पतंजलि (योगसूत्रकार)

chitr:Disamb2.jpg patanjali

ek bahuvikalpi shabd hai any arthoan ke lie dekhean:- patanjali

thumb|250px|maharshi patanjali

patanjali athava 'patanjali' yogasootr ke rachanakar haian, jo hinduoan ke chhah darshanoan-(nyay, vaisheshik, saankhy, yog, mimaansa, vedant) mean se ek hai. bharatiy sahity mean patanjali ke likhe hue tin mukhy granth milate hai-yogasootr, ashtadhyayi par bhashy aur ayurved par granth. patanjali ko naman karate hue bhritahari ne apane granth 'vakyapadiy' ke prarambh mean nimn shlok likha hai-

yogen chittasy paden vachaan, malan sharirasy ch vaidyaken.
yoapakaroth tan pravaran muninaan, patanjali praanjaliranatoasmi..

arth- yog se chitt ka, pad (vyakaran) se vani ka v vaidyak se sharir ka mal, jinhoanne door kiya, un muni shreshth patanjali ko maian aanjali baddh hokar namaskar karata hooan. maharshi panini ne 'ashtadhyayi' ki rachana ki jisamean vyakaran ke niyam haian. ye sootr atyant sankshipt haian. unaka arth janane ke lie arth bodhak vivechan ki avashyakata pratit hoti hai.

patanjali yogadarshan ke pramanit sootr yogasootr nam se vikhyat haian. in yogasootroan ka rachanakar patanjali muni haian. yogasootr ke char pad (vibhag) haian. sootroan ki kul sankhya ek sau pichyanave hai. padoan ke nam samadhipad, sadhanapad, vibhootipad aur kaivalyapad haian. vishay ke anusar padoan ke nam rakhe gaye haian, tatha prachalit ho gaye haian. prachin parampara manati hai ki isi patanjali ne panini muni ke vyakaran sootr par savistar tatha manoram aur vividh vishayoan ka abhipray vishad karate hue mahabhashy likha, itana hi nahian, vaidyak shastraantargat charak sanhita ka sanskaran bhi kiya. prachin vanmay mean upalabdh anek shlok aur anek ullekh is bat ka samarthan karate haian ki upavinirdisht granthoan ka rachayita ekamev patanjali hi hai. udaharanarth nimnaankit shlok drashtavy haian.

yogen chittasy paden vachaan malan sharirasy ch vaidyaken. yoapakarottan pravaran muninaan patanjali praanjaliranatoasmi..

shlok ka abhipray hai ki 'yogashastr se man ka, vyakaran shastr se vani ka aur vaidyak shastr se tan ka mal nasht karane vale patanjali muni ke sammukh maian natamastak hooan.' vyakaran mahabhashy ka prarambh 'ath shabdanushasanamh' se hota hai. yogasootr ka prarambh bhi vaise hi 'ath yoganushasanamh' is sootr se hua hai. any darshanoan ke arambh se mel n rakhane vale parantu vyakaran mahabhashy ke prarambh se milate julate is yogasootr ke karan, donoan granth ek hi lekhak ne likhe hoange, aisa parampara manati hai.

yogasootroan ki bhi rachana patanjali ne hi ki, aisa prasiddh hai, kintu 'bhashyakar', 'yogasootrakar' tatha 'charakasanskarta' ko ek hi vyakti manana, anek vidvanoan ko many nahian hai. unaka tark hai ki ye tinoan patanjali bhinn kal ke bhinn vyakti hone chahie. yogasootroan mean arsh (rrishi pranit) prayog nahian hai. sootroan ke arthoan ke lie adhyahar (vakyapoorti ke lie shabd-yojana) ki avashyakata nahian p dati aur usaki rachana-shaili mahabhashy ke anusar anuroop spasht evan prasadik hai. in adharoan par d aauktar prabhudayal agnihotri, mahabhashyakarta ko hi yogasootroan ka karta manate haian. any kisi bhi darshanik ki tulana mean yogasootrakar ek shreshth vaiyakaran pratit hote haian. chakrapani namak ek prachin tikakar ne bhi nimn shlok dvara patanjali ko ek hi vyakti mana hai-

patanjal-mahabhashy-charakapratisanskritai:.
manovakkayadoshanaan hantreahipataye nam:..

