Samādhi
Absorption, the eighth limb and the culmination of the path. The ceasing of the distinction between meditator and object; the state of unification.
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Śivasaṃhitā 138
- ŚS 4.2There let him contemplate that the God of love resides in that Brahma Yoni and that he is beautiful like Bandhuk flower (Pentapetes pheanicia)-- brilliant as tens of millions of suns, and cool as tens of millions of moons. Above this (Yoni) is a small and subtle flame, whose form is intelligence. Then let him imagine that a union takes place there between himself and that flame (the Siva and Sakti).
- ŚS 4.5Again let him be absorbed in that Yoni, where dwells the fire of death – the nature of Shiva, &c. Thus has been described by me the method of practicing the great Yoni-mudra. From success in its practice, there is nothing which cannot be accomplished.
- ŚS 4.8Were he to kill his teacher or drink wine or commit theft, or violate the bed of his preceptor, he is not stained by these sins also, by virtue of this mudra.
- ŚS 4.9Therefore, those who wish for emancipation should practice this daily. Through practice (abhyasa), success is obtained; through practice one gains liberation.
- ŚS 4.10Perfect consciousness is gained through practice. Yoga is attained through practice; success in Mudra comes by practice; through practice is gained success in pranayama. Death can be cheated of its prey through practice, and man becomes the conqueror of death by practice.
- ŚS 4.100Este es el secreto más secreto de todos los secretos, que nunca ha existido antes ni existirá en el futuro.
- ŚS 4.102Aquel que cada día practica siguiendo el camino enseñado por el guru...
- ŚS 4.103Aquel que practica diariamente durante seis meses bajo la instrucción del guru...
- ŚS 4.104Cuando el bindu es perfeccionado con gran esfuerzo, ¿qué no se logra, oh Pārvatī?
- ŚS 4.107La serpiente [kuṇḍalinī], abandonando el sueño, se eleva por sí misma hacia arriba, sin duda.
- ŚS 4.108Śivasaṃhitā — La Compendio de Śiva
- ŚS 4.109Para aquel que practica siguiendo las instrucciones del maestro, ¿de dónde podría surgir el temor a la muerte?
- ŚS 4.110Para quien la practica con esfuerzo y dedicación, el logro no está lejos.
- ŚS 4.12Now I shall tell you the best means of attaining success in Yoga. The practitioners should keep it secret. It is the most inaccessible Yoga.
- ŚS 4.13When the sleeping goddess Kundalini is awakened, through the grace of Guru, when all the lotuses and the bonds are readily pierced through and through.
- ŚS 4.14Therefore, in order that the goddess, who is asleep in the mouth of the Brahmarandhra (the innermost hollow of sushumna) be awakened, the mudras should be practiced with the greatest care. The Siva Samhita – Chapter IV 15. Out of the many mudras, the following ten are the best: (1) Mahamudra, (2) Mahabandha, (3) Mahavedha, (4) Khechari, (5) Jalandhar, (6) Mulabandha, (7) Viparitkarana, (8) Uddana, (9) Vajrondi, and (10) Shaktichalana.
- ŚS 4.16My dearest, I shall now describe to you the Mahamudra, from whose knowledge the ancient sages Kapila and others obtained success inYoga. (1) Mahamudra.
- ŚS 4.17In accordance with the instructions of the Guru, press gently the perineum with the heel of the left foot. Stretching the right foot out, hold it fast by the two hands. Having closed the nine gates (of the body), place the chin on the chest. Then concentrate the vibrations of the mind and inspire air and retain it by kumbhaka (so long as one can comfortably keep it). This is the Mahamudra, held secret in all the Tantras. The steady-minded Yogi, having practiced it on the left side should then practice it on the right side; and in all cases must be firm in pranayama – the regulation of his breath.
- ŚS 4.18In this way, even the most unfortunate Yogi might obtain success. By this means all the vessels of the body are roused and stirred into activity; the life is increased and its decay is checked, and all sins are destroyed. All diseases are healed, and the gastric fire is increased. It gives faultless beauty to the body, and destroys decay and death. All fruits of desire and pleasure are obtained, and the senses are conquered. The Yogi fixed in meditation acquires all the above-mentioned things, through practice. There should be no hesitation in doing so.
- ŚS 4.19O ye worshipped of the gods! know that this mudra is to be kept secret with the greatest care. Obtaining this, the Yogi crosses the ocean of the world.
- ŚS 4.21Then (after Mahamudra), having extended the (right) foot, place it on the (left) thigh; contract the perineum, and draw the apana vayu upwards and join it with the samana vayu; bend the prana vayu downwards, and then let the wise Yogi bind them in trinity in the navel (i.e. the prana and the apana should be joined with the Samana in the navel. I have told you how the Mahabandha, which shows the way to emancipation. By this, all the fluids in the vessels of the body of the Yogi are propelled towards the head. This should be practiced with great care, alternately with both feet.
