Yogis believe that Purush is one and uncreate and Prakriti is created. Sankhya believes that both Purush and Prikriti are uncreate but there may be many Purush.
Purush is consciousness. It does not get drawn towards anything but it draws everything.. It has sentiency and is omnipresent. Prakriti is insentient and a perfect balance of materials in it.
The microcosmos and macrocosmos are built identical. Dualistic belief is that man and Ishwar are different. Monistics believe that man and Ishwar are same.
Unmanifest primordial matter becomes Mahat or buddhi. This is either conscious, subcouncious or supercouncious. This Mahat then becomes Ahankar which is either Sattvik or Tamsik. Tamsik are Tanmatras which differenciates into Panchbhoot which are Aakash, Vayu, Jal, Agni, and Prithvi. Sattvik becomes mind and differentiates as Jitendriyas ( hearing, touching, seeing, tasting, smelling) and Karmendriyas (speaking, holding, moving, procreating,eliminating). Anthakaran is Indriyas, Manas, Buddhi, and ahankar together.
Animals have subconscious state which is infallible but limited. Conscious state is fallible, makes mistakes, has larger scope, and is slow. Yogis have super conscious state which is infallible and unlimited in scope.
Chitt has impressions created by us. Chitt manifests in five forms—
- Scattering or Kshipt —Pleasure or pain activity, Kshipta (agitated/scattered): This is the most common state of the mind that most of us are in during our waking hours. This state is fully dominated by the gun ‘rajas’. In this state, the mind is totally restless, jumping from one thought to another, from one emotion to the next and from object to the next. One oscillates between love and hate, likes and dislikes etc as a leaf flutters in wind.
- Darkening—it is dullness, lethargy **Mudha
The mudha state is dominated by the gun ‘tamas’ in which the mind is dull, sleepy, lethargic and lacking any alertness. When you are mentally fatigued, you may throw up your hands saying, "my brain is fried, I need a break". All you want to do at that time is to be a "couch-potato" for some time. In the mudha state no productive work can be achieved.
During the waking state, one usually alternates between the kshipta and the mudha states. Rajas can propel us to be attracted toward an object of the senses. However, if we are denied that object, tamas can drive us into a state of sadness or even depression. - Gathering—Struggle to center itself, partially focused Vikshipt
In our pursuits of life, material or spiritual, there are moments when the sattva gun begins to dominate and the mind can find moments of focus and concentration. However, old habits keep pulling the mind away from sattva and back to rajas or tamas. The Vikshipta state represents this pulling away from the partial state of concentration and is brought about by the nine impediments to concentration or vikshepas and their five companions. Literally, a mind under the influence of vikshepa is called vikshipta. In our yoga practice, whenever we sit for meditation, we do find brief periods when the mind seems to be still and focused on the object of meditation. However, soon it gets distracted by other thoughts which are called the vikshipta state. Gathering means, we are getting there, but still under the influence of fluctuation of the mind. - One pointed—it tries to concentrate, Ekagra, Samprajna Samadhi
This, according to Vyasa, represents what Patanjali calls Samprajnata Samadhi . In this state the mind is fully focused on the object of meditation and the object becomes fully illuminated, realized and completely known. This is the state which can diminish the klesha (afflictions), loosen the bonds of karm and brings one closer to the final state of Nirodh. In a real yogic sense, only the perception of an object in the state of samadhi can be labeled as ‘direct perception’. Normal perception through the five senses, which is commonly called ‘direct’ is in fact incomplete, incorrect, impaired and distorted because of the imperfections of the senses themselves, of the mind and buddhi as they are dominated by the negative ego. - Concentrated—it brings Samadhi, Nirrudh, Asamprajnata Samadhi
Niruddh (fully arrested, concentrated): Vyasa equates the Niruddh state with what Patanjali calls Asamprajnata Samadhi. In this state no new samskars (impressions) can arise. Even though past impressions still remain, they are made ineffective and can no longer cause any afflictions. In the state of Nirodh the mind continues to provide its normal functionality. However, it is now fully under the control of the yogi and all the vrittis (fluctuations) that happen are under the control of the pure, sattvic buddhi (intellect) as opposed to being controlled by the ego. When the state of nirodh is sustained for a long time, the mind gets finally dissolved into a state of equilibrium of the guns which leads to final liberation (Kaivalya).