arth- yogasootr, mahabhashy tatha charak sanhita ka pratisanskaran in kritiyoan se, kramash: man, vani evan deh ke doshoan ka nirasan karane vale patanjali ko maian namaskar karata hooan.

vidvanh vichar

'charak' shabd ke kalpit arth lekar vidvanoan ne jo tark prastut kie haian, unamean dvivedi kahate haian-'adhyay ki samapti ke pashchath, patanjali kuchh samay ke lie charak arthath bhramanashil rahe.' vibhinn pradeshoan v gramoan mean ghoom-phirakar, unhoanne panini, katyayan ke pashchath sanskrit bhasha ke shabd-prayogoan mean jo parivartan roodh hue unaka adhyayan kiya, aur unaka niroopan karane ke lie 'ishti' ke nam se kuchh naye niyam banae. pune nivasi karandikar ne charak ke 'char' arthath guptachar is arth ke adhar par apani sambhavana vyakt karate hue likha hai-

'prarambh mean patanjali ne ek guptachar ki bhoomika se bharat bhraman kiya hoga. us sthiti mean unaka samavesh, arthashastr mean varnit satri namak guptacharoan mean hua hona chahie. ary chanaky ne apane arthashastr mean kaha hai ki pitrihin v aptahin balakoan ko samudrik, mukh-pariksha, jadoo-vidya, vashikaran, ashram-dharm, shakun-vidya adi sikhakar, unamean se sansarg athava samagam dvara vratt-sangrah karane vale guptacharoan ka chunav kiya jana chahie. patanjali ko gonika-putr kahakar hi pahachana jata hai. at: unake pita ki akal mrityu huee hogi aur ve niradhar rahe hoange. parinamasvaroop satri namak guptacharoan ke bich hi unaki shiksha-diksha huee hogi, athava unhoanne svechchha se hi us sahasi vyavasay ko svikar kiya hoga.'

yogasootr

lekin uparyukt ullekh patanjali ke anantar kee sau varshoan ke bad likhit granthoan mean upalabdh hote haian, jisase ve praman nahian mane ja sakate haian. aantarang aur bahirang sakshy se yah jnat hota hai ki in tinoan granthoan ke rachayitaoan mean saik doan varshoan ka antar hai. vyakaran mahabhashy ka rachana kal eesa poorv dvitiy shatak, charak sanhita ka sanskaran kal eesavi dvitiy shatak aur yogasootr ka eesavi tritiy v chaturth shatak hai. is sthiti mean sandarbhit tinoan granthoan ka karta ek hi vyakti hai, yah mat asangat lagata hai. parantu nam sadrishy ke karan uparyukt granthoan ka ek hi patanjali karta tha, yah mat roodh ho gaya. bhinn shatakoan mean tin svatantr patanjali hue, aisa itihas ke nootan shodhakoan ka mat hai. yogasootrakar patanjali ka kal nirdharit karane ke lie aantarang saboot upalabdh nahian haian. keval tarkasanmat bahirang samagri se upalabdh adharoan par yogasootr aur unake rachayita patanjali ka kal eesavian tisara ya chautha shatak nishchit kiya gaya hai. yogasootrakar ke mata, pita tatha guru aur shishy parampara adi ke sanbandh mean janakari upalabdh nahian hai. yogashastr ke ady pravartak hiranyagarbh mane jate haian. hiranyagarbh se prarambh huee yogashastr parampara guru aur shishy ke upadesh dvara patanjali tak akhand chalati rahi. patanjali ne us parampara ko sootrabaddh karake sangrahit kiya. at: yogashastr ki parampara any shastroan ke saman ati prachin kal se jari hai. is bat ki pushti karane vale anek praman prachin ved vanmay mean milate haian. yogasootr ke pahale hi sootr se yah spasht hai. yah pahala sootr hai 'ath yoganushasanamh'. is sootr mean anushasan shabd ka arth hai 'bad mean kiya hua upadesh'.

