About contemplation (samadhi)
1. So, yoga instruction.
2. Yoga is the curbing of the vritti (unrest) inherent in the mind.
3. Then, when the vritti are curbed, the observer focuses on his own nature.
4. Otherwise, it has the same form as the vritti (excitement).
5. The excitement (vritti) is pyatichny, painful and painless.
6. True knowledge (pramana), false knowledge, imagination, sleep and memory.
7. True knowledge is inference, authoritative evidence and immediate perception.
8. False knowledge is fake, illusion (mithya), erroneous belief or opinion.
9. Fantasy follows verbal knowledge, in which there is no substance, vastu.
10. Deep sleep is a modification of the mind, with its objective substrate nothing.
11. Memory does not elude mental impressions.
12. Their (mental disturbances) are restrained by practice and non-attachment.
13. Abhyasa (practice) is the effort necessary to ensure calm of the disturbances of the mind.
14. This practice will be successful with constant respectful devotion, continuous for a long time.
15. Lack of desire gives consciousness of power to someone who does not want visible or invisible objects.
16. This higher (no desire) is marked by indifference to all the modes (qualities) due to the knowledge of Purusha.
17. Cognitive meditation (vichara) is accompanied by meditation, discrimination, joy and sensation. "I am".
18. There is another meditation achieved by the practice of stopping thoughts, so that only samskaras (impressions of the mind) remain.
19. For creatures that have no form and are immersed in laya (nature), the world is the cause.
20. For others, this is preceded by faith, energy, memory, samadhi and discrimination.
21. Samadhi is most close to those whose desire is most ardent.
22. In the future, there are differences (in the choice of the means used) – soft, moderate or intense.
23. Or because of devotion to Ishvara (the Supreme Lord).
24. Ishwara is a special Purusha, which is not affected by miseries, impressions, actions and their results.
25. In Him (Ishvara) is the unsurpassed seed of omniscience.
26. Without being limited in time, He (Ishwara) is the teacher of even the ancients.
27. His (Ishwara) voice is OM.
28. The repetition of OM should be done with an understanding of its meaning.
29. This way you can gain self-contemplation and get rid of obstacles.
30. Weakness, inertia, doubt, lack of enthusiasm, laziness, sensuality, wandering mind, absent-mindedness, inconstancy – these states of the citta (mind) are obstacles.
31. Pain, despair, nervousness and indiscriminate inhalation and exhalation coexist with these obstacles.
32. To overcome obstacles, one must constantly practice [contemplation] on the One Truth.
33. By cultivating a friendly attitude toward happy and sympathy for the unfortunate, joy to virtue and indifference to vice, the citta (mind) becomes pure.
34. According to your choice, balance of mind can be acquired even by exhalation and delay of prana (breathing).
35. Or mental calmness is caused by the activity of higher feelings.
36. Or [contemplation] of the blessed light (jyoti).
37. Either the mind chooses those who have no desires or raga as an object for concentration.
38. Or depending on the knowledge of dreams and dreams.
39. Or, if desired, through meditation (dhyana).
40. He (yogi) has dominion over the forces extending from the smallest atom to the greatest infinity.
41. When the disturbances of the mind are under control, the mind becomes like a transparent crystal and acquires the ability to take shape, either of the cognitive, or of the act of knowledge, or of the object of knowledge.
42. Disputes and arguments arise when a word, its correct meaning and knowledge are mistakenly mixed together.
43. When memory is cleared, and the mind shines as a single object, it is called a state beyond words and arguments.
44. Thus, meditation and over-meditation (nir-vicara) are described, having a subtle object as their object.
45. The area of thin ends with pure matter, which has no distinctive features, or linga.
46. They constitute meditation with the seed (samadhi).
47. After attaining the purity of the supermeditative state, the pure flow of the Adhi-atma (spiritual consciousness) remains.
48. This is the gift of the highest wisdom (prajna).
49. Prajna (wisdom), achieved in higher states of consciousness, differs from that achieved by assumptions and evidence relating to the particular.
