In its negative aspect, vairāgya is of two kinds, apara and para. The apara is that of a mind free from attachment to worldly enjoyments, such as women, food, drinks and power, as also from thirst for heavenly pleasures attainable by practising the vedic rituals and sacrifices. Those who are actuated by apara vairāgya do not desire to remain in a bodiless state (_videha_) merged in the senses or merged in the prakṛti (_prakṛtilīna_). It is a state in which the mind is indifferent to all kinds of pleasures and pains. This vairāgya may be said to have four stages: (1) Yatamāna—in which sensual objects are discovered to be defective and the mind recoils from them. (2) Vyatireka—in which the senses to be conquered are noted. (3) Ekendriya—in which attachment towards internal pleasures and aversion towards external pains, being removed, the mind sets before it the task of removing attachment and aversion towards mental passions for obtaining honour or avoiding dishonour, etc. (4) The fourth and last stage of vairāgya called vaśīkāra is that in which the mind has perceived the futility of all attractions towards external objects of sense and towards the pleasures of heaven, and having suppressed them altogether feels no attachment, even should it come into connection with them. With the consummation of this last stage of apara vairāgya, comes the para vairāgya which is identical with the rise of the final prajñā leading to absolute independence. This vairāgya, śraddhā and the abhyāsa represent the unafflicted states (aklishṭavṛtti) which suppress gradually the klishṭa or afflicted mental states. These lead the Yogin from one stage to another, and thus he proceeds higher and higher until the final state is attained. As vairāgya advances, śraddhā also advances; from śraddhā comes vīrya, energy, or power of concentration (_dhāraṇā_); and from it again springs smṛti—or continuity of one object of thought; and from it comes samādhi or cognitive and ultra-cognitive trance; after which follows prajñā, cognitive and ultra-cognitive trance; after which follows prajñā and final release. Thus by the inclusion of śraddhā within vairāgya, its effect, and the other products of śraddhā with abhyāsa, we see that the abhyāsa and vairāgya are the two internal means for achieving the final goal of the Yogin, the supreme suppression and extinction of all states of consciousness, of all afflictions and the avidyā—the last state of supreme knowledge or prajñā. As śraddhā, vīrya, smṛti, samādhi which are not different from vairāgya and abhyāsa (they being only their other aspects or simultaneous products), are the means of attaining Yoga, it is possible to make a classification of the Yogins according to the strength of these with each, and the strength of the quickness (_saṃvega_) with which they may be applied towards attaining the goal of the Yogin. Thus Yogins are of nine kinds:— (1) mildly energetic, (2) of medium energy, (3) of intense energy.