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this the object of the consciousness of the citta rises higher up which is incapable of being described as Samjña or Asamjña. ( HST, STHETI)
It should be pointed out that in the Rūpadhāyna it is not necessary for the evolution of meditative consciousness to change its object, for the same object in view, the meditation rises up form the lower to the higher level but in Arūpadhyāna the object of meditation has to be changed in each level. The difference of one Rūpadhyāna from another lies in the gradual elimination of the different features but in the case of the meditation of the formless this is not possible. In each case of the different state, the consciousness remaiņs the same as the fifth meditation noted above characterized by two features of indifference Upekşā.( indifference ) and concentration (Ekagrată ). The formless meditation is basically of four kinds according to the subject but it is also divisible from the standpoint of Kušala, Vipāka and Kriya...
In the meditation of the formless, one object is to be first taken up and then given up. In this way all the four objects are to be utilized.
The authorities of Abnidharma philosophy point out that the consciousness of an Arhata who is engaged in rupadhyāna or in arūpadhyāna is technically known as Kriyācitta because it cannot be a vipākacitta even of the Kušala type but it looks like a Kušala citta. In the same way in the case of arūpadhyāna of the Arhatas, the citta is a Kriyacitta and not vipākācitta.
