PATANJALYOGDARSHAN
प्रथमपाद
– समाधिपाद-
सूत्रे- १ते५१-
अथयोगानुशासनम् १.०१
(1)अथ- Now, until now,
whatever we have studied and as such whatever way of life, we have been living,
needs to be kept aside because we have been following all down-trodden path so
far and have not found what “I am”. All these years, we have developed humanity
from outside only. Inside, we have remained where we have been....unhappy, uncontained,
dissatisfied, frustrated and not blissful. Every now and then, we have been
hoping if not today, something may happen to make us happy, careless and
blessed.
So, now, let us stop and try to learn
something which is called Yoga. योग-
जोडणे. Yoga is a pure
science that joins you with what you are and not with what you were, what you
have been and what you would be. It is journey into the basics, fundamentals
and centre of life. It’s a journey from periphery to centre. Our concept of
future is nothing but projections of our hopes. Yoga is a science that disjoins
you from all dimensions, time, space and Universe as a whole, but joins us with
what we are, at our roots.
(2)अनुशासन:-
It is a discipline. It is what creates an
order within you. The order is necessary to lead you back to the centre where
you belong to. The discipline creates crystallization of the centre so that you
can move towards it easily.
The word discipline originates from
disciple who is capable to learn. The yogic postures, आसन, प्राणायाम, etc are concerned
with body which has to be made capable so that mind dissociates itself from the
body. Mind-body complex is functional all the times till death in all ordinary
human beings. Yogi attains through the discipline extraordinary functioning of
his being, existence without the complex. His body can function without active
role of mind. The psychosomatic nature of human existence ceases for yogi
because his existence attains a level that is transcendental to body-mind,
psychosomatic complex.
Such yogi, a disciplined person, disciple is
centred, humble, receptive, open, ready, alert, waiting and powerful. He is
close to the Absolute Truth, सत्संग. In
other words, yogi is in close proximity to a Master, गुरु,
just being near to him, open, receptive and waiting...in communion...the flow,
proximity of गुरु makes disciple to receive the flow
emanating from गुरु, he is able to absorb it within him.
This phenomenon can take place only there is not only physical proximity with गुरु,
but also a loving trust, a inner urge to surrender himself...
It is well known fact that every individual for
himself as well as for all that he possesses as” my”, there is a zone, a
territory, within which if anyone enters, the person gets threatened, alarmed.
This is called a “body language” which is not only expression but also a
strictly restricted zone within which any intrusion is felt as fear, threat and
discomfort. Yogi does not possess such zone or territory because his “I” as
well “my” are dissolved in Absolute Truth. With his गुरु, he
is dissolved with all his inner as well outer cores of body, mind and life as a
whole. His sense of insecurity is totally annihilated because there is nothing
for him to lose; he himself is lost by total surrender...
Discipleship entails a very essential and
fundamental state of Yogi...”I don’t know”. He knows that he does not know
because knowledge comes through your whole being, neither through memory nor
through so called ज्ञान. Therefore, it
to be kept with full awareness of your being that knowledge is most subtle form
of ego, ego feeds itself on knowledge....unless one feels himself “nobody”,
there is little or no possibility to be a disciple and disciplined, opened up
to enter into kingdom of God, Yoga. There are so many beliefs, Hindu, Sikh,
Christianity....these are intellectual.....but faith is something very deep,
intimate...a trust.
Another phenomenon that happens with Yogi, disciple,
a seer, a seeker is his being is moved to the centre, away from periphery where
there are people, society, crowd. A disciple is a Yogi who is disciplined to
adjust himself with existence itself. It is a discipline to be with divine,
Absolute Truth, master, गुरु so that he
attains सत्संग. That is why Yoga is not a therapy or
philosophy. It does not create or need faith. It is not a hope for you to
become healthy and blessed. It joins you with divine, makes you drop ego and
leads you to a state of no-mind. Therefore, cessation of mind means cessation
of known, cessation of knowable, a jump into the unknown. Actually, mind is
neither substance nor an entity which can be explored. It is a function, an
activity so that like any activity like say walking. One cannot ask where is
walking because it is an activity.
Discipline is must to gain knowledge otherwise one
gets lost due to lack of disciplined approach. There are number of seers who
follow certain principles and practices without knowing exact course i.e. a
disciplined learning that only true Master, सद्गुरु can
give. As a result, they go astray, mad, confused and incapable to live even
normal life of sanity. Only Master through a process of initiation can give
disciplined education to his disciples.
