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[Footnote 1:  It should be noted that the word samadhi cannot properly be translated either by “concentration” or by “meditation.”  It means that peculiar kind of concentration in the Yoga sense by which the mind becomes one with its object and there is no movement of the mind into its passing states.]

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certain gross things and certain gross qualities [Footnote ref 1] prajna has no such limitations, penetrating into the subtlest things, the tanmatras, the gu@nas, and perceiving clearly and vividly all their subtle conditions and qualities [Footnote ref 2].  As the potencies (sa@mskara) of the prajna wisdom grow in strength the potencies of ordinary knowledge are rooted out, and the yogin continues to remain always in his prajna wisdom.  It is a peculiarity of this prajna that it leads a man towards liberation and cannot bind him to sa@msara.  The final prajnas which lead to liberation are of seven kinds, namely, (1) I have known the world, the object of suffering and misery, I have nothing more to know of it. (2) The grounds and roots of sa@msara have been thoroughly uprooted, nothing more of it remains to be uprooted. (3) Removal has become a fact of direct cognition by inhibitive trance. (4) The means of knowledge in the shape of a discrimination of puru@sa from prak@rti has been understood.  The other three are not psychological but are rather metaphysical processes associated with the situation.  They are as follows:  (5) The double purpose of buddhi experience and emancipation (bhoga and apavarga) has been realized. (6) The strong gravitating tendency of the disintegrated gu@nas drives them into prak@rti like heavy stones dropped from high hill tops. (7) The buddhi disintegrated into its constituents the gu@nas become merged in the prak@rti and remain there for ever.  The puru@sa having passed beyond the bondage of the gu@nas shines forth in its pure intelligence.  There is no bliss or happiness in this Sa@mkhya-Yoga mukti, for all feeling belongs to prak@rti.  It is thus a state of pure intelligence.  What the Sa@mkhya tries to achieve through knowledge, Yoga achieves through the perfected discipline of the will and psychological control of the mental states.

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[Footnote 1:  The limitations which baffle perception are counted in the Karika as follows:  Extreme remoteness (e.g. a lark high up in the sky), extreme proximity (e.g. collyrium inside the eye), loss of sense-organ (e.g. a blind man), want of attention, extreme smallness of the object (e.g. atoms), obstruction by other intervening objects (e.g. by walls), presence of superior lights (the star cannot be seen in daylight), being mixed up with other things of its own kind (e.g. water thrown into a lake).]

[Footnote 2:  Though all things are but the modifications of gu@nas yet the real nature of the gu@nas is never revealed by the sense knowledge.  What appears to the senses are but illusory characteristics like those of magic (maya):