Monday, 27 December 2010
Wednesday, 22 December 2010
Creation of Cosmos
Genesis: A Creation Story Inspired by Modern Physics
9 December 1997
www.integralscience.org
Abstract: This paper presents a creation story inspired by modern physics, with a focus on the first stages of cosmic evolution. The creation of the cosmos is characterized as a process of successive division and differentiation of an original and underlying unity. This process of creation is characterized by stages or epochs separated by relatively sudden transitions from one form of order to another. These sudden transitions may be understood as the breaking of symmetry, and are associated with the creative emergence of a new type of order. After this description of the evolutionary structure of the cosmos, the paper turns to some speculations on its psychological significance. In particular, it is proposed that the spatiotemporal cosmic process revealed by physical science is an outer reflection of an inner process in the depths of the collective psyche.
Before the Beginning
The entire universe--matter, energy, space and time--burst into existence about 15 billion years ago from what appears to be a singular point of infinite potential and impenetrable mystery. Because space and time themselves did not yet exist in this mysterious origin, we cannot say where the universe came from or what existed before it. Without space, there is no "where". Without time, there is no "before". Beyond our capacities to sense or even to conceive, this cosmic Mystery abides eternally ever present in the heart of all things. We and the cosmos are none other than this Mystery.
Unity
In the first moments of creation, the universe was in a state of unity, a singular point containing all possibilities for the manifestation of energy, matter, space and time. Full of infinite potential, the universe contained implicit within itself the vast expanse of intergalactic time and space, the fundamental forces and particles, the wondrous varieties of matter and energy, and the subtleties of complex organizational patterns that would later unfold in the forms of galaxies, planets, and life. All this diversity of form, however, was present only implicitly in the singular unity of this primordial seed. The cosmos at this stage manifested only the quality of unity, having no distinguishable forms of manifestation, not even space or time.
In this period, there were no meaningful distinctions between any of the different fundamental particles or forces--they were all unified in perfect symmetry. The energy density was so high that it permitted complete freedom of transformation of any form into any other form, so that no particular form of manifestation was dominant, and all were in equilibrium with each other. All the stable forms we know in our present low-energy world could not exist in this flux of completely free and unrestricted transformation. Even the forms of space and time were not distinguishable from matter and force particles, since spacetime fluctuations could be transformed into matter and vice versa. The matrix of spacetime was melted together with its material content.
Although we may speculate about this original singularity, no theory of physics presently provides a model of this state where even time and space do not exist. The holy grail of physics is to discover a theory of everything (TOE) that describes this period of ultimate symmetry. For now, however, all our current theories must be left behind to enter this primordial era called the Planck era.
The Birth of Gravity
Around the time of ~10-43 s, the perfect symmetry of the Planck era was broken, giving birth to space, time and gravity. The energy density of the universe at this time dropped below the critical Planck energy ~101932 K), resulting in a restriction or limitation of possible transformations between forms. Interactions that mix the gravitational force with the other forces require a minimum energy of ~1019 GeV. As the average energy density of the universe dropped below this critical threshold, these interactions were no longer possible, and so gravity, space and time emerged as stable structures of manifestation. Just as ice comes into being by cooling water below a critical freezing temperature, when the universe cooled below this "freezing temperature" of ~1032 degrees, the threads of reality spontaneously self-organized into a coherent fabric of space and time. GeV (~10
This restriction of possible transformations distinguished the unified action of the universe into two separate interactions: the force of gravity and a grand unified interaction. We understand these two interactions today with Einstein's theory of general relativity and (somewhat speculative) grand unified theories (GUTs) of the fundamental particles and interactions, respectively. Einstein's theory governs the dynamics of the fabric of spacetime, while GUTs govern the dynamics of the remaining interactions. These apparently distinct interactions, however, are the manifestations of the possibilities present in the original unity, brought into existence through the process of limitation and restriction. Like an exquisite Persian carpet, the underlying fabric of space and the dance of form upon it are both woven of the same thread.
The dance of form within spacetime has a grand unified symmetry called SU(5). This symmetry is less than the perfect symmetry of the Planck era, but is still a high symmetry compared to the symmetry manifest in the present state of the universe. If we represent perfect symmetry by a circle which has complete rotational symmetry, then the SU(5) symmetry might be symbolized by a regular 16 sided polygon which has a high but incomplete rotational symmetry. At these high energies, this symmetry allowed the transformation between all types of particles. In particular, a super-massive particle called the X-boson mediated the transformation between quarks and leptons, the two fundamental types of matter. Thus, at this stage in the evolution of the universe, no type of material particle has a stable existence and no orderly structures are manifest.
The Birth of the Strong Nuclear Force
At about 10-35 s, when the universe was the size of a grain of sand, the energy density of the universe fell below the critical level of ~1015 GeV (~1028 K), giving birth to the strong nuclear force. This energy is the minimum energy required to create the X-boson which mediates the transformations between leptons and quarks. Because X-bosons were no longer created, the transformations between the quarks and leptons were suddenly prohibited. The SU(5) symmetry of the grand unified interaction that had been present broke apart into two separate symmetries: an SU(3) symmetry that governed the strong nuclear force, and an SU(2)xU(1) symmetry that governed the remaining electroweak force. As before, because a mode of transformation was restricted, a distinction became manifest in the form of two separate classes of material particles.
This symmetry breaking was actually postponed until slightly after the universe cooled below the critical temperature. Like supercooled water that suddenly freezes below the freezing temperature, the SU(5) symmetry broke slightly below the critical temperature. The sudden release of energy resulted in a dramatic cosmic inflation and the precipitation of huge amounts of matter. The period of sudden cosmic inflation lasted from about 10-35 s to about 10-32 s.
The Birth of the Weak Nuclear Force
The universe continued to expand, dropping in energy density by a factor of 1013 to ~102 GeV (~1015 K). Then another phase transition took place at about 10-10 s, resulting in a further break in symmetry. The electroweak interaction separated into the weak nuclear force and the electromagnetic force. The weak force interacts with particles having a flavor charge, while the electromagnetic force interacts with particles having an electric charge. Before this break in symmetry, there was enough energy present to freely create W and Z bosons, which carried the electroweak interactions. After the symmetry break, however, there was no longer sufficient energy to create the W and Z particles, and only the photons remained plentiful in the universe. At this point, all four fundamental interactions were distinguished and the stage was set for the creation of complex forms of matter.
The stages up to this point are characterized by the creation of distinctions between the fundamental interactions, represented by successive breaks in symmetry. The initial state of unity may be symbolized by a highly symmetric circle, while later stages are regular polygons having fewer and fewer sides. Taken together, we can construct a pyramid-like structure by stacking these planar figures upon each other.
At the apex of this structure is the original mystery where all distinctions dissolve into a single point, and all forms and structures are implicit. Moving down from the apex, space expands and the local symmetry at that stage successively breaks until, at the bottom, the universe has the four-fold symmetry of a square, representing the four fundamental interactions, the four elements of earth, air, fire and water, or the four directions. With each break in symmetry, an implicit, potential form of existence manifests as an explicit form of existence. At the same time, the explicit unity that had been manifest before the break in symmetry then becomes implicit. Our origin, therefore, is exists implicitly in the present, even though it may not be explicit.
The Birth of Hadrons
In the next stages of cosmic evolution, the transitions are no longer associated with the creation of new forms through division, but through collection of existing forms into new composite forms. Quarks collect to form nucleons, nucleons collect to form nuclei, and nuclei bind to electrons to form atoms. These stages of evolution, therefore, may be called the stages of collection.
When the universe was 10 microseconds (10-5 s) old it had cooled down to about 3 trillion degrees (~3x1012 K, ~300 MeV). Before this time, all particles were freely interacting individuals. Below this critical temperature, however, the quarks no longer had enough energy to overcome the attractive force between them. As a result, the quarks collected together in groups of two and three. Groups of two quarks formed a class of new particles called mesons, while groups of three quarks formed a class of particles called baryons. These novel organizational structures marked the manifestation of composite forms that were only possibilities at higher energies where quarks were free. Thus it was through the limitation of freedom that new forms of order became manifest. The process of manifestation, in other words, is the transition from manifest freedom and potential order to manifest order and potential freedom.
Due to the action of the weak force, the baryons freely transformed into each other, as did the mesons. By about a tenth of a second (10-1 s), however, the energy density had dropped below 1 MeV (3x1010 K). Below this energy the neutral current weak force interactions were limited, causing neutrinos to decouple from other matter, and the universe thus became transparent to neutrinos. By one second (101 s) the energy had dropped to about 300 eV (1010 K) and the charged current weak force interactions were limited, causing the proton to be more stable than the neutron. The other baryons and mesons were relatively unstable particles and decayed into protons, neutrons, electrons, neutrinos, and/or their antiparticles. The protons and neutrons, therefore, were the only hadrons to endure past this stage.
The Birth of Nuclei
From about one second to three minutes (101 s - 102 s) the energy density dropped from 1 MeV to 0.1 MeV (109 K - 108 K). At these lower energies, the protons and neutrons were able to bind together to form small groups called nuclei. The protons and neutrons were held together by the strong nuclear force, much like how atoms are bound to each other by electromagnetic forces. The nuclei formed in this process were only the very lightest: D, He-3, He-4 and Li-7. Larger groups were not produced because the density of protons and neutrons was too low. Moreover, the density continued to drop as the universe expanded, so that by the time these first three minutes had passed, the protons and neutrons were so far separated that the reaction could no longer take place. At the end of this process there was about 3/4 of all matter in the universe was still protons, and just less than 1/4 was converted to Helium nuclei. Only tiny fractions of D, He-3, and Li-7 were produced.
The Birth of Atoms
When the universe was about 100,000 years old (1012 s), it had cooled to around 4000 K (1 eV). At these energies, the free electrons became bound to the H and He nuclei to form atoms. Thus the universe transformed from a charged plasma of free electrons and nuclei to a gas of neutral atoms. The birth of stable atoms also makes possible all of chemistry and the complex forms that can emerge through the combination of atoms. At this point in the evolution of the universe, however, only H and He atoms exist. Because simple cooling of the universe was not sufficient to create further composite structures, this marked the end of the stages of creation by collection. Further stages of creation required the emergence of a new kind of creativity.
Shortly after this phase transition and the emergence of neutral atoms, the photons decoupled from matter and the universe suddenly became transparent to light. With light no longer scattering off matter and creating pressure, all forces but gravity lost their global influence and gravity emerged as the dominant force of further evolution.
The Birth of Galaxies and Stars
In the previous stages of cosmic evolution, the universe was largely homogeneous and uniform, and the stages were associated with decreasing density and decreasing energy. When gravity emerged as a dominant force of evolution, however, small fluctuations in the distribution of the H and He gas provided gravitational attractors that were seeds for the condensation and heating of the gas into gigantic clouds separated by vast expanses of space, eventually giving birth to large structures that are gravitationally decoupled from each other. Through the further action of gravity, these clouds organized themselves into complex galaxies and groups of galaxies. At this time, the universe was approximately a billion years old (1016 s) and the average energy density had dropped to 10 K. In these galaxies, however, the movement of the cosmos toward lower density and heat had reversed its course, giving rise to a dynamic form of creativity unprecedented in the history of the universe: stars.
