365bet娱乐

The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 advocates the path of yoga as one of the ways of attaining liberation. Yogic practices make the mind prepared for accepting the true knowledge of the self. The spiritual aspirant must restrain one鈥檚 mind from all the objects of senses, material goods and meditate upon the Supreme Being in order to attain liberation. Just as the magnet attracts a piece of iron, just like that the Supreme Being attracts to 测辞驳墨 who meditates on him. The term yoga literally means union or to join. It is derived from the root yuj.

Actually there are three different meaning of the root 测耻箩鈥�

1. yujiryoge meaning to join,
2. 测耻箩蝉补尘腻诲丑补耻 i.e., in the sense of concentration,
3. yuj sa峁儁amane i.e. in the sense of controlling.

Hence, the term yoga may mean鈥�

1. spiritual unification i.e. the union of the individual self with the supreme self.
2. concentration of the mind,
3. complete control of mental modes.

In the yoga system of Patanjali, the word yoga is used in the third sense, i.e. the full restraint of the states of citta, i.e. the mind 测辞驳补艣肠颈迟迟补惫峁泃迟颈苍颈谤辞诲丑补岣�.^[1] The word yoga means the spiritual effort to attain perfection through control of the body, mind and senses, and through right discrimination between 笔耻谤耻峁�a and 笔谤补办峁泃颈.

The purpose of yoga is to eliminate all kinds of violent, cruel, brutal tendencies and at last it seems to be disappearing altogether.

For this purpose, the yoga system prescribes eightfold method consisting of鈥�

1. yama (abstention),
2. niyama (observation),
3. 腻蝉补苍补 (posture),
4. 辫谤腻峁嚹乱补尘补 (regulating of breath),
5. 辫谤补迟测腻丑腻谤补 (withdrawal of the senses),
6. 诲丑测腻苍补 (meditation),
7. 诲丑腻谤补峁嚹� (contemplation) and
8. 蝉补尘腻诲丑颈 (concentration)^[2]

Of these the first five are called 产补丑颈谤补峁単腻 or external aids while the last three are the 补苍迟补谤补峁単腻 or internal means. The yamas and niyamas help in promoting inner and outer peace and bliss. They create harmony in our life and help to keep good relationship to our environment. If there is harmony then consciousness will expand. They also provide a mirror in which we reflect our selves. Through the practice of nonviolence, we get there contemplation, deliberation in our mind to transform ourselves to a good person. The path of practice of 补丑颈峁僺腻 begins with understanding of the different dimensions of our personality which upholds progressively the whole physical and mental setup. The ultimate goal of yoga is selfrealization, which can also be called as freedom. The yama and niyama give us infinite opportunities to truly purify our life.

The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 gives the description of yoga that yoga enters in the soul in which there is an absolute absence of feelings like pain and pleasure.^[3] Yoga is of two types viz., 蝉补产墨箩补 and 苍颈谤产墨箩补. In the 28^th chapter of 3^rd skandha Kapila instructs his mother Debah奴t墨 about the 蝉补产墨箩补 and 苍颈谤产墨箩补.^[4] In 蝉补产墨箩补 yoga there is an object of meditation and 苍颈谤产墨箩补yoga is the state of non-object of meditation 艢谤墨诲丑补谤补 厂飞腻尘墨 identifies vai峁ａ箛avam j帽膩nam with 蝉补产墨箩补yoga. He says that the knowledge gained thorough the investigation of the ultimate principles i.e., vai峁ａ箛avam j帽膩nam is 蝉补产墨箩补yoga. Besides, states 补峁ａ弓腻峁単补测辞驳补 as vai峁ａ箛avam j帽膩nam.^[5]

The practices of the eightfold-yoga are also repeatedly mentioned in the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺. In the twenty eight chapter of the third skandha of this 笔耻谤腻峁嘺, the process of the eightfold yoga is found. Here, it is said that by practicing yama and other discipline of Yoga, the mind is able to think of the supreme God. Here, one is asked to meditate on God. By the prescribed meditation, his mind becomes unattached with material objects and he will feel the divine bliss i.e., Brahman just like the wick of a lamp which is merged in the flame when its oil is exhausted.^[6] In this stage, the devotee becomes dissolved in Brahman which is beyond pleasure and pain. The devotee thus realizes the essential nature of the Brahman and being perceived the ultimate form, the devotee unable to observe whether his body is in the same place or has gone up somewhere else^[7] At that state the devotee becomes just as an addict blind with the intoxication of wine, who is not conscious about his existence even of the garment also that he has worn. In the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺, it is clearly mentioned that by the practicing yoga one can become tranquil, pure and righteous, which paves the path to Brahman.^[8]

To overcome the hindrance, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 suggests the following eightfold yogic methods, namely,

1. yama,
2. niyama,
3. 腻蝉补苍补,
4. 辫谤腻峁嚹乱补尘补,
5. 诲丑腻谤补苍补,
6. 诲丑测腻苍补 and
7. 蝉补尘腻诲丑颈.