With discipline only an order is created, Master
creates a crystallized centre within his disciple who is capable to learn, he
has capacity to know...
(3)योगश्चित्तवृत्तिनिरोध: १.२
Yoga means the cessation of modifications of the
mind.
Yoga is the state of no-mind. The word covers
everything that one can think, perceive, desire, and hope and so
on....Cessation means cessation of the known and also knowable. Yoga is a jump
into the unknown. Mind is not something substantial, it is just a function, an
activity...just like walking, eating, breathing,etc. Just like an activity of
walking, we have to learn an activity that is mind. The body can not follow the
mind but mind does follow the body. The needs of body condition the mind and it
functions as per body’s demands. However, the mind also gets conditioned by
repetition over the period and lays down the foundation of particular traits,
genotypes and through genotyping, a phenotype of body evolves.
तदाद्रष्टुस्वरुपेअवस्थानम् १.०३
When there is cessation of mind i.e an activity of
thinking, cognition and identification, a state of witness द्रष्टा,
साक्षी is established.
(4)वृत्तिसारुप्यम्इतरत्र १.०४
In all other states, we are identified, joined
explicitly and implicitly with mind. When I feel “I am hungry”, it is the mind
filled with activity of hunger. This is identification, joining with the
thought, a conditioned state of being. Philosophy calls it तादात्म्य,
we become one with the thought, an activity....that is the mind. Thus, all
identifications constitute what is called संसार, the
world....we become worldly being, conditioned to be part of world, the crowd,
society and established way of living, a livelihood.
In this context, it is said that Patanjali is
pessimist branding all human beings doomed to be unhappy, dissatisfied and
discontented all the times.
But this is not correct because if pessimist clings
to miseries, optimist clings to his hopes. Qualitatively, both are same and
ill. Therefore, Patanjali says अथ, now Yoga
discipline...Unless, you are convinced that this life is meaningless, you
cannot transcend it and join yourself in a discipline i.e. Yoga. In other
words, unless we transcend this mode of existence, a conditioned being, we will
not know what bliss is. The conditioned activity of desiring must cease, only
then the doors open and we can enter into unknown.
God is a concept only. But a good concept...because
it helps us to reach the Ultimate. God-worshiping is, therefore only, just a
method, a technique. ईश्वरप्रणिधान means to
believe in God is just a path, not a goal. Therefore, like pessimist-optimist,
theism-atheism are antithesis of each other.
All that Patanjali says in bare minimum, not even a
sentence, just like mathematical formulae, hence his each scripture is called सूत्र.
The basis of mind is not reality, because reality is beyond mind, not in the
contents of mind.
वृत्तय:
पच्ञतय्य: क्लिष्टाक्लिष्टा: १.०५
There are five types / kinds of chitta / mind. These
are either painful or not painful.
It is to be carefully understood that although body
and mind are different entities, modern science has found synthesis, called as psycho
soma and its ailments as psychosomatic.
(5)“sanyam”संयमbrings
us near to what we must be---balanced, just in the middle, a golden mean of
what we live in. Sanyam brings a certain calm breeze; a fragrance coming from
unknown.
Our Hindu tradition has developed a beautiful way of
reverence, just sitting near to one who has attained sanyam. This is called “satsang”.It
is sitting near to whom we reverently adore and devotionally surrender
ourselves for nothing but but just a “darshan”and
we feel like touching the feet, close our eyes....no conversation, no verbal
communication, listening to silence that emanates from a person who has
attained sanyam.
Sanyam is thus a
space in which we at least momentarily find
ourselves dissolved. But if sanyam is forced, a
sham, a deceit, coming from outside and not from a silence, it is muddled up
and lands us where there is accumulation of whatever is outside of us. Thus,
there is our conditioning to outside world with its more of vices than virtues.
We relate outside world with ourselves and become conditioned to masses rather
than to an individual -“As I am”. Therefore, it is proper to relate ourselves
with outside world rather than relating outside world with us. That is why
developing sanyam from outside is
like suppressing our own being, our flowering as individual by sacrificing what
I have to be and what I am to what outside world is.