50. This mental impression (samskara) stands in the way of other impressions.
51. By suppressing even this by suppressing all mental states, samadhi without semen is achieved.
Spiritual Disciplines (Sadhana)
1. Asceticism, the study of sacred texts and the dedication of actions Isware constitute a yogic discipline.
2. Yogic discipline is practiced in order to achieve samadhi and eliminate the causes of suffering (kleshi).
3. The five causes of suffering are ignorance, egoism, affection, aversion, the desire for life.
4. Ignorance (avidya) – a breeding ground for all others – sleeping or weakened, alternating or acting in full force.
5. Ignorance (avidya) is the acceptance of an eternal, impure, evil, non-Atman for the eternal, pure, good and Atman.
6. Egoism is the identification of the ability of knowledge with the tool of knowledge.
7. Attachment (raga) is an attraction to that which brings pleasure.
8. Disgust is the desire to avoid that which brings misfortune (duhkha).
9. The infinite desire for life has such power that it is affirmed even in the wise.
10. These subtle (causes of suffering) must be eliminated by developing their opposites.
11. Active (the causes of suffering) must be destroyed by meditation (dhyana).
12. The consequences of actions (karma) are rooted in these causes of suffering and must be eliminated in present and future births.
13. As long as the root exists (in the form of karma), it bears fruit in the form of birth, life and experience.
14. They (birth, life and experience) have as their fruit pleasure or pain in accordance with what was the cause — virtue or vice.
15. For a sage, everything is unhappiness due to suffering caused by changes, anxieties and sankars (caused by the qualities of nature, gunas).
16, Avoid that grief that has not yet come.
17. The cause of grief, which can be avoided, is the connection of the outside world with the invisible world.
18. The visible objective world consists of elements and feelings, has the nature of knowledge, action, and peace, and serves the goals of experience and awareness (liberation).
19. The steps of the gunas are isolated and not isolated, separate and inseparable.
20. The seer (Purusha) is only consciousness, which, although it is pure, sees through changes of the mind.
21. The very existence of the visible – for the sake of the seer.
22. Although it (prakrita) is destroyed for one who has achieved the goal, it is not completely destroyed because it is inherent in others.
23. The connection of the seer with the visible is the basis for knowing the nature of visible things and the nature of the Seer.
24. The reason for this is ignorance (avidya).
25. Kaivalya, the liberation of the seer is the result of the separation of the seer and the visible due to the disappearance of ignorance.
26. The constant practice of discrimination (viveka) is a means of attaining freedom.
27. His constant wisdom (prajna) is septenary at the final stage.
28. By destroying uncleanness through the tireless practice of the steps of yoga, the light of wisdom (Jnana) leads to the knowledge of discernment (viveka).
29. The eight parts of yoga are: restraint (yama), strict observance of requirements (niyam), body position (asana), breath control (pranayama), curbing feelings (pratyahara), concentration (dharana), meditation (dhyana) and awareness (samadhi ).
30. Restraint (pits) includes non-violence, truthfulness, non-appropriation of others, celibacy, and non-acceptance of gifts.
31. These five vows, not limited to a person’s position, place, time, or circumstance, constitute a great vow (to the Mahavrats).
32. Compliance with the requirements (niyama) is cleanliness (saucha), satisfaction, asceticism, study and enduring devotion to Ishvara.
33. When inappropriate thoughts disturb the mind, one must focus on what is opposite to them.
34. Since inappropriate thoughts and feelings, as well as violence, when performed, prepared or contemplated, when manifested in desire, fear or deception, whether in mild, moderate or strong form, result in endless pain and misfortune, one should ponder over which is the opposite.
35. When a person has established himself in non-violence (ahimsa), hostility subsides in his presence.
36. When a person is established in truthfulness, the consequences of his actions are subject to him.
37. All treasures come to someone who has established himself in honesty.
38. To the one who is established in brahmacharya, strength comes.
39. He who has established himself in the non-possession of property, acquires knowledge of what were and will be rebirths.
40. After cleansing follows the exit from the body, as well as the cessation of contact with others.
41. The results of satisfaction are purity of mind, one-pointedness, control of the senses and the ability to see the Atman.
