With his vigour grown strong, his mind should be placed in samadhi;

For if thought be distracted we lie in the fangs of the passions.



No distractions can touch the man who’s alone both in his body and mind.

Therefore renounce you the world, give up all thinking discursive!


Thirsting for gain, and loving the world, the people fail to renounce it.

But the wise can discard;this love, reflecting as follows:


Through stillness joined to insight true,

His passions are annihilated.

Stillness must first of all be found.


That springs from disregarding worldly satisfactions.


  Shortlived yourself, how can you think that others, quite as fleeting, are worthy of your love?


Thousands of births will pass without a sight of him you cherish so.


When unable to see your beloved, discontent disturbs your samadhi,

   When you have seen, your longing, unsated as ever, returns as before.


  Then you forfeit the truth of the Real; your fallen condition shocks you no longer;

   Burning with grief you yearn for re-union with him whom you cherish.


 Worries like these consume a brief life – over and over again to no purpose;

  You stray from the Dharma eternal, for the sake of a transient friend.


To share in the life of the foolish will lead to the states of woe; You share not, and they will hate you; what good comes from contact with fools?


Good friends at one time, of a sudden they dislike you,

   You try to please them, quite in vain – the worldly are not easily contented!


   Advice on their duties stirs anger; your own good deeds they impede;

   When you ignore what they say they are angry, and head for a state of woe.



Of his betters he is envious, with his equals there is strife;

To inferiors he is haughty, mad for praise and wroth at blame; Is there ever any goodness in these foolish common men?



Self-applause, belittling others, or encouragement to sin,

Some such evil’s sure to happen where one fool another meets.


Two evils meet when fools consort together.

Alone I’ll live, in peace and with unblemished mind.


Far should one flee from fools. When met, they should be won by kindness,

Not in the hope of intimacy, but so as to preserve an even, holy, mind.


Enough for Dharma’s work I’ll take from him, just as a bee takes honey from a flower.

Hidden and unknown, like the new moon, I will live my life.


The fools are no one’s friends, so have the Buddhas taught us; They cannot love unless their interest in themselves impels them.


Trees do not show disdain, and they demand no toilsome wooing; Fain would I now consort with them as my companions.


Fain would I dwell in a deserted sanctuary, beneath a tree, or in a cave,

In noble disregard for all, and never looking back on what I left.


Fain would I dwell in spacious regions owned by no one, And there, a homeless wanderer, follow my own mind,


A clay bowl as my only wealth, a robe that does not tempt the robbers,

Dwelling exempt from fear, and careless of my body.


Alone a man is born, and quite alone he also meets his death; This private anguish no one shares; and friends can only bar true welfare.


Those who travel through Becoming should regard each incarna­tion

As no more than a passing station on their journey ‘through Sam­sara.


So will I ever tend delightful and untroubled solitude,

Bestowing bliss, and stilling all distractions.


And from all other cares released, the mind set on collecting my own spirit,

To unify and discipline my spirit I will strive



Samadhi (Sanskrit: समाधि) is a Hindu and Buddhist term that describes a non-dualistic state of consciousness in which the consciousness of the experiencing subject becomes one with the experienced object, and in which the mind becomes still (one-pointed or concentrated) though the person remains conscious. Sahaj samadhi is the effortless and continual state of perfection of a satguru. It varies from technical terms used to describe the higher levels of concentrated meditation, or dhyana (alt. “jhana”), in Yogic schools, and is considered a precursor for enlightenment, or Nirvana, in Buddhism. It is the eighth and final limb of the Yoga Sutra of Patanjali, and comprises the pinnacle of achievements in Samyama, the three-tiered practice of meditation including also dharana and dhyana.

Samadhi is also the Hindi word for a structure commemorating the dead (similar to a mausoleum), which may or may not contain the body of the deceased. Samadhis are often built in this way to honour people regarded as saints or gurus in Hindu religious traditions wherein such souls are said to have passed into (or were already in) samadhi at the time of death.



Samsara or saṃsāra (Sanskrit: संसार) refers to the cycle of reincarnation or rebirth in Hinduism, Buddhism, Jainism, Sikhism and other related religions



The Sanskrit term Dharma (Devanāgarī: धर्म) (Pali: Dhamma) signifies the underlying order in nature and life (human or other) considered to be in accord with that order. The word Dharma literally means ‘that which upholds or supports’ (from the root ‘Dhr’ – to hold), here referring to the order which makes the cosmos and the harmonious complexity of the natural world possible. Dharma is a central concept in Indian civilization and Dharmic Traditions where it governs ideas about the proper conduct of living. So central is it, indeed, that the symbol of the dharma – the wheel – takes central place in the national flag of India.

In its most frequent usage (in the sphere of morality and ethics) dharma means ‘right way of living’, ‘proper conduct’, ‘duty’ or ‘righteousness’. With respect to spirituality, dharma might be considered the Way of the Higher Truths. What is in the West called religion in India comes within the general purview of dharma. Thus the various Indian religions and Dharmic Traditions are so many versions of Dharma (versions of what is considered to be ‘right’ or in truest accord with the deepest realities of nature). A fraction of scholars called these various paths dharmic religions. Hinduism, Buddhism, Jainism, and Sikhism, are referred to in India as sanatana-dharma, Buddha-dharma, Jain-dharma and Sikh-dharma respectively. Each of these paths emphasize Dharma as the correct understanding of Nature (or God, as the origin of nature) in their teachings. In these traditions, beings that live in accordance with Dharma proceed more quickly toward Dharma Yukam, Moksha or Nirvana (personal liberation). Dharma also refers to the teachings and doctrines of the founders of these traditions, such as those of Gautama Buddha and Mahavira. In traditional Hindu society with its caste structure, Dharma constituted the religious and moral doctrine of the rights and duties of each individual. (see dharmasastra). Dharma in its universal meaning shares much in common with the way of Tao or Taoism.

The antonym of dharma is adharma meaning unnatural or immoral.



In Buddhism, a buddha (Sanskrit: Awakened) is any being who has become fully awakened (enlightened), and has experienced Nirvana.

In the Pali Canon and the Theravada tradition, the term ‘buddha’ usually refers to one who has become enlightened (i.e., awakened to the truth, or Dharma) on their own, without a teacher to point out the Dharma, in a time when the teachings on the Four Noble Truths or the Eightfold Path do not exist in the world. By comparison, those who awaken due to the teachings given by a Buddha are known as Arahants, a title also applied to Buddhas. Arahants and Buddhas are the same in the most fundamental aspects of Liberation (Nirvana), but differ in their practice of perfections paramis.

In the Mahayana tradition, the definition of Buddha extends to any being who becomes fully awakened. The Theravada Arhant would be considered a kind of Buddha (although not generally by Mahayana Buddhism itself) in this Mahayana sense, and this usage also occurs in the Theravada commentaries

Buddhists do not consider Siddhartha Gautama to have been the only Buddha. The Pali Canon refers to many previous ones (see List of the 28 Buddhas), while the Mahayana tradition additionally has many Buddhas of celestial, rather than historical, origin (see Amitabha or Vairocana as examples). A common Buddhist belief across all Buddhism is that the next Buddha will be one named Maitreya (Pali: Metteyya).