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

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|| ॐ अर्हते नमः ।। | १०. दशम प्रकाश
अब रूपातीत ध्यान का स्वरूप कहते हैं।८६९। अमूर्तस्य चिदानन्द-रूपस्य परमात्मनः । निरञ्जनस्य सिद्धस्य, ध्यानं स्याद् रूपवर्जितम् ।।१॥ ___ अर्थ :- अमूर्त (शरीर रहित), निराकार, चिदानंद-(ज्ञानानंद)-स्वरूप, निरंजन, सिद्ध परमात्मा का ध्यान,
रूपातीतध्यान कहलाता है ।।१।। ।८७०। इत्यजस्रं स्मरन् योगी, तत्स्वरूपावलम्बनः । तन्मयत्वमवाप्नोति, ग्राह्यग्राहक-वर्जितम् ।।२।। __ अर्थ :- ऐसे निरंजन निराकार सिद्ध परमात्मा के स्वरूप का आलम्बन लेकर उनका सतत ध्यान करने वाला योगी
ग्राह्य-ग्राह्यकभाव अर्थात् ध्येय और ध्याता के भाव से रहित तन्मयता-(सिद्ध स्वरूपता) प्राप्त कर लेता
है ।।२।। ।८७१। अनन्यशरणीभूय, स तस्मिन् लीयते तथा । ध्यातृ-ध्यानोभयाभावे, ध्येयेनैक्यं यथा व्रजेत् ॥३॥ अर्थ :- उन सिद्ध परमात्मा की अनन्य शरण लेकर जब योगी उनमें तल्लीन हो जाता है; तब कोई भी आलम्बन
नहीं रहने से वह योगी सिद्ध परमात्मा की आत्मा में तन्मय बन जाता है, और ध्याता और ध्यान इन
दोनों के अभाव में ध्येय-रूप सिद्ध परमात्मा के साथ उसकी एकरूपता हो जाती है ।।३।।
तात्पर्य कहते हैं।८७२। सोऽयं समरसीभावः, तदेकीकरणं मतम् । आत्मा यदपृथक्त्वेन, लीयते परमात्मनि ॥४॥ अर्थ :- रूपातीत ध्यान करनेवाले योगीपुरुष के मन का सिद्ध परमात्मा के साथ एकीकरण-(तन्मय) हो जाना,
समरसीभाव कहलाता है। वही वास्तव में एकरूपता मानी गयी है जिससे आत्मा अभेद रूप से परमात्मा
में लीन हो जाती है॥४॥ इसका निचोड़ कहते हैं।८७३।अलक्ष्य-लक्ष्य-सम्बन्धात्, स्थूलात् सूक्ष्मं विचिन्तयेत् । सालम्बाच्च निरालम्बं, तत्त्ववित् तत्त्वमञ्जसा।।५।। अर्थ :- प्रथम पिण्डस्थ, पदस्थ आदि लक्ष्य वाले ध्यान द्वारा निरालम्बन रूप अलक्ष्य ध्यान में प्रवेश करना
चाहिए। स्थूल ध्येयों का ग्रहण कर क्रमशः अनाहत कला आदि सूक्ष्म, सूक्ष्मतर ध्येयों का चिंतन करना चाहिए और रूपस्थ आदि सालम्बन ध्येयों से सिद्ध परमात्म-स्वरूप निरालम्बन ध्येय में जाना चाहिए। इस क्रम से ध्यान का अभ्यास किया जाये तो तत्त्वज्ञ योगी अल्प समय में ही तत्त्व की प्रासि कर लेता
है ॥५॥ पिंडस्थ आदि चारों ध्यानों का उपसंहार करते हैं।८७४। एवं चतुर्विध-ध्यानामृतमग्नं मुनेर्मनः । साक्षात्कृतजगत्तत्त्वं, विधत्ते शुद्धिमात्मनः ॥६॥ . अर्थ :- इस प्रकार पिण्डस्थ, पदस्थ, रूपस्थ, और रूपातीत इन चारों प्रकार के ध्यानामृत में निमग्न मुनि का
मन जगत् के तत्त्वों का साक्षात्कार करके अनुभवज्ञान प्राप्त कर आत्मा की विशुद्धि कर लेता है ।।६।। पिंडस्थ आदि क्रम से चारों ध्यान बताकर उसी ध्यान के प्रकारांतर से भेद बताते हैं
धर्मध्यान के भेद - 1८७५। आज्ञाऽपायविपाकानां, संस्थानस्य च चिन्तनात् । इत्थं वा ध्येयभेदेन, धर्मध्यानं चतुर्विधम् ॥७॥
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Translation AI Generated