Samprajnata Samadhi gives power to control nature. It is of four types
- Savitark
- Nirvitark
- Savichar
- Nirvichar
Vitark is questioning. In savitark mind meditates on one object repeteadly. These objects are 25 elements. One sentinent Purush and 24 insentinent nature. In this truth of that object is known and power of that object is gained in time and space.
In Nirvitark there is no questioning. Mind meditates on elements as they are. It tries to take elements out of time and space.
In Savichar mind meditates in time and space on Tanmatra objects which are roop, gandh, sprarsh, shabd, and ras.
In Nirvichar mind meditates on Tanmatras as they are, eliminating time and space.
In Saananda the idea of material is gone. Mind is the object of meditation.
In Sasmita Samadhi only the sattv state of ahankar remains. It is differentiated from all other objects. Idea of gross and fine materials are gone. In this state man thinks of himself without gross body but with fine body. From here he can either merge in nature without attaining moksh (Prakritilaya) or he attains moksha.
Asamprajnata Samadhi is also called superconscious state or seedless Samadhi. There is cessation of all mental activity and chitt retains unmanifested impressions.
Dull or lethargy is not same as Samadhi. There is a difference in can not reason and does not reason or discriminate. Calmness of sattv and dullness are different. Calmness is better than activity.
When not in Samadhi, man is identified with modifications or Vrittis which may or may not be painful. These are of five types:
- Praman
- Vipryay(Indiscrimination or false knowledge not established in real nature)
- Vikalp (verbal delusion)
- Nidra
- Smriti
Proof or Praman are direct, pratyaksh, anuman, and competent evidence or Aptavakya.
Viparyaya: Error
For eg: Mistaking a rope for a snake in the dark. Or a drunk man seeing two moons instead of one. This error of perception produces a vritti in the mind. Error is the result of the imposition of the wrong knowledge onto an object.
Vikalpa: Imagination, Verbal Delusion, Fantasy
Using nonsensical words or expressions which do not have a basis in reality. For eg: Time Flies...How can time fly?
A word is uttered, and we do not wait to consider its meaning; we jump to a conclusion immediately. Some news coming to us throws our mind into vritti and we become angry. It is the sign of weakness of the Chitta. Now you can understand the theory of restraint.
Day-dreaming, fantasizing, wishful thinking all lead to thoughts in the mind.
Apta is an unselfish person who has reached a state beyond the senses, is superconscious. He does not say things for fame or gain, does not contradict past knowledge of humanity. He does things for the benefit of universe and represents what all others can attain.
Om is the sound of unmanifest, pran are energy forces and Aakash is the material thing of universe.
Om is the manifested sound of unmanifest and it is the basis of all sounds. Repetition of Om and self surrender to Ishwar strengthens the mind and brings fresh energy.
Pran is energy or force. In the beginning of creation it is motionless. It manifests with creation. Pran is various forces in universe. Pran flows through various channels mainly Ida, Pingala, and Susumna. . Pranayam is the act of controlling pran.
Yoga helps in transcending the ordinary limits of reason and to directly perceive things which are beyond all reasons.
Still there is confusion—
No one knows what happens after death. All ideas, philosophies are speculations as no one has come back to tell us.
If there is a unmanifested thing and it has supreme powers then why it becomes manifest. Even if it becomes manifest why will it make manifested things so complex and make it hard for them to go back to unmanifest. It is like mother giving birth to child but then making things so complex for child that is very difficult for him to come back to mother. Why will she create secrets and hide truth from her own child.
If there is no unmanifested thing then where are we trying to go?
