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Direct knowledge
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trance contemplation results, when by deep concentration mind is transformed into the form of object. Samādhi is again divided into various stages.
The first stage is vitarkānugata, where the mind is concentrated on gross objects. It has two parts; i.e. savitarka, where mind becomes one with a gross object together with its name, etc. and nirvitarka; where the mind is without any consciousness of name etc. The savitarka state is not different from ordinary conceptual states in which the particular thing is not only associated with the concept of its name, but also with other concepts and their various relations.
The second stage is vicārānugata. In this the yogin directshis attention to finer and subtler objects, those from which the atoms have been derived, namely tanmātrās. It also has two states of savicāra and nirvicāra based on the association and the absence of time, space, causality. In this stage the aspirant can perceive the fine elements in their pure state, which are otherwise uoperceivable.
The third stage is Āpandānugata. In this stage the mind is filled with supreme bliss or happiness. The self elevates itself from the objective meditation and is one with the pure sattva or blissful aspect of the senses.
The fourth stage is Asmitāaugata. In this stage the mind is in the state of pure being when the self is one with the Buddhi. The stages of ānandānugata and asmitānugata also are divided into two each. Anandānugata is sānanda and nirananda. Asmitānugata is sasmita and nirasmita. Thus, the four stages of samadhi turn into eight kinds.
The first stage is confined to discursive knowledge; concertual as well as perceptual. The second is the knowledge of reality. In the nirvicāra stage the steady light of perfect knowledge burns, and this is the highest and the truest knowledge known as stambharā prajñā. This knowledge is quite different from the knowledge derived from the scriptures or inference, as those are based on concepts which only take notice of the
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