log mujhse puchhte hain ha yog kya hai? main unse kahta hoon ha ‘asparsh’ bhaav. aise jiyon ki jaise tum jahan ho vahan nahin ho.
log mujhse puchhte hain ha yog kya hai? main unse kahta hoon ha ‘asparsh’ bhaav. aise jiyon ki jaise tum jahan ho vahan nahin ho.
yogi ko adhik vilas aur kathorta, donon hi tyaag dene chahiye.
yogi ko adhik vilas aur kathorta, donon hi tyaag dene chahiye.
yogi jante hain ki sansar ke sabhi bhog purush aur man ke sanyog dvara hote hain.
yogi jante hain ki sansar ke sabhi bhog purush aur man ke sanyog dvara hote hain.
yogi ko chahiye ki ve tan man vachan se kisi ke viruddh hinsachran na karen. daya manushyjati mein hi abaddh na rahe, varan uske pare bhi wo jaye aur sare sansar ka alingan kar le.
yogi ko chahiye ki ve tan man vachan se kisi ke viruddh hinsachran na karen. daya manushyjati mein hi abaddh na rahe, varan uske pare bhi wo jaye aur sare sansar ka alingan kar le.
bharatvarsh mein jitne vedamtanuyayi darshanshastr hain, un sabka ek hi lakshya hai, aur wo hai—purnta praapt karke aatma ko mukt kar lena. iska upaay hai yog. yog shabd bahubhavavyapi hai. sankhya aur vedant ubhay mat kisi na kisi prakar se yog ka samarthan karte hain.
bharatvarsh mein jitne vedamtanuyayi darshanshastr hain, un sabka ek hi lakshya hai, aur wo hai—purnta praapt karke aatma ko mukt kar lena. iska upaay hai yog. yog shabd bahubhavavyapi hai. sankhya aur vedant ubhay mat kisi na kisi prakar se yog ka samarthan karte hain.
jo yogi akhanD dhyaan dvara apni chetna ko param chaitanya mein vilin kar deta hai, wo parkash (pranshakti spandan) ko srishti ke adhar tattv ke roop mein dekhta hai. uske liye phir pani ban kar samne aane vali parkash kirnon mein aur zamin bankar samne aane vali parkash kirnon mein koi antar nahin hota.
jo yogi akhanD dhyaan dvara apni chetna ko param chaitanya mein vilin kar deta hai, wo parkash (pranshakti spandan) ko srishti ke adhar tattv ke roop mein dekhta hai. uske liye phir pani ban kar samne aane vali parkash kirnon mein aur zamin bankar samne aane vali parkash kirnon mein koi antar nahin hota.
yam aur niyam charitrnirman ke sadhan hain. inko neenv banaye bina kisi tarah ki yogsadhna siddh na hogi. yam aur niyam mein driDhaprtishth ho jane par yogi apni sadhana ka phal anubhav karna arambh kar dete hain.
yam aur niyam charitrnirman ke sadhan hain. inko neenv banaye bina kisi tarah ki yogsadhna siddh na hogi. yam aur niyam mein driDhaprtishth ho jane par yogi apni sadhana ka phal anubhav karna arambh kar dete hain.
prem ka maarg sahj, saral aur sidha hai, nirgun ka path kantkakirn, duruh, durgam aur chakkardar hai. sampurn bhramargit mein uddhav aur gopiyon ke sanvad ke madhyam se gyaan aur yog ke uupar prem ke vijay ki ghoshna hui hai.
prem ka maarg sahj, saral aur sidha hai, nirgun ka path kantkakirn, duruh, durgam aur chakkardar hai. sampurn bhramargit mein uddhav aur gopiyon ke sanvad ke madhyam se gyaan aur yog ke uupar prem ke vijay ki ghoshna hui hai.
atyant bhukha manushya yadi kanthanli mein chitt ka sanyam kar sake, to uski bhookh shaant ho jati hai.
atyant bhukha manushya yadi kanthanli mein chitt ka sanyam kar sake, to uski bhookh shaant ho jati hai.