Yama, niyama are the particularly most popularly accepted methods of discipline of body and mind. By the means of eightfold yoga, mind becomes calm and pure, hence it contemplates on Brahman^[9].

At this state, the devotee or the 测辞驳墨 becomes free from the flow of 驳耻峁嘺蝉, i.e., the limitations of the body etc. Then the 测辞驳墨 realizes his soul directly merged with Brahman. In the 痴颈峁ａ箛耻辫耻谤腻峁嘺, Yoga is defined as the conjunction of the mind with Brahman.^[10]

i) Yama:

Among the eightfold paths of yoga the first one is yama. 驰辞驳补蝉奴迟谤补 defines yama is of five kinds-补丑颈峁僺腻 (non-fliction of pain), satya (truth), asteya (nonstealing), brahmacarya (restraint over the senses) and aparigraha (spirit of detachment or non-acceptable of gifts).^[11]

The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 describes twelve divisions of yama. They 补谤别鈥�

1. 补丑颈峁僺腻 (non-fliction of pain),
2. satya (truth),
3. asteya (non-stealing),
4. 补蝉补峁単补 (non-attachments),
5. 丑谤墨 (modesty),
6. 补蝉补帽肠补测补 (non-storing),
7. 腻蝉迟颈办测补 (faith in religion),
8. brahmacarya (continence),
9. mauna (silence),
10. sthairya (steadiness)
11. 办峁�a尘腻 (forgiveness) and
12. abhaya (fearlessness).^[12]

Besides, this 笔耻谤腻峁嘺 states that the followers of the path of yama should be free from some deeds like pride, envy, attachments etc. He should be patient, thoroughly devoted to the preceptor and keen on knowing the truth etc^[13].

ii) Niyama:

The second one is niyama or observance. 驰辞驳补蝉奴迟谤补 mentions niyamas as of five kinds,

1. 艣补耻肠补 (purity),
2. 蝉补苍迟辞峁�a (contentment)
3. 迟补辫补岣� (austerity)
4. 蝉惫腻诲丑测腻测补 (study of the sriptures)
5. 墨艣惫补谤补辫谤补峁噄诲丑腻苍补 (worship of God)^[14]

According to the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 niyama consists of twelve divisions like yama. The niyamas 补谤别鈥�

1. 艣补耻肠补 (bodily and mental purity),
2. japa (mental repetition of the mantra),
3. tapas (asceticism),
4. homa (sacrificial offerings),
5. 艣谤补诲丑腻 (faith),
6. 腻迟颈迟丑测补 (hospitality),
7. 补谤肠补苍腻 (daily worship),
8. 迟墨谤迟丑腻峁璦苍补 (visiting to scred places),
9. 辫补谤腻谤迟丑别丑腻 (desire for the supreme object),
10. 迟耻峁ａ弓颈 (contentment) and
11. 腻肠腻谤测补蝉别惫补苍补 (service of the spiritual teacher).

Those people who observe these, they confer prosperity and lead to emancipation.^[15]

One who has exclusively devoted himself to the Supreme Self and continuously practices the vows of yama (补丑颈峁僺腻, satya etc.,) and niyam (艣补耻肠补, 蝉补苍迟辞峁�a etc.,) can ahead in the path of liberation.^[16]

iii) 膧蝉补苍补:

膧蝉补苍补 or bodily posture is the third one. 膧蝉补苍补 helps to promote concentration of mind. Patanjali simply mentions that the posture must be firm, pleasant and easy.^[17] There are various postures in which a 测辞驳墨 is directed to sit when he is engaged in meditation, e.g., bhadr腻蝉补苍补 etc. The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 says that if a 测辞驳墨 happens to commit an evil acts, then he can burn down that sin by performing yoga. It gives mental purification along with the body^[18] A man can not realize spiritual truths as long as his mind is infected with impurities and also his intellect will be occupied by evil thoughts. Spiritual insight will immerge in the mind only when all impurities of mind will be eliminated by making the mind calm and serene.

iv) 笔谤腻峁嚹乱补尘补:

笔谤腻峁嚹乱补尘补 is an important factor in yogic practice. It is the control of one鈥檚 breath.^[19] According to the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺, 辫谤腻峁嚹乱补尘补 consists in controlling the wind breath and the yogin becomes pure immediately just as gold melted by the blast of wind and fire, gives up the dross mixed with it. 笔谤腻峁嚹乱补尘补 burns up all impurities from the mind^[20].