Within the galaxies, the gravitational action led to more localized clouds of H and He. These clouds had a wide variety of sizes. If a sufficient amount of gas was collected in the cloud, its own gravity continued to pull it together against its own heat to the point where the temperature in the cloud rose back up to the point where the atoms transformed back into a plasma. This phase transition momentarily reduced the outward pressure of the heat, allowing gravity to compress the hot cloud. Eventually, if the cloud was large enough, the gravity compressed the hot plasma to the point where the temperature was high enough that nuclear reactions begin converting H to He within the core, releasing tremendous amounts of energy. The possibilities that were lost when the nucleosynthesis stopped were again released in this remarkable creative being. The birth of the star was a new and dynamic form that was made possible by the matter in the gas cloud reversing the course of cosmic evolution to tap into its own higher energy state of greater possibility and potential.
The dynamic balance between gravity and heat is the hallmark of a star. In the life of the star, it passed through cycles where H was first transformed to He for 107 years; then a shift to a new dynamic balance allowed the transformation of He to C for 105 years. This new element C emerged into existence for the first time due to the creativity of the star. If the star was large enough, another shift allowed the conversion of C to O for 103 years, then from O to Ne for 1 year, from Ne to Mg, from Mg to Si, and from Si to Fe. These higher elements were created for the first time in stars, ushered into manifestation by the delicate balance between the interactions of the cosmos.
If the star was extremely large, its death was a sudden and super explosive self-destruction called a supernova. The star blew itself apart, blasting its creativity out into space. The higher elements which were scattered in that catastrophe later collected together to form planets with complex chemistry involving not just H and He, but C and O and N and many other elements as well. These planets would be cold and lifeless, however, without the formation of a new second-generation star nearby. Such stars are not born in just any galaxy, however. Only the elegant spiral galaxies possess the delicate organization which has the capacity to support the ongoing creation of stars, and hence the possibility for chemistry, and for life.
The Birth of Life
Out of the creativity of stellar destruction, second generation solar systems were created with the possibility of complex chemistry and life. Powered by the continual sacrifice of energy from a nearby star, patterns of matter evolved into higher and higher forms of complexity. First organic molecules, then simple self-replicating molecules. Later these molecules organized themselves into complex cells, and eventually the cells organized themselves into exquisitely delicate multicellular organisms. Millions of plants and animals lived in a dynamic process of interdependence and continual transformation. all in complete dependence on the solar outpouring of light. Never before had the universe manifested such a degree of order and beauty.
The Birth of Self Consciousness
A wondrous form of life emerged in the universe after 15 billion years. The complexity of life had increased to such a degree that the universe became capable of representing itself to itself. The universe, in short, became self conscious. First only dimly, but later more pronounced. These creatures were called homo sapien sapien, the humans who knew that they knew. Through this self-reflective activity, they served as the instrument through which the cosmos knew that it knew itself. Eventually, they developed extremely subtle and refined forms of knowledge, which reflected to them the nature of the cosmic laws and revealed a grand story of creation, starting from an unknown singularity. In the first phase of cosmic evolution, the unity divided and forms manifested through restriction of possibility and limitation of freedom. After this initial period, however, a remarkable dynamic process of creation emerged that involved an interplay of the high and low energy. Freedom and restriction danced with each other to spin out of the web of existence marvelous forms of complexity and wondrous structures of manifestation, leading up to these very creatures themselves. Thus, this story itself was a manifestation of the capacity of the universe to know that it knows, and to consciously participate in its own creative process.
This story of the cosmos is none other than the story of ourselves. It is necessarily self-referencing, ending finally at the present with the very creatures who are capable of representing to themselves a story of the cosmos which created them. The story tells us about ourselves as a particular form of creation, and also ourselves as the cosmos itself. But this story, which is a narrative in time and space, also points beyond itself, beyond time and space to the origin out of which time and space emerged. It points outside of all narrative to an original mystery transcending this story, to a reality transcending the structures of space and time within which all forms of manifestation exist, and within which all stories take place. This mystery is the source of all existence, the ground of all being. As our story itself has revealed, all varieties of structure, interaction, process, and form are derived from this mystery. This mystery, however, is not separate from the universe. Just as the potentiality of hot stellar fusion reactions is latent in cold galactic clouds of gas, so the high energy potentialities prior to the emergence of space and time are latent in and throughout the entire cosmos, and even ourselves. The mystery is an immanent presence throughout all existence.
If the potentialities of the entire cosmos exist implicitly, then they must exist within ourselves. Could it be possible that we are more intimately connected to the cosmos than we normally suppose, that our psyche and our cosmos have some kind of profound connection? Mystics, saints, sages, shamans, and many other visionaries among our species have testified that there is such a connection, and that--in some sense--to know ourselves is to know the world. The cosmos and the psyche are two sides of the same coin, reflections of each other.
If we consider this proposition seriously, we might discover that cosmology has many things to teach us about psychology, and vice versa. For example, consider again the story of the cosmic evolution as beginning with the mysterious origin, then progressing through stages of division, collection, then complex transformation. Reflecting upon this cosmic evolutionary structure suggests that we may have an analogous psychological evolutionary structure starting with a mysterious origin transcending time, space, and language, then progressing through stages of further limitation and restriction until we arrive at our present state of being. Indeed, this description is very similar to the testimony of many contemplatives. Moreover, the cosmic story reveals to us that the mysterious origin exists implicitly everywhere, even though it may not exist in explicit manifestation. This suggests that our inner origin is also everpresent in our being, existing implicitly in every inner state. This teaching also can be found in the contemplative traditions.
Our physical inquiry into the cosmos has revealed that the forms of existence we normally consider stable are not at all stable at higher energies. The world we often consider to be so real is actually a partial manifestation of a much larger reality that permits exotic transformations that would literally dissolve the very fabric of our world. To understand the cosmos, we have to break out of partial views of reality and expand our understanding to comprehend higher symmetries and higher energies. Translating this lesson to psychology, we must consider the possibility that our conception of our inner psyche is only partial, and that a complete exploration of our psyche will require us to dissolve existing psychological structures and radically transform our ideas of who we are and what really exists. Complete self-knowledge would require, just as the contemplatives have testified, the complete transcendence of all inner forms and structures and the realization of the inner ground of being as the immanent potentiality for all creation.
| Period | Emergent Interaction/Structure | Time (sec) | Energy (GeV) |
| I | Unity | <10-43 | >1019 |
| II | Gravity, Space, Time | 10-43 | 1019 |
| III | Strong Force, Quarks, Leptons | 10-35 | 1015 |
| IV | Weak Force, Electromagnetic Force | 10-10 | 102 |
| V | Hadrons (Protons, Neutrons) | 10-5 | 10-1 |
| VI | Nuclei (Hydrogen, Helium nuclei) | 102 | 10-4 |
