सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च ॥ २.४१ ॥
sattvaśuddhisaumanasyaikāgryendriyajayātmadarśanayogyatvāni ca || 2.41 ||
sattva = the purity that comes from nonviolence, not lying, not stealing, non-lustfulness, non-covetousness and bodily cleanliness
śuddhi = purification
saumanasya = sensation of satisfaction; state of mind that comes from nonviolence, not lying, not stealing, non-lustfulness, non-covetousness and bodily cleanliness
eka = single
agrya = greatest
ekāgrya = focus; effortless concentration
indriya = sensation
jaya = success; victory; triumph
atma = self
jayatma = self-control
darśana = insight
atmadarśana = knowledge of man’s real nature, spiritual knowledge
yogyatva = compatibility with; appropriateness for; fitness for
ca = and
The pure state of mind that comes from nonviolence, not lying, not stealing, non-lustfulness, non-covetousness and bodily cleanliness is the single greatest sensation, total self-control, the triumph over the ego, with it comes the supreme spiritual knowledge of and compatibility with your true nature.
When purity goes below the skin and
penetrates to the essence of your being,
you will no longer be in the grip of your passions. Your heart becomes pure,
your mind innocent,
your concentration effortless,
and your inner vision clear.
ekāgrya—one-pointedness. indriya—of the senses. jaya—control. ātma—of the self. darśana—the knowledge. yogyatva—fitness for all these. ca—and.
Source: ORA: Amanaska (king of all yogas): A Critical Edition and Annotated Translation by Jason Birch
Jaya (जय) refers to “conquering (the mind)”, according to the Haṭhapradīpikā of Svātmārāma: an influential 15th-century Sanskrit manual on Hatha-Yoga dealing with techniques to channel one’s vital energy.—Accordingly, while discussing methods for conquering the mind: “Acquiring spiritual knowledge, associating with the wise, abandoning habitual tendencies and stopping the movement of the breath; according to tradition, [all] these methods are effective in conquering the mind (citta-jaya). The [mind] is quickly overcome by these [methods of restraint] like the dust of the earth by streams [of water]”.
Source: Alar: Kannada-English corpus
Jaya (ಜಯ):—
1) [noun] the overcoming of an enemy or antagonist or achievement of mastery or success in a struggle or endeavour against odds or difficulties; victory.
2) [noun] a favourable or satisfactory outcome or result; success.
3) [noun] control of emotions, impulses, passion, etc.; self-control; restrain.
4) [noun] the quality of being pleasant to look at; comeliness.
5) [noun] a means to success.
Source: archive.org: A History of Indian Philosophy (yoga)
Ātman (आत्मन्, “lower self”).—The duality involved in this conception of a friend and a foe, of conqueror and conquered, of an uplifting power and a gravitating spirit, naturally involves a distinction between a higher self (paramātman) and a lower self (ātman). It is only when this higher self conquers the lower that a self is a friend to itself. In a man who has failed to conquer his own passions and self-attachments the self is its own enemy. The implication, however, is that the lower self, though it gravitates towards evil, has yet inherent in it the power of self-elevation.
Source: Cologne Digital Sanskrit Dictionaries: Shabda-Sagara Sanskrit-English Dictionary
Ātmadarśana (आत्मदर्शन).—n.
(-naṃ) Knowledge of man’s real nature, spiritual knowledge. E. ātman and darśana seeing.
Source: DDSA: The practical Sanskrit-English dictionary
Yogyatā (योग्यता).—
1) Ability, capability; न युद्धयोग्यतामस्य पश्यामि सह राक्षसैः (na yuddhayogyatāmasya paśyāmi saha rākṣasaiḥ) Rām.
2) Fitness, propriety.
3) Appropriateness.