- ŚS 4.22Through this practice, the wind enters the middle channel of Sushumna, the body is invigorated by it, the bones are firmly knitted, the heart of the Yogi becomes full (of cheerfulness). By this Bandha, the great Yogi accomplishes all his desires. (3) Maha-Vedha.
- ŚS 4.24The best of the Yogis having, through the help of the vayu, pierced with this perforator the knot which is in the path of sushumna, should then pierce the knot of Brahma.
- ŚS 4.25He who practices this Mahavedha with great secrecy, obtains vayu-siddhi (success over the wind). It destroys decay and death.
- ŚS 4.27The Mahamudra and Mahabandha become fruitless if they are not followed by Mahavedha; therefore, the Yogi should practices all these three successively with great care.
- ŚS 4.28He who practices these three daily four times with great care, undoubtedly conquers death within six months. 17 The Siva Samhita – Chapter IV 29. Only the siddha knows the importance of these three and no one else; knowing these, the practitioner obtains all success.
- ŚS 4.29Dirigiendo la mente por el camino de la mente, se logra el dominio del prāṇa.
- ŚS 4.31The wise Yogi, sitting in vajrasana posture, in a place free from all disturbance, should firmly fix his gaze on the spot in the middle of the two eyebrows; and reversing the tongue backwards, fix it in the hollow under the epi-glottis, placing it with great care on the mouth of the well of nectar, (i.e. closing up the air passage). This mudra, described by me at the request of my devotees, is the Khecharimudra.
- ŚS 4.35This mudra, O thou worshipped by the gods, must be carefully kept secret.
- ŚS 4.39The wise one who binds prāṇa and apāna together for the purpose of ascent drinks the nectar through this bandha, and attaining immortality, enjoys the three worlds.
- ŚS 4.43He who has perfected the Yonimudrā — what can he not accomplish in this world? Seated in padmāsana, free from sloth, the yogi leaves the ground and moves through the air by virtue of this mudrā.
- ŚS 4.44The bull among yogis, having pierced with this vedha and with vāyu, should practice this bandha in secret, in a solitary place, if he desires to cross the ocean of the world.
- ŚS 4.52Having the method from the Guru, the wise Yogi should practice it with great care. This most inaccessible Mudra should be practiced in a retired and undisturbed place. (9) Vajrondi-mudra.
- ŚS 4.79Even living according to one's own will, without conforming to the rules prescribed in yoga, the householder can attain liberation through the practice of Vajrolīmudrā.
- ŚS 4.86Know the bindu as of the nature of the moon, and rajas as of the nature of the sun; thus should the yogi unite these two with great care within his own body.
- ŚS 4.88Death comes from the fall of bindu; life from its retention; therefore, let the yogi preserve his bindu with great care.
- ŚS 4.89In this world beings are born and die because of bindu — of this there is no doubt; therefore, let the yogi always preserve his bindu with great care.
- ŚS 4.90When the bindu has been perfected with great effort, what cannot be achieved in this world? Through the greatness of its preservation, one attains a glory equal to mine.
- ŚS 4.91The bindu, remaining in the body, produces pleasure and suffering for all beings; for the yogi, preservation of bindu is the supreme yoga and the giver of happiness.
- ŚS 4.92Even immersed in pleasures, a man obtains siddhis through practice; through the force of his practice, he becomes an adept in due time, in his present life.
- ŚS 4.93Through practice, a man immersed in pleasures attains success; enjoying all pleasures in their entirety certainly through this yoga, the complete perfection of yogis arrives without doubt.
- ŚS 4.96If by fate the bindu moves with impulse and the union of sun and moon takes place, the yogi should absorb this mixture through the tube of the male organ. This is the Amarolī.
- ŚS 4.98The difference arises from the difference of nomenclature; if the function is of equal movement, the practices are equivalent; the yogi should practice them with the greatest care and perseverance.
- ŚS 4.99This yoga has been declared by me out of love for my devotees, O my beloved; it is the most secret of all secrets that ever were or shall be; let the prudent yogi guard it with the greatest possible secrecy.
- ŚS 5.1Parvati. O Lord, O beloved Shankar! tell me, for the sake of those whose minds search after the supreme end, the obstacles and the hindrances to Yoga.
- ŚS 5.8Brahman is in the body or He is the maker of form, or He has a form, or He has no form, or He is everything – all these consoling doctrines are obstacles. Such notions are impediments in the shape of Jnana (knowledge). Four Kinds of Yoga.
- ŚS 5.100
- ŚS 5.101The greatness of this holy place has been declared in manifold scriptures by the truth-perceiving sages. Its great secret has been very eloquently dwelt upon by them. 7. The Thousand-Petalled Lotus.
