These samadhis that result from meditation on an object are samadhis with seed, and do not give freedom from the cycle of rebirth.
On attaining the utmost purity of the nirvichara stage of samadhi, there is a dawning of the spiritual light.
In nirvichara samadhi, the consciousness is filled with truth.
Contemplation is not meditation. There is a vast difference, and not only of quantity but of quality. They exist on different planes. Their dimensions are altogether different, not only different, but diametrically opposite.
This is the first thing to be understood. Contemplation is concerned with some object; it is a movement of consciousness towards the other. Contemplation is outgoing attention, moving towards the periphery, going away from the center. Meditation is moving towards the center, away from the periphery, away from “the other.” Contemplation is arrowed towards the other; meditation, towards oneself. In contemplation, duality exists. There are two, the contemplator and the contemplated. In meditation, there is only one.
The English word meditation is not very good, does not give the real sense of dhyana or samadhi, because in the very word meditation it appears that you are meditating upon something. So try to understand: contemplation is meditating upon something; meditation is not meditating upon something – just being oneself, no movement away from the center, no movement at all – just being yourself so totally that there is not even a flickering, the inner flame remains unmoving. The other has disappeared; only you are. There is not a single thought. The whole world has disappeared. The mind is no longer there; only you are, in your absolute purity. Contemplation is like a mirror mirroring something; meditation is simply mirroring, not mirroring anything – just a pure capacity to mirror, but not actually mirroring anything.
With contemplation you can attain up to nirvichara samadhi – samadhi with no-thought – but in nirvichara one thought still remains, and that is the thought of no-thought. That too is a thought, the last, the very last, but it remains. One is aware that there is no-thought, one knows that there is no-thought. But what is this knowing of no-thought? Vast change has happened, thoughts have disappeared, but now no-thought itself has become an object. If you say “I know emptiness,” then it is not enough emptiness; the thought of emptiness is there. The mind is still functioning – functioning in a very, very passive, negative way, but still functioning. You are aware that there is emptiness. Now what is this emptiness you are aware of? It is very subtle thought, the most subtle, the last beyond which the object completely disappears.