vidvanoan se matabhed

kuchh vidvanoan ka mat hai ki patanjali se pahale kee shatakoan se yog darshan prachalit tha, parantu badarayan ke dvara usaka khandan brahmasootr granth mean kiye jane ke karan vah darshan tyajy mana gaya aur anantar poorn tatha vilupt bhi ho gaya. us yog darshan ke doshoan ko hatate hue naye vidvatsanmat yogashastr ki rachana patanjali ne ki. yah nootan yog darshan upanishath siddhaantoan se mel rakhane ke karan vedajn vidvanoan ke dvara svikrit kiya gaya. yogasootr ki rachana ke bad bhi shankarachary adi bhashyakaroan ne apani apani rachanaoan mean jis yog ka khandan kiya aur jisaka avaidikatv siddh karane ka prayas kiya, vah prachin yog darshan hai, patanjal yog darshan nahian. in vidvanoan ke matanusar patanjali rachit yog darshan vaidik tatha sarvatha grahy hai. shrimadbhagavadagita mean isi yogashastr ka ullekh anek jagah ativ adar bhav se kiya gaya hai tatha yogashastr ko manyata di gee hai. yogashastr pranit sadhana mumukshu matr ke lie atyavashyak hai. yah tathy vahaan pun: pun: dhyan mean laya gaya hai. pratyek adhyay ke shirshak mean hi yog shabd sanlagn karake yah soochit karane ka prayas kiya gaya hai ki manushy ko jivan mean kshan pratikshan yog ka adhar lena hi p data hai, tabhi usaka jivan kritarth ho sakata hai. isilie patanjali ka yog darshan vaidik aur advait vedant ke virodh mean nahian hai, yah kahana yuktiyukt hoga.

uparyukt mat mean tin mudde haian- pahala paantajal yog darshan vaidik hai. doosara advait darshan se usaka virodh nahian hai, balki vah use pushti pradan karata hai aur badarayanachary adi bhashyakaroan ke dvara khandit evan tyajy batalaya hua yog darshan patanjal yog darshan nahian hai, balki vah ati prachin yog darshan hai. tisara brahmasootr aur advaitavadiyoan ke dvara khandit hone se prachin yog parampara tyajy hokar nashtapray ho gee. in tinoan muddoan ki samalochana patanjali ke sandarbh mean karana avashyak hai.

darshan ke vibhag

prachin parampara ke anusar darshan ke do vibhag haian. ek vaidik aur doosara avaidik. vaidik darshanoan ki sankhya chh: hai, jisamean yog darshan samavisht hai. at: yog darshan prachin ho ya arvachin, usaka avaidikatv siddh karane ka agrah vyarth hai. vedoan mean yog sadhanaoan ka ullekh anek sthaloan par upalabdh hai. yog sadhana ki upayuktata bhi vaidik vanmay mean visheshat: upanishadoan mean anek bar svikrit ki gayi hai. yah vastavikata hote hue bhi badarayanachary ne brahmasootr mean yog ka khandan kiya aur anugami bhashyakaroan ne bhi usamean apana svar milaya. badarayanachary tatha unaki parampara ke any bhashyakar svayan ko vaidikoan ke agrani samajhate haian. tathapi vaidik yog ka khandan unhoanne kyoan kiya, yah samasya prashnaankit rahati hai.

advaitavadiyoan ne karmavad ka bhi b di k daee se khandan kiya hai. karmavad vedaangabhoot hi hai. kuchh sima tak karmavad ko advaitavadiyoan ne manyata di hai. saraansh, vedoan mean anek vishay kathit haian. unaki upayogita anuroop paristhiti mean tatha vibhinn svabhavoan ke manavoan ke utkarsh ke lie hai hi. vishayoan ki upayogita tatha mahatta kuchh sima tak hi rahati hai. sima par hone par upayogita samapt ho jati hai. antim dhyey ki drishti se karmavad, yogabhyas adi sab sidhiyaan haian. ye sab sadhan haian. sadhanoan ko aantim sadhy ka roop manana kadapi yuktiyukt nahian ho sakata.

mumukshu ke lie chittavritti virodh roop yog sadhana anivary hai. moksh ki siddhi prapt karane ke lie patanjali muni ke dvara prakashit yogamarg atyutkrisht tatha atyavashyak hai. patanjali pranit rah ke rahiyoan ko rah mean ane vale vighnoan, khataroan tath sankatoan se manaviy man ka svaroop dhyan mean rakhakar spashtataya savadhan kiya gaya hai. isaka koee advait tatvabhimani prativad karane ka prayas nahian karega. tathapi jagat, jiv, eeshvar aur moksh adi vishayoan ke bare mean patanjali ke yoshashastr mean jin siddhaantoan ki sthapana ki gee hai, ve adhikrit saankhy pranali se mel rakhate haian. at: ve siddhaant sampoornataya avaidik haian- yah advaitavadiyoan ka mat hai. uparyukt batoan se yah anugat hota hai ki badarayan ne prachin yogashastr ka khandan kiya, parantu patanjali pranit naye yogashastr ka unhoanne aur unake anuyayiyoan ne khandan nahian kiya, yah kahana dosh mean mukt nahian hai. prachin yogashastr ke jin siddhaantoan ka khandan advaitiyoan ne kiya hai, ve siddhaant is prakar se haian- pradhan trigunatmak, anadi, anant tatha jagadutpatti ka karan hai, purush anek haian ityadi. yahi siddhaant patanjali ne svikrit kiye haian. at: patanjali pranit yogashastr ke mahattvapoorn siddhaantoan ka advaitavad ke virodh mean rahane ke karan advaitavadiyoan ke khandan se mukt rahana asambhav hai.

