YOG DARSHAN- 1

1. अथ योगनुशाशनम।।
- अब योग विषयक शाश्त्र का आरम्भ करते हैं।

2. योगाश्र चित वृति निरोधः।।
- चित की वृतियों का सर्वथा रुक जाना अथवा नियंत्रित हो जाना योग है।

3. तदा दृष्टुः   स्वरूपे अवास्थानम।।
- उस समय देखने वाले का अपने स्वरुप में अवस्थान हो जाता है ( स्थिति हो जाती है )

4. वृति सारूप्यम इतरत्र।।
- वृतियों के सामान रूप वाला दूसरी अवस्था में प्रतीत होता है।

5. वृतयः पंचतय्यः क्लिष्टा  अक्लिष्टाः।।
- वृतियां पांच तरह की हैं जो दुःख की उत्पादक और दुःख का नाश करने वाली हैं।

6. प्रमाण विपर्यय विकल्प निद्रा स्म्रतयः।।
- प्रमाण विपर्यय विकल्प निद्रा और स्मृति ये पांच वृतियां हैं।

7. प्रत्यक्षानुमानागमाः प्रमाणानि।।
- प्रत्यक्ष , अनुमान , आगम ( शाश्त्र ) प्रमाण हैं।

8. विपर्ययो मिथ्याज्ञानम अत्द्रुपष्ठितम।।
- जो उस पदार्थ के रूप में प्रतिष्ठित नहीं है इस प्रकार का झूठा ज्ञान विपर्यय है।

9. शब्दज्ञानानुपाती वस्तुशून्यो विकल्पः।।
- जो शब्द और ज्ञान  के  अनुसार उभरती हो, ऐसी वृति जो विषयगत वस्तु  शून्य हो विकल्प कहलाती है।

10. अभावप्रत्ययालाम्बना वृतिनिद्राः।।
- जो वृति अभाव के ज्ञान का अवलम्बन करने वाली है वह निद्रा कहलाती है। 

GOD IN LING PURAN

अदृश्य जो शिव है वह दृश्य प्रपंच (लिंग ) का मूल है . इससे शिव को अलिंग कहते हैं और अव्यक्त प्रकृति को लिंग कहा गया है . इसलिए यह दृश्य जगत भी शैव यानी शिवस्वरूप है .  प्रकृति और प्रधान को ही उत्तमोलिंग कहते हैं। वह वर्ण , गंध  , रस हीन है और शब्द , स्पर्श , रूप आदि से रहित है  परन्तु शिव अगुणी , ध्रुव और अक्षय हैं। उनमें गंध , रस , वर्ण तथा शब्द , स्पर्श आदि लक्षण हैं। जगत आदि कारण , पंचभूत स्थूल और सूक्ष्म शरीर जगत का स्वरुप सभी अलिंग शिव से ही उत्पन्न होता है। 

यह संसार पहले सात प्रकार से , आठ प्रकार  से  और ग्यारह प्रकार से उत्पन्न होता है। तीनो देवता  ( ब्रह्मा , विष्णु , रूद्र ) शिव रूप ही हैं। उनमें वे एक स्वरुप से उत्पत्ति , दुसरे से पालन और तीसरे से संहार करते हैं। अतः उनको शिव का ही स्वरुप जानना चाहिए। ब्रह्म रूप ही जगत है और अलिंग स्वरुप स्वयं इसके बीज बोने वाले हैं तथा वही परमेश्वर हैं। क्योंकि योनी ( प्रकृति ) और बीज तो निर्जीव हैं यानी व्यर्थ हैं। किन्तु शिव ही इसके असली बीज हैं। बीज और योनि में आत्मा रूप शिव ही हैं। 