Suppression
of anger for the sake of showing that I am not angry, leads us to a duality:
calm person outside and angry inside. This is neithersanyam nor a virtue. This is so because there is difference between
anger & an angry person; just as hate and hatred. Anger and hate do come
and go because these are like waves, transitory; do not constitute what you
are. But angry person becomes an entity / an individual that contradicts and is
against sanyam, so much so that the
person becomes trapped and victimized by anger.
Similarly,
hate –when it comes, we become trapped in it and then the hate becomes hatred
within us. Hate is outside but by suppressing it within, it becomes part of our
character and we become a person of hatred, hated and hateful and hating all
including ourselves. Thus, suppression of anger or hate for the sake of
etiquettes and manners destroy the scope within us to go for sanyam.
In
fact, suppression under the name of etiquettes and manners leads the anger into
hate. Anger > angry > hate > hatred. This is how the vices kreep into
us. The concept of sanyam is like a
cultivation; the cultivation of flowering of helping and allowing that which is
hidden within us and has to be manifested. As such, we do carry the seeds of
sanyam. The seed will sprout within right soil, with a little care, a loving
care.....then it will sprout and manifest into a flower....a fragrance would
spread....almost from unknown.
A man
of sanyamcannot hide himself. He may go into mountains, jungles, valleys and
caves. The people who are not merely searching but seeking sanyam will find him, wherever he goes. There is a space between him
and the seekers in which an unknown fragrance, a magnetic force exists that
pulls seekers to him.
(6)There is need to understand the difference
between patience and desire. Patience depends on desire because there is desire;
there is no need for patience. If I have desire but no patience, it means that
I am greedy such that desire gives rise to a mind that is restless and self
destructing. But there is one desire that makes Yogi, Bodhisattva. SantDnyaneshwar and all those who attained to
bodhisattva had only one desire “पसायदान “, to
help people reach up to a stage, called nirodhparinam,
Patience
on the other hand, gives rise to peaceful mind that leads me to success and not
the achievement because for latter I need efforts. Patience is always
effortless because it commands confidence in me so that I need not be active,
just passive, devotion and dedication are enough to go where, I belong to.
(7) Nirodhparinam (निरोधपरिणाम)- As
mentioned above, nirodh is a stage beyond which there is nothing, Yogi is lost
of his existence, he is sucked in to universe and gets dissolved to become an
indivisible and inseparable of God, he becomes panchmahabhutas(पंचमहाभुते).
Oshohas explained this stage as a gestalt i.e. a
very small, minutest gap between one thought and next thought within a mind.
Just as there is zero acceleration between change of gears in motorised vehicles,
nirodh can be seen grasped in advanced stage, beyond seedlessSamadhi.
(8) We have to go beyond reasoning, but through
reasoning only. Samarth Ramdas Swami says-“मायेनेमायेलावारावे“
(9) Our mind is perfectionist. Therefore, in
this imperfect world, whatsoever it finds is incomplete and goes under tension.
(10) वितर्क-विचारआनंदअस्मितारुपाअनुगमात्संप्रज्ञात: १-१७
Sampradnyatsamdhi is that which is accompanied by
reasoning, reflection, bliss and sense if pure being.
Vitarka is opposite of Tarka which means reasoning,
a logic. There are three types of logical thoughts. (i)kutarka means reasoning
oriented towards negative, always thinking in terms of no, denying, doubting,
nihilistic. This leads finally to atheism. (ii) Tarka-simple reasoning. It leads
nowhere because it has no goal to reach. It moves in circles unless it has a
goal, destination to draw conclusion. (iii) Vitarka- it is reasoning
specifically designed for positive, creative, constructive reasoning.MaharshiPantajali
says this vitarka is one through which one can create his own heaven….happiness
all around.
I have always believed in Democracy, although I know
the virtues of ChatrapatiShivaji Maharaja’s autocracy which was then a
controlling, rather than ruling “of
people, for the people and of the people”. The politics of consensus is heart
of democracy. At the same time, it is political science of what M. Patanjali
calls vitarka because it is a hypothetical paradigm of self-development as well
as of masses.
In democracy, we learn as well as teach how to rule
the power whatever it is. We have power, the energy, Osho calls it bioenergy,
which needs to be harnessed meticulously and nourished so that it leads in to
the practice and mastery of vitarka.
Utopia is not the aim but a pathway, a journey for going beyond one’s “self”,
the ego and ego-centric power games.