There is a concept that creation is cyclical. It starts from unmanifest, becomes manifest and then goes back to unmanifest and then this process starts again. Now the basic question is why will someone follow the hard path of vairagya, denouncing material world etc. to go and become one with that unmanifest? No matter what we do, all of us have to merge within that unmanifest at the end of creation. So why to do extra efforts? Why not enjoy life and do whatever anyone wants to do as ultimately at the end of creation we have to merge with that unmanifest? What is the other option if someone does not want to go back to that unmanifest?
From where are these emotions and inner voice coming from? Almost always these are true. Is this the truth of creation that something inside everyone is the supreme power?
Bharti Raizada
कवियों का गीत
प्रभु! अब हम अन्नमय कोष के ऊपर उठ चुके हैं। हम खाते भी हैं पीते भी हैं परन्तु किसी ऊंचे उद्देश्य के लिए । हम प्राणमय कोष से भी ऊपर उठ गए हैं। हम श्वास तो लेते हैं परन्तु इस स्वास्थ लेने का भी कुछ उत्कृष्ट उद्देश्य है। प्रभु! अब तो हमारा श्वास विश्वास तुम्हारे पवित्र नाम की माला बन गया है। हम तो जीते केवल इसलिए हैं कि तुम्हारा कीर्तन कर सकें। तुम वास्तव में हमारे प्राणधार हो। अब तो हम मनोंमय तथा विज्ञानमय कोष तक भी परिमित नहीं रहे। बाह्य ज्ञान हमें संतोष नहीं देता। तुम्हारी कृपा की अनुभूति ने आत्म प्रसाद प्राप्त करा हमें आनन्दमय कोष तक पहुंचा दिया है।
प्रभु! अब एक हम हैं दूसरे तुम हो। यह कोष तो वास्तव में है ही तुम्हारी कृपा का। यहां संजीवनी ही संजीवनी है। इस कोष तक मृत्यु की पहुंच नहीं है। हम अमर हो गए हैं। तुम्हारी कृपा हमें प्रतिक्षण नया जीवन दे रही है। अब हम मर कैसे सकते हैं?
स्तुति का आनन्द हमें अब आने लगा है, अब केवल जीभ ही नहीं अपितु आंखें कान नासिकाएं तथा मुख्य सातों मुख्य मुख्य अंग अपनी-अपनी वाणी से तुम्हारे गीत गा रहे हैं। मेरे सम्पूर्ण ज्ञान का विषय ही आज तुम हो। देखने को तो मैं चकित हूं ,चुप हूं,परन्तु मेरी चुप आज बोल उठी है। इस चुप का कैसा रसीला स्वर है!
आज मुझे पता लग गया है कि इन्द्रियों को ऋषि क्यों कहा जाता है। आज मेरा अंग-अंग तुम्हारा साक्षात्कार कर रहा है,आंखें तुम्हारी महिमा को पहचान गई है। इन्हें रूप-मात्र में तुम दिखाई देते हो। रूप की प्रतीति तुम्हारी देन है। कान तुम्हारे गौरव के गीत पर मस्त हो रहे हैं। इन को श्रवण की शक्ति स्वयं तुम्हारी संजीवनी का सुरीला संगीत है। गंध और घ्राण का सम्बन्ध एक दिव्य वस्तु है। इनको एक दूसरे के अनुकूल किसने किया? नासिका गंध पर मस्त है। उसे पता लग गया है कि इस गंध का दिव्य आधार तुम हो। मुख को चखने की शक्ति किसने दी? स्वाद को रचना के साथ किस ने मिलाया? आज रसना तुम्हारा दिया स्वाद ले रही है। सभी अंग ऋषि हो गए हैं । इन्होंने जीवन का वास्तविक रस पा लिया है। आवर्णों के पीछे का आनन्द इन्हें आज प्राप्त हो गया है। यह आनन्द तुम ही हो।