jab dhyaan mein vastu ka roop ya bahari bhaag parityakt ho jata hai, tabhi samadhi avastha aati hai.
jab dhyaan mein vastu ka roop ya bahari bhaag parityakt ho jata hai, tabhi samadhi avastha aati hai.
jo yogi kaivalya gyaan ki prapti se pahle hi divangat ho jata hai, uske saath kriya prayas ke achchhe karm sanlagn rahte hain; apne ne janm mein wo apne charam lakshya ki or svabhavik roop se prerit hota hai.
jo yogi kaivalya gyaan ki prapti se pahle hi divangat ho jata hai, uske saath kriya prayas ke achchhe karm sanlagn rahte hain; apne ne janm mein wo apne charam lakshya ki or svabhavik roop se prerit hota hai.
rahasyaspriha manav mastishk ko durbal kar deti hai. iske karan hi aaj yogashastr nasht sa ho gaya hai.
rahasyaspriha manav mastishk ko durbal kar deti hai. iske karan hi aaj yogashastr nasht sa ho gaya hai.
yogi prayatn karte hain ki ve apne ko aisa sookshm anubhutisampann kar len, jisse ve vibhinn manasik avasthaon ko pratyaksh kar saken.
yogi prayatn karte hain ki ve apne ko aisa sookshm anubhutisampann kar len, jisse ve vibhinn manasik avasthaon ko pratyaksh kar saken.
yogashastr ke matanusar, aatma avidya ke karan prkriti ke saath sanyukt ho gai hai; prkriti ke panje se chhutkara pana hi hamara uddeshya hai. yahi sare dharmon ka ekmaatr lakshya hai.
yogashastr ke matanusar, aatma avidya ke karan prkriti ke saath sanyukt ho gai hai; prkriti ke panje se chhutkara pana hi hamara uddeshya hai. yahi sare dharmon ka ekmaatr lakshya hai.
aatma ki unnati ka veg baDhakar kis prakar thoDe samay mein mukti pai ja sakti hai, yahi sare yogashastr ka lakshya aur uddeshya hai.
aatma ki unnati ka veg baDhakar kis prakar thoDe samay mein mukti pai ja sakti hai, yahi sare yogashastr ka lakshya aur uddeshya hai.
yog vigyan ka lakshya man ko shaant karna hai, taki vikar rahit hokar wo antarvasi paratma ki amogh mantrna sun sake.
yog vigyan ka lakshya man ko shaant karna hai, taki vikar rahit hokar wo antarvasi paratma ki amogh mantrna sun sake.
yogi ka brahmcharyvan hona anivarya hai.
yogi ka brahmcharyvan hona anivarya hai.
yadi shvaas prashvas ki gati laybaddh ya niymit ki jaye, to sharir ke sare parmanu ek hi disha mein gatishil hone ka prayatn karenge.
yadi shvaas prashvas ki gati laybaddh ya niymit ki jaye, to sharir ke sare parmanu ek hi disha mein gatishil hone ka prayatn karenge.
jo poorn yogi hona chahte hain, unhen stri purush bhed ka bhaav chhoD dena paDega. aatma ke koi ling nahin hai—usmen na stri hai, na purush; tab kyon wo stri purush ke bhedagyan dvara apne aapko kalushit kare?
jo poorn yogi hona chahte hain, unhen stri purush bhed ka bhaav chhoD dena paDega. aatma ke koi ling nahin hai—usmen na stri hai, na purush; tab kyon wo stri purush ke bhedagyan dvara apne aapko kalushit kare?
kis prakar is praan par vijay pai jaye, yahi pranayam ka ekmaatr uddeshya hai.
kis prakar is praan par vijay pai jaye, yahi pranayam ka ekmaatr uddeshya hai.
ekagrata ka arth hi hai, shaktisanchay ki kshamata ko baDhakar samay ko ghata lena. rajayog isi ekagrata ki shakti ko praapt karne ka vigyan hai.
ekagrata ka arth hi hai, shaktisanchay ki kshamata ko baDhakar samay ko ghata lena. rajayog isi ekagrata ki shakti ko praapt karne ka vigyan hai.
