"The samadhi naturally experienced at rebirth comes to the videha yogis (who die after perfecting the ecstatic meditation) and prakriti-laya yogis ( who have accomplished the meditation accompanied by "I-am-ness") having dissolved the awareness of matter but without the final self-realization." Swami Veda Bharati.
Explanation: There are some practitioners of yoga who attain very advanced levels of meditative experience. Those who naturally and easily enter samadhi are re-born very accomplished yogis from birth. Yet, being born with the ability to enter samadhi does not mean that the yogi has attained the final enlightenment. Such yogis then can take up practice again to move farther toward complete union with the Ultimate.
"(Asamprajñata) is the other (samadhi), having as its prerequisite the practice of the cognition and causal principle of cessation and leaving its samskara as residue." Swami Veda Bharati
Explanation: After attaining the previous, samprajñata samadhi, and through supreme non-attachment, Para-vairagya, the practitioner may attain a arrested state of mind known as nirvîja samadhi, in which the concentration is without an object. When the concentration on arrested state of mind becomes habitual, it is called asamprajñata samadhi and this may lead to kaivalya, in which the Seer rests in its own nature without the presence of the I-sense—the state of liberation.
"Samprajñata, the samadhi of wisdom, occurs through the accompaniment of the appearances of gross thought (vitarka), subtle thought (vichara), ecstasy (ananda) and I-am-ness (asmita)." Swami Veda Bharati
Explanation: There are four types of samprajñata samadhi, depending on the object of concentration. When the concentration is on a gross object, such as something in the world,it is called savitarka; when on a subtle object, such as subtle matter, or a subtle faculty of reception, vichara, it is called savichara; when upon a feeling of bliss, it is called sa-ananda; and when upon the pure “I-sense” it is called sa-asmita . In all of these types of samadhis, the mind is not totally arrested.
"That dispassion is of the higher kind, transcendent, supreme, when it is the freedom from all craving for the attributes, gunas, arising through the realization of the spiritual self, purusha." Swami Veda Bharati
Explanation: As was stated previously, when the mind becomes still, the Seer rests in his own nature. But so long as the mind is attached to nature, the stillness of mind, though attained, is broken again as the mind craves. As a practitioner practices vairagya, his/her non-attachment slowly extends to more things. When the practice of dispassion/non-attachment extends all the way to the most subtle building-blocks of nature (called gunas), so that the practitioner does not crave even them, that is called paravairagya, supreme dispassion. It is this supreme non-attachment that allows the mind to finally remain still without seeking the satisfaction of cravings. This is the culmination of knowledge and the entrance to liberation.
A further very good explanation is given Here.
"The mastery established by someone who has lost all craving for the matters of experience or enjoyment, whether perceived with physical senses or heard of in the tradition and scriptures (as of the subtle worlds), is called dispassion." Swami Veda
Explanation: This sutra defines vairagya, dispassion or non-attachment. Non-attachment is built up through a process. At first one seeks to begin building strength to resist attraction and attachment by limiting indulgence. Once that is successful, then one can eliminate certain sensual enjoyments and strengthen a spirit of renunciation. As the practitioner becomes increasingly aware of the benefits of this practice, the will strengthens, and one can further increase his dispassion. This sutra makes it clear that mastery means not being attached to not only sensual enjoyment experience but also things heard about from the scriptures. Direct experience of the effects of attachment and of the peace when there isn't attachment increases the strength of detachment.