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Book I - Samadhi Pada (On Unitive Awareness)
  1. Now instruction in yoga.
    atha yoga-anusanam

  2. Yoga is the restraint of fluctuations of the mind.
    yogas citta-vrtti-nirodhah

  3. Then there is abiding in the seer's own form.
    tada drastuh sva rupe'vasthanam

  4. Ignorance is the origin of the others, whether dormant, attenuated, interrupted, or fully active.
    avidya ksetram uttaresam prasupta-tanu-vicchina-udaranam

  5. At other times it takes the form of the fluctuations.
    vrtti-sarupyam itarata

  6. Valid cognition, error, conceptualization, sleep, and memory.
    pramana-viparyaya-vikalpa-nidra-smrtayah

  7. Valid cognitions are perception, inference, and valid testimony.
    pratyaksa-anumana-agamah pramnani

  8. Error is false knowledge, without foundation.
    viparyayo mithya-jnanam atad rupa-pratistham

  9. Conceptualization is the result of words and ideas empty of object.
    sabda-jnananupati vastu-sunyo vikalpah

  10. The sleep fluctuation is based on the intention of nonbecoming.
    abhava-pratyaya-alambana vrtti nidra
  11. Memory is the recollection of an experienced condition.
    anubhuta-visaya-asampramosah smrtih

  12. Through practice and dispassion arises restraint.
    abhyasa-vairagyabhyam tan nirodhah

  13. Effort in remaining there is practice.
    tatra sthitau yatno'bhyasah

  14. But that is firmlt situated when carefully attended to for a long time without interuption.
    sa tu dirgha-kala-nairantarya-satkara-asevito drdha-bhumih sah

  15. Dispassion is the knowledge of mastery in one who thirsts not for conditions seen or heard.
    drsta-anusravika-visaya-vitrsnasya vasikara-samjna vairagyam

  16. That highest (dispassion) - thirstlessness for the gunas - [proceeds] from the discernment of purusa.
    tat param purusa-khyater buna-vaitrsnyam

  17. Samprajnata [arises] from association with discursive thought, reflection, bliss, and I-am-ness.
    virtaka-vicara-ananda-asmita-anugamat-samprajnatah

  18. The other (state) has samskara only and is proceded by practice and the intention of cessation.
    viram-pratyaya-abhyasa-purvah samskara-seso'nyah

  19. Of the one who are absorbed in prakriti and discarnate, [there is] an intention of becoming.
    bhava-pratyayo videha-prakrti-layanam

  20. Of the others it is proceded by faith, energy, mindfulness, samadhi, and wisdom.
    sraddha-virya-smrti-samadhi-prajna-purvaka itaresam

  21. The strongly intense ones are near.
    tivra-samveganam asannah

  22. Hence the distinctions of mild, moderate, and ardent.
    mrdu-madhya-adhimatratvat tato'pi visesah

  23. Or from dedication to Isvara.
    isvara-pranidhanad va

  24. Isvara is a distinct purusa untouched by afflictions, actions, fruitions, or their residue.
    klesa-karma-vipakasayair aparamrstah purusa-visesa isvarah

  25. There the seed of omnisccience is unsurpassed.
    tatra niratisayam sarva-jna-bijam

  26. Due to its being unlimited by time, it is the teacher of the prior ones.
    Purvesam api guruh kalena anavacchedat

  27. Its expression is pranava (OM).
    tasya vacakah pranavah

  28. Repetition of it and realization of its purpose [should be made].
    taj japas tad artha-bhavanam

  29. Thus inward consciousness is attained and obstacles do not arise.
    tatah pratyak-cetana-adhigamo'py-antaraya-abhavas-ca

  30. These obstacles, distractions of the mind, are: sickness, dullness, doubt, carelessness, laziness, sense addiction, false view, non-attainment of a stage, and instability.
    vyadhi-styana-samsaya-pramada-alasya-avirati-bhranti- darsana-alabdha-bhumikatva-anavasthitatvani citta-viksepas te'ntarayah

  31. A dissatisfied, despairing body and unsteady inhalation and exhalation accompany the distractions.
    duhkha-daurmanasya-angam ejayatva-svasa-prasvasa viksepa-sahabhuva

  32. For the purpose of countering them, [there is] the practice of one thing (eka-tattva).
    tat pratisedha-artham eka-tattva-abhyasa

  33. Clarification of the mind [results] from the cultivation of friendliness, compassion, happiness, and equanimity in conditions of pleasure, dissatisfaction, merit, and absence of merit, respectively.
    maitri-karuna-mudita-upeksanam suhkha-duhkha-punya-apunya-visayanam bhavanatas citta prasadanam

  34. Or by expulsion and retention of breath.
    pracchardana-vidharanabhyam va pranasya

  35. Or steady binding of the mind-organ arises in activity of involvement with a condition.
    visaya-vati va pravrttir utpanna manasah sthiti-nibandani

  36. Or having sorrowless illumination.
    visoka va jyotismati

  37. Or [on a] mind in a condition free from attachment.
    vita-raga-visayam va cittam

  38. Or resting on knowledge [derived] from dream or sleep.
    svapna-nidra-jnana-alambanam va

  39. Or from meditation as desired.
    yatha abhimata-dhyanad-va

  40. Mastery of it [extends] from the smallest to the greatest.
    parama-anu-parama-mahattva-anto'sya vasikarah

  41. [The accomplished mind] of diminished fluctuations, like a precious (or clear) jewel assuming the color of any near object, has unity among grasper, grasping, and grasped.
    ksina-vrtter abhijatasya-iva maner grahitr-grahana-grahyesu tat-sth-tad-anjanata samapattih

  42. Svatikara unity is the commingling by conceptualization of word, purpose, and knowledge.
    tatra sabda-artha-jnana-vikalpaih samkirna savitarka sama pattih

  43. Nirvitarka is when memory is purified, as if emptied of its own form, and the object alone shines forth.
    smrti-parisuddhau sva rupa-sunya-iva-artha-matra-nirbhasa nirvitarka

  44. Similarly explained are sarvicara and nirvicara which are subtle conditions.
    etayaiva savicara nirvicara ca suksma-visaya vyakhyata

  45. And the subtle condition terminates in the undesignated.
    suksma-visayatvam ca aliinga-paryavasanam

  46. These are samadhi with seed.
    ta eva sabijah samadhi

  47. In skill with nirvicara, clarity of authentic self arises.
    nirvicara-vaisaradye'dhyatama-prasadh

  48. There the wisdom is rtam-bearing (or truth-bearing).
    rtam bhara tatra prajna

  49. Its condition is different from heard or inferred knowledge because of its distinct purpose.
    sruta-anumana-prajnabhyam anya-visaya visesa-arthatvat

  50. The amskara born of it obstructs other samskaras.
    taj-jah samskaro'nya-samskara-pratibandhi

  51. Whith even that restricted, everything is restricted and that is seedless samadhi.
    tasya api nirodhe sarva-nirodhan nirbijah samadhih

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