| VII | Atoms (Hydrogen, Helium atoms) | 1012 | 10-9 |
| VIII | Galaxies, Stars, Heavy Elements | 1016 | 10-11 |
| IX | Chemistry, Elementary Life | 1017 | 10-12 |
| X | Self-Consciousness | 1018 | 10-12 |
Tuesday, 30 November 2010
अंक-16 शिवस्वरोदय
भावार्ध – इडा, पिङ्गला और सुषुम्ना तीनों नाड़ियों की सहायता से शरीर के मध्य भाग में प्राणों के संचार को प्रत्यक्ष करना चाहिए। यहाँ शरीर के मध्य के दो अर्थ निकलते हैं- पहला नाभि और दूसरा मेरुदण्ड।
भावार्थ – इडा नाडी बायीं ओर स्थित है तथा पिङ्गला दाहिनी ओर। अतएव इडा को वाम क्षेत्र और पिंगला को दक्षिण क्षेत्र कहा जाता है।
भावार्थ – चंद्रमा इडा नाडी में स्थित है और सूर्य पिङ्गला नाडी में तथा सुषुम्ना स्वयं शिव-स्वरूप है। भगवान शिव का वह स्वरूप हंस कहलाता है, अर्थात् जहाँ शिव और शक्ति एक हो जाते हैं और श्वाँस अवरुद्घ हो जाती है। क्योंकि-
भावार्य - तंत्रशास्त्र और योगशास्त्र की मान्यता है कि जब हमारी श्वाँस बाहर निकलती है तो “हं” की ध्वनि निकलती है और जब श्वाँस अन्दर जाती है तो “सः (सो)” की। हं को शिव- स्वरूप माना जाता है और सः या सो को शक्ति-रूप।
भावार्थ - वायीं नासिका से प्रवाहित होने वाला स्वर चन्द्र कहलाता है और शक्ति का रूप माना जाता है। इसी प्रकार दाहिनी नासिका से प्रवाहित होने वाला स्वर सूर्य कहलाता है, जिसे शम्भु (शिव) का रूप माना जाता है।
भावार्थ – श्वास लेते समय विद्वान लोग जो दान देते हैं, वह दान इस संसार में कई करोड़गुना हो जाता है।
शिवस्वरोदय-19
भावार्थः शुक्ल पक्ष में विशेषकर सोम, बुध, गुरु और शुक्रवार को चन्द्रनाड़ी अर्थात् वायीं नासिका से स्वर के प्रवाह काल में किए गए सभी कार्यों में सफलता मिलती है।
भावार्थः कृष्ण पक्ष में विशेषकर रवि, मंगल और शनिवार को सूर्यनाडी के प्रवाह काल में किए गए अस्थायी फलदायक कार्यों में सफलता मिलती है
भावार्थः यहाँ प्रत्येक नाड़ी के प्रवाह में पंच महाभूतों के उदय का क्रम बताया गया है, अर्थात् स्वर प्रवाह के प्रारम्भ में वायु तत्त्व का उदय होता है, तत्पश्चात् अग्नितत्त्व, फिर पृथ्वी तत्त्व, इसके बाद जल तत्त्व और अन्त में आकाश तत्त्व का उदय होता है।
भावार्थः जैसा कि तिरसठवें श्लोक में आया है कि हर नाड़ी में स्वरों का प्रवाह ढाई घटी अर्थात् एक घंटे का होता है। इस ढाई घटी या एक घंटे के प्रवाह-काल में पाँचों तत्त्व पिछले श्लोक में बताए गए क्रम से उदित होते हैं। इन तत्त्वों का प्रत्येक नाड़ी में अलग-अलग अर्थात् चन्द्र नाड़ी और सूर्य नाड़ी दोनों में अलग-अलग किन्तु एक ही क्रम में तत्त्वों का उदय होता है।
भावार्थः दिन और रात, इन चौबीस घंटों में बारह संक्रम अर्थात् राशियाँ होती हैं। इनमें वृष, कर्क, कन्या, वृश्चिक, मकर और मीन राशियाँ चन्द्रनाडी में स्थित हैं।
भावार्थः मेष, मिथुन, सिंह, तुला, धनु और कुम्भ राशियाँ सूर्य नाड़ी में स्थित हैं। शुभ और अशुभ कार्यां के निर्णय हेतु इनका विचार करना चाहिए।
शिवस्वरोदय
भावार्थ – एकाग्रचित्त होकर योगी चन्द्र और सूर्य नाड़ियों की गतिविधियों के द्वारा
सबकुछ जान लेता है।
भावार्थ – जब मन एकाग्र हो तो तत्त्व चिन्तन करना चाहिए। किन्तु जब मन अस्थिर हो तो ऐसा करना उचित नहीं है। जो ऐसा करता है उसे इष्ट-सिद्धि, हर प्रकार के लाभ और सर्वत्र विजय उपलब्ध होते हैं।
भावार्थ – जो मनुष्य (साधक) अभ्यास करके चन्द्र और सूर्य नाडियों में सन्तुलन
बना लेते हैं, वे त्रिकालज्ञ हो जाते हैं।
भावार्थ – बायीं ओर स्थित इडा नाडी अमृत प्रवाहित कर शरीर को शक्ति और पोषण प्रदान करती है तथा दाहिनी ओर स्थित पिंगला नाडी शरीर को विकसित करती है।
भावार्थ – मध्यमा अर्थात सुषुम्ना किसी भी काम के लिए सदा क्रूर और असफलता प्रदान करने वाली है (आध्यात्मिक साधना या उपासना आदि को छोड़कर)। अर्थात् उत्तम भाव से किया कार्य भी निष्फल होता है। जबकि इडा नाडी के प्रवाह काल में किये गये शुभकार्य सदा सिद्धिप्रद होते हैं।
भावार्थ – बाएँ स्वर के प्रवाह के समय घर से बाहर जाना शुभ होता है और दाहिने स्वर के प्रवाह काल में अपने घर में या किसी के घर में प्रवेश शुभ दायक होता है। चन्द्र स्वर को सदा सम और सूर्य स्वर को विषम समझना चाहिए। अर्थात् चन्द्र स्वर को स्थिर और सूर्य स्वर को चंचल या गतिशील मानना चाहिए।
भावार्थ – सूर्य नाडी के प्रवाह काल में श्रमपूर्ण कठोर कार्य करना चाहिए और
सुषुम्ना के प्रवाह काल में इन्द्रिय सुख तथा मोक्ष प्रदान करने वाले कार्य
करना चाहिए।
सबकुछ जान लेता है।
भावार्थ – जब मन एकाग्र हो तो तत्त्व चिन्तन करना चाहिए। किन्तु जब मन अस्थिर हो तो ऐसा करना उचित नहीं है। जो ऐसा करता है उसे इष्ट-सिद्धि, हर प्रकार के लाभ और सर्वत्र विजय उपलब्ध होते हैं।
भावार्थ – जो मनुष्य (साधक) अभ्यास करके चन्द्र और सूर्य नाडियों में सन्तुलन
बना लेते हैं, वे त्रिकालज्ञ हो जाते हैं।
भावार्थ – बायीं ओर स्थित इडा नाडी अमृत प्रवाहित कर शरीर को शक्ति और पोषण प्रदान करती है तथा दाहिनी ओर स्थित पिंगला नाडी शरीर को विकसित करती है।
भावार्थ – मध्यमा अर्थात सुषुम्ना किसी भी काम के लिए सदा क्रूर और असफलता प्रदान करने वाली है (आध्यात्मिक साधना या उपासना आदि को छोड़कर)। अर्थात् उत्तम भाव से किया कार्य भी निष्फल होता है। जबकि इडा नाडी के प्रवाह काल में किये गये शुभकार्य सदा सिद्धिप्रद होते हैं।
भावार्थ – बाएँ स्वर के प्रवाह के समय घर से बाहर जाना शुभ होता है और दाहिने स्वर के प्रवाह काल में अपने घर में या किसी के घर में प्रवेश शुभ दायक होता है। चन्द्र स्वर को सदा सम और सूर्य स्वर को विषम समझना चाहिए। अर्थात् चन्द्र स्वर को स्थिर और सूर्य स्वर को चंचल या गतिशील मानना चाहिए।
भावार्थ – चन्द्र नाडी का प्रवाह स्त्री रूप या शक्ति स्वरूप तथा सूर्य नाडी का प्रवाह
पुरुष रूप या शिव स्वरूप माना जाता है। चन्द्र नाडी गौर तथा सूर्य नाडी
श्याम वर्ण की मानी जाती है। चन्द्र नाडी के प्रवाह काल में सौम्य कार्य करना उचित हैभावार्थ – सूर्य नाडी के प्रवाह काल में श्रमपूर्ण कठोर कार्य करना चाहिए और
सुषुम्ना के प्रवाह काल में इन्द्रिय सुख तथा मोक्ष प्रदान करने वाले कार्य
करना चाहिए।
शिवस्वरोदय
भावार्थ- शुक्ल पक्ष में प्रथम तीन दिन सूर्योदय के समय चन्द्र स्वर प्रवाहित होता है और कृष्ण पक्ष में सूर्य स्वर और तीन-तीन दिन पर इनके उदय का क्रम बदलता रहता है। इस प्रकार स्वरोदय काल का क्रम समझना चाहिए।
भावार्थः पिछले श्लोक में बताए गए क्रम से शुक्ल पक्ष में चन्द्र स्वर और कृष्ण पक्ष में सूर्य स्वर प्रतिदिन क्रम से ढाई-ढाई घटी अर्थात एक-एक घंटे साठ घटियों में प्रवाहित होते हैं यदि उनमें किसी प्रकार का अवरोध न किया जाए। घटी के हिसाब से साठ घटी का दिन-रात होता है। इस प्रकार ढाई घटी का एक घंटा होता है।
भावार्थः प्रत्येक नाड़ी के एक घंटे के प्रवाह काल में पाँचो तत्त्वों- पृथ्वी, जल, अग्नि, वायु और आकाश का उदय होता है। यदि उपर्युक्त श्लोकों में बताए गए क्रम से प्रातःकाल स्वरों का क्रम न हो तो उन्हें परिवर्तित कर ठीक कर लेना चाहिए, अन्यथा कोई भी शुभ कार्य नहीं करना चाहिए।
भावार्थः- शुक्लपक्ष की प्रतिपदा को इड़ा तथा कृष्ण-पक्ष की प्रतिपदा को पिंगला नाड़ी चलनी चाहिए। तब योगी को दत्तचित्त होकर कार्य करना चाहिए। उसमें उसे सफलता मिलती है।
भावार्थः- रात में चन्द्रनाड़ी और दिन में सूर्यनाड़ी को रोकने में जो सफल हो जाता है वह निस्सन्देह योगी है।
भावार्थ- सूर्यनाड़ी द्वारा अर्थात् पिंगला नाड़ी द्वारा सूर्य को अर्थात् शरीर में स्थित प्राण ऊर्जा को नियंत्रित किया जाता है तथा चन्द्र नाड़ी अर्थात् इड़ा नाड़ी द्वारा चन्द्रमा को वश में किया जा सकता है। यहाँ चन्द्रमा मन का संकेतक है। अर्थात् इडा द्वारा मन को नियंत्रित किया जाता है। इस क्रिया को जो जानता है और उसका अभ्यास करके दक्षता प्राप्त कर लेता है, वह तत्क्षण, तीनों लोकों का स्वामी बन जाता है।
भावार्थ- यदि चन्द्र नाड़ी में स्वर का उदय हो और सूर्यनाड़ी में उसका समापन हो, तो ऐसी स्थिति में मिली सम्पति कल्याणकारी होती है। परन्तु यदि स्वरों का क्रम उल्टा हो, तो कोई लाभ नहीं मिलेगा। अतएव उसे छोड़ देना चाहिए।
भावार्थः पिछले श्लोक में बताए गए क्रम से शुक्ल पक्ष में चन्द्र स्वर और कृष्ण पक्ष में सूर्य स्वर प्रतिदिन क्रम से ढाई-ढाई घटी अर्थात एक-एक घंटे साठ घटियों में प्रवाहित होते हैं यदि उनमें किसी प्रकार का अवरोध न किया जाए। घटी के हिसाब से साठ घटी का दिन-रात होता है। इस प्रकार ढाई घटी का एक घंटा होता है।
भावार्थः प्रत्येक नाड़ी के एक घंटे के प्रवाह काल में पाँचो तत्त्वों- पृथ्वी, जल, अग्नि, वायु और आकाश का उदय होता है। यदि उपर्युक्त श्लोकों में बताए गए क्रम से प्रातःकाल स्वरों का क्रम न हो तो उन्हें परिवर्तित कर ठीक कर लेना चाहिए, अन्यथा कोई भी शुभ कार्य नहीं करना चाहिए।
भावार्थः- शुक्लपक्ष की प्रतिपदा को इड़ा तथा कृष्ण-पक्ष की प्रतिपदा को पिंगला नाड़ी चलनी चाहिए। तब योगी को दत्तचित्त होकर कार्य करना चाहिए। उसमें उसे सफलता मिलती है।
भावार्थः- रात में चन्द्रनाड़ी और दिन में सूर्यनाड़ी को रोकने में जो सफल हो जाता है वह निस्सन्देह योगी है।
भावार्थ- सूर्यनाड़ी द्वारा अर्थात् पिंगला नाड़ी द्वारा सूर्य को अर्थात् शरीर में स्थित प्राण ऊर्जा को नियंत्रित किया जाता है तथा चन्द्र नाड़ी अर्थात् इड़ा नाड़ी द्वारा चन्द्रमा को वश में किया जा सकता है। यहाँ चन्द्रमा मन का संकेतक है। अर्थात् इडा द्वारा मन को नियंत्रित किया जाता है। इस क्रिया को जो जानता है और उसका अभ्यास करके दक्षता प्राप्त कर लेता है, वह तत्क्षण, तीनों लोकों का स्वामी बन जाता है।
भावार्थ- यदि चन्द्र नाड़ी में स्वर का उदय हो और सूर्यनाड़ी में उसका समापन हो, तो ऐसी स्थिति में मिली सम्पति कल्याणकारी होती है। परन्तु यदि स्वरों का क्रम उल्टा हो, तो कोई लाभ नहीं मिलेगा। अतएव उसे छोड़ देना चाहिए।
Tuesday, 14 September 2010
समाधि
समाधि
A state of deep absorption in the object of meditation, and the goal of many kinds of yoga. ध्यान की वस्तु में गहरी अवशोषण के एक राज्य, और योग के कई प्रकार के लक्ष्य है. In Buddhism the term refers to any state of one-pointed concentration. बौद्ध धर्म में एक शब्द इंगित एकाग्रता के किसी भी राज्य को दर्शाता है. In Hinduism it signifies the highest levels of mystical contemplation, in which the individual consciousness becomes identified with the Godhead. हिंदू धर्म में यह रहस्यमय चिंतन का उच्चतम स्तर है, जिसमें व्यक्ति की चेतना देवत्व के साथ की पहचान बन जाता है संकेत.
