Yogshastra

SR No.: 002418
Original Sutra Author: N/A
Author: Jayanandvijay
Publisher: Lehar Kundan Group
Total Pages: 494
Language: Sanskrit, Hindi
Classification: Book_Devnagari
File Size: 24 MB

Page 448

।। ॐ अर्हते नमः ।।
७. सप्तम प्रकाश
. ध्यान-साधना के अभिलाषी के लिए क्रम बताते हैं
|| ७४४ | ध्यानं विधित्सता ज्ञेयं, ध्याता ध्येयं तथा फलम् । सिध्यन्ति न हि सामग्रीं विना कार्याणि कर्हिचित् ॥ १॥ अर्थ :- ध्यान करना चाहने वाले को ध्याता, ध्येय तथा फल जानना चाहिए। क्योंकि सामग्री के बिना कार्य की सिद्धि कदापि नहीं होती ॥१॥
पहले ध्यान का लक्षण छह श्लोकों द्वारा बताते हैं
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।७४५। अमुञ्चन् प्राणनाशेऽपि, संयमैकधुरीणताम् । परमप्यात्मवत् पश्यन्, स्वस्वरूपापरिच्युतः ॥ २॥ |७४६ । उपतापमसम्प्राप्तः, शीतवातातपादिभिः । पिपासुरमरीकारि योगामृतरसायनम् ॥३॥ ।७४७। रागादिभिरनाक्रान्तं क्रोधादिभिरदूषितम् । आत्मारामं मनः कुर्वन्, निर्लेपः सर्वकर्मसु ॥४॥ ।७४८। विरतः कामभोगेभ्यः, स्वशरीरेऽपि निःस्पृहः । संवेगहृदनिर्मग्नः सर्वत्र समतां श्रयन् ॥५॥ ।७४९। नरेन्द्रे वा दरिद्रे वा, तुल्यकल्याणकामनः । अमात्रकरुणापात्रं, भव - सौख्य- पराङ्मुखः ||६|| ।७५०। सुमेरुरिव निष्प्रकम्पः, शशीवानन्ददायकः । समीर इव निःसङ्गः सुधीर्ध्याता प्रशस्यते ॥७॥ अर्थ :जो प्राणों के नाश का समय उपस्थित होने पर भी संयम धुरा के भार का त्याग नहीं करता; दूसरे जीवों को आत्मवत् देखता है, वह अपने स्वरूप से कभी च्युत नहीं होता; अपने लक्ष्य पर अटल रहता है ।।२।।
जो सर्दी, गर्मी और वायु में खिन्न नहीं होता; अजर-अमर करने वाले, योगामृत - रसायन का पिपासु है ||३||
राग-द्वेष-मोह आदि दोष जिस पर हावी नहीं है, क्रोध आदि कषायों से जो अदूषित है, मन को जो आत्माराम में रमण कराता है, और समस्त कार्यों में अलिप्त रहता है ||४||
कामभोगों से विरक्त रहता है, अपने शरीर के प्रति भी निःस्पृह रहता है, संवेग रूपी सरोवर में भलीभांति डूबा रहता है, शत्रु और मित्र में, सोने और पाषाण में, निंदा और स्तुति में, मान एवं अपमान आदि में सर्वत्र समभाव रखता है ||५॥
राजा और रंक दोनों पर एकसरीखी कल्याण-कामना रखता है। सर्वजीवों के प्रति जो करुणा-शील है, सांसारिक सुखों से विमुख है ||६||
परीषह और उपसर्ग आने पर भी सुमेरु की तरह निष्कम्प रहता है, जो चंद्रमा के समान आनंददायी है और वायु की भांति निःसंग - (अनासक्त, अप्रतिबद्धविहारी) है; वही प्रशस्त बुद्धि वाला प्रबुद्ध ध्याता ध्यान करने योग्य हो सकता है ||७|
अब भेदसहित ध्येय का स्वरूप बताते हैं
| | ७५१ । पिण्डस्थं च पदस्थं च रूपस्थं, रूपवर्जितम् । चतुर्धा ध्येयमाम्नातं ध्यानस्यालम्बनं बुधैः ॥८॥ बुद्धिमान पुरुषों ने ध्यान का आलंबन स्वरूप ध्येय चार प्रकार का माना है - १. पिण्डस्थ, २. पदस्थ, ३. रूपस्थ और ४. रूपातीत ॥८॥
अर्थ :
यहां पिंड का अर्थ शरीर है। उसका आलंबन लेकर टिकाया जाने वाला ध्यान पिंडस्थ ध्यान है। ध्येय को धारणा के भेद से कहते हैं
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Translation AI Generated

|| Om Arhate Namah ||
7. Seventh Light
. Instructions for the aspirant of meditation practice
|| 744 | The meditator, the object of meditation, and the fruit should be known by one who desires to meditate. For without the materials, the work is never accomplished. || 1 || Meaning: One who desires to meditate should know the meditator, the object of meditation, and the fruit. Because without the materials, the work is never accomplished. || 1 ||
First, we describe the characteristics of meditation in six verses
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| 745 | Even at the time of the destruction of the life force, he does not abandon the burden of the yoke of restraint; seeing others as himself, he never deviates from his own nature. || 2 || | 746 | He is not afflicted by heat, cold, wind, or fire; he is thirsty for the nectar of yoga, the elixir of immortality. || 3 || | 747 | He is not overcome by attachment, aversion, or delusion; he is not tainted by anger, etc.; he makes his mind blissful in the Self, and he is detached in all actions. || 4 || | 748 | He is detached from sensual pleasures, even in his own body; he is free from desire; he is immersed in the ocean of compassion; he abides in equanimity everywhere. || 5 || | 749 | He has the same desire for the welfare of both the king and the pauper; he is worthy of boundless compassion; he is averse to worldly happiness. || 6 || | 750 | He is steady like Mount Meru, joyful like the moon, and detached like the wind; such a wise and enlightened meditator is considered fit for meditation. || 7 || Meaning: He who does not abandon the burden of the yoke of restraint even at the time of the destruction of the life force; who sees other beings as himself, he never deviates from his own nature; he remains steadfast in his goal. || 2 ||
He who is not afflicted by cold, heat, wind, or fire; who is thirsty for the nectar of yoga, the elixir of immortality. || 3 ||
He who is not overcome by attachment, aversion, or delusion; who is not tainted by anger, etc.; who makes his mind blissful in the Self, and who is detached in all actions. || 4 ||
He who is detached from sensual pleasures, even in his own body; who is free from desire; who is immersed in the ocean of compassion; who abides in equanimity everywhere. || 5 ||
He who has the same desire for the welfare of both the king and the pauper; who is compassionate towards all beings; who is averse to worldly happiness. || 6 ||
He who remains steady like Mount Meru even when faced with trials and tribulations; who is joyful like the moon, and detached like the wind; such a wise and enlightened meditator is considered fit for meditation. || 7 ||
Now we describe the nature of the object of meditation, with its distinctions
|| 751 | The wise have declared the object of meditation to be of four kinds: 1. Pindastha, 2. Padastha, 3. Rupa-stha, and 4. Rupa-atita. || 8 || Meaning:
Here, the word "pinda" refers to the body. Meditation that is anchored in the body is called Pindastha meditation. The object of meditation is called Dharana, according to its distinction
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