Raja Yoga - Free books in pdf format
Raja Yoga - Free books in pdf format Raja Yoga - Free books in pdf format
102 RAJA YOGAEven if the object is obtained, one gets pain if the lndriya isweak and cold as he is not able to enjoy. Can a multi-millionaireenjoy palatable, rich dishes if he suffers from pain in the stomach?Hatred comes towards persons who stand in the way ofenjoyment. Too much enjoyment brings diseases. These are allpains from 'Parinama'. The Yogi is afraid of Vasanas andSamskaras that are created during enjoyment. This gives himmore pain. Aworldly man who has a gross, impure mind is notconscious of the pain.19. Avoid Miserytig'ur+r.nq I[-16tq{ avoidable, $:EI( misery pain, sHlrl-fl( not yet come.The misery that has not yet come should be avoided.NOTESThe avoidable is only the future pain. The pain which haspassed away has already been explained. That which is beingexperienced now cannot be the subject of consideration here.Just as in medicine, the nature of diseases, their symptoms,prognosis, diagnosis, therapeutics, methods of treatment, prophylaxis,convalescence, etc., are considered in the treatmentof diseases, so also, here, the nature of misery its cause,strength, source and the means to avert are to be investigated.20. The Cause of MiserytrErqfr: {ffitqtg'l r-17gp the Seel gw*: of the seen, dfrrr' junction, trt avoidable,fu: cause.The junction of the Seer and the seen is the cause of the painwhich is to be avoided.NOTESThe cause for misery is the connection between the Seerand the seen. As the Chaitanya Sakti of the Purusha enters the
MIND103Buddhi, the Purusha, who is only a witness and an Udaseenaappears as Drashta. Drishya constitute all objects that areseen and also the instrument Buddhi through which it is seen,lndriyas, elements, etc. Buddhi is very near to purusha. lt isvery subtle. Purusha is ever free and ful! of bliss. When conjunctiontakes place between the Purusha and mind (Buddhi), itappears to feel pleasure and pain through Adhyasa or reflection.By this conjunction through ignorance, the body, mind,lndriyas and Buddhi are mistaken for the real Purusha. Buddhiby its close contact with the Purusha and as it is very subfle andas the Sakti of Purusha has magnetised the Buddhi, appearslike Purusha, just as the reflection of sun in water appears similarto the real sun. This is called Chit-Jada Granthi in Vedanta.This Abheda-Bhranti is Avidya, the root cause for all miseries.Kaivalya comes when this delusion is removed. !f the conjunctionbetween Buddhiand Purusha is removed, all miseries willterminate.21. Definition of "The Seen"ffiir(ttrqrm.hE{qq.l II-18lttilfl illumination, frqr action, ftIft position, vflti darkness,rl$ etements, ERq senses, sll-e[.6qconsists of, rfof experience,3{TqrT absolution, slpl{objects, gFIq16" seen.The seen consists of the elements and the senses, is of the natureof illumination, action and darkness, and is for the purposeof experience (through enjoyment) and absolution.NOTESThe Svarupa of the Drishya (seen) is described here.From Pradhana downwards to elements and their combinations,it is all Drishya. lllumination, action and darkness are thefunctions of the three qualities of Sattva, Rajas and Tamas. lfSattva increases, illumination manifests. lf there is increase ofRajas, action increases. lf there is increase in Tamas, there ismore darkness, inertia. Mahat or Buddhi, Ahamkara, Manas,Tanmatras, the five Jnana lndriyas, the five Karma lndriyas and
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- Page 64 and 65: RAJA YOGAscience, eternal satisfact
- Page 66 and 67: RAJA YOGAin the comprehension of a
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- Page 70 and 71: RAJA YOGAhe danced in streets and m
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- Page 94 and 95: RAJA YOGAmuch attached to yourwife?
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- Page 106 and 107: '104 RAJA YOGAthe five gross elemen
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- Page 128 and 129: CHAPTER IXPRATYAHARA1. What ls Prat
- Page 130 and 131: 128 RAJA YOGAa cave for meditation.
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- Page 142 and 143: RAJA YOGAThe three @harana, Dhyana
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102 RAJA YOGAEven if the object is obta<strong>in</strong>ed, one gets pa<strong>in</strong> if the lndriya isweak and cold as he is not able to enjoy. Can a multi-millionaireenjoy palatable, rich dishes if he suffers from pa<strong>in</strong> <strong>in</strong> the stomach?Hatred comes towards persons who stand <strong>in</strong> the way ofenjoyment. Too much enjoyment br<strong>in</strong>gs diseases. These are allpa<strong>in</strong>s from 'Par<strong>in</strong>ama'. The Yogi is afraid of Vasanas andSamskaras that are created dur<strong>in</strong>g enjoyment. This gives himmore pa<strong>in</strong>. Aworldly man who has a gross, impure m<strong>in</strong>d is notconscious of the pa<strong>in</strong>.19. Avoid Miserytig'ur+r.nq I[-16tq{ avoidable, $:EI( misery pa<strong>in</strong>, sHlrl-fl( not yet come.The misery that has not yet come should be avoided.NOTESThe avoidable is only the future pa<strong>in</strong>. The pa<strong>in</strong> which haspassed away has already been expla<strong>in</strong>ed. That which is be<strong>in</strong>gexperienced now cannot be the subject of consideration here.Just as <strong>in</strong> medic<strong>in</strong>e, the nature of diseases, their symptoms,prognosis, diagnosis, therapeutics, methods of treatment, prophylaxis,convalescence, etc., are considered <strong>in</strong> the treatmentof diseases, so also, here, the nature of misery its cause,strength, source and the means to avert are to be <strong>in</strong>vestigated.20. The Cause of MiserytrErqfr: {ffitqtg'l r-17gp the Seel gw*: of the seen, dfrrr' junction, trt avoidable,fu: cause.The junction of the Seer and the seen is the cause of the pa<strong>in</strong>which is to be avoided.NOTESThe cause for misery is the connection between the Seerand the seen. As the Chaitanya Sakti of the Purusha enters the
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