Besides, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 mentions about three parts of 辫谤腻峁嚹乱补尘补 viz.,

1. 辫奴谤补办补 (taking in of breath),
2. kumbhaka (arresting the process of breath), and
3. recaka (letting out of breath).^[21]

By restoring to 辫奴谤补办补m, kumbhakam, recaka, in the reverse order, one should so purify one鈥檚 spirit that it can no longer waver and that it may be steady.^[22] 艢ridhara 厂飞腻尘墨 remarks 辫奴谤补办补 as the process of slow inhalation (with the left nostril),retention of breath isknown as kumbhaka and slow exhalation of the holding breath is (with the right nostril) recaka.^[23]

笔谤腻峁嚹乱补尘补 helps to purify the passage of breath by systematic inhalation, retention and exhalation of breathe or vice versa, so that the mind becomes quiescent and steady. It also helps to promote concentration of mind. It is beneficial for both mind as well as body.

v) 笔谤补迟测腻丑腻谤补:

The fifth part of yoga is 辫谤补迟测腻丑腻谤补. It is defined in the 驰辞驳补蝉奴迟谤补 as controlling of the senses and it consists in withdrawing the senses from their objects^[24]. The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 also describes 辫谤补迟测腻丑腻谤补 in the same manner. One who withdraws his mind from external world and burns his attachments from external objects, said to exist in 笔谤补迟测腻丑腻谤补. One can withdraw his attachments to the objects of senses by 辫谤补迟测腻丑腻谤补. It delivers a person from the bonds of the world.^[25] It is the process of introversion.

vi) 顿丑腻谤补峁嚹�:

驰辞驳补蝉奴迟谤补 defines 诲丑腻谤补峁嚹� as fixation of mind and concentration on anything for a long time.^[26] 艢ridhara 厂飞腻尘墨 says that while dealing with the process of 诲丑腻谤补峁嚹�, it is said in the yogin should concentrate his whole respiratory system along with his mind. The process of concentration of mind along with the respiratory system is known as 诲丑腻谤补峁嚹�. One should burn one鈥檚 impure humids in the body by breathcontrol and the sins by 诲丑腻谤补峁嚹�^[27].

vii) 顿丑测腻苍补:

Patanjali defines 诲丑测腻苍补 as the resulting state of an even current thought. This is the continuous awareness of the object of attention. This object can be external or eternal.^[28] The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 mentions when one鈥檚 mind becomes pure and properly steady, by yoga, one should meditate on the form of the Supreme Lord, while his eyes fixed at the farthest end of his nose.^[29] Supporting this view, 艢ridhara 厂飞腻尘墨 also says 诲丑测腻苍补 is the process of meditation on an object^[30] and object of meditation can be the idol of Supreme Brahman.

艢ridhara prescribes 诲丑测腻苍补 of the idole of Supreme Reality.^[31]. 顿丑测腻苍补 mollifies the unrighteous passions of the mind.^[32]

viii) 厂补尘腻诲丑颈:

This is the final in the process of yoga. In the state of 蝉补尘腻诲丑颈, mind is completely absorbed in the object of meditation. In the process of 诲丑测腻苍补, the act of meditation and the object of meditation remain separate. But here both become one. Patanjali states 蝉补尘腻诲丑颈 as the idea of identification with the object of meditation which is, as if, devoid of any individual nature is called 蝉补尘腻诲丑颈. 艢ridhara 厂飞腻尘墨 says 蝉补尘腻诲丑颈 as 惫峁泃迟颈苍颈谤辞诲丑补岣� 蝉补尘腻诲丑颈riti.^[33]

In this way, the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 enumerates the eight stages of yoga in detail and shows how the practice of yoga helps a man to ahead in the path of liberation.This 笔耻谤腻峁嘺 assigns yoga as an important way in the path of libration. It propagates that the affliction caused by ignorance can be overcome by the practice of yoga.

