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Samapatti is a particular state of mind when mind attains stability through any of the methods mentioned in Yogasutra of Patanjali 278 277 It is defined as the total identification that occurs only when there is complete absence of outside modification. Even though an active mind also has such identification (samapatti), it is not a true state because the sattva-mind is completely under the control of rajas and tamas. Mind is like a precious gem that assumes the form of the object of support by attaining stability in it. That 235

stability with reference to the knower (grahitr) etc., and the assumption of the form of the knower, etc., (grahitradyanjanata) qualified by that stability is described as 'samapatti'. This samapatti is four fold viz., savitarka, nirvitarka, savicara and nirvicara. Savitarka-samapatti (deliberative balanced state): This particular type of samapatti is described as 'sankirna' i.e., complicated or confused. When the name, its meaning and the knowledge (sabdarthajnana-vikalpa) about the object of support being meditated upon are mixed up or interpenetrate each other, then it is called savitarka-samapatti. In this samapatti, the yogin has a mixed up experience of tinged memories of the separate aspects such as, the convention obtains between the word and its meaning and the knowledge of the object of meditation. Vivaranakara gives further 280 clarifications 279 regarding sabdarthajnana-vikalpa. There is a flow of similar ideas in the case of the yogin because mind of the yogin has attained stability. 281 Nirvitarka-samapatti (super-deliberative balanced state): That from which deliberation is removed is nirvitarka. Vitarka or 236

superimposition (adhyaropa) is absent in this nirvitarkasamapatti. .282 It is depicted as superior, pure and direct perception. As there is a mention about the two types of perception viz., higher (para) and lower (apara), the lower perception is common to all and the higher is only belongs to a yogin. This higher perception arises due to nirvitarka-samadhi. Savicara-samapatti (reflective balanced state): All objects, being conditioned by place, etc., and related to the subject, the knower, become fit for worldly experience. With reference to such objects the samapatti along with such wrong notions like 283 place, etc., is called savicara. There is no difference between the two samapattis - savitarka and savicara. Because in both the cases there are qualifications or wrong attributes associated with the object. The object of savitarka is gross whereas the other one is subtle. But both are basically wrong notions of the object. Nirvicara-samapatti (super-reflective balanced state): The subtle elements are not conditioned by any property; correspond to all attributes as they are the source of all qualities and as they are not different from all objects. The samapatti in such an object is 284 nirvicara. All the characteristics of nirvitarka are also seen here 237

in nirvicara. Even though, the object of both these samapattis is different, the quality that is unconditioned by properties remains the same. When this clarity of nirvicara-samapatti comes into being, the yogin attains adhyatma-prasada. Vivaranakara defines this particular word as discriminate knowledge regarding the self 285 etc. (atmadijnana-viveka). In this state of mind the discernment or insight (prajna) is called as rtambhara, which means there is no scope for any error in the knowledge and the object is known as it truly is. Patanjala-yogasutra-bhashya-vivarana gives more clarifications to the state of rtambhara prajna. The yogin who attains this clarity, has a different object of knowledge from that of ordinary people. This insight (prajna) gives rise to subliminal-impressions (samskara). And this samskara obstructs the other unawakened deposit of the subliminal-impressions of activity (...rtambharaprajna-prabhavasamskaro vyutthana-samskarasayam anyam badhate...286 Sabija-samadhi (concentration having seed): The above mentioned four samapattis viz., savitarka-samapatti, nirvitarkasamapatti, savicara-samapatti and nirvicara-samapatti are collectively known as sabija-samadhi. The word sabija means 238

with seed. It is because the objects of all these four samapattis are external. 287 Nirbija-samadhi (seedless-concentration): The definition given to this type of samadhi is 'that in which the seeds in the form of afflictions and so on, have disappeared' i.e., all the seeds 288 have decayed in this state. When the newer and newer subliminal-impressions which arise from samadhi-prajna are restricted and when even that samadhi-prajna which is the cause of the subliminal-impressions is restricted then there is restriction of all (sarva nirodha). This particular restricted state is called nirbija-samadhi. The term nirbija-samadhi, here indicates kaivalya- the state of liberation or the ultimate goal of Yoga.