- ŚS 5.102The sushumna goes along the spinal cord up to where the Brahmarandhra (the hole of Brahma) is situated. Thence by a certain flexure, it goes to the right side of the Ajña lotus, whence it proceeds to the left nostril, and is called the Ganges.
- ŚS 5.106The lotus which is situated in the Muladhar has four petals. In the space between them, dwells the sun.
- ŚS 5.107From that sphere of the sun, poison exudes continuously. That excessively heating venom flows through the pingala.
- ŚS 5.110The two-petalled Ajña lotus has been thus described where dwells the God Maheshwara. The Yogis described three more sacred stages above this. They are called vindu, nada and sakti, and are situated in the lotus of the forehead.
- ŚS 5.111He who always contemplates on the hidden Ajña lotus, atonce destroys all the karmas of his past life, without any opposition.
- ŚS 5.113The Yakshas, Rakshashas, Gandharvas, Apsaras, and Kinnaras, all serve at his feet. They become obedient to his command.
- ŚS 5.116The wise one, who continually practices contemplation of this Ajña lotus, becomes free from the mighty chain of desires, and enjoys happiness.
- ŚS 5.119
- ŚS 5.122The lotus which is at the root of the palate is called the Sahasrar (the thousand-petalled); in its centre, there is a yoni (seat or force-centre) which has its face downwards.
- ŚS 5.126Let him thrust the moving thumb into its mouth : by this the air, which flows through the body, is stopped.
- ŚS 5.127Owing to this (vayu) man wanders in the circle of the universe; the Yogis, therefore, do not desire to keep up this circulation; all the nadis are bound by eight knots; only this Kundalini can pierce these knots and pass out of the Brahmarandhra, and show the way to salvation.
- ŚS 5.132Between the Ganges and the Jamuna, flows this saraswati: by bathing at their junction, the fortunate one obtains salvation.
- ŚS 5.134He who performs mental bathing at the junction of the White (ida) and the Black (pingala) becomes free from all sins, and reaches the eternal Brahma.
- ŚS 5.135He who performs the funeral rites of his ancestors at the junction of these three rivers (Triveni) procures salvation for his ancestors and himself reaches the highest end.
- ŚS 5.136He who daily performs the threefold duties (i.e., the regular, occasional and optional ones) by mentally meditating on this place, receives the unfading reward.
- ŚS 5.138Whether pure or impure, in whatever state one might be, by performing ablution at this mystic place, he becomes undoubtedly holy. 28 The Siva Samhita – Chapter V 139. At the time of death let him bathe himself in the water of this Triveni (the Trinity of rivers): he who dies thinking on this, reaches salvation then and there.
- ŚS 5.141If the mind becomes steadily fixed even for half a second at the Brahmarandhra, one becomes free from sins and reaches the highest end.
- ŚS 5.147In the sinus of the forehead let him contemplate on the ocean of milk; from that place let him meditate on the moon, which is in the Sahasrara.
- ŚS 5.148In the sinus of the forehead there is the nectar-containing moon, having sixteen digits (kalas, i.e, full). Let him contemplate on this stainless one. By constant practice, he sees it in three days. By merely seeing it, the practitioner burns all his sins.
- ŚS 5.149The future reveals itself to him, his mind becomes pure; and though he might have committed the five great sins, by a moment’s contemplation of this he destroys them.
- ŚS 5.151Above this (i.e., the lunar sphere) is the brilliant thousand-petalled lotus. It is outside this microcosm of the body, it is the giver of salvation.
- ŚS 5.154When the mind is steadily fixed at this place, which is the residence of the Great Swan and is called Kailas, then that Yogi, devoid of disease and subduing all accidents, lives for a great age, free from death.
- ŚS 5.156By constant meditation one forgets the world, then in sooth the Yogi obtains wonderful power.
- ŚS 5.161The Great Void, whose beginning is void, whose middle is void, whose end is void, has the brilliancy of tens of millions of suns, and the coolness of tens of millions of moons. By contemplating continually on this, one obtains success.
- ŚS 5.162Let him practice with energy daily this dhyana, within a year he will obtain all success undoubtedly.
- ŚS 5.169Sitting in the Svastikasana, in a beautiful monastery, free from all men and animals, having paid respects to his Guru, let the Yogi practice this contemplation.
- ŚS 5.17The fickle, the cowardly, the sick, those dependent on others, and the excessively cruel: to these the wise teacher should not impart yoga.
- ŚS 5.172He who practices this always, is the real passionless Yogi, he never uses the word “I”, but always finds himself full of atman.
- ŚS 5.178By the mere remembrance alone of the sahasrāra, the king of yogis on the earthly disk is freed from all bonds and obtains liberation.