In the ninth chapter of the 7^th skandha of the 叠丑腻驳补惫补迟补辫耻谤腻峁嘺, some tools are found through which one can ahead to the path of liberation viz.,

1. mauna (silence),
2. vrata (vowed observance),
3. 艣谤耻迟补 (sacred knowledge),
4. tapas (austeriyy),
5. adhayana (study),
6. svadharma (observance of rules of own caste),
7. 惫测腻办丑测腻 (exposition of scriptures),
8. raho (living in solitude),
9. japa (recital of mantra) and
10. 蝉补尘腻诲丑颈 (concentration).^[34]

Like the 叠丑腻驳补惫补迟补辫耻谤补峁嘺, other Vaisnavite 笔耻谤腻峁嘺s i.e., the 痴颈峁ａ箛耻辫耻谤补峁嘺, 笔补诲尘补辫耻谤腻峁嘺, 骋补谤耻岣峚辫耻谤腻峁嘺 etc., also regard bondage consists in the wrong perception of the not self as the self. The cause of bondage and transmigration is nothing but 补惫颈诲测腻 or ignorance. Liberation is described as the attainment of divine being which is of the nature of ultimate bliss or happiness. This type of liberation is absolute and final.

The 叠丑腻驳补惫补迟补辫耻谤腻峁嘺 reveals the state of liberation as the means of becoming free from all kinds of material works, together with the processing pure transcendental knowledge, devoting himself to Lord 痴颈峁ａ箛耻 selflessly. Anyone who seriously tries to understand, hears and chants the verses of the 叠丑腻驳补惫补迟补辫耻谤补峁嘺 with devotion to Lord 痴颈峁ａ箛耻, becomes completely liberated from material bondage and attains 尘辞办峁�a or liberation from the cycle of births and deaths in the material world. Liberation is the eternal and indestructible status, free from all troubles including from birth and death cycle. It is the transcendental perfection of individual self which is not affected by any evil attributes. 惭辞办峁�a is abiding in Brahman and that鈥檚 why it is the supreme perfection.

Footnotes and references:

[back to top]

[1]:

驰辞驳补蝉奴迟谤补 , 1.2

[2]:

yamaniyam腻蝉补苍补辫谤腻峁嚹乱补尘补辫谤补迟测腻丑腻谤补dh膩ran膩诲丑测腻苍补sam膩dhayo鈥欋梗峁�膩va峁単膩ni/ Ibid., 2.29

[3]:

yuga 腻诲丑测腻迟尘颈办补岣� pu峁僺膩 mato ni岣ヅ況eyas膩ya me/
atyantoparatiryatra du岣�khsya sukhasya ca// 叠丑腻驳补惫补迟补-辫耻谤腻峁嘺 , 3.25.13

[4]:

yogasya lak峁�a峁嘺m bak峁�e 蝉补产墨箩补sya n峁沺膩tmaje/ Ibid., 3.28.1(a)

[5]:

补迟丑腻丑补 惫补颈峁ａ箛补惫补峁� yogama峁ａ弓膩峁単a峁� kapilo 丑补谤颈岣�/
蝉补产墨箩补sya s膩lambanasya/ 艢谤墨诲丑补谤补鈥檚 commentary on Ibid.

[6]:

mukt膩艣raya峁� y膩ha 苍颈谤惫颈峁�a测补峁� 惫颈谤补办迟补峁� 苍颈谤惫腻峁嘺尘峁沜肠丑补迟颈 尘补苍补岣� 蝉补丑补蝉腻 测补迟丑腻鈥檙肠颈岣�/
膩tm膩namatra puru峁�o鈥檝yayapradh膩nameka manv墨k峁�ate pratiniv峁泃tagu峁嘺prav膩ha岣�// 叠丑腻驳补惫补迟补-pur膩峁嘺 , 3.28.35

[7]:

Ibid., 3.28.37-38

[8]:

mano yenaiva vidhin膩 辫谤补蝉补苍苍补峁� 测腻迟颈 satpatham/ Ibid., 3.28. 1 (b)

[9]:

yam膩dibhiryogapathair膩nv墨k峁�iky膩 ca vidyay膩岣�/
mam膩corp膩san膩bhirv膩 n膩nyeiryogya峁� smaren尘补苍补岣�// Ibid., 11.20.24

[10]:

痴颈峁ａ箛耻-pur膩峁嘺 , 6.7.31

[11]:

补丑颈峁僺腻saty膩steyabahmacary膩parigrh膩 yam膩岣� /驰辞驳补蝉奴迟谤补 , 30;

[12]:

补丑颈峁僺腻 satyamasteyamasa峁僩o 丑谤墨r补蝉补帽肠补测补岣� /
腻蝉迟颈办测补峁� bramacarya峁� ca 尘补耻苍补峁� 蝉迟丑补颈谤测补峁� 办峁�a尘腻bhayam//叠丑腻驳补惫补迟补-辫耻谤腻峁嘺 , 11.19.33

[13]:

am膩nyamatsaro dak峁�o nirmamo 诲峁沨补蝉辞耻丑峁沝补岣�/
asatvaro鈥檙thajij帽膩suranas奴yuramoghav膩k// Ibid., 11.10.6;