BATTLE OF SWAR

THE Veda speaks constantly of the waters or the rivers, especially of the divine waters, apo devh or apo divyah, and occasionally of the waters which carry in them the light of the luminous solar world or the light of the Sun, svarvatr apah. The passage of the waters effected by the gods or by man with the aid of the gods is a constant symbol. The three great conquests to which the human being aspires, which the gods are in constant battle with the Vritras and Panis to give to man are the herds, the waters and the Sun or the solar world, ga apah svah. The question is whether these references are to the rains of heaven, the rivers of Northern India possessed or assailed by the Dravidians -- the Vritras being sometimes the Dravidians and sometimes their gods, the herds possessed or robbed from the Aryan settlers by the indigenous "robbers", -- the Panis who hold or steal the herds being again sometimes the Dravidians and sometimes their gods; or is there a deeper, a spiritual meaning?

 Is it not rather a system of symbolic meanings in which the herds, indicated by the word gah in the sense both of cows and rays of light, are the illuminations from the higher consciousness which have their origin in the Sun of Light, the Sun of Truth? Is not Swar itself the world or plane of immortality governed by that Light or Truth of the all-illumining Sun called in Veda the vast Truth, rtam brhat, and the true Light? and are not the divine waters, apo devh, divyah, or svarvath, the floods of this higher consciousness pouring on the mortal mind from that plane of immortality?

rig veda: 7:49:1-4 says:

समुद्रज्येष्ठाः सलिलस्य मध्यात पुनाना यन्त्यनिविशमानाः | 
इन्द्रो या वज्री वर्षभो रराद ता आपो देवीरिहमामवन्तु || 
या आपो दिव्या उत वा सरवन्ति खनित्रिमा उत वा याः सवयंजाः | 
समुद्रार्था याः शुचयः पावकास्ता आपो .. . || 
यासां राजा वरुणो याति मध्ये सत्यान्र्ते अवपश्यञ जनानाम | 
मधुश्चुतः शुचयो याः पावकास्ता आपो ... || 
यासु राजा वरुणो यासु सोमो विश्वे देवा यासूर्जं मदन्ति | 
वैश्वानरो यास्वग्निः परविष्टस्ता आपो ... || 

"May those divine waters foster me, the eldest (or greatest) of the ocean from the midst of the moving flood that go purifying, not settling down, which Indra of the thunderbolt, the Bull, clove out. The divine waters that flow whether in channels dug or self-born, whose movement is towards the Ocean, -- may those divine waters foster me. In the midst of whom King Varuna moves looking down on the truth and the falsehood of creatures, they that stream honey and are pure and purifying, -- may those divine waters foster me. In whom Varuna the king, in whom Soma, in whom all the Gods have the intoxication of the energy, into whom Agni Vaishwanara has entered, may those divine waters foster me." (VII.49.1-4)

It is evident that Vasishtha is speaking here of the same waters, the same streams that Vamadeva hymns, the waters that rise from the ocean and flow into the ocean, the honeyed wave that rises upward from t he sea, from the flood that is the heart of things, streams of the clarity, ghrtasya dharah. They are the floods of the supreme and universal conscious existence in which Varuna moves looking down on the truth and the falsehood of mortals, -- a phrase that can apply neither to the descending rains nor to the physical ocean. Varuna in the Veda is not an Indian Neptune, neither is he precisely, as the European scholars at first imagined, the Greek Ouranos, the sky. He is the master of an ethereal wideness, an upper ocean, of the vastness of being, of its purity; in that vastness, it is elsewhere said, he has made paths in the pathless infinite along which Surya, the Sun, the Lord of Truth and the Light can move. Thence he looks down on the mingled truths and falsehoods of the mortal consciousness.... And we have farther to note that these divine waters are those which Indra has cloven out and made to flow upon the earth, -- a description which throughout the Veda is applied to the seven rivers.

SARASWATI

saraswati is not only goddess of inspiration, she is at one and same time one of seven rivers in early aryan world. saraswati is important not only in herself but in her connections with other rivers and also other goddesses who are plainly psychological symbols especially with bharti or mahi and ila.  

