Samapatti stands for correct (samyag) acquisition (apatti) of Truth. It is a form of alaukika-pratyaksa (extraordinary perception) forming thus a legitimate part of the perceptual (pratyaksa) instruments of adequate knowledge (pramana). Samapatti is a common term for both Theravada Buddhism and Hindu Yoga, quodammodo also for Jainism, frequently used as a synonym for samadhi.

In the Patanjala Yoga, samapatti is discussed as the universal form of the Yoga called samprajnata-yoga, or cognitive Yoga, followed by asamprajnata-yoga, or transcognitive Yoga. It has as its prerequisite the annihilation of all (non-sattvic) modifications (vrtti) of consciousness (citta).

There are four realms and eight stages of samapatti.

I. The coarse (sthula) realm of the physical mahabhuta world down to the tripple atoms (tryanuka) and possibly molecules (dvyanuka) is covered by

1. Savitarka-samapatti (meditation requiring further analysis, vitarka), and

2. Nirvitarka-samapatti (firm acquisition of the truths about the physical phenomena without whatsoever doubts, samsaya).

II. The subtle (suksma) world of the atoms and their constituents (tanmatras) down to the primary material (prakritic) "soap" out of which everything physical evolves (bhutadi) is cognized in two steps:

3. Savicara-samapatti (uncertain knowledge requiring further reflexion, vicara, and

4. Nirvicara-samapatti (certain knowledge without whatsoever hesitations, vicikitsa).

The state of the nirvicara-samapatti is also

III. Nirvicara-samapatti brings the sadhaka into the realm of Sukhavati because of the happiness associated with the acquisition of the Perfect Dharma; hence the next two stages:

5. Sananda-samapatti, perfect knowledge conjoined with happiness (bliss, ananda), and

6. Nirananda-samapatti, reduction of the pure cognitive ananda as hampering the further progress of the sadhaka on the way to the final liberation.

IV. The realm of the last fight with samsara, where one should destroy the very feeling of I-am (aham asmi, ego sum):

7. Sasmita-samapatti, the sphere of action of the Cartesian Cogito ergo sum which brings the Transcendental Self (Atman) to wrong identifications with the pure sattvic evolutes of prakriti, i.e., with manas-sattva.

8. Nirasmita-samapatti, acquisition of that final stage of meditation where there is no more wrong self-identifications (abhimana) and the form of the Seer (Drastu) coincides with the own-form of Purusa, thus allowing Patanjali to say, "then Drastu is established in its own form" (Yoga-sutra I.3).

Methodologically, from the point of view of their certainty and veridicality, the eight samapattis can be represented in two formal groups:

1. Savikalpa-samadhi (samapatti 1, 3, 5, and 7)

2. Nirvikalpa-samadhi (samapatti 2, 4, 6, and 8)

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