With vitarka, if we can attain SampradnyatSamadhi, satchitanand,
at least we can attain a state of happiness, Anand, for self as well as around us. That is why I called once and
also always behold that learning is my pleasure. During GosaviParivaar Meet of
25th March 2012, therefore, I said I have sought this happiness of
gathering of all my relatives and kin. Perhaps so, because my Anna-
Aai-Bai-Dada, they put me into my name Anand.
M Patanjali says vitarka
is a right reasoning, self-reflection, self-learning, the vichar, the thoughts. This would be like clouds, mist that comes
and goes. Suddenly, I find myself momentarily at the peak and then lost at
where I am. This is what is called satori,
a glimpse.
Kutarka is a negative state of person. This is
impure state of being, whether mankind or otherwise. This is so because when I
say “NO”, ego arises out of my self-righteousness. I challenge, not only others
but myself also. It is tremendously energetic, aggressive against all including
me! It is also cruel because it has no sympathy at all. It is a dedication but
in wrong direction which may ultimately lead to annihilation. But it needs
duality because it exists only in duality, the practical and also unreal state
of all beings except of those who are in vitarka.
There are more vices of ego than virtues because tactically ego can help but it
is very complicated issue and one may get lost and become victim of what one
does not intend to be.
There is another vice of ego. It creates a falls
sense of power. That is why saints always say “Be aware of power”. It corrupts
not only you and me but all around. The negative rather than positive force of
power is tremendous. Oshosays:Ahankar
is the wrong sense of “I” which comes by saying “NO”. On the other hand, vitarka which makes Asmita out of
“I”.Asmita is therefore a positive virtue but Ahankar is negative, a vice that
is negation, denial of not only self but all around. The negatives waves
created by Ahankar smell foul, dejection, rejection, hatred and so on. But the
waves created by Asmita are positive, acceptance, welcome, pleasure, happiness,
wisdom and so on.
(११)
द्रष्टदृश्ययो: संयोगो हेयहेतू: | -साधनपाद ( २.१७
Patanjali has defined the living beings by two criteria-
(११)
(१)चित्त- दोन संकल्पना मला जास्त पटतात. चित्त हा पूर्व संचिताचा गाभा आहे. आणि चित्तवृत्ती म्हणजे चित्ताच्या प्रभावामुळे निर्माण होणा-या लहरी-तरंग ज्या प्रारब्धवशात भोगाव्या लागतात. अंत:करणात चित्ताचा मन,बुद्धी,अहंकार ह्याच्यासह अंर्तभाव असतो. ही संकल्पना डॉ फडणीस ह्याची आहे. ह्यावरुन मी माझ्या गेल्या
६० वर्षांच्या जीवनाच्या अनुभवांवरुन असे मानतो की सर्वांचे मला माहित नाही, पण माझ्या बाबतीत प्रारब्ध व पुर्वसंचितांचा भाग माझ्या जीवनात
९९ टक्के असून माझ्या स्वत:चा फक्त १ टक्का आहे.
दुसरी संकल्पना व्यास मुनींनी मांडली आहे. त्यांच्यामते,
चित्त त्रिगुणात्मक आहे. सत्व,रज,तम अशा तिन्ही गुणांनी युक्त आहे. साधना जस जशी सखोल, निर्बीज होत जाते, त्याप्रमाणे, संप्रज्ञात, असंप्रज्ञात असा प्रवास करताना रज-तम प्रथम गळुन पडतात. शेवटी सत्वही गळुन पडते व कैवल्य समाधि सिद्ध होते.
(२)अंत:करणात मीपणाची जी सतत जाणीव असते, ती म्हणजेच आत्मा किंवा पुरुष होय. तोचद्रष्टा-साक्षी असतो. पण द्रष्टा म्हणजे जिवाचे अनुभव पाहणारा कारण अनुभव घेणारा जीव असतो.
(३) सांख्यांनी ईश्वर मानलेला नाही. वेदान्तांनी ईश्वर हा ब्रम्ह
व प्रकृती ह्याच्या मधील दुवा आहे,
असे मानले आहे.
(४) सा-या क्लेशांचे मूळ अहंकार / अविध्या यां मध्ये आहे.
(५) तामसी वृव्त्ती क्लिष्ट असतात; सात्विक वृत्ती अक्लिष्ट असतात; रजोगुण ह्या दोन्ही वृत्तींना प्रेरणा देत असतो.