- ŚS 5.182The future also flashes in perception; purification of citta certainly occurs; one who lives in this physical body without practicing yoga merely lives for sensual pleasures.
- ŚS 5.186Description of rājayoga; above this, of divine form, is the sahasrāra, the thousand-petalled lotus; even the householder who wisely follows this method can attain siddhi.
- ŚS 5.187That center is called Kailāsa, where the Great God Maheśa resides; the householder free from merits and demerits, with senses restrained, attains salvation.
- ŚS 5.188By mere knowledge of this place, there is no more rebirth in this saṃsāra for men; now I shall explain the best of practices: the japa of mantra.
- ŚS 5.189One whose mind is fixed in this supreme place, dwelling of the haṃsa, called Kailāsa here: knowing the supreme mantra, the yogi certainly attains siddhi.
- ŚS 5.190When the mind's modifications dissolve in the supreme Lord called kula, that state is true laya; in the four-petalled Muladhara lotus resides the bīja of speech, brilliant as lightning.
- ŚS 5.191In continuous meditation, forgetfulness of the world naturally arises; in the heart resides the bīja of love (klīm) and between the eyebrows the bīja of Śakti (strīm), radiant as millions of moons.
- ŚS 5.211Abandoning the directly perceptible consciousness-bliss-fullness, the confused wander disturbed; even lordly householders attain success through japa if they practice yoga duties correctly.
- ŚS 5.216From which speech returns unable to reach it, together with mind: that is the supreme reality which only direct practice can reveal.
- ŚS 5.217Rājayoga without haṭhayoga, and haṭhayoga without rājayoga: both remain incomplete without each other; therefore let the yogi practice under the wise guru's guidance.
- ŚS 5.219Until the ripening of practice, moderate diet and contemplative remembrance should exist; then the Self-luminous manifests by itself.
- ŚS 5.222Practice is performed in secret, having abandoned saṅga, in the interior of retreat; there the yogi advances with steady step toward liberation.
- ŚS 5.223All beings are established in their own duties, all are born from karma; knowing this, the wise one acts without being affected by the results.
- ŚS 5.224Having decided thus with good intellect, if the householder also acts this way, free from merits and demerits, with senses restrained, attains salvation.
- ŚS 5.225Free from sin and merit, the practitioner who has abandoned the auxiliary means (upon attaining realization) is liberated without doubt.
- ŚS 5.226The householder united with yoga is not stained by sin or merit, like the lotus unstained by water.
- ŚS 5.227Description of mantrasādhanā; now I shall fully explain the best mantra practice, from which happiness is obtained in this world and in the world beyond.
- ŚS 5.228When the best of mantras is known, yoga-siddhi certainly arises: this mantra gives all power and pleasure to the one-pointed yogi.
- ŚS 5.229In the mūlādhāra exists the lotus endowed with four petals; in its center resides the bīja of speech (aim), brilliant as lightning.
- ŚS 5.230In the heart resides the bīja of love (klīm), beautiful as the red bandhūka flower; its practice fulfills all the practitioner's desires.
- ŚS 5.232Having obtained this mantra from the guru, let it be repeated neither hastily nor with delay, with mind free from doubt and understanding the mystical relation between the letters.
- ŚS 5.233Absorbed in that, with unified mind, following the method taught in the śāstras, the wise one practices mantrasādhanā with full efficacy.
- ŚS 5.239With three lakhs of repetitions, the lords of the maṇḍalas together with their circles come under control; no deliberation is needed regarding this.
- ŚS 5.24Endowed with renewed youthful vitality, moderate in diet, master of the senses: [further qualities of the supreme-degree practitioner].
- ŚS 5.240With twelve lakhs of repetitions, the lords of yakṣas, rākṣasas and nāgas come under the yogi's control.
- ŚS 5.241With fifteen lakhs of repetitions, for the wise king of practitioners, the siddhas, vidyādharas, gandharvas and apsarases come completely under their influence.
- ŚS 5.242They all come under control; no deliberation needed about this: the guarantee is absolute.
- ŚS 5.246With one koṭi (ten million) repetitions, the great yogi dissolves into the supreme state (parama-pada): the ultimate goal of all mantric practice.
- ŚS 5.247O Tripurā! In the three worlds, One Śiva alone is the supreme cause; the wise one reaches him: unchanging, undecaying, all-peace, immeasurable, free from all ills, the Supreme Goal.
- ŚS 5.248That wise one obtains everything desired, without any doubt; their desires and the universe's reality have become completely aligned.
- ŚS 5.249This science expressed by Me should be kept secret by the wise; kept secret it becomes powerful; revealed it loses its strength.
- ŚS 5.252To all those seeking liberation, to all noble ones, let this teaching also be recited: the transmission should reach those who sincerely seek it.