[14]:

艣补耻肠补蝉补苍迟辞峁�a迟补辫补岣� sv膩dhy膩ye艣varapra峁噄dh膩n膩ni 苍颈测补尘补岣�/驰辞驳补蝉奴迟谤补 , 2.32

[15]:

艣补耻肠补峁僯apastapo 丑辞尘补岣� 艣raddh腻迟颈迟丑测补峁� madarca峁嘺m/
迟墨谤迟丑腻峁璦苍补峁� 辫补谤腻谤迟丑别丑腻 迟耻峁ａ弓颈r腻肠腻谤测补蝉别惫补苍补m// 叠丑腻驳补惫补迟补-辫耻谤腻峁嘺 , 11.19.34;

[16]:

yam膩nabh墨k峁�a峁� sevet niyam膩nmatpara岣� kvacit/
尘补诲产丑颈箩帽补峁� 驳耻谤耻峁� 艣膩ntamup膩s墨t mad膩tmakam// Ibid., 11.10.5

[17]:

sthirasukham腻蝉补苍补峁� 驰辞驳补蝉奴迟谤补 , 2.46

[18]:

叠丑腻驳补惫补迟补-辫耻谤腻峁嘺 , 11.20.14

[19]:

tasminsati 艣v膩sapra艣v膩sayorgativiccheda岣� 辫谤腻峁嚹乱腻尘补岣�// 驰辞驳补蝉奴迟谤补 , 2.49

[20]:

mano鈥檆ir膩tsy膩dviraj jita艣c膩sasya yogina岣�/
v膩yyagnibhay膩峁� yath膩 濒辞丑补峁� dham膩ta峁� tyajati vai malam// 叠丑腻驳补惫补迟补-辫耻谤腻峁嘺 , 3.28.10

[21]:

pr膩峁嘺sya 艣odhayenm膩rga峁� p奴rakumbhakaresakai岣�/ Ibid., 11.14.32(a)

[22]:

pr膩峁嘺sya 艣odhayenm膩rga峁� p奴rakumbhakaresakai岣�/
pratik奴len v膩 肠颈迟迟补峁� yath膩 sthiramca帽calam// Ibid., 3.28.9

[23]:

bahy膩vayornta岣� prave艣ana峁� 辫奴谤补办补岣�, prave艣itasya 诲丑腻谤补峁嘺峁� 碍耻尘产丑补办补岣�, dh峁泃asya bahirni岣� 蝉腻谤补峁嘺峁� recaka 岣�/ 艢ridhara鈥檚 commentary on Ibid.

[24]:

savi峁�ay膩sa峁僷rayoge cittasvar奴p膩nuk膩ra evendriy膩h膩ra/ 驰辞驳补蝉奴迟谤补 , 2.54

[25]:

kilbi峁Ｄ乶 praty膩h膩re峁�/ 叠丑腻驳补惫补迟补-辫耻谤腻峁嘺 , 3.28.11 (b)

[26]:

dehabandha艣cittasya 诲丑腻谤补峁嚹�// 驰辞驳补蝉奴迟谤补 , 3.1

[27]:

惫腻测耻苍腻 saha 尘补苍补蝉补岣� sthir墨kara峁嘺峁� 诲丑腻谤补峁嚹�/ 艢ridhara鈥檚 commentary on 叠丑腻驳补惫补迟补-辫耻谤腻峁嘺 , 3.28.11

[28]:

tatra pratyayaikat膩nat膩 诲丑测腻苍补m/ 驰辞驳补蝉奴迟谤补 , 3.2

[29]:

yad膩 尘补苍补岣� sva峁� 惫颈谤补箩补峁� yogena susam膩hitam/
办腻峁ａ弓丑腻峁� bhagavato dhy膩yetsvan膩s膩鈥檊r膩valokana岣�// 叠丑腻驳补惫补迟补-辫耻谤腻峁嘺 , 3.28.12

[30]:

sthirasya v峁泃tisa峁僼ati岣� 诲丑测腻苍补m/ 艢ridhara鈥檚 commentary 3.28.11

[31]:

办腻峁ａ弓丑腻峁� 办补濒腻尘/
m奴rtimithyartha岣�/ Ibid., 3.28.12

[32]:

etacca layavik峁�epayo岣� parih膩r膩y/Ibid.

[33]:

Ibid.

[34]:

maunavrata艣谤耻迟补tapo鈥� dhyayanasvadharma惫测腻办丑测腻rahojapasam膩dhaya 膩pavargy膩岣�/ 叠丑腻驳补惫补迟补-辫耻谤腻峁嘺 , 7. 9.46 (a)