(६)मनाच्या व बुध्दीच्या वृ्त्तींपेक्षा
व अहंकारापेक्षा चित्तवृत्ती अधिक गहन असतात.
ह्या सर्व वृत्तींचा निरोध करण्यापूर्वी त्यांचे सूक्ष्म स्वरुप उमजणे आवश्यक असते. बुध्दी प्रामाण्यवादी, नास्तिक किंवा अश्रध्द व्यक्तींनाच नव्हे तर स्वत:ला आस्तिक व श्रध्दावान समजणा-या अनेकांना ह्या आपल्या वृत्तींची कार्यशीलता व उपक्रमशीलता समजलेली नसल्याने अध्यात्म किंवा आस्तिकता हा एकतर आपला सदाचरण भाव वाटतो किंवा सदाचरणात्मक अहंकार म्हणुन जाणवतो.
चित्तवृत्तींसह आपल्या सर्ववृत्ती अहंकामय किंवा अहंकारातुन उदभवलेल्या असतात, म्हणूनच जीवाचा स्थायीभाव व मूळस्वरुपाचा आविष्कार अहंकाराने बध्द असतो.
(७) भगवान पतंजली म्हणतात की चि्त्तवृत्तींच्या पांच धारणा आहेत.(१.०६) व त्यांचे निरोधन योगाभ्यासासाठी आवश्यक आहे.
ह्या धारणा पुढील प्रमाणे आहेत- (अ) प्रमाण- समोरच्या विषयाला खरे म्हणजे प्रमाण मानुन चित्त त्यात रंगुन जाते. (ब) विपर्यय- विषयाला खोटे म्हणजे विपरित मानुन चित्त त्यात रंगुन जाते. (क) निद्रा- विषयाचा अभाव असला म्हणजे झोपेत चित्त कल्पना विलासात रंगुन जाते. (ड) विकल्प- विषयाच्या अभावामुळे चित्त कुठे तरी रेंगाळत राहते. (इ) स्मृती-भुतकाळातील घटनांच्या आधारावर चित्त रेंगाळत राहते.
वृत्तीच्या ह्या धारणांचा निरोध करण्याआधी त्यांचे हे वरील सूक्ष्म स्वरुप समजणे आवश्यक आहे.
(८)
प्रमाण (१.०७) ह्या वृत्तीची अनेक अंगे आहेत. ती अशी-
प्रत्यक्ष प्रमाण म्हणजे ज्ञानेंद्रियांच्या साह्याने किंवा त्यांच्यामुळे येणा-या धारणा.
मुळात प्रमाण म्हणजे पुरावा, आधार.
तो हवा असतो...बुध्दीला. कारण ती प्रमाता असते; प्रमाता म्हणजे ज्ञान घेणारा. पुरुष प्रमाता नसतो.पुरुषाचे प्रतिबिंब बुध्दीमध्ये पडलेले असते. थोडक्यात, जीव प्रमाता,
भोक्ता असतो.
अनुमानप्रमाण-पूर्वस्मृतींच्या आधारावर, कार्यकारणभावाचे गणित मांडुन बुध्दीने केलेला अंदाज. उदा. आकाशात ढग नाहीत म्हणजे पाऊस पडणार नाही,
हे कारणाच्या अभावावर आधारलेले अनुमान.(ह्यालाच व्यतिरेक असेही म्हणतात.)
तसेच, कारणावरुन कार्याचे अनुमान-आकाशात काळे ढग आहेत, पाऊस पडण्याची शक्यता आहे.
त्याचप्रमाणे, कार्यावरुन कारणाचे अनुमान- रस्ता ओला आहे, पाऊस पडला असणार.
त्याखेरीज, कार्यकारणावरुन कर्त्याचे अनुमान- आवाजावरुन कोण आहे, हे ओळखणे.
तिसरे प्रमाण- आगम-पू्र्वीपासून असणारे ज्ञान-अधिकारी जनांकडुन, वडिलधारी मंडळी, तज्ज्ञ, संत,
तसेच पुर्वजन्मातुन प्राप्त ज्ञान.