- ŚS 5.27To be known as the one who surpasses even the supreme: practitioner of all yogas. Success in this [comes] in three years; there is no doubt.
- ŚS 5.31When one sees one's own image complete in the space of the sky, victory is obtained; and, conquering the vāyu, one goes wherever desired.
- ŚS 5.36When the yogin firmly retains the vital wind, he immediately sees the luminous Self: by contemplating that light, the yogin is freed from sin and reaches the highest end.
- ŚS 5.40It must be carefully kept secret: it immediately produces conviction. This yoga that gives nirvāṇa to the world is my beloved yoga.
- ŚS 5.43When the yogin's mind greatly delights in that nāda [inner sound], it forgets all external objects and becomes absorbed in it.
- ŚS 5.48Having offered to the guru who knows yoga everything he possesses, including his own life, [the wise man receives this initiation with purity of heart].
- ŚS 5.49The wise one, having pleased the brāhmaṇas with various auspicious offerings, receives this auspicious yoga with purity of heart in the abode of Śiva.
- ŚS 5.50Having renounced through this method the previous bodies [results of past karma] and being established in the luminous spiritual body, let the yogin receive this supreme yoga.
- ŚS 5.51The yogin, seated in padmāsana and free from all human contact, presses the two consciousness nāḍī with his two fingers [and sees the Self as light].
- ŚS 5.56According to one's practice of the inner breath, so becomes the body of that practitioner; [the mūlādhāra lies] two fingers above the rectum and two fingers below the penis, a four-finger space like a bulbous root.
- ŚS 5.57In that space, facing west, resides the yoni [kanda] known as the root; there dwells the goddess Kuṇḍalinī, who envelops all the nāḍī with three and a half coils, biting her own tail in the opening of suṣumnā.
- ŚS 5.59Know that this Kuṇḍalinī is the śakti of Viṣṇu, immaculate and radiant as gold: she is the mother of the three qualities—sattva (rhythm), rajas (energy), and tamas (inertia).
- ŚS 5.60There, beautiful as the bandhūka flower, the kāmabīja [the seed of love, 'lam'] is placed: it shines like burnished gold and is described in yoga as eternal.
- ŚS 5.63Standing, walking, sleeping, eating: let him contemplate the void [śūnya] day and night. All this is the ādhārapadma [support lotus], whose kanda is the source; its four petals bear the letters v, d, ś and ṣ.
- ŚS 5.68This is the guru's dictum: 'It destroys old age, death and innumerable troubles.' The practitioner of prāṇāyāma should always meditate on it; through its mere contemplation, the great yogin is freed from all sins.
- ŚS 5.69The essence of the fourfold food [that which is chewed, sucked, licked and drunk] divides into three parts [the most subtle to the subtle body, the middle to the physical body, the grossest to excrement].
- ŚS 5.71He who leaves the Śiva within to worship the one outside is like one who throws away the sweetmeat in his hand and wanders seeking food.
- ŚS 5.72When vāyu circulates through all the nāḍī, the body's fluids acquire extraordinary force and energy. Let the yogin thus meditate daily, without negligence, on his own svayambhūliṅga, without doubting that all powers flow from this.
- ŚS 5.76[Kuṇḍalinī] enveloping all the nāḍī with her three and a half coils; he who daily contemplates this svādhiṣṭhāna lotus fearlessly recites unknown śāstra, becomes free from diseases and moves through the universe without fear.
- ŚS 5.84Called kula, of golden radiance, united with the svayambhūliṅga.
- ŚS 5.88Knows the past, present and future together with all their causes; who meditates daily on the hidden bāṇaliṅga undoubtedly obtains khecarī and bhūcarī.
- ŚS 5.90The guru's words destroy the flood of sufferings of old age and death; this meditation should always be practiced as the highest by one who cultivates the breath.
- ŚS 5.91When the yogi meditates on the svayambhūliṅga in the root lotus, he is truly lord of yogis and understands immediately the four Vedas with their mysteries.
- ŚS 5.92Whatever desire arises in the mind, that fruit is obtained; when the yogi fixes his mind on this secret place and grows angry, the three worlds tremble.
- ŚS 5.93Excellent inwardly and outwardly, worthy of worship with effort; the yogi who absorbs his mind in this place becomes unconscious of the external world and enjoys the inner world.
- ŚS 5.94The body never grows weak; it retains its full strength for a thousand years and becomes harder than adamant.
- ŚS 5.95The ātmaliṅga should be worshipped without laziness, day by day; when the yogi leaves this contemplation, thousands of years appear as mere moments.
- ŚS 5.97Gains victory over the mind and mastery over the retention of vāyu and bindu; in that petal resides the eternal bīja, brilliant as the autumnal moon.