A state of deep absorption in the object of meditation, and the goal of many kinds of yoga. ध्यान की वस्तु में गहरी अवशोषण के एक राज्य, और योग के कई प्रकार के लक्ष्य है. In Buddhism the term refers to any state of one-pointed concentration. बौद्ध धर्म में एक शब्द इंगित एकाग्रता के किसी भी राज्य को दर्शाता है. In Hinduism it signifies the highest levels of mystical contemplation, in which the individual consciousness becomes identified with the Godhead. हिंदू धर्म में यह रहस्यमय चिंतन का उच्चतम स्तर है, जिसमें व्यक्ति की चेतना देवत्व के साथ की पहचान बन जाता है संकेत.
Samadhi is of two kinds: समाधि दो प्रकार है:
- Sampragyat Sampragyat
- Asampragyat Asampragyat
- Sampragyat: Sampragyat:
1 Vitrakaanughat (logical reconciliation) 1 Vitrakaanughat (तार्किक समाधान)
2 Vicharaanughat (thoughtful reconciliation). 2 Vicharaanughat (विचारशील सुलह).
3 Anandanughat (joyful reconciliation). 3 Anandanughat (हर्षित सुलह).
4 Asmitaanughat (unifying reconciliation). 4 Asmitaanughat (एकीकृत सुलह).
Logical reconciliation : The practitioner experiences the existence of all the materials of tangible worlds. तार्किक: सुलह व्यवसायी को संसार का ठोस सामग्री के सभी अस्तित्व का अनुभव. Absence of words and logic is the main characteristic of this reconciliation. शब्दों की अनुपस्थिति और तर्क यह सुलह की मुख्य विशेषता है.
Thoughtful reconciliation: After experiencing the existence of tangible objects, the practitioner enters the stage of thoughtful reconciliation. विचारशील: सुलह ठोस वस्तुओं के अस्तित्व के बाद अनुभव, व्यवसायी सुलह की विचारशील चरण में प्रवेश करती है. Experience of all the micro and divine objects characterizes this stage. सभी सूक्ष्म और दिव्य वस्तुओं के अनुभव इस स्तर की विशेषता है. The practitioner has now raised the above the level of dilemma, logic and arguments. व्यवसायी अब दुविधा का स्तर, तर्क और तर्क से ऊपर उठाया गया है.
Joyful reconciliation : Feeling joyful because of experiencing all the macro and micro objects marks this stage of reconciliation. हर्षित: सुलह सुलह की इस मंच के निशान हर्षित महसूस की वजह से सामना कर सभी वस्तुओं सूक्ष्म और स्थूल.
Unifying reconciliation : In this stage, the conscience of the contemplator unifies with the contemplative. सुलह को एकीकृत: इस चरण में, contemplator की अंतरात्मा ध्येय जोड़ता है. With perfection, the practitioner begins to experience the presence of a divine self. पूर्णता के साथ, व्यवसायी करने के लिए एक दिव्य आत्म की उपस्थिति का अनुभव शुरू होता है. Some scholars say that at this stage the practitioner actually sees his own spirit or soul. कुछ विद्वानों का कहना है कि इस स्तर पर व्यवसायी वास्तव में अपनी ही आत्मा या आत्मा को देखता है.
2. Asampragyat Reconciliation 2. सुलह Asampragyat
This is the supreme state of reconciliation and follows the Sampragyat reconciliation. यह सुलह की सर्वोच्च राज्य है और Sampragyat सुलह निम्नानुसार है. Actions or Karma have no meaning in this stage. कार्रवाई या कर्म नहीं इस चरण में अर्थ है.
It is the human conscience that enables him to distinguish between the self and the supreme soul. यह मानव विवेक है कि उसे स्वयं और परमात्मा के बीच अंतर करने में सक्षम बनाता है. But during supreme asceticism, this conscience no longer exists. लेकिन सर्वोच्च तप के दौरान, इस विवेक अब मौजूद नहीं है. When this state of supreme asceticism attains stability, the spirit comes to stay in its original form and illuminates the inner ambience of the practitioner. जब सुप्रीम तप attains स्थिरता के इस राज्य, भावना के अपने मूल रूप में रहने के लिए आता है और व्यवसायी की अंदरूनी माहौल illuminates. All the miseries, sorrows, and sins are destroyed at this stage. सभी दुख, दुख, और पापों को इस स्तर पर नष्ट कर रहे हैं.
Such practitioners, who have attained unification with the supreme soul remain free from miseries of mundane matters and attain salvation after death. ऐसे चिकित्सकों, जो परम आत्मा के साथ एकीकरण प्राप्त किया है सांसारिक मामलों के दुख से मुक्त रहते हैं और मृत्यु के बाद मोक्ष प्राप्त.
sampragyat samadhi
आकांक्षी अंदर जाओ और धर्म योग दर्शन और पता सही समझना आत्मा (आत्म / वेद वसूली) द्वारा
Rigveda Mantra 1/164/16 states that nobody except the Rishi/Muni who is a philosopher of Vedas and Yoga education only knows about creation and the creator. मंत्र ऋग्वेद 1/164/16 कहा गया है कि ऋषि मुनि / जो वेदों और योग शिक्षा के एक दार्शनिक है सिवाय कोई नहीं सिर्फ निर्माण और निर्माता के बारे में जानता है.Therefore, the Mantra further preaches that our life should be based on such a traditional knowledge where every human being should be educated about the creation in the form of Modern Science/Education together with the spiritual knowledge viz. इसलिए, मंत्र और उपदेश है कि हमारे जीवन एक जैसे पारंपरिक ज्ञान हर इंसान जहां आधुनिक विज्ञान / शिक्षा आध्यात्मिक ज्ञान अर्थात के साथ के रूप में निर्माण के बारे में शिक्षित किया जाना चाहिए पर आधारित होना चाहिए. Worship, adoration ,yoga practice and Yajna etc., based on Veda's study. पूजा, आराधना, योग अभ्यास और यज्ञ आदि है वेद अध्ययन पर आधारित है. Because it is very clear from the study of four Vedas that the present sects have some particular name with religions like Hindu, Muslim, Sikh, Christian, Jain etc., but Vedas are only religion for humanity. क्योंकि यह बहुत चारों वेदों के अध्ययन से स्पष्ट है कि वर्तमान संप्रदायों हिंदू, मुस्लिम, सिख, ईसाई, जैन आदि धर्मों की तरह के साथ कुछ विशेष नाम है, लेकिन वेद ही धर्म मानवता के लिए कर रहे हैं. These are the traditional education adopted by our forefathers/Rishis. इन पारंपरिक हमारे Rishis / पूर्वजों द्वारा अपनाई शिक्षा है. This education gave morality, command on senses/organs, love to humanity, God fearing, non-violence ,end of ravages of hatred, nationality including thousands of other good qualities promoting International brotherhood. इस नैतिकता की शिक्षा दी, अंगों / इंद्रियों पर आदेश, प्यार मानवता, भगवान से डर, अहिंसा घृणा के ravages के अंत में, अन्य अच्छे गुण के हजारों अंतरराष्ट्रीय भाईचारे को बढ़ावा देने सहित राष्ट्रीयता. Thus when we study Vedas, practice Yoga education then only we become able to peep within our SOUL ,and know the true religion far from fundamentalism .Vedas/Shastras/ Upnishad/Geeta etc., the holy books have thrown light for the religion which give peace/ calm/ happiness to the humanity and not the hate/violence etc. The wise, who know Veda's knowledge is only capable to gain, to know and to realize truth. हमारी आत्मा के भीतर इस प्रकार जब हम वेदों का अध्ययन, अभ्यास योग शिक्षा तो ही हम सक्षम हो झांकने के लिए, और सच्चे धर्म कट्टरवाद से .Vedas / शास्त्रों / Upnishad / गीता आदि पवित्र पुस्तकों धर्म जो रोशनी देने के लिए फेंक दिया तक पता शांति शांत / मानवता के लिए खुशी और नफरत नहीं / हिंसा बुद्धिमान आदि, जो वेद ज्ञान पता ही हासिल करने के लिए सक्षम है, पता करने के लिए और सच्चाई का एहसास. Uptil now whatever today's science has invented all those are mentioned in the Vedas. Uptil अब आज के विज्ञान का आविष्कार किया है जो उन सभी वेदों में वर्णित हैं. But much more undiscovered matters are still required to be invented lying in the Vedas. लेकिन बहुत अधिक अनदेखा मामलों अभी भी वेदों में झूठ बोल आविष्कार किया जाना अपेक्षित है. For-example in Valmiki Ramayan it is described that Hanumanji used a top class aero plane given by Sugriva to cross the ocean to locate Mata Sita. यह वाल्मीकि रामायण में वर्णित उदाहरण के लिए यह है कि हनुमानजी एक शीर्ष स्तर के हवाई Sugriva द्वारा दिए जाने के लिए समुद्र पार करने के लिए माता सीता locate विमान इस्तेमाल किया. The plane was caught on radar by Ravan's Army. विमान रडार पर रावण सेना द्वारा पकड़ा गया था.This secret still requires invention. यह रहस्य अभी भी आविष्कार की आवश्यकता है. In Mahabharta, there is mention of a Brahmastra. Mahabharta में, वहाँ एक ब्रह्मास्त्र का उल्लेख है. If it is used it could destroy total Earth. यदि यह प्रयोग किया जाता है यह कुल पृथ्वी को नष्ट कर सकते हैं. But when it was used by Acharya Dron's son Ashwathama on Yudishtra and his brothers for killing them, it had to be turned towards Abhimanyu's wife Uttara by order of Vyas Muni. लेकिन जब यह है आचार्य Dron बेटे Ashwathama द्वारा Yudishtra और उन्हें मारने के लिए अपने भाइयों पर इस्तेमाल किया गया था, यह करने के लिए अभिमन्यु की पत्नी उत्तरा के प्रति व्यास मुनि के आदेश से चालू किया जाना था. Now the BRAHMASHTRA only hitted the pregnancy of Uttara without killing or hurting even her. अब केवल BRAHMASHTRA हत्या या उसके भी चोट पहुँचाने के बिना उत्तरा के गर्भ hitted. No science has yet produced such type of missile/arm/weapon. अभी तक कोई विज्ञान / हाथ / हथियार है इस प्रकार की मिसाइल का उत्पादन किया. Therefore, we see that the ancient Rishis/Munis were the scientist in reality either in the matter of worldly science or the science of worship/Yoga education, to realize God and both the knowledge they showered on public for their happy long life and building a strong Nation. इसलिए, हम देखते हैं कि प्राचीन Rishis / मुनियों या तो सांसारिक विज्ञान या पूजा के विज्ञान के मामले में वास्तविकता में / योग की शिक्षा वैज्ञानिक थे, के लिए भगवान का एहसास है और दोनों ज्ञान वे अपने लंबे जीवन के लिए खुश जनता पर बरसाई और एक इमारत मजबूत राष्ट्र.We must, therefore, not keep aside the ancient path of adopting traditional knowledge of Vedas/Yoga philosophy. इसलिए हमें चाहिए, रख वेदों / योग दर्शन के पारंपरिक ज्ञान को गोद लेने का प्राचीन पथ नहीं अलग.