yogashastr

brahmasootroan ka advaitavadiyoan ke dvara prachin yogashastr ka parityag kie jane ke karan prachin yogashastr ki parampara nasht ho gayi hai. yah bat bhi yuktiyukt nahian hai, kyoanki advaitavadiyoan ne yogadarshan ke sath sath charvak, bauddh, jain adi avaidik darshanoan ka, itana hi nahian, poorv mimaansa, nyay, vaisheshik adi vaidik darshanoan ka bhi khandan kiya. parantu isake pashchath bhi un darshan shastroan ki parampara nasht nahian huee balki chhaante hue vriksh ki bhaanti vah parampara vikasit tatha suphalit huee. at: prachin yog darshan aur patanjali ka yog darshan sarvatha alag alag hai, yah kahana tatha un darshanoan mean vyavachchhed manana tark sangat nahian ho sakata. balki parampara se prachalit yogashastr ki kushal sootrabaddh rachana patanjali muni ne ki, aur vahi patanjali ka yogasootr hai, aisa ham kahean to tarkasangat lagega.

vastut: jiv, jagath aur eeshvar adi ka saty svaroop, unaka anyony sanbandh tatha manaviy jivan se sanbandh nanavidh koot samasyaoan ka samadhan, praman mimaansa adi sooksht tatha jatil vishayoan par vichar karana yogashastr ka uddeshy nahian hai. yogashastr ka ekamev dhyey hai chittavrittinirodh ki avastha prapt karana, arthath manushy ke man ko vishayoan ki or hone vali dau d rokakar usako poornataya aantarmukh karana. is uddeshy ki poorti ke dauran sadhak ke sanmukh upasthit hone vali apattiyaan, man ki bahari or pravritt kyoan hoti haian, adi vishayoan ke spashtikaran ke lie jiv aur jagath ka saty svaroop, eeshvar ka svaroop adi vishayoan ka vivechan avashyak hone ke karan unaka samavesh yog darshan mean kiya gaya hai. man ki ekatanata prapt karane ke lie yog darshan ekamev darshan hai. vyavahar aur paramarth ya pravritti aur nivritti in donoan jivan margoan mean saphalata ke lie man ki ekagrata ativ avashyak hai. at: yog darshan ka yah dhyey tatha usamean vivechit sadhanaean manushy matr ke lie mahattv rakhati haian. man ki yah ekagrata kisi ko yogashastr ke abhyas se prapt ho sakati hai. kisi ko yogashastr se parichay n hote hue bhi janmat: ya svabhavat: prapt ho sakati hai. kisi adami ko paristhitivash is ekagrata ka labh ho sakata hai. phalat: in tinoan mean antar hone ke karan nahian hai. vibhinn prakaroan se man ki ekagrata ki siddhi ke anekanek udaharan pratyaksh vyavahar mean milate haian.