- ŚS 5.99Called svādhiṣṭhāna, that crimson lotus; I am the giver of salvation, the third liṅga in the turīya: by contemplating me, the Yogi undoubtedly becomes like me.
Haṭha Yoga Pradīpikā 31
- HYP 1.30The practitioner raises the śakti and the Self, attains samādhi. Through Siddhāsana, the yoga of the union of sun and moon is achieved.
- HYP 1.45There is no āsana like Siddhāsana, no kumbhaka like Kevala, no mudrā like Khecarī, no laya like Nāda.
- HYP 2.5While the nāḍīs are full of impurities, breath cannot enter the central channel. How then can the state of no-mind arise? How can there be success in the goal?
- HYP 2.51Āsana, kumbhaka, the various practices called mudrās, and then absorption in nāda — this is the order of practice in haṭha yoga.
- HYP 2.75When kevala kumbhaka is perfected, what is not achieved in this world? One in whose hand death rests, whose orders are not followed?
- HYP 2.77Without doubt one also attains the state of rāja yoga. From kumbhaka comes the awakening of kuṇḍalinī, and from the awakening of kuṇḍalinī comes [samādhi].
- HYP 2.78Without rāja yoga, the earth has no value; without rāja yoga, the night is not beautiful; without rāja yoga, even the most elaborate mudrās lack splendor.
- HYP 3.104The lord of the senses is the mind; the lord of the mind is the breath; the lord of the breath is laya (dissolution); that dissolution depends on nāda.
- HYP 3.75By this same method, the air reaches the solution.Then death, old age, illness, etc. do not arise.
- HYP 4.1Salutations to Śiva, the Guru, whose nature is nāda, bindu, and kalā. Whoever is eternally absorbed in Him attains the immaculate state.
- HYP 4.2Now I will describe the supreme method of samādhi, which destroys death, is a means to happiness, and produces the supreme bliss of Brahman.
- HYP 4.3Rāja yoga, samādhi, unmanī, manonmanī, immortality, laya, tattva, void-not-void, supreme state...
- HYP 4.4Now, the characteristics of samādhi: rāja yoga, samādhi, unmanī and manonmanī...
- HYP 4.5Just as salt dissolved in water becomes one with it, so when the Ātman and the mind become one, that is called samādhi.
- HYP 4.8Just as salt dissolves in water, so the mind dissolves in samādhi, becoming one with Brahman in the supreme emptiness.
- HYP 4.9When the individual soul and the Supreme Being attain the same essence, and all mental intention is destroyed, that is called samādhi.
- HYP 4.114One should retain (prāṇa/mind) until stability is achieved and transcendence occurs. This practice of rāja yoga purifies the nāḍīs.
- HYP 4.29With the mind absorbed in listening to nāda, which penetrates the penetrable, arises awakening from sleep and the deep sleep state of the Self.
- HYP 4.35Just as salt dissolves completely in water, similarly when ātman and mind become unified, that is called samādhi.
- HYP 4.36When the prāṇa is exhausted and the mind is dissolved, then the same essence arises;that is called samādhi.
- HYP 4.37The equality and unity of the two—jīvātman and paramātman—when all mental intention has been destroyed, that is called samādhi.
- HYP 4.53The truth, the word, and the union of both is called samādhi.Brahma and the jīva are pointed out;It is sung as Paramātman.
- HYP 4.54When, having abandoned everything born of karma, it remains motionless, then it is said to be samādhi;then it becomes released into life.
- HYP 4.55When the intelligence is still in samādhi, then it is called yoga.Due to the stability of mind in samādhi, samādhi is considered supreme.
- HYP 4.56Although all the senses are active in their objects, the supreme knowledge beyond the senses is the higher nature in samādhi.
- HYP 4.57Samādhi is proclaimed in multiple ways, this one is wonderful.One śakti is everywhere, although it is described with divisions.
- HYP 4.58Just as salt dissolves in unity with water, so the union of the Self and the mind is called samādhi.
- HYP 4.59When the network of intentions and air become minimal, dissolved into the Self in Brahman, it is called samādhi.
- HYP 4.60Having attained equality of taste, easily liberated from the wind, that jīva, established in Brahman, attains samādhi here.
- HYP 4.61Death and life, pleasure and pain, those pairs — knowing that they are always in one body, let him remain absorbed in samādhi.
- HYP 4.64Knowing the anāhata sound, cause of all, incomparable origin of sound, blocking the ears and listening to the inner sound, the sage attains the supreme state.
Dhammapada 31
- Dhp 1.10Whoever has expelled the impurities, is well established in virtue, possesses self-mastery and truthfulness, is worthy of the ochre robe.
- Dhp 1.20Though one recites few texts, one who lives according to the Dhamma, having abandoned passion, hatred, and delusion, with clear knowledge and well-liberated mind, without attachment to this or that world, shares in the contemplative state.