4) (In Nyāya phil.) Fitness or compatibility of sense, the absence of absurdity in the mutual connection of the things signified by the words; e. g. in अग्निना सिञ्चति (agninā siñcati)there is no योग्यता (yogyatā); it is thus defined:– एकपदार्थेऽपरपदार्थसंसर्गो योग्यता (ekapadārthe’parapadārthasaṃsargo yogyatā) Tarka K.; or पदार्थानां परस्पर- संबन्धे बाधाभावः (padārthānāṃ paraspara- saṃbandhe bādhābhāvaḥ) S. D.2; पदार्थे तत्र तद्वत्ता योग्यता परिकीर्तिता (padārthe tatra tadvattā yogyatā parikīrtitā)Bhāṣāparichcheda.
5) Purity (pavitratā); व्यनक्ति कालत्रित- येऽपि योग्यताम् (vyanakti kālatrita- ye’pi yogyatām) Śiśupālavadha 1.26.
Marathi-English dictionary
[«previous (S) next»] — Saumanasya in Marathi glossary
Source: DDSA: The Molesworth Marathi and English Dictionary
saumanasya (सौमनस्य).—n S (sumanas) Rightness and soundness of mind; state of mind consisting in the quiescence of the depressing and disturbing passions. 2 Friendliness or favorableness of mind or disposition.
Source: DDSA: The Aryabhusan school dictionary, Marathi-English
saumanasya (सौमनस्य).—n Rightness and soundness of mind.
Source: Wisdom Library: Dharma-śāstra
Sattva (सत्त्व).—One of the three guṇas, representing the quality of knowledge. These three qualities are to be seen as all-pervading and interpenetrating all beings. The Sanskrit word sattva is a technical term used throughout Dharmaśāstra literature such as the Manusmṛti.
According to the Manusmṛti XII.27: “Whenever one perceives in himself something full of bliss, calm and pure,—he should know it to be ‘sattva’”.
According to the Manusmṛti XII.31: “Vedic study, austerity, knowledge, purity, control over the organs, practice of virtue and meditation on the soul,—are the characteristics of the quality of ‘sattva’”.
According to the Manusmṛti XII.37: “When, however, the act is one which he wishes to understand in all its details, by doing which he does not feel ashamed, and by which his heart feels satisfied,—it is characterised by the quality of ‘sattva’”.
Source: WikiPedia: Hinduism
1) In Vedic philosophy, sattva (“purity”, “existence, reality”; adjectival sāttvika “pure”) is the most rarefied of the three gunas in Samkhya, sāttvika “pure”, rājasika “excitable”, and tāmasika “indifferent”. Importantly, no value judgement is entailed as all guna are indivisible and mutually qualifying.
2) Sattva encompasses qualities of goodness, light, and harmony. According to the Yoga Vasistha, people who are of a sattvic nature and whose activities are mainly based on sattva, will tend to seek answers regarding the origin and truth of material life. With proper support they are likely to reach liberation.
sattva—of the essence, śuddhau—on the purification. saumanasya—high-mindedness. ekāgrya—one-pointedness. indriya—of the senses. jaya—control. ātma—of the self. darśana—the knowledge. yogyatva—fitness for all these. ca—and.
41. And upon-the-essence becoming-pure, come high-mindedness, one-pointedness, control of the senses and fitness for the knowledge of the self.—92.
The Sankhya-pravachana commentary of Vyasa
[English translation of the 7th century commentary by Vyāsa called the Sāṅkhya–pravacana, Vyāsabhāṣya or Yogabhāṣya]
[Sanskrit text for commentary available]
Further, high-mindedness, control of the senses and fitness for self-knowledge come upon the essence becoming pure. By cleanliness comes the purity of the essence. Thence high-mindedness, thence one-pointedness, thence control of the senses and thence fitness for self-knowledge, of the essence of the mind. This it is that comes to the Yogī by cleanliness being confirmed.—92.
The Gloss of Vachaspati Mishra
[English translation of the 9th century Tattvavaiśāradī by Vācaspatimiśra]
Now he describes the attainments indicated by internalcleanliness ‘Further, &c.’ By washing off the impurities of the mind the essence of the mind shows itself in its purity. By the removal of dirt comes high-mindedness which is an index of purity. That which is pure becomes one-pointed. The mind having been thus controlled, the senses too are controlled, being dependent as they are upon the mind. Thence the essence of the mind becomes fit for self-knowledge.—41.
Patanjali's yoga sutras 
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