Sutra I. 43 Smrti-parishuddhau svarupa-sunye va artha-matra-nirbhasa nir-vitarka

However when the mind stream which is normally polluted and conditioned by past impressions (smrti) is completely purified (pari-shuddham) from any taint of the mental contents toward a coarse and limited objectivity (nirvitarka) is characterized by (iva) [the absence of wandering (vikalpa)], then the innate natural effulgent light (nir-bhasa) of inner realization devoid of the delusion of an independent or separate self (svarupa-sunye) naturally shines forth. This purification increases our alignment with our true purpose (artha-matra) allowing for the subtle light to brighten ever more.

Commentary: Another way of saying the same thing is that nirvitarka samapatti is produced by virtue of pure rememberance of our unobscured non-dual true nature (svarupa-sunyam) not defined and limited in terms of form, separate objects, words, or name (free of the limitations of mere gross objectivism and cognitive faculties -- free from the limitations of vitarka). Here one becomes re-membered in communion with All Our Relations.

Here the prefix, nir, means without or devoid of. Thus the coarse wandering of the mind is stilled in nirvitarka samadhi. How does this voiding occur? Here we no longer assign words to the objects nor limit them in any dualistic system nor process them through any dualistic of object oriented relations method. This is easily experienced in meditation but difficult to conceptualize because we have moved beyond the limitations of individual cognitive or conceptional functions. Here we must experience what is meant.

Patanjali says it is through the application of swarupa-sunya which purifies the relationship between separate subject and object which allows space for the inner effulgence to be be invoked (nirbhasa). Here the profound truth of the emptiness (sunya) of separateness is simultaneously revealed and applied, i.e., there is no separate reflection of "self", no stain, no separate object, no dissuasion, etc. Through the emptiness of a separate "i-ness", our inherent true nature (swarupa) magically shines forth (bhasya) while meditating so that a state may be created that may be called nirvitarka samadhi. I hesitate to call this a samadhi in order to avoid confusion that this is an end. Rather I prefer to call this plateau, a stage (necessary as it is).

Here the coarse fixations of the mind are eradicated, so that the light (nirbhasa) of our true purpose (artha-matra) can shine through, but yet the subtle (vicara) mental obscurations may still remain. Here we are gradually learning to abide more frequently in our true nature -- aligning and approximating more closely our unobstructed true self nature, yet nirvicara samadhi let alone nirbij samadhi is still to be unveiled. Here we are purifying the memories and impressions of the past so that our true purpose (artha-matra) can shine forth (nirbhasa). See more about the key point of swarupa-sunyam in III.3 or most simply -- "JUST LET GO!".

Also please notice the commentary in Sutra I.9 on vikalpa, sutra I.49 (on inference and external authority), sutra I.7 (on pramana or belief systems)) and sutra I.17 on vitarka and the preceding sutra I.42. See also III.3 and III.17. All point to a samadhi experience beyond thought, belief, scriptures, or separate "self" of any kind, or other manmade mental constructs/artifices. Indeed all speak to a universal timeless natural law, the Sanatana Dharma.