- Dhp 2.23The meditators, constant, of firm and persistent effort, the wise touch nibbāna, the incomparable safety from the yoke.
- Dhp 3.37Those who tame the mind, which travels far, which wanders alone, which is bodiless and dwells in the cave of the heart, are freed from Māra's bonds.
- Dhp 6.79One who drinks of the Dhamma sleeps happily with a serene mind. The wise one always delights in the Dhamma proclaimed by the noble ones.
- Dhp 6.81Like a solid rock that does not move with the wind, so the wise do not waver amid blame and praise.
- Dhp 6.82Like a deep lake, calm and clear, so the wise settle having heard the truths of the Dhamma.
- Dhp 6.88There seek delight, having abandoned sense pleasures, possessing nothing; let the wise purify themselves from mental impurities.
- Dhp 6.89Those whose mind is well cultivated in the factors of awakening, who delight in relinquishing attachment without grasping, who have extinguished the taints and are radiant — they in this world have attained nibbana.
- Dhp 7.94One whose senses have come to calm, like horses well-tamed by a charioteer, who has abandoned pride and is free of taints — even the gods envy such a one.
- Dhp 7.96Peaceful is their mind, peaceful their speech and actions. Such is one liberated by true knowledge, the peaceful, the equanimous.
- Dhp 8.100Though one speak a thousand useless words, better is one single word of meaning that brings peace when heard.
- Dhp 8.110Though one live a hundred years of immoral life and without concentration, better is a single day of life for one who has virtue and practices meditation.
- Dhp 8.111Though one live a hundred years with little wisdom and without concentration, better is a single day of life for one who has wisdom and practices meditation.
- Dhp 8.112Though one live a hundred years lazy and of little energy, better is a single day of life for one who initiates firm effort.
- Dhp 10.134If you keep yourself silent as a broken gong, you have attained nibbana; aggression is not found in you.
- Dhp 10.144Like a noble horse touched by the whip, be ardent and urgent; with faith, virtue, energy, concentration and investigation of the Dhamma, perfect in knowledge and conduct, with mindfulness, you will abandon this suffering that is not small.
- Dhp 12.163Exhort yourself, examine yourself. Thus, self-protected and mindful, you will live happily, monk.
- Dhp 14.181The wise dedicated to meditation, who delight in the peace of renunciation — even the gods envy them, those perfectly awakened and mindful Buddhas.
- Dhp 14.183Not doing any evil, cultivating the good, purifying one's own mind — this is the teaching of the Buddhas.
- Dhp 14.185No slander, no harm, restraint according to the rule, moderation in eating, dwelling in solitude, and dedication to higher meditation — this is the teaching of the Buddhas.
- Dhp 14.194Happy is the arising of the Buddhas, happy is the teaching of the true Dhamma, happy is the harmony of the Sangha, happy is the practice of those living in harmony.
- Dhp 15.205Having drunk the taste of solitude and the taste of peace, free from anguish and free from wrong, one drinks the taste of the joy of Dhamma.
- Dhp 17.222One who restrains arisen anger as if stopping a runaway chariot — such a one I call a true charioteer; others merely hold the reins.
- Dhp 17.229Whom the wise praise after daily observation, of faultless conduct, intelligent, endowed with wisdom and virtue,
- Dhp 17.234The wise restrained in body, restrained in speech, restrained in mind — they are truly well-restrained.
- Dhp 18.249People give according to their faith and devotion. One who feels dissatisfied with others' food and drink does not attain concentration by day or by night.
- Dhp 18.250One who has cut this off, uprooted it, destroyed it completely, does attain concentration by day and by night.
- Dhp 19.271Not merely by rites and precepts, nor by vast learning, nor by attaining concentration, nor by dwelling alone,
- Dhp 19.272'I have touched the joy of renunciation unexperienced by ordinary people' — monk, do not be confident if you have not attained the destruction of taints.
- Dhp 20.281Guarded in speech, well controlled in mind, not doing evil with body — purify these three paths of action and attain the path proclaimed by the sages.
Gheraṇḍa Saṃhitā 13
- GS 2.8Now I will describe Padmāsana, destroyer of all doubt, destroyer of all diseases, and the most excellent support for samādhi.
- GS 6.10Thus meditation of three types, dedicated to yoga, has been described. Now I will speak of samādhi, means of liberation for yogis.
- GS 7.1Gheraṇḍa said: Now I will speak of the yoga of samādhi, facilitator of happiness for yogis. Through which, connected, the great yogi becomes a man liberated in life.
- GS 7.2Samādhi is of six types, knower of the perfection of the perfected: Dhyāna yoga, Nāda, Rasānanda...
