Dvivedi, Manilal Nabhubhai [Comm.]: The Yoga-sūtra of Patanjali: (translation, with introduction, appendix, and notes based upon several authentic commentaries) (Bombay, 1890)

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Samadki—the Asamprajnata or unconscious. In this con-
centration which is the proper aim of Yoga there is no particular
consciousness of the knower or the known. It is brought about
by the practice of that Vairagya which is called Para (vide
XVI), which is the cause of bringing the mind to a state of
complete rest—a state in which all transformations are sus-
pended or ended. The constant practice of this supreme non-
attachment frees the mind even from the impression left upon
it by the kind of Samadki described in the previous section, and
fixes upon it its own stamp, and holds it in permanent equili-
brium. Samskara means impression, the mark left upon
something by another thing—a mark which can at any time be
called to life. Now, when supreme non-attachment sets its
mark upon the mind and obliterates all previous impressions,
it is plain that the mind having no other impression but that
of po.ramiragya to disturb it, if disturbance it can be called,
must, of necessity, remain in a state of perfect equilibrium
bordering upon vacuity, and yet indescribably blissful. This
state is the state of perfect ' suspension of transformations,'
(vide II) which is real Yoga. This unconscious meditation,
i. e., meditation in which there is no definite consciousness, is
called Nirbija, void of seed, also.* Samprajnata-samdM, though
good for practice, is of no use; for real Yoga consits, not in that
kind of concentration, but in asamprajnata-samadki, as will
be seen.

XIX. Of those who are Videha and PrahrtUaya
the concrete universe is the cause.

Videha and Prakrtilaya are explained under XVII. Those
* Also Nirvilcalpa.