42. Higher happiness is achieved through satisfaction (santosh).
43. Through tapas (cleansing actions), due to the elimination of impurities, forces in the body and senses increase.
44. Through study, communion with God arises, manifesting itself in a form that suits you best.
45. Samadhi (awareness) can be achieved by making the Lord the goal of all actions.
46. Pose should be stable and comfortable.
47. This is accomplished by weakening the effort and deep meditating on the Infinite. ("samapatti" – deep meditation)
48. After this, they no longer disturb duality.
49. When this is done, pranayama follows (regulation of inhalation and exhalation).
50. Pranayama is external, internal, motionless, is regulated by space, time and number and becomes long or short.
51. Pranayama, beyond the realm of external and internal, is the fourth.
52. In this way, the influence of the body on the mind that obscures the light is destroyed.
53. In this way the mind becomes fit for dharana (concentration).
54. The disconnection (pratyahara) is that by which the senses do not come into contact with their objects, but follow the nature of the mind.
55. This leads to complete domination of the senses (indriyas).
Divine powers (vibhuti)
1. One-pointedness (dharana) is an unshakable mind.
3. This same meditation, when there is only the consciousness of the object of meditation, but not the mind, is samadhi (Awareness).
4. Three together [dharana, dhyana and samadhi] constitute samyama (self-control).
5. After mastering this (self-control) comes prajna (light of wisdom).
6. Self-control applications (samyamas) are different at different levels.
7. The triad (concentration, meditation and samadhi) is more effective than the restrictions (non-violence, truth, non-appropriation, celibacy and non-acceptance of gifts).
8. Even this is external to samadhi without semen (nirbija).
9. The absorption aspect is the connection of the mind with the moment of absorption (nirodha), when the outgoing and absorbing aspects disappear and appear, respectively.
10. From the purification (samskara) comes its sedative flow.
11. Contemplative transformation (samadhi) is the emergence and destruction of multidirectional, as well as unidirectional.
12. Then the mental form of one-pointedness reappears when the disappearance and appearance of the object of thought are exactly alike.
13. This describes changes in the primary signs (dharmas), properties and modifications of the states of objects and sensations.
14. An object is that which retains hidden, arising or still unnamed signs (dharmas).
15. The change caused by the sequence is the reason for the change of modification (parinam).
16. Through samyama over the threefold change (state, sign and attribute) comes knowledge (jnana) about the past and the future.
17. A word, a subject and an idea appear as one (samskara) and mistakenly mix up. By self-control over their differences comes the knowledge of the meaning of sounds made by all beings.
18. The perception of sensations (samskar) gives knowledge of previous births.
19. Samyama achieved knowledge of other minds.
20. Through samyama over the form of the body and deactivating susceptibility, when the radiance (prakasa) does not reach the eyes, yoga disappears.
21. There are two types of karma – active and passive. By samyama, as well as through signs, knowledge of the time of death is attainable.
22. By samyama over power comes strength.
23. By exercising samyama over the forces, one can acquire the power of an elephant and
24. Knowledge of the subtle, the hidden, and the remote is achieved by contemplating supraphysical abilities (Pravritti).
25. [By implementing samyama] over the Sun comes knowledge of the spheres.
26. [By practicing samyama] over the moon, knowledge of the star spheres is achieved.
27. [With the implementation of samyama] over the North Star comes knowledge of the movement of the stars.
28. [By implementing samyama] above the navel center, knowledge of the structure of the body is achieved.
29. [By practicing samyama], over the base point of the throat, the submission (nivritti) of hunger and thirst occurs.
30. [By practicing samyama] firmness is achieved over the bronchi.
31. Samyama over the light (jyoti) in the head gives the vision of perfect beings.
32. Intuition (pratibha) gives knowledge of everything.
33. [Through samyama] knowledge of the mind (citta) is acquired over the heart.
34. Experience stems from the inability to distinguish between the properties of sattwa and purushi, although they are different among themselves. Through samyama comes true knowledge of Purusha himself.
35. From here comes the intuitive perception of objects of hearing, touch, sight, smell, and sensation.
36. This is an obstacle to samadhi, but seems to be perfect to the mind directed to the outside.
37. The mind can enter another body when the causes of enslavement weaken and there is knowledge of the process of entry.
38. Through samyama over the breath of udan, one can achieve levitation and non-contact with water, bog, thorns and
39. Samyama over the breath of samana can increase the internal fire of the body.
40. Through samyama over the relationship between akasha and the ability to hear, a higher ability to hear is developed.
41. Through samyama over the connection of the body and akasha and thinking about the lightness of cotton, one can gain the ability to pass through akasha (space).
42. Actual withdrawal from the body, actions outside the body constitute the great supra body (maha-videha). This destroys the veil over the shine.
