In the first stages, when the mind attains discriminative knowledge, the prajñā is not deeply seated, and occasionally phenomenal states of consciousness are seen to intervene in the form of “I am,” “Mine,” “I know,” “I do not know,” because the old potencies, though becoming weaker and weaker are not finally destroyed, and consequently occasionally produce their corresponding conscious manifestation as states which impede the flow of discriminative knowledge. But constant practice in rooting out the potency of this state destroys the potencies of the outgoing activity, and finally no intervention occurs in the flow of the stream of prajñā through the destructive influence of phenomenal states of consciousness. In this higher state when the mind is in its natural, passive, and objectless stream of flowing prajñā, it is called the dharmamegha-saṁādhi. When nothing is desired even from dhyāna arises the true knowledge which distinguishes prakṛti from purusha and is called the dharmamegha-samādhi (_Yoga-sūtra_, IV. 29). The potency, however, of this state of consciousness lasts until the purusha is finally liberated from the bonds of prakṛti and is absolutely free (kevalī). Now this is the state when the citta becomes infinite, and all its tamas being finally overcome, it shines forth like the sun, which can reflect all, and in comparison to which the crippled insignificant light of objective knowledge shrinks altogether, and thus an infinitude is acquired, which has absorbed within itself all finitude, which cannot have any separate existence or manifestation through this infinite knowledge. All finite states of knowledge are only a limitation of true infinite knowledge, in which there is no limitation of this and that. It absorbs within itself all these limitations. The purusha in this state may be called the emancipated being, jīvanmukta. Nāgeśa in explaining _Vyāsa-bhāshya_, IV. 31, describing the emancipated life says: “In this jīvanmukta stage, being freed from all impure afflictions and karmas, the consciousness shines in its infirmity. The infiniteness of consciousness is different from the infiniteness of materiality veiled by tamas. In those stages there could be consciousness only with reference to certain things with reference to which the veil of tamas was raised by rajas. When all veils and impurities are removed, then little is left which is not known. If there were other categories besides the 25 categories, these also would then have been known” (_Chāyāvyākhyā_, IV. 31).