1.26 sa eṣa pūrveṣām api guruḥ kālenā ‘navacchedāt
Not being conditioned by time, God is the teacher of even the ancients.
1.27 tasya vācakaḥ praṇavaḥ
God’s voice is Om.
1.28 taj japas tad artha bhāvanaṁ
The repetition of Om should be made with an understanding of its meaning.
1.29 tataḥ pratyak cetanā ‘dhigamo ‘py antarāyā ‘bhāvaś ca
From that is gained introspection and also the disappearance of obstacles.
1.30 vyādhi styāna saṁśaya pramādā ‘lasyā ‘virati bhrānti darśanā ‘labdha bhūmikatvā ‘navasthitatvāni citta vikṣepās te ‘ntarāyāḥ
Disease, inertia, doubt, lack of enthusiasm, laziness, sensuality, mind-wandering, missing the point, instability- these distractions of the mind are the obstacles.
1.31 duḥkha daurmanasyā ‘ṅgam ejayatva śvāsa praśvāsā vikṣepa saha bhuvaḥ
Pain, despair, nervousness, and disordered inspiration and expiration are co-existent with these obstacles.
1.32 tat pratiṣedhārtham ekatattvā ‘bhyāsaḥ
For the prevention of the obstacles, one truth should be practiced constantly.
1.33 maitrī karuṇā mudito ‘pekṣāṇāṁ sukha duḥkha puṇyā ‘puṇya viṣayāṇāṁ bhāvanātaś citta prasādanaṁ
By cultivating friendliness towards happiness and compassion towards misery, gladness towards virtue and indifference towards vice, the mind becomes pure.
1.34 pracchardana vidhāraṇābhyāṁ vā prāṇasya
Optionally, mental equanimity may be gained by the even expulsion and retention of energy.
1.35 viṣayavatī vā pravṛttir utpannā manasaḥ sthiti nibandhanī
Or activity of the higher senses causes mental steadiness.
1.36 viśokā vā jyotiṣmatī
Or the state of sorrowless Light.
1.37 vīta rāga viṣayaṁ vā cittaṁ
Or the mind taking as an object of concentration those who are freed of compulsion.
1.38 svapna nidrā jñānā ‘laṁbanaṁ vā
Or depending on the knowledge of dreams and sleep.
1.39 yathā ‘bhimata dhyānād vā
Or by meditation as desired.
1.40 paramā ‘ṇu parama mahattvānto ‘sya vaśīkāraḥ
The mastery of one in Union extends from the finest atomic particle to the greatest infinity.
1.41 paramā ‘ṇu parama mahattvānto ‘sya vaśīkāraḥ
When the agitations of the mind are under control, the mind becomes like a transparent crystal and has the power of becoming whatever form is presented. knower, act of knowing, or what is known.
1.42 tatra śabdā ‘rtha jñāna vikalpaiḥ saṁkīrṇā savitarkā samāpattiḥ
The argumentative condition is the confused mixing of the word, its right meaning, and knowledge.
1.43 smṛti pariśuddhau svarūpa śūnye ‘vā ‘rthamātra nirbhāsā nirvitarkā
When the memory is purified and the mind shines forth as the object alone, it is called non-argumentative.
1.44 etayai ‘va savicārā nirvicārā ca sūkṣma viṣayā vyākhyātā
In this way the meditative and the ultra-meditative having the subtle for their objects are also described.
1.45 sūkṣma viṣayatvaṁ cā ‘liṅga paryavasānaṁ
The province of the subtle terminates with pure matter that has no pattern or distinguishing mark.
1.46 tā eva sabījaḥ samādhiḥ
These constitute seeded contemplations.
1.47 nirvicāra vaiśāradye ‘dhyātma prasādaḥ
On attaining the purity of the ultra-meditative state there is the pure flow of spiritual consciousness.
1.48 ṛtaṁbharā tatra prajñā
Therein is the faculty of supreme wisdom.
1.49 śrutā ‘numāna prajñā ‘bhyām anya viṣayā viśeṣā ‘rthatvāt
The wisdom obtained in the higher states of consciousness is different from that obtained by inference and testimony as it refers to particulars.
1.50 tajjaḥ saṁskāro ‘nya saṁskāra pratibandhī
The habitual pattern of thought stands in the way of other impressions.
1.51 tasyā ‘pi nirodhe sarva nirodhān nirbījaḥ samādhiḥ
With the suppression of even that through the suspension of all modifications of the mind, contemplation without seed is attained.