The Aim of Yoga - The Study and Practice of Yoga - Chapter 1
The whole of our life is a successive series of efforts – whether it is the effort that I put forth, or that which someone else puts forth. All these efforts have a common background, although the efforts of human beings are variegated and there is also an apparent diversity of the aims behind the efforts. The farmer's effort is towards producing harvest in the field; the industrialist's effort is towards production of goods and such other items in his field; the effort of the schoolmaster or the professor is in another direction; and so on and so forth. We have an apparent diversity of aims, motivated by a diversity of efforts. But this is a great illusion that is before us, and we live in a world of illusions which we mistake for realities. I will ask a question. We are limited individuals, with limited capacities of understanding, and we can have only limited aims in our life – but we have unlimited desires. What are problems?
The Individual and the Absolute - Mandukya Upanishad | Hindu Spiritual Articles and Videos
The first Mantra of the Mandukya Upanishad describes the nature of Omkara and its connotation in relation to the whole universe. Now, it also denotes some object, as was pointed out earlier. It is a Universal Name which refers to a Universal Form in such a manner that the Name and the Form coalesce to constitute one Being. Sarvam hyetad brahma: All this is, verily, Brahman. How can many things be one thing, is another question. What are the essential characters of space and time? There are said to be five characters in all existence: Nama, Rupa, Asti, Bhati and Priya. The ultimate longing of all aspiring centres is to bring about a release of some tension. We want perpetual existence. So, Nama-Rupa-Prapanca, all this variety, this universe, is ultimately that Brahman - Sarvam hyetad brahma. There are two aspects of the matter that we have to consider, namely, the substance of the universe, and the distances involved in the universe.
Chapter 1, Verse 1
Madhvacarya has no commentary so we present Baladeva Vidyabhusana's. To properly illustrate the consistency in the conversation between Lord Krishna and Arjuna on the battlefield, Krishna Dvaipayana Vyasa has quoted the first 27 verses in chapter one beginning dharma-ksetra kuru-ksetra refering to Kuruksetra as the land of righteousness. Now when King Dhritarastra learned that Lord Krishna had accepted the position of chariot driver for Arjuna, he immediately was suspicious and became doubtful of his son, Duryodhana's chances for victory. At that time he asked his minister Sanjaya a redundant question as what did his sons and the son of his brother do in the first verse of chapter one. Srimad Bhagavad-Gita begins with Dhritarastra asking Sanjaya: What did my sons and the sons of Pandu, assembled at the righteous land of Kuruksetra desirious of battle do? Ksetra also means field of cultivation.
Chapter 6: Chitradipa – Light on the Analogy of a Painted Picture, Verses 54-72 - Commentary on the Panchadasi
Upādāne vinaṣṭe’pi kṣaṇaṁ kāryaṁ pratīkṣate, ityāhus tārkikā stadvad asmākaṁ kim na saṁbhavet (54). Tantūnāṁ dina saṅkhyānāṁ taistādṛk kṣaṇa īritaḥ, bhramasyā saṅkhya kalpasya yogyaḥ kṣaṇa iheṣyatām (55). The prarabdha karma, which is the cause of this present body, permits the continuance of this body for some time, as long as the force of this prarabdha has not exhausted itself. The Naiyayikas, or logicians, also hold the view that when the effect is produced from a cause, the nature of the cause persists in the effect for some time, even if it be only for a moment. If we are able to live in this world for fifteen years, it cannot be regarded as a great achievement because what are fifteen years, twenty years or even thirty years in this vast universe where the sun has been shining for millions of years and the stars have been there for millions of years? Therefore, there is no need for any kind of extra exultation on the body’s being there and continuing for some time.
