The four types of samprajñ ̄ata sam ̄adhi (also called samapattis ̄ or
‘coalescences’ of mind with the object of meditation) correspond to the
four states of the guÓnas:the particular, the universal, the differentiated,
and the undifferentiated [YS 2.19], as shown in the table below.
Asamprajñata sam ̄ ̄adhimay arise between the stages of samprajñ ̄ata
sam ̄adhi. It oscillates between the final stage of sab ̄ıja sam ̄adhiand the
dawning of nirb ̄ıja samadhi ̄. Asamprajñata sam ̄ adhi ̄ is the nirodhastage
of samadhi ̄ , wherein there is no mental activity.
The mind in this state is in pure vacuity so to say; there are only some of
the germs of thought in the form of potencies. The ‘I’ of the mind re-
mains long in this nirodha in a state of absolute objectlessness; all the
potencies are destroyed, and at last the cittais annihilated in the sense
that it returns back to prakÓrti, never again to bind puruÓsa.^89Nirodhameans stoppage (√rudh, ‘to stop,’ ‘to obstruct’). The nirodha
state is the necessary condition for passage into nirb ̄ıja sam ̄adhi, which
involves three ‘transformations’ or parinamas: sam ̄ ̄adhi, nirodha, and
ek ̄agrata ̄. Transformation to sam ̄adhi is the cessation of ‘many-
pointedness’ and the arising of one-pointedness, ek ̄agrat ̄a. This first
classical yoga as a religious therapeutic 129The Four Stages of Samprajñ ̄ata Sam ̄adhi(The Sam ̄apattis)^90
VITARKA Vi ́seÓsaor particular guÓna-state.
Vi ́seÓsarefers to the state of the lower mind that regards ob-
jects as distinct from one another and separate from divine
consciousness.
VICARA Avi ́seÓsaor universal guÓna-state.
Avi ́seÓsadesignates the higher mind’s power to identify uni-
versal categories and principles underlying particulars.
ANANDA Li ̇ngaor differentiated guÓna-state.
Li ̇ngameans a mark that identifies. In the ananda ̄ or bliss
stage, all objects are experienced as part of universal con-
sciousness, yet each remains distinguishable.
ASMITA Ali ̇ngaor undifferentiated guÓna-state.
Ali ̇ngameans without mark or differentiating characteristic.
In the asmit ̄astage (awareness of ‘I am,’ but without bliss),
objects lack distinct identity for the yogin. Consciousness is
pure: distinct objects of course continue to exist, but the
yogin is aware instead only of the whole of puruÓsa.