Consider the order of the following awareness.
The awareness of the means of perception is certainly preceded by the awareness of the perceiver;
the awareness of the subtle objects of perception is preceded by the awareness of the means of perception; and
the awareness of the gross objects of perception is preceded by the subtle objects of perception.
Thus both kinds of वितर्क (i.e. सवितर्क and निर्वितर्क), which are with regard to gross objects, remain associated with the four kinds of समाधि.
when a yogi is meditating on some gross object, its subtle cause, the means of perception and the perceiver do not get eliminated.
So there remains a possibility of the yogi attaining समाधि with regard to any of these three when he is practising to attain समाधि with regard to the gross.
The second viz. विचार समाधि is without वितर्क and remain associated with three viz. सविचार, सानन्द and सास्मित समाधि.
When a yogi practises समाधि with regard to subtle cause of a gross effect after rejecting the gross through समाधि what is the effect?
Rejecting the gross makes it non-existant for him so much so there remains no possibility of समाधि on the gross object i.e सवितर्क समाधि.
The third सानन्द समाधि is devoid of वितर्क and विचार, and remains associated with two viz. सानन्द and सास्मित समाधि.
The fourth सास्मित समाधि is devoid of वितर्क, विचार and आनन्द and has अस्मिता alone.
Thus this संप्रज्ञात-समाधि has four states.
In this way the समाधि in the state of सवितर्क, सविचार, सानन्द and सास्मित is the source of such mystical powers as disappearing from view, etc.
Such mystical powers are not conducive but are opposed to that समाधि which is the cause of Liberation.
Therefore संप्रज्ञात-समाधि should certainly be rejected by the seekers of Liberation.
So long as they are objects of thoughts even the perceiver (ग्रहित्र् ) and the means of perception (ग्रहण ) comes under the class of ‘objects of perception (ग्राह्य ).
For the sake of stating the division between what is to be rejected and what is to be accepted, the author of Sutra has elaborated only the ग्राह्य समापत्ति.
ग्राह्य समापत्ति is the समाधि in the object of perception.
ग्राह्य समापत्ति is also of four kinds.
In this that concerning the gross objects of perceptions are two kinds–सवितर्क and निर्वितर्क; and
the ones concerning the subtle objects of perceptions are of two kinds–सविचार and निर्विचार.
शब्दार्थज्ञानविकल्पैः सङ्कीर्णा सवितर्का समापत्तिः॥४२॥ (Yoga Sutra 1.42)
Among them, that (समापत्ति, समाधि) is mixed up with विकल्प, an imaginary relationship, between a word, its meaning and the corresponding mental impression.
This समाधि mixed up with विकल्प and it takes the form of an awareness of the gross object known as सवितर्क समाधि.
It concerns gross objects and is a mental modification involving विकल्प (imaginary relationship, false notion).
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥४३॥ (Yoga Sutra 1.43)
When memory becomes purified, and the mind seems to be devoid of its own nature and appears only as an object then the state is called निर्वितर्क समाधि.
The purification of the mind in this समाधि takes the following form.
The real nature of the object of perception becomes manifest after the elimination of the memory of the word and its meaning.
Then the corresponding ideation of the object becomes subordinate and as though itself nonexistent. This is निर्वितर्क समाधि.
That is to say, it has for its content the gross object and mental modification without विकल्प.