FALSE SAINT/LITERATURE HAS GRASPED TRUE RELIGIOUS PATH/LITERATURE FALSE सैंट साहित्य / साहित्य / धार्मिक सही PATH grasped HAS
Now it is a matter of sorrow and saint Tulsi Dass has also written it in his Ramayan that now a days everybody has started saying him a Brahm Rishi/Yogi/Saint without knowing the traditional knowledge of Vedas/Yoga. अब यह दुःख और संत के एक मामले तुलसी दास भी यह लिखा गया है में अपने रामायण कि अब एक दिन सब उसे कह रही शुरू कर दिया है एक ब्रह्म ऋषि / योगी / वेदों / योग के पारंपरिक ज्ञान को जाने बिना सेंट. See Ramayan:- देखें: रामायण -
1.Marag so ja kahun joi bhava . 1.Marag तो जा kahun Joi bhava. Pandit soi jo gaal bajava. 2.Brahm gian binu nari nar karahaen na dusari baat. 3.Kali mal grasey dharam sab lupt bhaye sadagranth. पंडित सोइ जो गाल bajava. 2.Brahm जियान बीनू नारी नर karahaen न dusari बात में सब. 3.Kali मल grasey धरम lupt bhaye sadagranth. Dambhinah nij mati kalpi kari pragat kiye bahu panth. 4.Duej shruti bechaka bhup prajasan . Dambhinah NIJ MATI kalpi Kari pragat kiye बहू पंथ 4.Duej. श्रुति bechaka bhup prajasan. kou nahien maan nigam anusasan. kou nahien मान निगम anusasan. The conclusion of the above is that, even worldly science and maths go forward fundamentally on some recognized formula but now a days there is no any rules / regulations/ fundamentals/traditional paths etc., in the matter of worship. ऊपर के निष्कर्ष यह है कि, यहां तक कि सांसारिक विज्ञान और गणित आगे कुछ मौलिक मान्यता फार्मूले पर एक दिन जाना है लेकिन अब वहाँ कोई नियम नहीं है / पारंपरिक रास्तों आदि / मूल सिद्धांतों / पूजा के मामले में, विनियमों. The way which suits that is only the way to be accepted quitting the traditional knowledge and fundamentals of Vedas/yoga education. जिस तरह सूट है कि केवल एक रास्ता है पारंपरिक ज्ञान और वेदों / योग शिक्षा की बुनियादी बातों को छोड़ने होना स्वीकार करने के लिए. Because now saints have sold Vedas ie, they do not know about Vedas and preach therein. क्योंकि अब संतों वेद अर्थात बेच दिया है, वे वेदों के बारे में पता नहीं है और उसमें उपदेश. Secondly he who does not know even ABC about the vedic /yoga philosophy he also talks on not less than Brahm Gian. दूसरे वह जो भी वैदिक / योग दर्शन वह नहीं ब्रह्म जियान से भी कम पर भी वार्ता के बारे में एबीसी नहीं जानता है. Study of Vedas reveals that , “Mantra drishta iti Rishi” ie, who has practised Ashtang Yoga and has seen Ved mantras within his SOUL,he only entitles to be pounced the holy word Rishi and not other. वेदों का अध्ययन है कि, "मंत्र drishta आईटीआई ऋषि" यानी, जो अष्टांग योग का अभ्यास किया है और उसकी आत्मा के भीतर वेद मंत्रों देखा पता चलता है, वह केवल हकदार पवित्र शब्द ऋषि और नहीं अन्य किया जा pounced करने के लिए. So Rishi is an Ashtang Yogi and he preaches Vedas like Vishwamitra and Vyas Muni etc. This is a tradition. इसलिए ऋषि एक अष्टांग योगी है और वह मुनि विश्वामित्र और व्यास आदि जैसे वेद preaches यह एक परंपरा है. Tulsi Dass ji further says that false saints and unauthenticated false literature on spiritualism has grassed the true traditional/ancient literature .The above quoted Rig Veda Mantra l/164/16 also refers that only a wiser of Vedas knows truth. तुलसी दास जी कहते हैं कि आगे की झूठी संतों और अध्यात्मवाद पर अप्रमाणिक झूठा सच पारंपरिक साहित्य / प्राचीन साहित्य grassed है ऊपर ऋग्वेद l/164/16 मंत्र उद्धृत भी दर्शाता है. कि सिर्फ एक वेदों सच जानता है समझदार. Thus the authenticated and scientific knowledge of God in Vedas cannot be over sighted, which our ancient Rishi- Munis like Vyas,Vishwamitra, king HarishChandra, Dashratha and Shri Rama, Krishna etc., too respected and adopted the same. इस प्रकार वेदों में भगवान का प्रमाणीकृत और वैज्ञानिक ज्ञान पर नहीं देखा जा सकता है, जो हमारे प्राचीन ऋषि, व्यास, विश्वामित्र, राजा हरिश्चंद्र, Dashratha और श्री राम, कृष्ण आदि जैसे मुनियों, बहुत सम्मान है और एक ही अपनाया. They have left behind a tradition to follow up and we have to obey. वे एक परंपरा के पीछे छोड़ दिया है करने के लिए ऊपर का अनुसरण करें और हम पालन किया है.
YOGA/VEDA'S EDUCATION PROVIDES PROSPERITY-LONG HAPPY LIFE योगा / 'वेद की शिक्षा प्रदान करता समृद्धि जीवन भर खुश
Athervaveda mantra 13/4/48,49 very nicely preaches that human beings must learn Vedas and yoga philosophy so that they may be able to be happy in the way of richness, prosperity, ill free life, to do auspicious deeds and to become able to build a strong nation. Athervaveda 13/4/48 मंत्र, 49 बहुत अच्छी तरह से preaches कि मनुष्य वेद और योग दर्शन जानने के लिए इतना है कि वे के लिए समृद्धि, समृद्धि, बीमार मुक्त जीवन की तरह करने के लिए शुभ कर्म करने में खुश हो सकता है और करने में सक्षम हो सक्षम हो सकते हैं चाहिए के लिए एक मजबूत राष्ट्र का निर्माण. By the virtue of Vedas / yoga philosophy in the end we also become able to realize God. अंत में वेदों / योग दर्शन का पुण्य हम भी भगवान का एहसास करने में सक्षम बन कर. There is a pray in this mantra that when we attain all the stages then we truly become able to worship. इस मंत्र में प्रार्थना है कि जब हम सभी चरणों को प्राप्त तो हम सच में पूजा करने के लिए सक्षम हो जाते हैं. Thus at this stage only God looks, bless and takes care of us. इस प्रकार इस स्तर पर केवल भगवान का लग रहा है, आशीर्वाद और हम में से ख्याल रखता है. So Yoga philosophy preached in the Vedas is very much essential to gain for a long happy life /realization of God which one is also a main motto of human life. योग दर्शन वेदों में प्रचार तो बहुत खुश करने के लिए एक लंबे जीवन के लिए भगवान की प्राप्ति / लाभ, जो एक भी मानव जीवन का मुख्य ध्येय है अनिवार्य है. Samadhi Paad's second sutra of Patanjali Yoga Darshana says :- “Yogaha chitta vritti nirodhaha” meaning :- Yogaha(Yoga)= Samadhi, Chitta = combination of intellect ie,budhi, ahankar (Ego) and mana (mind), Vritti= effect of various forms, nirodhaha=stoppage.That is to say stoppage of various forms of Chitta is called Yoga. समाधि है Paad योग दर्शना पतंजलि दूसरे सूत्र का कहना है: - "chitta vritti nirodhaha 'अर्थ Yogaha: - Yogaha (योगा) समाधि =, Chitta, ahankar budhi = संयोजन के बुद्धि अर्थात्, (अहंकार) और (माना मन), Vritti = प्रभाव विभिन्न रूपों, nirodhaha = stoppage.That कहना Chitta के विभिन्न रूपों का ठहराव योग कहा जाता है. According to the sutra it is sampragyat samadhi (sampragyat yoga).Because rishi Patanjali has stated here “chitta vritti nirodhaha” which means sampragyat yoga. सूत्र यह समाधि (sampragyat योग sampragyat है) के अनुसार क्योंकि ऋषि पतंजलि यहाँ कहा गया है "chitta vritti nirodhaha" जो sampragyat योग का मतलब है.. Because he has not said Total chitta vritti nirodhaha.If the word total could also be used then its meaning could be treated as asampragyat yoga being total stoppage of chitta vritti.In sampragyat yoga we (soul) meditate and also know that he (soul) is meditating. क्योंकि वह नहीं कहा है कुल chitta vritti शब्द कुल nirodhaha.If भी तो इस्तेमाल किया जा सकता इसका अर्थ asampragyat योग किया जा रहा chitta vritti.In sampragyat हम (आत्मा के कुल योग ठहराव के रूप में इलाज किया जा सकता है) ध्यान और भी पता है कि वह (आत्मा) है ध्यान. In this situation soul is separate and the goal is separate. इस स्थिति में आत्मा अलग है और लक्ष्य अलग है. But in asampargyat yoga the soul forgets himself and is at that time emerged in God. लेकिन asampargyat योग में आत्मा अपने को भूल जाता और उस समय है भगवान में उभरा. Chitta gains the effect of worldly happenings through eye, ear, nose, tongue and skin by means of good or bad effects viz. आंख के माध्यम से Chitta सांसारिक घटनाओं का प्रभाव लाभ, कान, नाक, जीभ और अच्छा या बुरा प्रभाव अर्थात के माध्यम से त्वचा. looking , listening ,smell, taste and touch ability. देख, सुन, गंध, स्वाद और स्पर्श करने की क्षमता. When an aspirant practice ashtang yoga and becomes able to control on effect of worldly happenings on the chitta, it means he has attained the eight and the last path of ashtang yoga ie, samadhi (yoga). जब एक आकांक्षी अष्टांग योग का अभ्यास करने के लिए और chitta पर सांसारिक घटनाओं का प्रभाव पर नियंत्रण करने में सक्षम हो जाता है, इसका मतलब वह आठ और योग अर्थात् अष्टांग के अंतिम पथ, समाधि (योग प्राप्त कर ली है). That is why yoga is called samadhi as told earlier and main motto of yoga education to realize God is fulfilled. यही कारण है कि योग समाधि के रूप में योग शिक्षा के पुराने और मुख्य आदर्श वाक्य के लिए कहा भगवान का एहसास निभाया है कहा जाता है. Now question arises what is chitta where the effect of five senses are endorsed? अब सवाल उठता है क्या chitta जहां पांच इंद्रियों के प्रभाव का समर्थन कर रहे है? The body of human being is made of five cells as briefed in Vedas/shastras. पांच मानव कोशिकाओं के रूप में बनाया जा रहा है वेद शास्त्रों में / के बारे में जानकारी दी शरीर. Ist Annamaya cell. IST Annamaya सेल. Anna means food, so our body is preserved only when we eat/drink water. अन्ना भोजन का मतलब है, तो हमारे शरीर को ही संरक्षित है जब हम खाना / पानी पीते हैं. Veda/shastras say that the human body is only meant for doing religious deeds. वेद शास्त्रों / कहते हैं कि मानव शरीर केवल धार्मिक काम कर रही है के लिए है. Second number is Pranamaya cell which means respiration cell ie, we are alive when we respirator. दूसरे नंबर Pranamaya सेल सेल यानी जो श्वसन का मतलब है, हम जीवित श्वासयंत्र जब हम कर रहे हैं. Third is Manomaya cell which mean thinking cell. तीसरे Manomaya जो सेल सेल सोच का मतलब है.Our mind always keeps on thinking of good or bad. हमारे मन की सोच हमेशा रहती है अच्छा है या बुरा.Fourth is Vigyanmaya cell which means soul. चौथे Vigyanmaya सेल जो आत्मा का मतलब है. So we are soul and not body. तो हम आत्मा और शरीर नहीं कर रहे हैं. Soul is alive one and body is non alive. आत्मा जीवित है एक और शरीर गैर जीवित है. Fifth is Anandamaya cell which is God. पांचवें Anandamaya सेल जो परमेश्वर है. When soul by the power of yoga philosophy reaches in this fifth cell he realizes Almighty God and the aspirant is , thus, called a Yogi. जब योग दर्शन की शक्ति के द्वारा आत्मा के इस पांचवें कक्ष में पहुँचता है वह सर्वशक्तिमान परमेश्वर और आकांक्षी एहसास है, इस प्रकार है, एक योगी कहा जाता है. Vide Riga Veda mantra mandal l0 sukta129 and Samkhya shashtra sutra l/26 our body is made of matter (prakriti) . ख़बरदार रीगा वेद मंत्र मंडल l0 sukta129 और सांख्य shashtra l/26 हमारे शरीर सूत्र बात का बना होता है (प्रकृति). Almighty God while creating the universe generates the first universal part of body from prakriti called Mahata (Buddhi). सर्वशक्तिमान ईश्वर जब ब्रह्मांड का निर्माण Mahata (Buddhi) कहा जाता है प्रकृति से पहले शरीर के सार्वभौमिक भाग उत्पन्न करता है. From Mahata God generates Ahankara (Ego) ie, recognizing power. Mahata से भगवान (अहंकार) यानी Ahankara, पहचानने की शक्ति उत्पन्न करता है. Then in its series mana (mind) is generated. फिर अपनी श्रृंखला प्रबंधन से (ध्यान में) उत्पन्न होता है. Vide Yajur Veda Mantra 34/1-3 there are five kinds of mana (mind) due to its different type of functions - Deva mana, Yaksh mana, Pragyan mana, chetas mana and Dhritti mana . Yajur वेद मंत्र 34/1-3 Vide वहाँ माना की पाँच (मन प्रकार) अपने कार्यों के विभिन्न प्रकार के कारण - देवा माना, यक्ष माना, प्रज्ञान माना, और माना chetas Dhritti माना जाता है. Within the five above , the Chetans mana (mind) is called chitta on which the effect of every deed done by us is noted. ऊपर पांच, Chetans माना (ध्यान) के भीतर chitta कहा जाता है पर जो हर हमारे द्वारा किया काम का उल्लेख किया है के प्रभाव. Yoga practice prevents the effect and aspirants get Samadhi stage (Yoga). योग का अभ्यास प्रभाव और उम्मीदवारों रोकता समाधि मंच (योगा) मिलता है.