hum jo kuch dekhte hain, kalpana karte hain, ya jo koi svapn dekhte hain, sare anubhav hamein akash mein karne paDte hain. hum sadharnatः jis paridrishyman akash ko dekhte hain uska naam hai mahakash. yogi jab dusron ka manobhav samajhne lagte hai ya alaukik vastuen dekhne lagte hain, tab ve sab darshan chittakash mein hote hain. aur jab anubhuti vishayshunya ho jati hai, jab aatma apne svarup mein prakashit hoti hai, tab uska naam hai chidakash. jab kunDalinishakti jagkar sushumna naDi mein pravesh karti hai, tab jo sab vishay anubhut hote hain, ve chittakash mein hi hote hain. jab wo us naDi ki antim sima mastak mein pahunchati hai; tab chidakash mein ek vishayshunya gyaan anubhut hota hai.
hum jo kuch dekhte hain, kalpana karte hain, ya jo koi svapn dekhte hain, sare anubhav hamein akash mein karne paDte hain. hum sadharnatः jis paridrishyman akash ko dekhte hain uska naam hai mahakash. yogi jab dusron ka manobhav samajhne lagte hai ya alaukik vastuen dekhne lagte hain, tab ve sab darshan chittakash mein hote hain. aur jab anubhuti vishayshunya ho jati hai, jab aatma apne svarup mein prakashit hoti hai, tab uska naam hai chidakash. jab kunDalinishakti jagkar sushumna naDi mein pravesh karti hai, tab jo sab vishay anubhut hote hain, ve chittakash mein hi hote hain. jab wo us naDi ki antim sima mastak mein pahunchati hai; tab chidakash mein ek vishayshunya gyaan anubhut hota hai.
yogi ye dava karte hain ki jo man ko vashibhut kar sakte hain, ve bhoot ko bhi vashibhut kar lete hain.
yogi ye dava karte hain ki jo man ko vashibhut kar sakte hain, ve bhoot ko bhi vashibhut kar lete hain.
gita kahti hai, jo apne ko anarthak klesh dete hain, ve kabhi yogi nahin ho sakte.
gita kahti hai, jo apne ko anarthak klesh dete hain, ve kabhi yogi nahin ho sakte.
snaan karne, daan dene, shaastr pa.Dhne, vedaadhyyan karne ko tap nahii.n kahte। na tap yog hii hai aur na yagya karnaa। tap ka arth hai vaasana ko chho.Dnaa, jisme.n kaam-krodh ka sansarg chhuuTtaa hai।
snaan karne, daan dene, shaastr pa.Dhne, vedaadhyyan karne ko tap nahii.n kahte। na tap yog hii hai aur na yagya karnaa। tap ka arth hai vaasana ko chho.Dnaa, jisme.n kaam-krodh ka sansarg chhuuTtaa hai।
bhakti-maarg ka siddhaant hai bhagvaan ko baahar jagat me.n dekhana।' 'man ke bhiitar dekhana' yah yog-maarg ka siddhaant hai, bhakti maarg ka nahiin।
bhakti-maarg ka siddhaant hai bhagvaan ko baahar jagat me.n dekhana।' 'man ke bhiitar dekhana' yah yog-maarg ka siddhaant hai, bhakti maarg ka nahiin।
he arjun! jisne samatv buddhi ruup yog dvaara sab karmo.n ka sannyaas kar diyaa hai, jisne gyaan se sab sanshay duur ki.e hain, aur jo aatmabal se yukt hai, usko karm nahii.n baa.ndhte hain।
he arjun! jisne samatv buddhi ruup yog dvaara sab karmo.n ka sannyaas kar diyaa hai, jisne gyaan se sab sanshay duur ki.e hain, aur jo aatmabal se yukt hai, usko karm nahii.n baa.ndhte hain।
yogiyon ke matanusar, sara vyakt jagat prkriti se utpann hua hai; par prkriti ka apna koi uddeshya nahin hai, keval purush ko mukt karna hi uska prayojan hai.