ekagrata

'chittavrittinirodh' ka abhipray hai man ki atyantik ya paramavadhi ki ekagrata. yahi yog darshan ka uddeshy hai. is ekagrata ki sadhana aur phal yogasootroan mean suspasht kiye ge haian. patanjali yog ashtaangayog nam se bhi prasiddh hai, kyoanki patanjali ne yog ke yam, niyam, asan, pranayam, pratyahar, dharana, dhyan aur samadhi ye ath aang batae haian. ath aangoan ke lakshan aur unake anushthan se praptavy, laukik tatha alaukik labh adi ka vivechan bhi patanjali ne kiya hai. ahiansa, saty, astey, brahmachary aur aparigrah ye paanch yam hote haian. shauch, santosh, tap, svadhyay aur eeshvar pranidhan, ye paanch niyam haian. inamean yam sarvabhaum haian, yah patanjali ka mat hai. inake acharan ke lie desh kal paristhiti ka koee bandhan nahian hai. ye mahavrat haian aur kisi bhi karan inaka acharan tala nahian ja sakata. ek drishti se ham yah bhi kah sakate haian ki paanch yam samaj dharana ke lie atyavashyak haian. at: ve samajik kartavy siddh hote haian. shauch adi niyam vaiyaktik kartavy roop haian. vyakti jivan vikas ke lie unaka acharan avashyak hai. yamoan ka palan n karane vala, arthath hiansak, asatyabhashi, chor karmi, kamasakt aur atyadhik lobhi manushy samajik svasthy ke lie ghatak siddh hota hai. parantu niyamoan ki avajna karane vala arthath malin, asantusht, achchhriankhal, anabhyasi aur nastik manushy, yadyapi samaj dharana ko pratyakshat: ast vyast to nahian karega, par vaiyaktik jivan zaroor barabad karega. yah manana p dega ki asvachchhata ya asantushtata ke karan samaj bhi kuchh matra mean avyavasthit hoga, lekin samaj dharana ke sath niyamoan ka sanbandh yamoan ke sanbandh ki apeksha apratyaksh hai. isilie patanjali ka yam aur niyam donoan mean kiya hua aantar dhyan dene yogy hai. asan, pranayam adi chh: aang keval vyaktigat utkarsh ke lie mahattv rakhate haian.

samadhipad

samadhipad mean chittavrittinirodh ka phal varnit hai. vah hai 'jiv ka svasvaroop mean avasthan'. yah batate hue nirodh rahit sthiti mean jiv kin kin vrittiyoan mean avaguanthit ho jata hai, vrittiyaan kitani aur kaun kaun si haian, adi batean patanjali ne batayi haian. patanjali batate haian ki pratyaksh, anuman aur agam jnan ke sadhan arthath praman haian. isi pad mean shabd se vikalpatmak jnan hota hai, yah kalpana patanjali ne prastut ki hai. patanjali ne vikalp ka lakshan bataya hai 'shabdajnananupati vastushoonyo vikalp:' kabhi, shabdochchar ke turant bad kisi vishay ka jnan hota hai. parantu is jnan mean jnat vishay arthath vastu kahian bhi astitv mean nahian rahata. jaise, vandhyaputr, kharagosh ka siang, man ke mol gadhe, gol trikon, purush ka chaitany adi shabd prayog sun lene ke bad kuchh jnan hota hai, parantu jnat vastu ka sansar mean astitv kabhi hota nahian hai. bolane vala kisi vastu ki sthool kalpana karake bolata hai tatha sunane vala bhi kalpit vastu ka jnan pata hai. yah manushyamatr ka anubhav hai aur isi ki or nirdesh patanjali ne kiya hai. is vikalp roop padarth ko ham saty bhi nahian kah sakate tatha sarvatha asaty bhi nahian kah sakate. patanjali dvara prastut is vikalp ki kalpana abhinav tatha maulik hai. isi pad mean patanjali eeshvar ka svaroop aur usaki avashyakata batate haian. eeshvari avidya, asmita adi paanch kleshoan se tatha karm, janm-maran aur vasana se sadaiv mukt rahata hai. jivan ka mool svaroop bhi yahi hai. parantu vah kaivaly prapti ke bad prakat hota hai. usake poorv evan baddhavastha mean jiv avidyadi upadhiyoan se grast hi rahata hai. mukti ke pashchath jiv avidyarahit ho jane par bhi eeshvar se alag rahata hai. eeshvar sarvadhik sarvajnata se apoorit hota hai, lekin jiv mean is prakar ka sarvajnatv kabhi nahian paya ja sakata. jiv aur eeshvar mean yah antar sadaiv rahata hai.

