Raja Yoga - Free books in pdf format
Raja Yoga - Free books in pdf format Raja Yoga - Free books in pdf format
108 RAJA YOGAexpand. The mind remains the same always. The mind, therefore,is al!-pervading and subtle. The happiness of a babywhich is infened from smiles should be considered as proof ofa previous life.3. How to Destroy Desirestgq.flTqldqf : {rlffiqrqrn} ffirflE[: I rv- I I. ^tg cause, 5d effect, $IEIrI substratum, TtIEIT support,Hfdkl-rtfr(being held together, Wt{these, slqltl on disappearance,if(these, sftffi: disappearance.Being held together by cause, effect, substratum and support, they (Vasanas) disappear on the disappearance of these(cause, effect).NOTESVasanas produce actions. Actions strengthen theVasanas. Vasanas and actions produce Samskaras in theChitta. Samskaras again produce Vasanas, memory and action.This Pravaha is running from Anaadikala. Egoism andRaga-Dvesha are the causes for virtuous and vicious actions.The Asraya is the Chitta wherein Samskaras are lodged.Alambana are the objects. The contact of the senses with objectsbrings in fresh desires. lf the cause, effect, support andobjects are destroyed, all desires also will be doubtless destroyed.Dharma brings happiness. Adharma brin$s pain. Thecause for desire is happiness. The cause for hatred is pain. Efforttakes place by these. This efiort is done by mind, speechand action. Through this effort you favour some and hurt others.Enjoyment is not possible without hurting others. Thenagain by these acts, virtue, vice, pleasure, pain and throughthese Raga, Dvesha are again developed. This Samsara iskept up by this six-spoked wheel. Avidya makes this whee! torevolve. This is the root cause for all Klesas. This is Hetu. Phalais Jati, Iife-period and Bhoga (enjoyment).
MIND1096qiffiqwfit-(that, eriffi:4. Mind Acts for the Purusha{@drfdr( tN-24counttess desires, fut[mind, srftalso, qcqexists for another (the Purusha), ri6trrrftc"lr(as itacts in association.The mind through its countless desires acts (for the enjoyment)of another (the Purusha), as it acts in association.NOTESJust as the body exists for the enjoyment of the Indriyas,just as the lndriyas exist for the enjoyment of the mind, so alsothe mind exists for the enjoyment of the Purusha. Just as thehouse which has assumed its shape as such, by various materialbeing brought together, exists for the enjoyment of another,so also this compound mind exists for the enjoyment of thePurusha.5. Desireless Mindil{ slnTq[fl{rq[ I rv-6il-{ of these (minds of different desires), Eqli-q born ofmeditiation, 3HEfq(free from desires and impressions.Of these, the mind bom of meditation is free from desiresand impressions.NOTESThere cannot be any abode for desires or Raga-dvesha(attraction and repulsion) or Punya-apunya (virtue and sin) inthe mind that is born of meditation. The other minds born ofTapas, Mantras or herbs, etc., wil! have abode for desire,Raga-dvesha, etc. The minds are fivefold according to themeans resorted to. This is explained in Sutra lV-1.
- Page 60 and 61: RAJA YOGAFr"t{Ik on the purity of S
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108 RAJA YOGAexpand. The m<strong>in</strong>d rema<strong>in</strong>s the same always. The m<strong>in</strong>d, therefore,is al!-pervad<strong>in</strong>g and subtle. The happ<strong>in</strong>ess of a babywhich is <strong>in</strong>fened from smiles should be considered as proof ofa previous life.3. How to Destroy Desirestgq.flTqldqf : {rlffiqrqrn} ffirflE[: I rv- I I. ^tg cause, 5d effect, $IEIrI substratum, TtIEIT support,Hfdkl-rtfr(be<strong>in</strong>g held together, Wt{these, slqltl on disappearance,if(these, sftffi: disappearance.Be<strong>in</strong>g held together by cause, effect, substratum and support, they (Vasanas) disappear on the disappearance of these(cause, effect).NOTESVasanas produce actions. Actions strengthen theVasanas. Vasanas and actions produce Samskaras <strong>in</strong> theChitta. Samskaras aga<strong>in</strong> produce Vasanas, memory and action.This Pravaha is runn<strong>in</strong>g from Anaadikala. Egoism andRaga-Dvesha are the causes for virtuous and vicious actions.The Asraya is the Chitta where<strong>in</strong> Samskaras are lodged.Alambana are the objects. The contact of the senses with objectsbr<strong>in</strong>gs <strong>in</strong> fresh desires. lf the cause, effect, support andobjects are destroyed, all desires also will be doubtless destroyed.Dharma br<strong>in</strong>gs happ<strong>in</strong>ess. Adharma br<strong>in</strong>$s pa<strong>in</strong>. Thecause for desire is happ<strong>in</strong>ess. The cause for hatred is pa<strong>in</strong>. Efforttakes place by these. This efiort is done by m<strong>in</strong>d, speechand action. Through this effort you favour some and hurt others.Enjoyment is not possible without hurt<strong>in</strong>g others. Thenaga<strong>in</strong> by these acts, virtue, vice, pleasure, pa<strong>in</strong> and throughthese Raga, Dvesha are aga<strong>in</strong> developed. This Samsara iskept up by this six-spoked wheel. Avidya makes this whee! torevolve. This is the root cause for all Klesas. This is Hetu. Phalais Jati, Iife-period and Bhoga (enjoyment).
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