Sarvadarshanasangraha 15.53

15.53

And that samādhi is twofold, according to the distinction between cognitive and ultra-cognitive. There, in a one-pointed mind, the cessation of mental modifications such as the means of valid cognition regarding external objects is cognitive samādhi; according to its etymology: “in this, the object of meditation is properly cognized as distinct from material nature.” It is of four kinds, according to the distinction of deliberative and the rest. Samādhi is contemplative cultivation; and that is the repeated placement of the object of contemplation in the mind to the exclusion of other objects. And the object of contemplation is twofold: the Lord and the principles. These too are twofold, according to the distinction between the insentient and the non-insentient. The insentient are the twenty-four [principles], beginning with material nature, the great principle, and ego-sense. The non-insentient is the conscious spirit. There, when contemplative cultivation proceeds taking gross objects such as earth as its content, by coordinating earlier and later, and with an admixture of word and object-concept, that samādhi is deliberative. When contemplative cultivation proceeds by relying on a subtle object characterized by the subtle elements and the inner organ, delimited by space and so forth, it is reflective. When the mind is contemplatively cultivated as infused with a trace of passion and darkness, then, due to the preponderance of lucidity consisting of joy and illumination, it is accompanied by joy. When contemplative cultivation proceeds taking as its support pure lucidity unoverwhelmed by any trace of passion and darkness, then in that [cultivation], due to the subordinacy of lucidity and the prominence of the power of consciousness, because only mere existence remains, it is samādhi accompanied by I-ness. Thus it was said by Patañjali: “Cognitive [samādhi] is accompanied by deliberation, reflection, joy, and I-ness.” But when all mental modifications are restrained, it is ultra-cognitive samādhi. Now, if it is said that yoga is the cessation of all mental modifications, it would not pervade cognitive [samādhi], because in that [state] the modification characterized by the discriminative discernment between lucidity and the conscious spirit, in which lucidity predominates, is not restrained. If this is urged, that is idle, because yoga is accepted as the cessation of mental modifications that are opposed to the resting-place of the fruitions of afflictions and actions.