naiyayikoan ne eeshvar ka astitv anuman se siddh kiya hai. kshityankuradi srishti ka utpadak koee avashy hona chahie. marty manushy to is srishti ka srijan kabhi nahian kar sakata. aty nityajnan, nity ichchha aur nityakriti in tin gunoan se mandit eeshvar anuman ke adhar par siddh hota hai. vedanti shruti ke adhar par eeshvar ko siddh karate haian. eeshvar vastut: jagath ka nimitt karan bhi nahian hai aur upadan karan bhi nahian. balki mayavishisht svapradhan eeshvar jagath ka upadan karak siddh hota hai. eeshvar aur usaka yah dvividh svaroop pradhanataya shruti tatha shruti-anukool anuman ke adhar par nirdharit karate haian. is sthiti mean yah prashn uthata hai ki yogiyoan ke eeshvar ke nity jnan sampann rahate hue bhi usamean kartritv ya ichchha nahian hoti, phir aise eeshvar ki satta kaise siddh hoti hai aur agar siddh huee bhi to aise eeshvar ki satta ka labh bhi kya ho sakata hai.

patanjali ke praman

patanjali ne pratyaksh, anuman aur shabd ye tin praman svikrit kiye haian. in tin pramanoan mean se eeshvar ka astitv siddh karane vala praman kaun sa hai, yah patanjali ne nahian bataya hai. 'lakshan pramanabhyaan vastusiddh:' kisi bhi vastu ka astitv siddh karane ka yah sarvasanmat tarika hai. eeshvar ka lakshan patanjali ne 'klesh karmavipakashayairaparabhrisht: purush vishesh eeshvar:', is sootr mean vishad kiya hai. parantu eeshvar ka yah svaroop hai, yah unhoanne kaise nirdharit kiya. kisi bhi vastu ke jnan ke bina us vastu ka lakshan karana asambhav hai. praman ke bal par hi usake saty svaroop ka akalan hota hai.

'eevar pranidhanadva' tatha 'samadhisiddhirishvar pranidhanath' in do sootroan mean eeshvar ki manaviy jivan mean upayogita varnit hai. eeshvar pranidhan ek niyam bhi hai. isase eeshvar pranidhan ka vishay nishchit hota hai. patanjali is kathan se apratyaksh roop se soochit karate haian ki pranidhan roop praman se eeshvar ka jnan hota hai. pratham padaantargat eeshvar pranidhan prakaran mean pranidhan ka svaroop 'tajjapastadarthabhavanamh' aisa vishad kiya gaya hai. vahaan eeshvar vachak oankar ka jap tatha us oankar ke arth ki eeshvar ki bhavana arthath akhand chiantan eeshvar pranidhan ka svaroop bataya gaya hai. arthath pranidhan ek tarah ka ekagr manas jnan siddh hota hai. is manas jnan ka vishay eeshvar hai. tatpary yah hua ki eeshvar ke astitv ka praman manas pratyaksh hai aur eeshvar avidya asmitadi paanch kleshoan se tatha karm, janm maran aur vasana se sadaiv mukt rahata hai, yah usaka lakshan hai. uparyukt lakshan pramanoan ke eeshvarasiddhi patanjali ne ki hai. ab is eeshvar ka kary kya hai. yah prashn uthata hai. vastut: kisi bhi vastu ki lakshan pramanoan siddhi hone par usake astitv ko manyata dena shastr ka kam hai. usaki upayogita ki, usase hone vale labh ya hani ki kalpana vyavahar sapeksh hai. at: astitv ki svikriti ke sandarbh mean aprastut hai. ham aisa bhi kah sakate haian ki shastr ke lie vastu ka astitv hi usaka upayog hai. eeshvaravadi vaisheshikadi shastrakaroan ki tarah patanjali ne eeshvar ko srishti ke kary mean nahian lagaya, kyoanki yog ki drishti se trigunatmak vishv ki utpatti sahaj, svabhavik hi hai, jaise- nimn bhoomi ki or bahana jal ka sahaj svabhav hi hai. nimn bhoomi ki or jal ko dhakelana nahian p data hai. par agar eeshvar ki jagath ki rachana ke kam mean vyavaharik upayogita siddh nahian huee, to bhi eeshvar ka astitv asaty siddh nahian ho sakata hai. 'lakshan pramanabhyaan vastusiddhi:' is nyay ke anusar vastu ke astitv ka avalokan karane vali lakshan aur praman, ye do hi aankheanan haian. yah hote hue bhi manaviy jivan mean eeshvar ki upayogita hai, yah patanjali ka mat hai.