|| Om Arhate Namah || | 10. Dasham Prakash

Now the nature of Rupaatit Dhyana is being explained. 869. Of the formless, pure consciousness-blissful form, the Supreme Soul. Of the immaculate, the perfected, the meditation is without form. ||1|| _ Meaning: The meditation of the formless (without body), shapeless, pure consciousness-blissful (knowledge-bliss) form, immaculate, perfected Supreme Soul, is called Rupaatit Dhyana. ||1||. 870. Thus constantly remembering, the yogi, with the support of that form. He attains oneness with it, devoid of the object and the perceiver. ||2|| _ Meaning: The yogi who constantly meditates on the form of such an immaculate, shapeless, perfected Supreme Soul, with the support of that form, attains oneness with it, devoid of the object and the perceiver, i.e., the state of being the object and the perceiver. ||2||. 871. Becoming completely surrendered to him, he merges in him thus. In the absence of both the meditator and the meditation, he attains unity with the object of meditation. ||3|| _ Meaning: When the yogi, completely surrendered to that perfected Supreme Soul, becomes absorbed in him; then, in the absence of any support, he becomes one with the soul of the perfected Supreme Soul, and in the absence of both the meditator and the meditation, he becomes one with the object of meditation, the perfected Supreme Soul. ||3||.

The meaning is being explained. 872. This state of being one with the object of meditation, is considered to be unification with it. The soul, in its indivisible form, merges in the Supreme Soul. ||4|| _ Meaning: The unification (oneness) of the mind of the yogi who practices Rupaatit Dhyana with the perfected Supreme Soul, is called Samarasibhava. This is truly considered to be oneness, by which the soul merges in the Supreme Soul in its indivisible form. ||4||. The essence is being explained. 873. From the relationship of the unperceivable and the perceivable, one should contemplate from the gross to the subtle. From the supported to the unsupported, the knower of the truth knows the truth with clarity. ||5|| _ Meaning: One should first enter into the unsupported Rupaatit Dhyana through the meditation with an object, such as the body, the feet, etc. One should contemplate the subtle, subtler objects, such as the Anahata Kala, etc., by grasping the gross objects. And one should go from the supported objects, such as the form, etc., to the unsupported object, the perfected Supreme Soul. If one practices meditation in this order, the yogi who knows the truth attains the truth in a short time. ||5||. The conclusion of the four types of meditation, Pindastha, etc., is being explained. 874. Thus, the mind of the muni, immersed in the nectar of these four types of meditation, Pindastha, Padastha, Rupastha, and Rupaatit. Having realized the truth of the world, he purifies his soul. ||6|| _ Meaning: Thus, the mind of the muni, immersed in the nectar of these four types of meditation, Pindastha, Padastha, Rupastha, and Rupaatit, realizes the truth of the world through experiential knowledge and purifies his soul. ||6||. Having explained the four types of meditation, Pindastha, etc., in order, the difference is being explained through the variations of the same type of meditation.

The types of Dharma Dhyana - 1875. From the contemplation of the command, the result, and the consequences, and the establishment. Thus, Dharma Dhyana is of four types, according to the difference in the object of meditation. ||7||
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