yogiyon ke matanusar, sara vyakt jagat prkriti se utpann hua hai; par prkriti ka apna koi uddeshya nahin hai, keval purush ko mukt karna hi uska prayojan hai.
jo yog ka aachraN kartaa hai, jiskaa hriday shuddh hai, jisne svaya.n ko jiit liyaa hai, jo jitendriy hai aur jiskii aatma sab praaNiyo.n kii aatma banii hai, vah karm kartaa hu.a bhii alipt rahtaa hai।
jo yog ka aachraN kartaa hai, jiskaa hriday shuddh hai, jisne svaya.n ko jiit liyaa hai, jo jitendriy hai aur jiskii aatma sab praaNiyo.n kii aatma banii hai, vah karm kartaa hu.a bhii alipt rahtaa hai।
jiivan ke siddhaanto.n ko vyvahaar me.n laane kii jo kala
ya yukti hai, usii ko 'yog' kahte hain। saankhya ka arth hai— 'siddhaant' athvaa 'shaastr' aur 'yog' ka arth hai 'kala'।
jiivan ke siddhaanto.n ko vyvahaar me.n laane kii jo kala
ya yukti hai, usii ko 'yog' kahte hain। saankhya ka arth hai— 'siddhaant' athvaa 'shaastr' aur 'yog' ka arth hai 'kala'।
kisi mein yukt hone ya ekmukhi asakti ka naam hi hai—yog.
kisi mein yukt hone ya ekmukhi asakti ka naam hi hai—yog.
jo sachmuch yogi hone ki ichchha karte hain, unhen is prakar ke thoDa thoDa har vishay ko pakaDne ki vritti sadaiv ke liye chhoD deni hogi. ek vichar lo; usi vichar ko apna jivan banao—usi ka chintan karo, usi ka svapn dekho aur usi mein jivan bitao.
jo sachmuch yogi hone ki ichchha karte hain, unhen is prakar ke thoDa thoDa har vishay ko pakaDne ki vritti sadaiv ke liye chhoD deni hogi. ek vichar lo; usi vichar ko apna jivan banao—usi ka chintan karo, usi ka svapn dekho aur usi mein jivan bitao.
brahmacharya ke bina rajayog ki sadhana baDe khatre ki hai; kyonki usse ant mein mastishk mein visham vikar paida ho sakta hai.
brahmacharya ke bina rajayog ki sadhana baDe khatre ki hai; kyonki usse ant mein mastishk mein visham vikar paida ho sakta hai.
yog ki aisi adbhut shakti hai ki bahut thoDi matra mein bhi uska abhyas karne par bahut adhik phal praapt hota hai.
yog ki aisi adbhut shakti hai ki bahut thoDi matra mein bhi uska abhyas karne par bahut adhik phal praapt hota hai.
yogi ek deh mein kriyashil rahte hue bhi anya kisi mrit deh mein pravesh karke use gatishil kar sakte hain.
yogi ek deh mein kriyashil rahte hue bhi anya kisi mrit deh mein pravesh karke use gatishil kar sakte hain.
jo gyaan aur vigyaan se tript ho chukaa hai, jo sabse uchch sthaan me.n sthir hu.a hai, jo jitendriy hai tathaa jiskii drishTi me.n miTTii, patthar aur sonaa samaan hai, us yaatrii ka yog siddh hu.a a.isaa kahte hain।
jo gyaan aur vigyaan se tript ho chukaa hai, jo sabse uchch sthaan me.n sthir hu.a hai, jo jitendriy hai tathaa jiskii drishTi me.n miTTii, patthar aur sonaa samaan hai, us yaatrii ka yog siddh hu.a a.isaa kahte hain।
yogi ke liye sab kuch anandmay hai, wo jis bhi manushya ka chehra dekhta hai, usse use prasannata milti hai. yahi ek guni vyakti ki pahchan hai.
yogi ke liye sab kuch anandmay hai, wo jis bhi manushya ka chehra dekhta hai, usse use prasannata milti hai. yahi ek guni vyakti ki pahchan hai.