sampragyat samadhi
ASPIRANT GO INSIDE AND SEE SOUL (SELF REALISATION) BY VEDA/YOGA PHILOSOPHY AND KNOW ABOUT THE TRUE RELIGION
Rigveda Mantra 1/164/16 states that nobody except the Rishi/Muni who is a philosopher of Vedas and Yoga education only knows about creation and the creator. Therefore, the Mantra further preaches that our life should be based on such a traditional knowledge where every human being should be educated about the creation in the form of Modern Science/Education together with the spiritual knowledge viz. Worship, adoration ,yoga practice and Yajna etc., based on Veda’s study. Because it is very clear from the study of four Vedas that the present sects have some particular name with religions like Hindu, Muslim, Sikh, Christian, Jain etc., but Vedas are only religion for humanity. These are the traditional education adopted by our forefathers/Rishis. This education gave morality, command on senses/organs, love to humanity, God fearing, non-violence ,end of ravages of hatred, nationality including thousands of other good qualities promoting International brotherhood. Thus when we study Vedas, practice Yoga education then only we become able to peep within our SOUL ,and know the true religion far from fundamentalism .Vedas/Shastras/ Upnishad/Geeta etc., the holy books have thrown light for the religion which give peace/ calm/ happiness to the humanity and not the hate/violence etc. The wise, who know Veda’s knowledge is only capable to gain, to know and to realize truth. Uptil now whatever today’s science has invented all those are mentioned in the Vedas. But much more undiscovered matters are still required to be invented lying in the Vedas. For-example in Valmiki Ramayan it is described that Hanumanji used a top class aero plane given by Sugriva to cross the ocean to locate Mata Sita. The plane was caught on radar by Ravan’s Army. This secret still requires invention. In Mahabharta, there is mention of a Brahmastra. If it is used it could destroy total Earth. But when it was used by Acharya Dron’s son Ashwathama on Yudishtra and his brothers for killing them, it had to be turned towards Abhimanyu’s wife Uttara by order of Vyas Muni. Now the BRAHMASHTRA only hitted the pregnancy of Uttara without killing or hurting even her. No science has yet produced such type of missile/arm/weapon. Therefore, we see that the ancient Rishis/Munis were the scientist in reality either in the matter of worldly science or the science of worship/Yoga education, to realize God and both the knowledge they showered on public for their happy long life and building a strong Nation. We must, therefore, not keep aside the ancient path of adopting traditional knowledge of Vedas/Yoga philosophy.
FALSE SAINT/LITERATURE HAS GRASPED TRUE RELIGIOUS PATH/LITERATURE
Now it is a matter of sorrow and saint Tulsi Dass has also written it in his Ramayan that now a days everybody has started saying him a Brahm Rishi/Yogi/Saint without knowing the traditional knowledge of Vedas/Yoga. See Ramayan:-
1.Marag so ja kahun joi bhava . Pandit soi jo gaal bajava. 2.Brahm gian binu nari nar karahaen na dusari baat. 3.Kali mal grasey dharam sab lupt bhaye sadagranth. Dambhinah nij mati kalpi kari pragat kiye bahu panth. 4.Duej shruti bechaka bhup prajasan . kou nahien maan nigam anusasan. The conclusion of the above is that, even worldly science and maths go forward fundamentally on some recognized formula but now a days there is no any rules / regulations/ fundamentals/traditional paths etc., in the matter of worship. The way which suits that is only the way to be accepted quitting the traditional knowledge and fundamentals of Vedas/yoga education. Because now saints have sold Vedas i.e., they do not know about Vedas and preach therein. Secondly he who does not know even ABC about the vedic /yoga philosophy he also talks on not less than Brahm Gian. Study of Vedas reveals that , “Mantra drishta iti Rishi” i.e., who has practised Ashtang Yoga and has seen Ved mantras within his SOUL,he only entitles to be pounced the holy word Rishi and not other. So Rishi is an Ashtang Yogi and he preaches Vedas like Vishwamitra and Vyas Muni etc. This is a tradition. Tulsi Dass ji further says that false saints and unauthenticated false literature on spiritualism has grassed the true traditional/ancient literature .The above quoted Rig Veda Mantra l/164/16 also refers that only a wiser of Vedas knows truth. Thus the authenticated and scientific knowledge of God in Vedas cannot be over sighted, which our ancient Rishi- Munis like Vyas,Vishwamitra, king HarishChandra, Dashratha and Shri Rama, Krishna etc., too respected and adopted the same. They have left behind a tradition to follow up and we have to obey.
YOGA/VEDA’S EDUCATION PROVIDES PROSPERITY-LONG HAPPY LIFE
Athervaveda mantra 13/4/48,49 very nicely preaches that human beings must learn Vedas and yoga philosophy so that they may be able to be happy in the way of richness, prosperity, ill free life, to do auspicious deeds and to become able to build a strong nation. By the virtue of Vedas / yoga philosophy in the end we also become able to realize God. There is a pray in this mantra that when we attain all the stages then we truly become able to worship. Thus at this stage only God looks, bless and takes care of us. So Yoga philosophy preached in the Vedas is very much essential to gain for a long happy life /realization of God which one is also a main motto of human life. Samadhi Paad’s second sutra of Patanjali Yoga Darshana says :- “Yogaha chitta vritti nirodhaha” meaning :- Yogaha(Yoga)= Samadhi, Chitta = combination of intellect i.e.,budhi, ahankar (Ego) and mana (mind), Vritti= effect of various forms, nirodhaha=stoppage.That is to say stoppage of various forms of Chitta is called Yoga. According to the sutra it is sampragyat samadhi (sampragyat yoga).Because rishi Patanjali has stated here “chitta vritti nirodhaha” which means sampragyat yoga. Because he has not said Total chitta vritti nirodhaha.If the word total could also be used then its meaning could be treated as asampragyat yoga being total stoppage of chitta vritti.In sampragyat yoga we (soul) meditate and also know that he (soul) is meditating. In this situation soul is separate and the goal is separate. But in asampargyat yoga the soul forgets himself and is at that time emerged in God. Chitta gains the effect of worldly happenings through eye, ear, nose, tongue and skin by means of good or bad effects viz. looking , listening ,smell, taste and touch ability. When an aspirant practice ashtang yoga and becomes able to control on effect of worldly happenings on the chitta, it means he has attained the eight and the last path of ashtang yoga i.e., samadhi (yoga). That is why yoga is called samadhi as told earlier and main motto of yoga education to realize God is fulfilled. Now question arises what is chitta where the effect of five senses are endorsed? The body of human being is made of five cells as briefed in Vedas/shastras. Ist Annamaya cell. Anna means food, so our body is preserved only when we eat/drink water. Veda/shastras say that the human body is only meant for doing religious deeds. Second number is Pranamaya cell which means respiration cell i.e., we are alive when we respirator. Third is Manomaya cell which mean thinking cell. Our mind always keeps on thinking of good or bad. Fourth is Vigyanmaya cell which means soul. So we are soul and not body. Soul is alive one and body is non alive. Fifth is Anandamaya cell which is God. When soul by the power of yoga philosophy reaches in this fifth cell he realizes Almighty God and the aspirant is , thus, called a Yogi. Vide Riga Veda mantra mandal l0 sukta129 and Samkhya shashtra sutra l/26 our body is made of matter (prakriti) . Almighty God while creating the universe generates the first universal part of body from prakriti called Mahata (Buddhi). From Mahata God generates Ahankara (Ego) i.e., recognizing power. Then in its series mana (mind) is generated. Vide Yajur Veda Mantra 34/1-3 there are five kinds of mana (mind) due to its different type of functions - Deva mana, Yaksh mana, Pragyan mana, chetas mana and Dhritti mana . Within the five above , the Chetans mana (mind) is called chitta on which the effect of every deed done by us is noted. Yoga practice prevents the effect and aspirants get Samadhi stage (Yoga).