Verse 2.18-20 der Yoga Sutras: Gunas und das Selbst | Naradas Transcendental Webspace
Triguna Nachdem Patanjali in den ersten 17 Versen des Sadhana Pada im Yoga Sutra aus verschiedenen Perspektiven von der Befreiung aus dem Leiden gesprochen hat, beschreibt er nun weiter das Problem welches dahinter steckt. Es ist Samyoga, die irrtümliche Verbindung des Wahrnehmenden “draṣṭa” mit dem Wahrgenommenen “dṛśyam”. Samyoga ist auch ein Begriff der in der Bhagavad Gita auftaucht, dort wird in VI.23 gesagt: “Möge dies den Namen Yoga tragen: Das aufhören des einsseins mit dem Schmerz.” Patanjali Yoga Sutra 2.18 2.18 प्रकाशक्रियास्थितिशीलं भूतेन्द्रियात्मकं भोगापवर्गार्थं दृश्यम् prakāśa-kriyā-sthiti-śīlaṁ bhūtendriya-ātmakaṁ bhoga-apavarga-arthaṁ dṛśyam Das was hier nun als dṛśyam bezeichnet wird entspricht in dem Zusammenhang dem, was auch Maya, Prakriti oder Jagad genannt wird. “Dann ruht der Sehende in seinem wahren Selbst.” “Das Einswerden der Natur mit dem Geistigen ist eine göttliche Hochzeit, welche durch das Werk des Yoga ermöglicht wird.” Patanjali Yoga Sutra 2.19
Mind--Its Mysteries and Control
By Twelfth Edition: 1994 World Wide Web (WWW) Edition : 1998 WWW site: This WWW reprint is for free distribution © The Divine Life Trust Society Published By THE DIVINE LIFE SOCIETY P.O. 1st July 1946 Beloved Dheerender! Fear not. You are the master of the mind. Curb the mind ruthlessly. May you rest in your pristine freedom! Sivananda Prayer O Thou Invisible One! I recognise Thee alone as the mighty Ruler of this universe and the Inner Controller (Antaryamin) of my three bodies. Om Santih Santih Santih Publishers' Note To everyone striving for success in life, the invariable stumbling block proves to be the turbulent vagaries of the mind. Preface Happiness has for ever been the prime aim of every human being. For gaining mastery over the mind, you have to know what it is, how it works, how it deceives you at every turn and by what methods it can be subdued. May the Lord, the Antaryamin, the Supreme Indweller inspire all to attempt mind-control and Yoga! Sivananda Chapter 1
Sri Ramana Maharshi's Teaching
On scrutiny, supreme devotion and jnana are in nature one and the same. To say that one of these two is a means to the other is due to not knowing the nature of either of them. Know that the path of jnana and the path of devotion are interrelated. ~ Muruganar, Guru Vachaka Kovai Enquiry (Jnana) from Be As You Are, The Teachings of Sri Ramana Maharshi, by David Godman: Introduction to Be As You Are Self-enquiry: Theory Self-enquiry: Practice Self-enquiry: Misconceptions The following information has been gleaned from freely downloadable pdf documents from the official website Download Page. Self-enquiry chapter from Gems from Bhagavan Who Am I? Who Am I? Self-Enquiry (Vicharasangraham) Of Bhagavan Sri Ramana Maharshi A rigorous exposition on self-enquiry by Sri Sadhu Om: Self-enquiry (chapter 7 from The Path of Sri Ramana - Part One) The Technique of Self-enquiry (chapter 8 from The Path of Sri Ramana - Part One) Surrender (Bhakti) Surrender chapter from Gems from Bhagavan
The Concise Yoga Vasistha - Google Books
Bhagavad-gita As It Is Chapter 2 Verse 59
Bhaktivedanta VedaBase: Bhagavad-gītā As It Is 2.59 viṣayā vinivartante nirāhārasya dehinaḥ rasa-varjaḿ raso 'py asya paraḿ dṛṣṭvā nivartate viṣayāḥ — objects for sense enjoyment; vinivartante — are practiced to be refrained from; nirāhārasya — by negative restrictions; dehinaḥ — for the embodied; rasa-varjam — giving up the taste; rasaḥ — sense of enjoyment; api — although there is; asya — his; param — far superior things; dṛṣṭvā — by experiencing; nivartate — he ceases from. The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. Unless one is transcendentally situated, it is not possible to cease from sense enjoyment. Copyright © The Bhaktivedanta Book Trust International, Inc.His Divine Grace A.