- GS 7.3Laya, Bhakti, and Jñāna yoga — thus the samādhis are remembered. These six, also, make the great yogi become lord of yogis in an instant.
- GS 7.5Having done meditation in this manner, the yogi dedicated to yoga attains samādhi, turns toward Brahman.
- GS 7.8Making the mind absorbed in the sound, the yogi dedicated to yoga attains samādhi, turns toward Brahman.
- GS 7.11Making the mind absorbed in the taste, the yogi dedicated to yoga attains samādhi, turns toward Brahman.
- GS 7.14Making the mind absorbed in dissolution, the yogi dedicated to yoga attains samādhi, turns toward Brahman.
- GS 7.17Making the mind absorbed in devotion, the yogi dedicated to yoga attains samādhi, turns toward Brahman.
- GS 7.20Making the mind absorbed in knowledge, the yogi dedicated to yoga attains samādhi, turns toward Brahman.
- GS 7.21Thus the six samādhis, givers of perfection in yoga, have been described. The mortal who practices correctly becomes liberated, without doubt.
- GS 7.23Ṣaṭkarma, āsana, mudrā, prāṇāyāma, dhyāna, samādhi — these are the steps (pada) of haṭha yoga.
Bhagavad Gītā 10
- BG 12.9If you cannot fix the mind firmly in Me, then, O Dhanamjaya!, try to reach Me through the practice of yoga.
- BG 12.12Better than mechanical practice is knowledge; better than knowledge is meditation; better than meditation is renunciation of the fruits of action — from that renunciation, peace arises immediately.
- BG 2.44
- BG 2.53
- BG 2.54Arjuna said: What are the signs of one established in wisdom, of one in samādhi, O Keśava? How does the one of steady mind speak, how does he sit, how does he walk?
- BG 2.62When one contemplates sense objects, attachment to them arises. From attachment, desire is born; from desire, anger arises.
- BG 4.24Brahman is the offering, Brahman is the oblation, Brahman is the fire, by Brahman is it offered. Brahman is what must be attained by one absorbed in Brahman as action.
- BG 6.3For the sage who desires to ascend to yoga, action is said to be the means; for one who has already ascended to yoga, stillness (śama) is said to be the means.
- BG 6.4When one is not attached to the objects of the senses nor to actions, and has renounced all selfish motivation, then one is said to be established in yoga.
- BG 6.7For one who has conquered the mind, whose mind is completely tranquil, the Supreme Self is established in them. They remain established in Brahman in heat and cold, in pleasure and pain, and in honor and dishonor.
Gorakṣa Śataka 7
- goraksha-shataka 4Āsana, control of prāṇa, pratyāhāra, dhāraṇā, dhyāna, and samādhi: these are the six limbs of yoga.
- goraksha-shataka 93Las cinco mātrās (medidas) comenzando con el sonido, mientras sean recordadas en los oídos, etc.: tanto se considera dhyāna. Más allá de eso está el samādhi.
- goraksha-shataka 94Cuando el prāṇa se contrae y la mente se disuelve, entonces la unidad en la igualdad de sabor es llamada samādhi.
- goraksha-shataka 95[Este verso no se ha preservado en las ediciones principales del texto.]
- goraksha-shataka 96Las dhāraṇās [requieren] cinco nāḍīs (ghāṭīs/horas); el dhyāna, sesenta nāḍīs; y en doce días: samādhi, el control del prāṇa.
- goraksha-shataka 97El yogui unido al samādhi no conoce olor, sabor, forma, tacto ni sonido; no conoce a sí mismo ni a otro.
- goraksha-shataka 98El yogui unido al samādhi no es devorado por el tiempo, no es afectado por el karma, no es alcanzado por nadie.
Yoga Vāsiṣṭha 4
- yoga-vasistha 42Wherever the mind goes, there is samādhi
- yoga-vasistha 44Samādhi is nothing particular, no possession with a name
- yoga-vasistha 3Just as in deep sleep nothing is seen because the mind sleeps, so in samādhi, when contemplating, nothing exists then.
- yoga-vasistha 35When samādhi has been attained and there is nothing established in the mind, then supreme bliss manifests, the essence of bliss-consciousness by itself.
Yoga Yājñavalkya 3
- yoga-yajnavalkya 47Dhyāna, samādhi — these are the limbs of yoga, O beautiful-faced one. Yama and niyama are declared as ten in total.
- yoga-yajnavalkya 49Dhāraṇā is declared as fivefold, dhyāna as sixfold. Three among them are declared as the best, but samādhi is of a single form.
- yoga-yajnavalkya 1I will now expound samādhi, Gārgī. Listen with attention, be careful. The supreme state of meditation is taught as samādhi.
Aṣṭāvakra Gītā 3
Yoga Sūtras of Patañjali 2
Upaniṣads 1
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