"ila saraswati mahi, tisro devir mayobhuvah; barhih sidantvasridhah."
"may ila saraswati and mahi, three goddesses who give birth to bliss, take their place in sacrificial seat, they who stuble not."

"eva hyasya sunrta, virapsi gomati mahi; pakva sakha na dasuse"

"mahi for indra full of rays, overflowing in her abundance, in her nature a happy truth, becomes as if a ripe branch for the giver of sacrifice. "

rays in vedas are rays of surya, but not physical light, nor the word "go" can be translated as an animal. mahi is full of rays of surya; she carries in her this illumination. she is "सून्र्ता", she is word of blissful truth.

it has been said of saraswati that she is impeller of happy truth, "चोदयित्री सून्र्तानां". saraswati is an awakener of the consciousness to the right thinking or right state of mind, " चेतन्ती सुमतीनाम". she is mother of the rays, the herds of sun, full of energy and brings knowledge. as saraswati represents the truth audition, sruti, which gives the inspired word, so the ila represents dristi, the truth vision. bharti or mahi is largeness of truth consciousness. 

पावका नः सरस्वती वाजेभिर्वाजिनीवती | यज्ञं वष्टु धियावसुः || 
" may purifying saraswati with all her plenitude of her forms of plenty, rich in substance by thoughts, desire our sacrifice."

चोदयित्री सून्र्तानां चेतन्ती सुमतीनाम | यज्ञं दधे सरस्वती || 
"she, the impeller to happy truths, the awakener in consciousness to the right mentalisings, saraswati upholds the sacrifice."

महो अर्णः सरस्वती पर चेतयति केतुना | धियो विश्वा वि राजति ||
"saraswati by the perception awakens in consciousness the great flood (the vast movement of ritam ) and illumines entirely all the thoughts. "

VISHWADEWAS IN THIRD HYMN

vishvedewas means universal collectivity of divine powers. in this hymn they are called for general action which supports and completes the function of ashwins and indra. they are to come to sacrifice in their collectivity and divide among themselves, each evidently for the divine and joyous working of his proper activity, the soma which the giver of sacrifice distributes to them;  " विश्वे देवास आ गत | दाश्वांसो दाशुषः सुतम || ". 

in the next rik the call is repeated with greater insistence; they are to arrive swiftly, " तूर्णयः", to the soma offering or it may mean , making their way through all the planes of consciousness, "waters", which divide the physical nature of man from their godhead and are full of obstacles to communication between earth and heaven; " अप्तुरः सुतमा गन्त तूर्णयः". they are to come like cattle hastening to the stalls of their rest at evening tide, "उस्रा इवस्वसराणि". thus gladly arrive they are gladly to accept and cleave to he sacrifice and support it, bearing it up in it's journey to it's goal, in it's ascent to the gods or home of gods, the truth, the vast; "मेधं जुषन्त वह्नयः". 

IMAGE OF OCEANS AND RIVERS

the veda speaks of two oceans, the upper and lower waters. these are ocean of the subconscient , dark and inexpressive, and the ocean of the superconscient, luminous, and eternal expression but beyond the human mind. vamdeva in the last hymn of the fourth mandala speaks of these two oceans.

( समुद्राद ऊर्मिर मधुमां उद आरद उपांशुना सम अम्र्तत्वम आनट | 
घर्तस्य नाम गुह्यं यद अस्ति जिह्वा देवानाम अम्र्तस्य नाभिः || )

 he says that a honeyed wave climbs up from the ocean and by means of this mounting wave which is soma (amsu) one attains entirely to immortality; that wave or that soma is the secret  reality behind the action of mind in it's shining clarity (ghritasya , symbol of clarified butter) ; it is the tongue of gods with which they taste the delight of existence; it is nodus (nabhi ) of immortality in which all activities of immortal state or divine existence is bound together. 

vamdeva goes on to say ,
(वयं नाम पर बरवामा घर्तस्यास्मिन यज्ञे धारयामा नमोभिः | 
उप बरह्मा शर्णवच छस्यमानं चतुःश्र्ङगो ऽवमीद गौर एतत || )" let us give expression to this secret name of clarity , let us bring out this soma, this hidden delight of existence; let us hold it in this world sacrifice by our surrenderings or submissions to agni, the divine will or conscious power which is master of the being. he is four horned bull of worlds and when he listens to the soul thought of man in its self expression, he ejects this secret name of delight from its hiding place." 