ऐ मेरे आनंदमय कोष के आनंद! सच्चा आनंद तुम ही हो।तुम्हारी संजीवनी से ही इन ऋषियों का जीवन है-- ऋषित्व है। मेरी आत्मदर्शी इन्द्रियां आज परमात्मदर्शी हो रही हैं। उन्हें अपनी सत्ता का पता लग गया है। वह सत्ता प्रभु की--सोम के स्रोत की--देन है।
इस आनंद पर मस्त होकर मेरी ऋषि इंद्रियां गानमय हो रही हैं। अपनी मूक वाणी में यह सभी तुम्हारे ही गीत गा रही हैं। प्रत्येक की चेष्टा दिव्य है। प्रत्येक का व्यवहार अलौकिक है। जड़ परमाणुओं के इन पिण्डों में चेतना कैसे आई? इनमें ऋषित्व का प्रादुर्भाव कैसे हुआ? मेरी ऋषि इन्द्रियों का ऋषि तो तुम्हारी महिमा ही काम मूर्त राग है। आज तो प्रभु! मेरा सुनना, मेरा देखना, मेरा चखना, मेरा सूंघना, मेरा छूना--यह सब तुम्हारी ही महिमा का कीर्तन है। मेरा संपूर्ण जीवन एक लंबी संध्या सा एक लंबा कीर्तन सा हो रहा है।
मन्त्र
परिकोशं मधुष्चुतं सोम: पुनानो अर्षति।
अभि वाणीर्ऋषीणां सप्तानुषत।।
ऋ•९.१०३.३ साम• ५७७
वैदिक भजन ७६३वां
राग चारुकेशी राग का गायन समय मध्यान्ह 12 से 3
ताल दीपचंदी 14 मात्रा
अनुस्मृति अनुकृति अनुशयी अनुनयी(2)
बन जाए आत्मा भक्ति रस से
करे तेरी स्तुति
तुझे पाने के उद्देश्य से
प्रभु सत्कर्म करें
हरदम भगवन् कीर्तन कर सकें।।
अनुस्मृति......
अब हमारे श्वास-श्वास मन के हैं मनके मनोमय विज्ञानमय बने कोष प्रपन्न
कृपा हुई अनुभूत तेरी
हुआ तुझमें आसन्न
पाया आत्म प्रसाद तुझसे
हुआ प्रेम-प्रगम
आनन्दमय कोष तक
पहुंचा दिया तुमने भगवन्
अनुस्मृति..........
अब तुम्हारी कृपा दे रही
जीवन प्रतिक्षण
आ रहा है अब तेरी
स्तुतियों में भी आनन्द
इन्द्रियां ऋषि बन गई हैं
पल्लवित अंग-अंग
कर रही है साक्षात्कार
जागा प्रेम-प्रसंग
वाणीरूप बना हर इक अंग
गाते गीत भजन (२)
अनुस्मृति......
वास्तविक रस पा लिया
सार्थक हुआ जीवन
सप्त ऋषियों को दिया
प्रभु ने ही पूर्णानन्द
तेरी संजीवनी से पाया
सच्चा संजीवन
आत्मदर्शी मेरी इन्द्रियां
हो गईं पावन
अब वो हैं परमात्मदर्शी
जिसमें परमानन्द (२)
अनुस्मृति........
मस्त होके इन्द्रियां
हो गईं हैं गानमय
मूक वाणी में जगा
प्रभु तेरा प्रेम-प्रणय
जड़ परमाणु पिण्ड भी
हो गए चेतन
आचरण करके अलौकिक
हो गए प्रतिपन्न
हो गया है यह जीवन
लम्बी संध्या का कीर्तन
अनुस्मृति.......
२.१०.२००६
२.०० मध्यान्ह
अनुस्मृति=सब और से ध्यान हटा केवल एकाकी में ध्यान
अनुकृति=अनुरूपता
अनुनयी= विनम्रता शालीनता
प्रपन्न= पहुंचा हुआ, शरणागत
मनके=माला के दाने
पंचकोष=पांच कोष,(अन्नमय, प्राणमय, मनोमय,और आनन्दमय )
आसन्न= संलग्न, पास आया हुआ
प्रसंग= लगाव, अनुराग
प्रणय=प्रीति युक्त प्रार्थना
प्रगम= प्रगति का प्रथम पग
संजीवनी=अमृत
संजीवन=साथ साथ रहना