iish tadatmya ki arambhik avasthaon (savikalp samadhi) mein sadhak ki chetna paramtattv mein vilin ho jati hai; uski pranshakti sharir se khinch jati hai, aur sharir nishchal aur kaDa ya ‘mrit’ pratit hota hai.
iish tadatmya ki arambhik avasthaon (savikalp samadhi) mein sadhak ki chetna paramtattv mein vilin ho jati hai; uski pranshakti sharir se khinch jati hai, aur sharir nishchal aur kaDa ya ‘mrit’ pratit hota hai.
yogabhyas karne par jo chihn yogiyon mein prakat hote hain, deh ki svasthata unmen pratham hai.
yogabhyas karne par jo chihn yogiyon mein prakat hote hain, deh ki svasthata unmen pratham hai.
jab yogi usmen sanyam karne mein saphal hote hain, tab parkash ke sare avran nasht ho jate hain aur samast andhkar evan agyan nasht ho jane ke karan sab kuch unhen chaitanymay pratit hota hai.
jab yogi usmen sanyam karne mein saphal hote hain, tab parkash ke sare avran nasht ho jate hain aur samast andhkar evan agyan nasht ho jane ke karan sab kuch unhen chaitanymay pratit hota hai.
brahmacharya se matlab hai brahm athva parmeshvar ke maarg par chalna; arthat man aur indriyon ko parmeshvar ke margpar rakhna.
brahmacharya se matlab hai brahm athva parmeshvar ke maarg par chalna; arthat man aur indriyon ko parmeshvar ke margpar rakhna.
paarasparik priiti yog ko hriday hii jaantaa hai।
paarasparik priiti yog ko hriday hii jaantaa hai।
sachcha yogi vahi hai, jo prabhu milan ki yukti ko samajhta hai aur jo guru ki kripa se ek iishvar ko janta hai.
sachcha yogi vahi hai, jo prabhu milan ki yukti ko samajhta hai aur jo guru ki kripa se ek iishvar ko janta hai.
jab tak man ki kriyaon par nazar na rakhoge, uska sanyam na kar sakoge.
jab tak man ki kriyaon par nazar na rakhoge, uska sanyam na kar sakoge.
brahmacharya ka prayatn karne vale bahutere log viphal hote hai, kyonki ve khane pine, dekhne sunne ityadi mein abrahmchari ki tarah rahna chahte hue bhi brhacharya palan ki ichchha rakhte hain.
brahmacharya ka prayatn karne vale bahutere log viphal hote hai, kyonki ve khane pine, dekhne sunne ityadi mein abrahmchari ki tarah rahna chahte hue bhi brhacharya palan ki ichchha rakhte hain.
unnat kriya yogi ka jivan atit ke karmon se nahin, balki keval uski aatma ke nirdeshon se prabhavit hota hai.
unnat kriya yogi ka jivan atit ke karmon se nahin, balki keval uski aatma ke nirdeshon se prabhavit hota hai.
yogi mukti aur bandhan donon ka vichar karte hain, aur unka agyanandhkar door ho jata hai.
yogi mukti aur bandhan donon ka vichar karte hain, aur unka agyanandhkar door ho jata hai.
vastutः yog jivan ki ek shaili hai—na ki svayan ko yuva banaye rakhne ke liye kuch ek vyayamon ka abhyas maatr.
vastutः yog jivan ki ek shaili hai—na ki svayan ko yuva banaye rakhne ke liye kuch ek vyayamon ka abhyas maatr.
brahmacharya ka arth hai, man vachan kaya se samast indriyon ka sanyam.
brahmacharya ka arth hai, man vachan kaya se samast indriyon ka sanyam.
yathaayogya aahaar-vihaar karne vaale, karmo.n ko yathaa-yogya karne vaale, yathaayogya shayan karne tathaa jaagne vaale ka yog duःkha duur karne vaala hotaa hai।
yathaayogya aahaar-vihaar karne vaale, karmo.n ko yathaa-yogya karne vaale, yathaayogya shayan karne tathaa jaagne vaale ka yog duःkha duur karne vaala hotaa hai।
aaj ik aur baras biit gayā us ke baġhair
jis ke hote hue hote the zamāne mere
