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An individual, withdrawn from sensuality, withdrawn from unskillful qualities, enters and remains in the first jhana: rapture and pleasure born from withdrawal, accompanied by directed thought and evaluation.

With the stilling of directed thoughts and evaluations, the individual enters and remains in the second jhana: rapture and pleasure born of composure, unification of awareness free from directed thought.

A monk — quite withdrawn from sensuality, withdrawn from unskillful mental qualities — enters and remains in the first jhana: rapture and pleasure born from withdrawal.

Sitting like a corpse while my dragon-power is manifested around, in profound silence while my thunder-voice resounds — Heaven and Earth are thrown into disorder, while I, refraining from action, am alone at peace.

What people call the vow of silence, that is really abstinence, for he who by abstinence has found out the Self, meditates.

In body like dry wood, in mind like dead ashes — sitting leaning on a table, looking up to heaven.

Since the Supreme Soul cannot be penetrated by both the Vedas and the mind, it is for this that the Soul itself is called mauna. That from which both the Vedic syllable Om and ordinary speech proceed — that is silence, the highest.

Things flourish luxuriantly, each to return again to the root from which it sprang. To return to the root is called stillness; this may be described as surrendering one's trust.

What is the object of asceticism — mauna? Of the two kinds of mauna, the restraining of speech and meditation, which is approved? Tell me the true aspect of mauna.

Now how is mindfulness of in-and-out breathing developed and pursued so as to be of great fruit, of great benefit?

Mindfulness of in-and-out breathing, when developed and pursued, is of great fruit, of great benefit. Mindfulness of in-and-out breathing, when developed and pursued, brings the four frames of reference to their culmination.

Exceedingly gladdening the mind by samatha, calming, as well as by vipassana, insight, I shall breathe in — thus he trains himself; exceedingly gladdening the mind, I shall breathe out — thus he trains himself.

Thus practise pranayama accompanied by the Pranava, reciting the latter ten times. Continue the practice three times a day, and within a month you shall gain control of the vital breath.

Simran is the soul of love in earnest march to Heaven; long is his journey and far, far off is his home. But the Unseen pulls at his heart, the ends of the strings that pull are in the hands of the Guru.

Those who meditate single-mindedly on the Naam, and contemplate the Teachings of the Guru.

The Lord dwells within the minds of those who sing the Shabad.

The essence of remembrance is liberation from heedlessness and forgetfulness through the perpetual presence of the heart with the Real. It is also said to be the continuous repetition of the name of the One remembered, whether with heart or tongue, whether the name of God or one of His attributes.

Those who performed the dawn prayer and then sat performing the remembrance of God until the sun rose — they are the swiftest in returning and the greatest in reward, as reported from Abu Hurayra from the Prophet.

Whoever sits without remembering God has sat in a gathering of heedlessness; and whoever walks a path without remembering God has walked the path of the negligent.

Reflection is better than consideration. The earth reflects, as it were, and thus does the sky, the heaven, the water, the mountains, gods and men. Therefore those who obtain greatness here on earth obtain it through reflection.

He asked the Gopis to meditate on this ideal — not as the lovely Krishna playing upon the flute, but as the all-pervading Atma to be known by discriminating wisdom.

Some meditate within their own body on the Purusha in the heart — on the cosmic form, then progressively refining their contemplation inward to the Purusha dwelling within all hearts.

Meditative absorption obtained through blue-kasinas and other kasinas of very pure color is indicated.

The ending of the mental fermentations depends on the first jhana... the second jhana... the third... the fourth... the dimension of the infinitude of space... the dimension of the infinitude of consciousness.

With the abandoning of pleasure and stress — as with the earlier disappearance of elation and distress — the individual enters and remains in the fourth jhana: purity of equanimity and mindfulness.

He regards whatever phenomena there are that are connected with form, feeling, perception, fabrications, and consciousness as impermanent, as stress, as not-self — and his mind, through dispassion, is released.

On the wheel of Simran, this life or death is one unbroken joy, it is a bliss that gods share with man. Wonder of wonders! Only believe the finite is the infinite.

What can anyone say about a path whose purification — the very first of its conditions — is the total cleansing of the heart from everything other than God? Its key, functioning as the opening takbir does in prayer, is the complete immersion of the heart in the remembrance of God. And its end is total annihilation in God.

To return to one's root is to enter into the state of rest. From this rest they emerge for a new destiny, and so it goes on, continually, without end. To recognize this law of immutable continuity is called enlightenment.

This return to its root means tranquillity. It is called returning to its destiny. To return to destiny is called the eternal Tao. To know the eternal is called enlightenment.

His mind may perhaps faintly discern the transcendent workings of that Power by which all creation is swayed — uncover those secret recesses where Nature hides her treasures.

With the fading of rapture, he remains equanimous, mindful, and alert, and senses pleasure with the body. He enters and remains in the third jhana, of which the Noble Ones declare: equanimous and mindful, he has a pleasant abiding.

If you guard your mind, so guarded the mind will remain in a state of steady collectedness. If your minds are in a state of collectedness, you will be able to understand the arising and passing away of the five aggregates of clinging.

The Devas who have developed jhana, or mental absorption, by practicing metta and karuna, loving-kindness and compassion, two of the four sublime states.

General guidelines are cited for how one should engage in personal meditation — hitbodedut — whether alone or even within a group, as part of an integrated spiritual life.

Those who are attuned to the Naam are immaculate and pure; through the Guru, they obtain intuitive peace and poise.

Remain always with the Lord, O my mind, and all sufferings will be forgotten.

Our Lord and Master is all-powerful to do all things, so why forget Him from your mind?