(९) चित्ताचे दुसरे आविष्करण म्हणजे विपर्यय (१.०८),
विपर्यास. उदा. अंधारात दोरी सर्पासारखी दिसली, मृगजळ, इ.विपर्यय वस्तुनिष्ठ असतो,
व्यक्तिनिष्ठ नसतो. अविद्दा हा विपर्ययाचाच प्रकार व
त्यातुन निर्माण होणारे अस्मिता, राग,
व्देष, व अभिनिवेश हे चार क्लेश विपरीत ज्ञान देतात. ह्याशिवाय, मादक पदार्थ आणि पुर्वग्रह दुषित ज्ञान हे महत्वाचे विपर्यय होत.
(१०) चित्ताचा तिसरा आयाम- विकल्प
(१.०९).हा मुख्यत: व्यक्तिनिष्ठ असतो. विकल्प म्हणजे अस्तित्वात नसलेले,
कपोल-कल्पित. उदा.सशाला शिंग पाहिले. विपर्यय चित्ताचा –हास होऊ शकतो,
कारण ही वृ्त्ती अगदीच निरुपयोगी असते. पण विकल्प वृत्तीचा चांगला उपयोग. तसेच, ह्याचा संबंध स्मृतीशीही असु शकतो. अर्थात, कल्पना स्मृती शिवायही घो़डदैाड करु शकते.
(११) चित्ताची चैाथी महत्वाची वृत्ती- निद्रा (१.१०).ही शरीरारोग्याच्या दृष्टीने अत्यंत आवश्यक बाब. निद्रा ही विषयाचा अनुभव थांबल्यामुळे येत असते.निद्रेमध्ये मेंदू बंद पडलेला नसतो, फक्त त्याचा चित्ताशी संपर्क तुटलेला असतो.
निद्रेच्या विविध अवस्थांपैकी सुषुप्ती म्हणजे स्वप्नविहीन झोप. झोप ही मुख्यत: तमोगुण प्रधान आहे. तिच्यामध्ये रजोगुणांचा प्रभाव असेल तर ती स्वप्नमय होते. पण तिच्यामध्ये सत्व गूणांचे प्राबल्य असल्यास ती सुषुप्ती होते.
(१२) चित्ताची पांचवी वृत्ती (१.११)
स्मृती. भुतकाळात अनुभवलेल्या विषयांना चित्तातून निसटून जायला वाव न
देण्याची वृत्ती म्हणजे स्मृती. इंद्रियजन्य विषयांप्रमाणेच स्वप्नांची, कल्पनांची व
विचार प्रक्रियांची नोंद स्मृतीकोशात ठेवली जाते. त्याचप्रमाणे, अनेक पूर्वजन्माच्या स्मृती आपल्या स्मृतीकोशात असतात. योगीतावरियांच्यामते, चालू जन्मीच्या स्मृती मेंदूच्या डाव्या भागात, तर पूर्व जन्मीच्या स्मृती उजव्या भागात साठविल्या जातात.
(१२) जीवनात सत्व, रज आणि तम ही गुणसूत्रे अनुक्रमे सुख, दुख: आणि मोह निर्माण करतात. त्रिगुणातीत अवस्था ही समाधीत उतरण्याची ऊत्तम पायरी आहे. पतंजली महर्षीच्या
१ ते १८ सूत्रांचे सार म्हणजे हेच की प्रमाण, विपर्यय, विकल्प,
निद्रा आणि स्मृती ह्या चित्तवृत्तींचा निरोध करणे ही साधना, हा अभ्यास सतत, अखंड व वैराग्यवृत्तीने केल्याने चित्ताच्या शुध्दीकरणाची प्रक्रिया सुरु होते व योगी संप्रज्ञात समाधीत उतरु लागतो.
(१३) विवेकानंदांच्या मते, इंद्रिये, मन,
निश्चयात्मक बुद्धी, व
अहंकार या सर्वांना मिळून अंत:करण असे म्हणतात. आणि चित्त म्हणजे मनाचे उपादान वा घटकद्रव्य वातत्व होय. वृत्ती म्हणजे आंतर बाह्यकारणांची त्यावर क्रिया झाल्याने त्यात उठणा-या लाटा किंवा तरंग होत.
चित्ताची आधारभूमी मन, बुध्दी व अहंकार हे आहेत.
व मन हे बाह्यविश्वाच्या आकलनाचे एक साधन आहे. बाह्य विश्व हे प्रतिक्रिया निर्माण करणारे उद्दीपक कारण आहे.