43. Through samyanas, power is gained over the five elements in their gross, permanent, subtle, all-pervading and beneficial states.
44. Samyama achieves the ability to shrink to the size of an atom and other forces, as well as body perfection and non-resistance to dharma.
45. The perfection of the body (kaya) consists in beauty, grace, strength and diamond hardness.
46. With the exercise of samyama over action, true form, egoism, and purpose comes possession of feelings.
47. Thus, speed is acquired, as in thought, independence from the organs of perception and domination over primary matter.
48. To the one who recognized the distinction between sattva and purusha, comes omnipotence and omniscience.
49. Even after the destruction of the seed of dependence by the destruction of desires comes absolute independence (kaivalya).
50. Let no pride and complacency arise from communion with deities of the higher spheres, for there is still the possibility of contact with the undesirable.
51. Through samyama over the moments of time and their sequence, wisdom is born, born of discrimination (viveka).
52. Viveca makes it possible to know the difference between two similar things when there is no difference between them in class, sign or position.
53. Tarakam (intuition), which is a complete discriminating knowledge relating to all subjects and all times, has no consequences.
54. Kaivalya (liberation) is achieved when there is an equality of purity between Purusha and sattva (spirit and mind).
About release (kaivale)
1. Occult powers are acquired from birth, as well as potions, mantras, asceticism or samadhi.
2. The transition to another state of life is accomplished by the flow of prakriti (the natural creative force).
3. The creative principle (prakriti) is not set in motion for an accidental reason, but by removing obstacles, as is the case with the farmer.
4. Created minds arise only from selfishness.
5. Where there is a difference of interests, one mind controls many minds.
6. Of these, the mind born of meditation (dhyana) is free from impressions.
7. Karma yogi is not good or bad. As for others, there are three kinds of karma.
8. Out of these (three karmas), the development of wasan (inclinations and instincts) occurs, which cause the appearance of the results of karmas.
9. Due to memory and impressions (samskaras), there is a link between cause and effect despite the separation caused by space, time and gender.
10. They (samskaras) have no beginning, for the desire to live is eternal.
11. Held together by prine and effect, the medium and the object, they (vasanas) disappear with their disappearance.
12. The past and the future exist in the swarup (true nature), there is only a difference in the state of properties.
13. They (states of properties), manifested or not, have the nature of qualities (guns).
14. Things are real due to the unity within the modification (parinam).
15. Even if the external object is the same, there is a difference in cognition with respect to the object due to the difference in the state of mind (citta).
16. And if an object dependent on a single mind is not known by this mind, will it then exist?
17. An object is recognized or not recognized by the mind (citta), depending on whether the mind is colored by this object or not.
18. Changes of citta (consciousness) are always known because of the invariance of its master, Purusha.
19. Chitta (consciousness) does not have its own light, as it can be recognized (through the medium of Purusha).
20. For him (the mind) it is impossible to be both cognitive and knowable at the same time.
21. In the case of the knowledge of one mind by another, we will have to admit the knowledge of knowledge, and the confusion of memories will occur.
22. Consciousness cognizes its higher mind (buddhi) when it is in a form that does not change from place to place.
23. The mind, colored by the knower (Purusha) and knowable, is capable of comprehending all things.
24. Despite the fact that the mind is riddled with countless impressions (wasanas), it acts for the other, for it acts in conjunction.
25. One who sees the difference is no longer in doubt about the nature of the Atman.
26. Then the mind begins to discern and to kawalje (liberation).
27. In between, thoughts arise from samskar (mental impressions).
28. The elimination of samcar is similar to the elimination of the causes of misfortunes (flare), as described above.
29. For the uninterested person, even the highest knowledge as a reward for his distinctive recognition comes samadhi, called "Cloud Virtues".
30. From this follows freedom from karmas and causes of unhappiness.
31. Owing to the elimination of all ambiguities, what can be known (by the mind) is only a small part in comparison with the infinity of knowledge.
32. The three gunas (qualities) fulfill the task, the process of change comes to an end.
33. The sequence is that which corresponds to the moments and is made comprehensible at the end of the last transformation (gun).
34. Kaivalya, absolute freedom, comes when the qualities devoid of meaning for the Purusha become latent, hidden, or the power of consciousness is affirmed in its own nature.
Translation from English: "Society of Vedic Culture", edited by