Samadhi

Samprajñāta samādhi (cognitive samādhi) is accompanied by reasoning, reflection, bliss, and I-am-ness.

The other (asamprajñāta samādhi) is preceded by the practice of the cessation of mental activity, in which only latent impressions remain.

When the modifications of the mind have become weakened, the mind, like a transparent crystal, takes on the qualities of whatever object (the knower, the knowing, or the known) it rests upon; this is called samāpatti (engrossment).

Savitarkā samāpatti is that engrossment in which knowledge of the word, its meaning, and the object are mixed up.

Nirvitarkā samāpatti is when memory is purified, and the mind shines forth as the object alone, as if devoid of its own form.

By this, savicārā, nirvicārā, and subtler states of samāpatti are also explained.

The province of subtle objects extends up to the unmanifest (Prakṛti).

These (samāpattis) are samādhi with seed.

On attaining proficiency in nirvicārā samāpatti, clarity of the inner Self arises.

In that state, wisdom is truth-bearing (ṛtaṁbharā).

This wisdom is different from that gained by hearing or inference because its object is particular.

The latent impression born of this wisdom obstructs other latent impressions.

When even this is suppressed, by the suppression of all, seedless samādhi (nirbīja samādhi) is attained.

For that person, wisdom (prajñā) comes in seven stages, leading to the final ground.

Samādhi is when that same (meditation) shines forth as the object alone, as if devoid of its own form.

Even these (three) are external to the seedless (nirbīja) samādhi.