[7] And, to Vishwamitra, who tells us - that those who constantly strive to understand the ways and methods of the objective world and its origin and its being surely attain divinity (aishvarya).
[10] The third chapter of the Aitareya Upanishad teaches – तत्प्रज्ञानेत्रम् प्रज्ञाने प्रतिष्ठितं प्रज्ञानेत्रो लोकः प्रज्ञानं ब्रह्म (III.i.3) that all that exist, all phenomena cosmic and psychical, are rooted in Prajñā i.e. Consciousness, and Consciousness is Brahman, in which regard Adi Sankara in his commentary states that Brahman gets the respective names and forms as conditioned by the divergent bodies; it is the same entity that has become diversified under all the conditions and is known in every way and is thought of multifariously by all creatures as well as logicians.
And, in the Kaushitaki Upanishad III.iii.4, Indra describes 'Death' as complete absorption in Prana when Prānā and Prajñā ('consciousness' or 'self'), which together live in the body and together depart, become one.
And, Yajnavalkya in Brihadaranyaka Upanishad advises that the intelligent seeker of Brahman, learning about the Self alone, should practice wisdom (prajñā) and not think of too many words, for that is exhausting to the organ of speech.
[17] The Yoga Sutras of Patanjali cover the intellectual plane from the average level of awareness to the enlarged dimension of super consciousness.
According to Patanjali, Samadhi is the last aspect of the eight-fold path which leads to realisation of Yoga which unites the mortal with the immortal and Prajñā is the state of perfection, the one, total indivisible entity.