Patanjali yog sutra
प्रथमः समाधिपादः
अथ योगानुशासनम्॥१॥
योगश्चित्तवृत्तिनिरोधः॥२॥
तदा द्रष्टुः स्वरूपेऽवस्थानम्॥३॥
वृत्तिसारूप्यम् इतरत्र॥४॥
वृत्तयः पञ्चतय्यः क्लिष्टा अक्लिष्टाः॥५॥
प्रमाणविपर्ययविकल्पनिद्रास्मृतयः॥६॥
प्रत्यक्षानुमानागमाः प्रमाणानि॥७॥
विपर्ययो मिथ्याज्ञानम् अतद्रूपप्रतिष्ठम्॥८॥
शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः॥९॥
अभावप्रत्ययालम्बना वृत्तिर्निद्रा॥१०॥
अनुभूतविषयासंप्रमोषः स्मृतिः॥११॥
अभ्यासवैराग्याभ्यां तन्निरोधः॥१२॥
तत्र स्थितौ यत्नोऽभ्यासः॥१३॥
स तु दीर्घकालनैरन्तर्यसत्कारासेवितो दृढभूमिः॥१४॥
दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा वैराग्यम्॥१५॥
तत्परं पुरुषख्यातेर्गुणवैतृष्ण्यम्॥१६॥
वितर्कविचारानन्दास्मितारूपानुगमात् संप्रज्ञातः॥१७॥
विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः॥१८॥
भवप्रत्ययो विदेहप्रकृतिलयानाम्॥१९॥
श्रद्धावीर्यस्मृतिसमाधिप्रज्ञापूर्वक इतरेषाम्॥२०॥
तीव्रसंवेगानाम् आसन्नः॥२१॥
मृदुमध्याधिमात्रत्वात् ततोऽपि विशेषः॥२२॥
ईश्वरप्रणिधानाद् वा॥२३॥
क्लेशकर्मविपाकाशयैरपरामृष्टः पुरुषविशेष ईश्वरः॥२४॥
तत्र निरतिशयं सर्वज्ञ्त्वबीजम्॥२५॥
स पूर्वेषाम् अपि गुरुः कालेनानवच्छेदात्॥२६॥
तस्य वाचकः प्रणवः॥२७॥
तज्जपस्तदर्थभावनम्॥२८॥
ततः प्रत्यक्चेतनाधिगमोऽप्यन्तरायाभावश्च॥२९॥
व्याधिस्त्यानसंशयप्रमादालस्याविरतिभ्रान्तिदर्शनालब्धभूमिकत्वानवस्थितत्वानि चित्तविक्षेपास्तेऽन्तरायाः॥३०॥
दुःखदौर्मनस्याङ्गमेजयत्वश्वासप्रश्वासा विक्षेपसहभुवः॥३१॥
तत्प्रतिषेधार्थम् एकतत्त्वाभ्यासः॥३२॥
मैत्रीकरुणामुदितोपेक्षणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्तप्रसादनम्॥३३॥
प्रच्छर्दनविधारणाभ्यां वा प्राणस्य॥३४॥
विषयवती वा प्रवृत्तिरुत्पन्ना मनसः स्थितिनिबन्धिनी॥३५॥
विशोका वा ज्योतिष्मती॥३६॥
वीतरागविषयं वा चित्तम्॥३७॥
स्वप्ननिद्राज्ञानालम्बनं वा॥३८॥
यथाभिमतध्यानाद् वा॥३९॥
परमाणु परममहत्त्वान्तोऽस्य वशीकारः॥४०॥
क्षीणवृत्तेरभिजातस्येव मणेर्ग्रहीतृग्रहणग्राह्येषु तत्स्थतदञ्जनतासमापत्तिः॥४१॥
तत्र शब्दार्थज्ञानविकल्पैः संकीर्णा सवितर्का समापत्तिः॥४२॥
स्मृतिपरिशुद्धौ स्वरूपशून्येवार्थमात्रनिर्भासा निर्वितर्का॥४३॥
एतयैव सविचारा निर्विचारा च सूक्ष्मविषया व्याख्याता॥४४॥
सूक्ष्मविषयत्वं चालिङ्गपर्यवसानम्॥४५॥
ता एव सबीजः समाधिः॥४६॥
निर्विचारवैशारद्येऽध्यात्मप्रसादः॥४७॥
र्तंभरा तत्र प्रज्ञा॥४८॥
श्रुतानुमानप्रज्ञाभ्याम् अन्यविषया विशेषार्थत्वात्॥४९॥
तज्जः संस्कारो न्यसंस्कारप्रतिबन्धी॥५०॥
तस्यापि निरोधे सर्वनिरोधान् निर्बीजः समाधिः॥५१॥
इति पतञ्जलिविरचिते योगसूत्रे प्रथमः समाधिपादः।
[edit] द्वितीयः साधनपादः
तपःस्वाध्यायेश्वरप्रणिधानानि क्रियायोगः॥१॥
समाधिभावनार्थः क्लेशतनूकरणार्थश्च॥२॥
अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः॥३॥
अविद्या क्षेत्रम् उत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम्॥४॥
अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या॥५॥
दृग्दर्शनशक्त्योरेकात्मतेवास्मिता॥६॥
सुखानुशयी रागः॥७॥
दुःखानुशयी द्वेषः॥८॥
स्वरसवाही विदुषोऽपि तथारूढो भिनिवेशः॥९॥
ते प्रतिप्रसवहेयाः सूक्ष्माः॥१०॥
ध्यानहेयास्तद्वृत्तयः॥११॥
क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः॥१२॥
सति मूले तद्विपाको जात्यायुर्भोगाः॥१३॥
ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात्॥१४॥
परिणामतापसंस्कारदुःखैर्गुणवृत्तिविरोधाच् च दुःखम् एव सर्वं विवेकिनः॥१५॥
हेयं दुःखम् अनागतम्॥१६॥
द्रष्टृदृश्ययोः संयोगो हेयहेतुः॥१७॥
प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम्॥१८॥
विशेषाविशेषलिङ्गमात्रालिङ्गानि गुणपर्वाणि॥१९॥
द्रष्टा दृशिमात्रः शुद्धोऽपि प्रत्ययानुपश्यः॥२०॥
तदर्थ एव दृश्यस्यात्मा॥२१॥
कृतार्थं प्रति नष्टम् अप्यनष्टं तदन्यसाधारणत्वात्॥२२॥
स्वस्वामिशक्त्योः स्वरूपोपलब्धिहेतुः संयोगः॥२३॥
तस्य हेतुरविद्या॥२४॥
तदभावात् संयोगाभावो हानं। तद्दृशेः कैवल्यम्॥२५॥
विवेकख्यातिरविप्लवा हानोपायः॥२६॥
तस्य सप्तधा प्रान्तभूमिः प्रज्ञा॥२७॥
योगाङ्गानुष्ठानाद् अशुद्धिक्षये ज्ञानदीप्तिरा विवेकख्यातेः॥२८॥
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टाव अङ्गानि॥२९॥
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः॥३०॥
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्॥३१॥
शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः॥३२॥
वितर्कबाधने प्रतिपक्षभावनम्॥३३॥
वितर्का हिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्रा दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्॥३४॥
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः॥३५॥
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम्॥३६॥
अस्तेयप्रतिष्ठायां सर्वरत्नोपस्थानम्॥३७॥
ब्रह्मचर्यप्रतिष्ठायां वीर्यलाभः॥३८॥
अपरिग्रहस्थैर्ये जन्मकथंतासंबोधः॥३९॥
शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः॥४०॥
सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शनयोग्यत्वानि च॥४१॥
संतोषाद् अनुत्तमः सुखलाभः॥४२॥
कायेन्द्रियसिद्धिरशुद्धिक्षयात् तपसः॥४३॥
स्वाध्यायाद् इष्टदेवतासंप्रयोगः॥४४॥
समाधिसिद्धिरीश्वरप्रणिधानात्॥४५॥
स्थिरसुखम् आसनम्॥४६॥
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम्॥४७॥
ततो द्वन्द्वानभिघातः॥४८॥
तस्मिन् सति श्वासप्रश्वासयोर्गतिविच्छेदः प्राणायामः॥४९॥
बाह्याभ्यन्तरस्तम्भवृत्तिः देशकालसंख्याभिः परिदृष्टो दीर्घसूक्ष्मः॥५०॥
बाह्याभ्यन्तरविषयाक्षेपी चतुर्थः॥५१॥
ततः क्षीयते प्रकाशावरणम्॥५२॥
धारणासु च योग्यता मनसः॥५३॥
स्वस्वविषयासंप्रयोगे चित्तस्य स्वरूपानुकार इवेन्द्रियाणां प्रत्याहारः॥५४॥
ततः परमा वश्यतेन्द्रियाणाम्॥५५॥
इति पतञ्जलिविरचिते योगसूत्रे द्वितीयः साधनपादः।
[edit] तृतीयः विभूतिपादः
देशबन्धश्चित्तस्य धारणा॥१॥
तत्र प्रत्ययैकतानता ध्यानम्॥२॥
तद् एवार्थमात्रनिर्भासं स्वरूपशून्यम् इव समाधिः॥३॥
त्रयम् एकत्र संयमः॥४॥
तज्जयात् प्रज्ञाऽऽलोकः॥५॥
तस्य भूमिषु विनियोगः॥६॥
त्रयम् अन्तरङ्गं पूर्वेभ्यः॥७॥
तद् अपि बहिरङ्गं निर्बीजस्य॥८॥
व्युत्थाननिरोधसंस्कारयोरभिभवप्रादुर्भावौ निरोधक्षणचित्तान्वयो निरोधपरिणामः॥९॥
तस्य प्रशान्तवाहिता संस्कारात्॥१०॥
सर्वार्थतैकाग्रतयोः क्षयोदयौ चित्तस्य समाधिपरिणामः॥११॥
ततः पुनः शान्तोदितौ तुल्यप्रत्ययौ चित्तस्यैकाग्रतापरिणामः॥१२॥