(१४) चित्ताचेक्लेष-
(१)
काळजी (२)
असुरक्षितता (३)
निराशा
(४)
विफलता (५)
तिटकारा (६)
लज्जा
(७)
आश्चर्य (८)
प्रैाढी (९)
भय, भीती
(१०)
दु:ख (११) रितेपणा (१२) हवालदिलपणा
(१३)
वैताग (१४)
मत्सर (१५)
बुजरेपणा
(१६)
राग, क्रोध (१७) दुखावलेपण (१८) गांगारलेपण
(१९)
किळस (२०)
असूया (२१)
उत्तेजितता
(२२)
धास्तावणे (२३)
खिन्नता (२४)
त्रस्तता
(२५)
अपमान (२६)
अपराधीपण (२७)
दिग्मुढता
(२८)
असमाधान (२९)
लोभ
(३०) कामातूरता,
विषयांधता.
(१५) एक जीव
दुस-या जीवाच्या संदर्भात जी कृती किंवा क्रिया करतो. तेकर्म- कारण दुस-या जीवाच्या संदर्भात केलेली क्रिया पुढील जन्मातही पाठलाग करते व
प्रतिक्रिया म्हणून प्रगट होते. म्हणून
तिला कर्म किंवा त्या प्रतिक्रियेला “कर्मफल“ म्हणतात.
उदा. स्वत: पाणी
पिणे हे कर्म नव्हे, ती क्रिया होय. पण दुस-याचे पाणी हिसकावून पिणे, हे दुष्कर्म आहे. तर तहानेने व्याकूळ झालेल्या पाणी देणे, हे सत्कर्म
आहे.
(१६) बुध्दाच्या
फार पूर्वी पतंजली होऊन गेले आहेत.
(१७) उपनिषदे
म्हणजे तत्व ज्ञान तर पातंजलयोगदर्शन ही साधना आहे.
(१८) राजकारण व
अध्यात्म ह्यांची फारकत करणे चुकीचे आहे. “शापदपि,
शरादपि“ ह्या परशुरामाच्या उक्तीप्रमाणे
दोघांचा समतोल शुध्द स्वभावात साधता येतो. अध्यात्मवादी
योग्याने राष्ट्रास विसरुन चालत नाही.
द्रष्टदृश्ययो: संयोगो हेयहेतू: | -साधनपाद ( २.१७
Patanjali has defined the living beings by two criteria-
(1)
The witness-द्रष्टा-One who can see, experience; one who has organs of body to receive signals
from outside world as well as from inside of its body.
(2)
The seen- दृश्य-whatever is knowable;
these are generally objects which are capable to send signals of their presence
/ existence within their zone of influence. The spread, extent and strength of
this zone depends upon the size and energy it possesses. For example, sun is a
largest object as well as greatest mass of energy. Its signals are innumerable,
the main and prominent signal is the Light which enables all to see.
The living being is said
to be living, if and only if, it has capacity and ability to be receiver of the
transmissions from everything that emits out its energy. In this sense, दृश्य is also द्रष्टा because it can also
receive signals by reciprocation. But दृश्य may not have organs and therefore दृश्य included living as well non-living beings.
As far as द्रष्टा is considered in its fundamental & critical form & aspect, it is प्राणशक्ती, an energy which is
manifests as दृश्य. The merger of both, द्रष्टा and दृश्य constitutes what is called the world, the माया as is perceived, experienced
and lived in by us.
Patanjali elaborates further that द्रष्टा is प्रत्ययानुपश्य:| meaning thereby
that द्रष्टा being an energy is perceived only by corroboration i.e. प्रत्यय because energy by itself
is neither object nor an entity. It is pervading phenomenon of life as such. In
this sense, द्रष्टा is also called as पुरुष in its precinct form. Therefore, it is also the soul-आत्मा and it is known or
identified indirectly by three tests-
(1)
The movement-एजत-whatever is capable of
moving leaves its place by shifting, spreading, bouncing, etc.
(2)
The movement which
is called निमिषत-It happens within a fraction of second as small as duration between
movements of eyelids.
(3)
The movement is
caused by respiration-प्राणत-whatever that needs the air, atmosphere, a milieu, has got to receive the
same. For receiving air or its equivalent, movement howsoever small,
fractional, the movement is must.
No comments:
Post a Comment