We shall conclude this section by giving a short analysis of the prajñā state from its first appearance to the final release of purusha from the bondage of prakṛti. Patañjali says that this prajñā state being final in each stage is sevenfold. Of these the first four stages are due to our conscious endeavour, and when these conscious states of prajñā (supernatural wisdom) flow in a stream and are not hindered or interfered with in any way by other phenomenal conscious states of pratyayas the purusha becomes finally liberated through the natural backward movement of the citta to its own primal cause, and this backward movement is represented by the other three stages. The seven prajñā stages may be thus enumerated:— I. The pain to be removed is known. Nothing further remains to be known of it. This is the first aspect of the prajñā, in which the person willing to be released knows that he has exhausted all that is knowable of the pains. II. The cause of the pains has been removed and nothing further remains to be removed of it. This is the second stage or aspect of the rise of prajñā. III. The nature of the extinction of pain has already been perceived by me in the state of samādhi, so that I have come to learn that the final extinction of my pain will be something like it. IV. The final discrimination of prakṛti and purusha, the true and immediate means of the extinction of pain, has been realised. After this stage, nothing remains to be done by the purusha himself. For this is the attainment of final true knowledge. It is also called the para vairāgya. It is the highest consummation, in which the purusha has no further duties to perform. This is therefore called the kārya vimukti (or salvation depending on the endeavour of the purusha) or jīvanmukti. After this follows the citta vimukti or the process of release of the purusha from the citta, in three stages. V. The aspect of the buddhi, which has finally finished its services to purusha by providing scope for purusha’s experiences and release; so that it has nothing else to perform for purusha. This is the first stage of the retirement of the citta. VI. As soon as this state is attained, like the falling of stones thrown from the summit of a hill, the guṇas cannot remain even for a moment to bind the purusha, but at once return back to their primal cause, the prakṛti; for the avidyā being rooted out, there is no tie or bond which can keep it connected with purusha and make it suffer changes for the service of purusha. All the purushārthatā being ended, the guṇas disappear of themselves.