(धामन ते विश्वम भुवनम अधि शरितम अन्तः समुद्रे हर्द्य अन्तर आयुषि |)
in the this verse he openly describes as ocean of the heart, (समुद्रे हर्द्य ), out of which rise the waters of clarity, ( घर्तस्य धारा); they flow becoming progressively purified by mind and inner heart.  he speaks of the whole of existence being triply established, first in the seat of agni, which we know to be truth consciousness, secondly in the heart, the sea same as heart ocean and thirdly in the life of man. the superconscient, the sea of subconscient, the life of living being between two, - this is vedic idea of existence. 

the sea of superconscient is the goal of the rivers of clarity, of the hoenyed wave, as the sea of subconscient in the heart within is their place of rising. this upper sea is spoken as sindhu. he says first gods sought and found the clarity the ghrtam, triply placed and hidden by panis in the cow, the gavi. the word go, is used in double sense of cow and light. cow is outer symbol and inner meaning is light. the cow is really aditi, the infinite consciousness hidden in subconscient and the triple ghrtam, is triple clarity of liberated sensation finding its secret of delight. half of a verse says, "one indra produced, one surya, one the gods fashioned by natural development out of vena."; for indra is the master of thought mind, surya is supra-mental light, vena is soma, the master of mental delight of existence, creator of sense mind. 

he means in thus hymn that the divine knowledge is all the time flowing constantly behind our thoughts, but is kept from us by the internal enemies who limit our material mind to the sense action and sense perception. they are like horses controlled and reined in; only when the waves of light have nourished their strength to the full does the straining steed break these limits and they flow freely towards that from which the soma is pressed out and sacrifice is born.
 and the goal is sindhu. superconscient ocean. 

this vedic imagery throws a clear light on similar symbolic images of puranas, especially on the similar famous symbol of vishnu sleeping after pralaya on folds of snake anantha upon the ocean of sweet milk. anantha means infinite, therefore they have told plainly that all pervading deity sleeps in period of non creation on the coils of infinite. and the ocean of milk is itself the vedic image as we saw here. 

INDRA IN THIRD HYMN

as in second hymn, so in third the rishis begins by invoking deitis who act in nervous or vital forces. there he called vayu who supplies vital forces, brings his steeds of life; here he calls the ashvins who use the vital forces, ride on steed. as in second hymn he proceeds from vital forces or nervous action to mental, he invokes in his second movement the might of indra. 

the out pressing of delight desire him, suta ime tyavah; they desire the luminous mind to take possession of them for its activities; they desire the luminous mind to take possession of them for its activities; they are purified , anvibhistana, by the fingers and the body. ten fingers indicate ten daughters of surya. these sisters who dwell in pure mind, the subtle ones, anvih, the ten brides, dasa kshipah, because they seize the soma and speed it on it's way. they are probably identical with ten rays "dasa gavah". they seem to be described as grandchildren or descendants of sun, "naptibhir vivaswatah" (IX.14.5). they are aided in task of purification by seven forms of thought consciousness, sapta dhiyayah. 


he is addressed as indra of the richly various lustres, "indra citrabhano". the soma juice desire him. he come impelled by the thought, driven by illumined thinker within, "dhiyesito viprajutah", to the soul- thoughts of the rishi who has pressed out the wine of delight and seeks to manifest them in speech, in inspired mantras; "sutavata upa brahmani vaghatah". 

he comes with speed and force of illumined mind power, in possession of his brilliant horses to these thoughts, "tutujana upa brahmani harivah", and rishi praise to him to confirm or hold the delight of soma offering, "sute dadhisva nas canah". the ashwins have brought and energised the pleasure of the vital system in the action of ananda. indra is necessary to hold that pleasure firmly in the illuminated mind so that it may not fall away from consciousness.

