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Direct Knowledge
331 (4) Nirvicāra samādhi is the condition of mind when through deep concentration, it becomes identified with subtle objects such as atoms, tanmātrās etc., in their pure state, divested of all the notions of time, space, and causality, and devoid of all qualifications and associations.
These two stages may have for their objects, atoms, tanmā. trās the Ahankāra, the buddhi and the praksti.
(5) Sānanda samādhi is the determinate state of mind when by deep concentration it becomes identified with gross sense organs, the essence of which is sattva owing to their power of manifesting object. This is the view of Vācaspati Miśra. But, Vijñānabhiksu holds that the sense organs are the objects of savitarka samādhi. According to him, the object of sānanda samādhi is extreme bliss arising from the predominance of sattva (essence); though rajas (energy) and tamas (inertia) are not entirely suppressed.
(6) Nirānanda samādhi is indeterminate state of mind when by deep concentration it becomes identified with gross senso organs. But, Vijñānabhikṣu holds that ānandasamādhi does not admit of two forms, viz. sānanda and nirānanda.
(7) Sasmita samādhi is the determinate state of mind when by deep concentration it becomes one with the Buddhi (the cause of the sense-organs) which is identified with the empirical self. This is the view of Vācaspati.
According to Vijñānabhiksu, the object of asmita is the consciousness transformed into the form of pure self. This kind of samādhi may have for its objects either the finite self (jivātman) or the infinite self (paramātman). According to Bhojarāja, in this stage the Buddhi which is endowed with pure sattva, rajas and tamas, being entirely suppressed, becomes the object of contemplation.
(8) Asmita-samādhi is the indeterminate state of the mind when it becomes one with the Buddhi which is identified with the pure self.
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