एतेन भूतेन्द्रियेषु धर्मलक्षणावस्थापरिणामा व्याख्याताः॥१३॥
शान्तोदिताव्यपदेश्यधर्मानुपाती धर्मी॥१४॥
क्रमान्यत्वं परिणामान्यत्वे हेतुः॥१५॥
परिणामत्रयसंयमाद् अतीतानागतज्ञानम्॥१६॥
शब्दार्थप्रत्ययानाम् इतरेतराध्यासात् संकरः। तत्प्रविभागसंयमात् सर्वभूतरुतज्ञानम्॥१७॥
संस्कारसाक्षत्करणात् पूर्वजातिज्ञानम्॥१८॥
प्रत्ययस्य परचित्तज्ञानम्॥१९॥
न च तत् सालम्बनं,तस्याविषयीभूतत्वात्॥२०॥
कायरूपसंयमात् तद्ग्राह्यशक्तिस्तम्भे चक्षुःप्रकाशासंप्रयोगेऽन्तर्धानम्॥२१॥
एतेन शब्दाद्यन्तर्धानमुक्तम् सोपक्रमं निरुपक्रमं च कर्म। तत्संयमाद् अपरान्तज्ञानम्, अरिष्टेभ्यो वा॥२२॥
मैत्र्यादिषु बलानि॥२३॥
बलेषु हस्तिबलादीनि॥२४॥
प्रवृत्त्यालोकन्यासात् सूक्ष्मव्यवहितविप्रकृष्टज्ञानम्॥२५॥
भुवनज्ञानं सूर्ये संयमात्॥२६॥
चन्द्रे ताराव्यूहज्ञानम्॥२७॥
ध्रुवे तद्गतिज्ञानम्॥२८॥
नाभिचक्रे कायव्यूहज्ञानम्॥२९॥
कण्ठकूपे क्षुत्पिपासानिवृत्तिः॥३०॥
कूर्मनाड्यां स्थैर्यम्॥३१॥
मूर्धज्योतिषि सिद्धदर्शनम्॥३२॥
प्रातिभाद् वा सर्वम्॥३३॥
हृदये चित्तसंवित्॥३४॥
सत्त्वपुरुषयोरत्यन्तासंकीर्णयोः प्रत्ययाविशेषो भोगः परार्थत्वात् स्वार्थसंयमात् पुरुषज्ञानम्॥३५॥
ततः प्रातिभश्रावणवेदनादर्शास्वादवार्ता जायन्ते॥३६॥
ते समाधाव् उपसर्गा। व्युत्थाने सिद्धयः॥३७॥
बन्धकारणशैथिल्यात् प्रचारसंवेदनाच् च चित्तस्य परशरीरावेशः॥३८॥
उदानजयाज्जलपङ्ककण्टकादिष्वसङ्ग उत्क्रान्तिश्च॥३९॥
समानजयात् प्रज्वलनम्॥४०॥
श्रोत्राकाशयोः संबन्धसंयमाद् दिव्यं श्रोत्रम्॥४१॥
कायाकाशयोः संबन्धसंयमाल् लघुतूलसमापत्तेश्चाकाशगमनम्॥४२॥
बहिरकल्पिता वृत्तिर्महाविदेहा। ततः प्रकाशावरणक्षयः॥४३॥
स्थूलस्वरूपसूक्ष्मान्वयार्थवत्त्वसंयमाद्भूतजयः॥४४॥
ततोऽणिमादिप्रादुर्भावः कायसंपत् तद्धर्मानभिघातश्च॥४५॥
रूपलावण्यबलवज्रसंहननत्वानि कायसंपत्॥४६॥
ग्रहणस्वरूपास्मितान्वयार्थवत्त्वसंयमाद् इन्द्रियजयः॥४७॥
ततो मनोजवित्वं विकरणभावः प्रधानजयश्च॥४८॥
सत्त्वपुरुषान्यताख्यातिमात्रस्य सर्वभावाधिष्ठातृत्वं सर्वज्ञातृत्वं च॥४९॥
तद्वैराग्यादपि दोषबीजक्षये कैवल्यम्॥५०॥
स्थान्युपनिमन्त्रणे सङ्गस्मयाकरणं पुनः अनिष्टप्रसङ्गात्॥५१॥
क्षणतत्क्रमयोः संयमादविवेकजं ज्ञानम्॥५२॥
जातिलक्षणदेशैरन्यताऽनवच्छेदात् तुल्ययोस्ततः प्रतिपत्तिः॥५३॥
तारकं सर्वविषयं सर्वथाविषयम् अक्रमं चेति विवेकजं ज्ञानम्॥५४॥
सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम् इति॥५५॥
इति पतञ्जलिविरचिते योगसूत्रे तृतीयो विभूतिपादः।
[edit] चतुर्थः कैवल्यपादः
जन्मौषधिमन्त्रतपःसमाधिजाः सिद्धयः॥१॥
जात्यन्तरपरिणामः प्रकृत्यापूरात्॥२॥
निमित्तम् अप्रयोजकं प्रकृतीनां। वरणभेदस्तु ततः क्षेत्रिकवत्॥३॥
निर्माणचित्तान्यस्मितामात्रात्॥४॥
प्रवृत्तिभेदे प्रयोजकं चित्तम् एकम् अनेकेषाम्॥५॥
तत्र ध्यानजम् अनाशयम्॥६॥
कर्माशुक्लाकृष्णं योगिनः त्रिविधम् इतरेषाम्॥७॥
ततस्तद्विपाकानुगुणानाम् एवाभिव्यक्तिर्वासनानाम्॥८॥
जातिदेशकालव्यवहितानाम् अप्यानन्तर्यं, स्मृतिसंस्कारयोः एकरूपत्वात्॥९॥
तासाम् अनादित्वं चाशिषो नित्यत्वात्॥१०॥
हेतुफलाश्रयालम्बनैः संगृहीतत्वाद् एषाम् अभावे तदभावः॥११॥
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद् धर्माणाम्॥१२॥
ते व्यक्तसूक्ष्मा गुणात्मानः॥१३॥
परिणामैकत्वाद् वस्तुतत्त्वम्॥१४॥
वस्तुसाम्ये चित्तभेदात् तयोर्विभक्तः पन्थाः॥१५॥
न चैकचित्ततन्त्रं वस्तु तद् अप्रमाणकं तदा किं स्यात्॥१६॥
तदुपरागापेक्षत्वात् चित्तस्य वस्तु ज्ञाताज्ञातम्॥१७॥
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्॥१८॥
न तत् स्वाभासंदृश्यत्वात्॥१९॥
एकसमये चोभयानवधारणम्॥२०॥
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च॥२१॥
चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्॥२२॥
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्॥२३॥
तदसंख्येयवासनाचित्रम् अपि परार्थं संहत्यकारित्वात्॥२४॥
विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः॥२५॥
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम्॥२६॥
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः॥२७॥
हानम् एषां क्लेशवदुक्तम्॥२८॥
प्रसंख्यानेऽप्यकुसीदस्य सर्वथाविवेकख्यातेर्धर्ममेघः समाधिः॥२९॥
ततः क्लेशकर्मनिवृत्तिः॥३०॥
तदा सर्वावरणमलापेतस्य ज्ञानस्याऽनन्त्याज्ज्ञेयम् अल्पम्॥३१॥
ततः कृतार्थानां परिणामक्रमपरिसमाप्तिर्गुणानाम्॥३२॥
क्षणप्रतियोगी परिणामापरान्तनिग्रार्ह्यः क्रमः॥३३॥
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं, स्वरूपप्रतिष्ठा वा चितिशक्तिरेति॥३४॥
जात्यन्तरपरिणामः प्रकृत्यापूरात्॥२॥
निमित्तम् अप्रयोजकं प्रकृतीनां। वरणभेदस्तु ततः क्षेत्रिकवत्॥३॥
निर्माणचित्तान्यस्मितामात्रात्॥४॥
प्रवृत्तिभेदे प्रयोजकं चित्तम् एकम् अनेकेषाम्॥५॥
तत्र ध्यानजम् अनाशयम्॥६॥
कर्माशुक्लाकृष्णं योगिनः त्रिविधम् इतरेषाम्॥७॥
ततस्तद्विपाकानुगुणानाम् एवाभिव्यक्तिर्वासनानाम्॥८॥
जातिदेशकालव्यवहितानाम् अप्यानन्तर्यं, स्मृतिसंस्कारयोः एकरूपत्वात्॥९॥
तासाम् अनादित्वं चाशिषो नित्यत्वात्॥१०॥
हेतुफलाश्रयालम्बनैः संगृहीतत्वाद् एषाम् अभावे तदभावः॥११॥
अतीतानागतं स्वरूपतोऽस्त्यध्वभेदाद् धर्माणाम्॥१२॥
ते व्यक्तसूक्ष्मा गुणात्मानः॥१३॥
परिणामैकत्वाद् वस्तुतत्त्वम्॥१४॥
वस्तुसाम्ये चित्तभेदात् तयोर्विभक्तः पन्थाः॥१५॥
न चैकचित्ततन्त्रं वस्तु तद् अप्रमाणकं तदा किं स्यात्॥१६॥
तदुपरागापेक्षत्वात् चित्तस्य वस्तु ज्ञाताज्ञातम्॥१७॥
सदा ज्ञाताश्चित्तवृत्तयस्तत्प्रभोः पुरुषस्यापरिणामित्वात्॥१८॥
न तत् स्वाभासंदृश्यत्वात्॥१९॥
एकसमये चोभयानवधारणम्॥२०॥
चित्तान्तरदृश्ये बुद्धिबुद्धेरतिप्रसङ्गः स्मृतिसंकरश्च॥२१॥
चितेरप्रतिसंक्रमायास्तदाकारापत्तौ स्वबुद्धिसंवेदनम्॥२२॥
द्रष्टृदृश्योपरक्तं चित्तं सर्वार्थम्॥२३॥
तदसंख्येयवासनाचित्रम् अपि परार्थं संहत्यकारित्वात्॥२४॥
विशेषदर्शिन आत्मभावभावनाविनिवृत्तिः॥२५॥
तदा विवेकनिम्नं कैवल्यप्राग्भारं चित्तम्॥२६॥
तच्छिद्रेषु प्रत्ययान्तराणि संस्कारेभ्यः॥२७॥
हानम् एषां क्लेशवदुक्तम्॥२८॥
प्रसंख्यानेऽप्यकुसीदस्य सर्वथाविवेकख्यातेर्धर्ममेघः समाधिः॥२९॥
ततः क्लेशकर्मनिवृत्तिः॥३०॥
तदा सर्वावरणमलापेतस्य ज्ञानस्याऽनन्त्याज्ज्ञेयम् अल्पम्॥३१॥
ततः कृतार्थानां परिणामक्रमपरिसमाप्तिर्गुणानाम्॥३२॥
क्षणप्रतियोगी परिणामापरान्तनिग्रार्ह्यः क्रमः॥३३॥
पुरुषार्थशून्यानां गुणानां प्रतिप्रसवः कैवल्यं, स्वरूपप्रतिष्ठा वा चितिशक्तिरेति॥३४॥
Subscribe to:
Posts (Atom)