc., in this that it alone can bring objects before our mental eye with the clearest and most unerring light of comprehensibility in which the true nature of the thing is at once observed. Inferences and the words of scriptures are based on concepts or general notions of things. For the teaching of the Vedas is manifested in words; and words are but names, terms or concepts formed by noting the general similarities of certain things and binding them down by a symbol. All deductive inferences are also based upon major propositions arrived at by inductive generalisations; so it is easy to see that all knowledge that can be acquired by them is only generalised conceptions. Their process only represents the method by which the mind can pass from one generalised conception to another; so the mind can in no way attain the knowledge of real things, absolute species, which are not the genus of any other thing; so inference and scripture can only communicate to us the nature of the agreement or similarity of things and not the real things as they are. Ordinary perception also is not of much avail here, since it cannot bring within its scope subtle and fine things and things that are obstructed from the view of the senses. But samādhi has no such limitations and the knowledge that can be attained by it is absolutely unobstructed, true and real in the strictest sense of the terms.