( दुसरे सूक्त  की तरह ही तीसरे सूक्त में भी ऋषि उन देवताओं के आह्वान से शुरुआत करते हैं जो हमारे मानसिक विचारधाराओं और महत्वपूर्ण शक्तियों पर प्रभाव डालते हैं . दुसरे सूक्त में जैसे उन्होंने वायू का आह्वान किया था जो हमें अश्व रुपी प्राणशक्ति प्रदान करता है ; उसी प्रकार यहाँ अश्विनी का आह्वान किया गया है जो महान शक्तियों का उपयोग करते हैं और अश्व पर भ्रमण करते हैं . इस सूक्त में जब हम nervous action से मानसिक शक्तियों की ओर बढ़ते हैं तब हम इन्द्र का आह्वान करते हैं जैसा पिछले सूक्त में किया गया था .

आनंद की धारा इंद्र की इच्छा करती है  , " सुता इमे तवायवः";  जिस से उज्जवल मन इस आनंद की धारा को  स्वयं में समाहित कर अपने कार्यों में उपयोग करे .  वे पवित्र हैं " अण्वीभिस्तना ", उँगलियों और शारीर से .
सूर्य की दस पुत्रियाँ दस किरनें हैं जो सुक्ष्म रूप में उज्जवल मन में निवास करती हैं ; ये किरनें आनंद की धारा सोम को समाहित कर उसकी तीव्रता को बढ़ा देती हैं . ये चेतना के सात स्तरों के द्वारा शुद्धी के कार्य में भी मदद करती हैं।
 इन्द्र को अभूतपूर्व कांति वाला बताया गया है " इन्द्रा याहि चित्रभानो ", सोम जिसकी इच्छा करते हैं . वह ऋषि की अंतरात्मा के प्रकाशित  विचारों से प्रेरित होकर आते हैं , "  धियेषितो विप्रजूतः " जिन्होंने आनंद की धारा को प्रवाहित कर उसे अपनी वाणी में प्रकट किया; "  सुतावतः | उप बरह्माणि वाघतः ".

अपने प्रतिभाशाली अश्व रुपी विचारों के साथ वह प्रकाशित मानसिक विचारों की गति और शक्ति के साथ प्रकट होते हैं , "  तूतुजान उप बरह्माणि हरिवः " और ऋषि सोम के आनंद को उन्हें प्रदान कर उसे स्थिर रखने की प्रार्थना करते हैं और  उनकी स्तुति करते हैं , "  सुते दधिष्वनश्चनः ". अश्विन आनंद को लाते हैं और इन्द्र उसे प्रकाशित मन में स्थापित रखते हैं जिससे की वह चेतना से ओझल न हो जाए . )

इन्द्रा याहि चित्रभानो सुता इमे तवायवः | अण्वीभिस्तना पूतासः || 
"come o indra with thy rich lustres, these soma juices desire thee; they are purified by subtle powers and by extension in body."

इन्द्रा याहि धियेषितो विप्रजूतः सुतावतः | उप बरह्माणि वाघतः || 
"come o indra, impelled by mind, driven forward by illumined thinker to my soul thoughts, i who have poured out the soma juice and seek to express them in speech."

इन्द्रा याहि तूतुजान उप बरह्माणि हरिवः | सुते दधिष्वनश्चनः || 
"come o indra, with forceful speed to my soul thoughts, o lord of bright horses; hold firm the delight in soma juice."