jivan ka antim uddeshy

manushy jivan ka antim uddeshy kya hai? patanjali ka uttar hai kaivaly prapti. us kaivaly ki prapti ke lie chittavrittinirodharoop yog anivary hai. is yog ke anek marg haian. unamean ek hai 'eeshvar pranidhan' arthath ativ ekagr man se eeshvar chiantan. yahaan yah dhyan mean rakhana chahie ki eeshvar pranidhan ko ekamatr marg patanjali ne nahian mana hai tatha abhyas, vairagy adi ka pratham ullekh karane ke bad eeshvar pranidhan ka ullekh kiya hai. isase pratit hota hai ki yog ka pradhan tatha svabhavik path, abhyas evan vairagy hi hai. kintu jin logoan ko abhyas ya vairagy ka path kathin maloom hota hai, unake lie eeshvaropasana yog ka sadhan hai, yah patanjali ne soochit kiya hai. patanjali ne chetan tatha achetan srishti ke bare mean saankhy mat ko mana hai. in donoan prakar ki srishtiyoan ki utpatti ke lie eeshvar ki zaroorat kahian bhi avashyak n hone ke karan saankhyanuyayiyoan ne vishuddh vaicharik tatha tatvik star par eeshvar ke astitv ko manyata nahian di hai. patanjali ne eeshvar ka astitv mana tatha usaka lakshan aur vaikalpik avashyakata bhi niroopit ki. isaka koee samajik, rajakiy ya bahirang (tattviketar) karan ho sakata hai. keval shuddh vichar ke pravakta, nastik ya nirishvaravadi darshanikoan ko tatkalin samaj mean darja ya rajashray prapt karana sadharan manushy ki samarthy ke bahar hai. sambhavat: isi karan patanjali ne eeshvar ki satta ko mana, eeshvar ya usake pratik oankar ko upasana ke lie prayukt kiya aur samajik kshetr mean is shastr ko darja prapt karavaya.

pratikopasanaean

upanishadoan mean kuchh pratikopasanaean prastut ki gayi haian. un pratikopasanaoan ka adhar patanjali pranit vikalpatmak jnan hi hai. eeshvar ya isht devata vikalp roop hi hota hai, parantu kisi vishesh avastha mean manushy ko pratikopasana ke lie unaki zaroorat p dati hai, aisa patanjali ka abhipray kuchh abhyasakoan ne mana hai. eeshvar ka svaroop aur usake upayog ke sath sath pratham pad mean samadhi ke prakar, chitt ki prasannata prapt karane ke sadhan adi vishay charchit haian.

sadhanapad

doosare sadhanapad mean klesh, drashta ka arthath purush ka svaroop, avidya ka karan, yog ke ath aang aur unaki phalashruti adi varnit haian.

vibhootipad

tisare vibhootipa mean yog ke aantarang sadhan, yoganushthan se prapt hone vali vibhinn siddhiyaan adi vishayoan ka pratipadan karate hue patanjali ne soochit kiya hai ki siddhiyoan ka moh karana samadhi ke lie anishtakari tatha kaivaly prapti ke marg mean vighn hi hai.

vijnanavad

chauthe pad mean vijnanavad ke khandan ke sath sath svaroop pratishtha arthath kaivaly ka varnan kiya hai. yog ke yam, niyam adi ath aangoan mean se asan tatha pranayam ka hathayog se nikat sanbandh hai. shesh chh: aangoan ka vishesh rajayog hai. kuchh phal sabaki anubhooti ka vishay ho sakate haian tatha vartaman kal mean bhi svikaraniy haian. chittavrittinirodh se drashtaapane keval vishuddh roop mean rahata hai aur vahi hai svaroop pratishtha ya kaivaly. ahiansavritti dridh hote hi vairabhav chhoot jata hai. santosh se utkrisht sukh ka labh hota hai ityadi. parantu asteyavritti sthir hote hi sakal ratn prapt hote haian. aparigrahavritti sthir hote hi poorvajanm tatha punarjanm ka jnan hota hai, shabd, arth aur anubhav ka bhed jnat ho to sab praniyoan ki bhashaean samajh mean ati haian. is prakar ki phalashruti aur vibhootipad mean kathit anek any vibhootiyoan ka ullekh sadharanajan ki yamaniyamoan ke prati pravritti jagrit karane ke lie pralobhan matr hai ya ve vibhootiyaan vastav mean haian. vastav mean hoan to unake karyakaranabhav ki sangati vartaman kal mean kaise bithayi jae. puranantargat varnanoan ki tarah aise ullekh kya keval padhakar chho d dene chahie. vartaman vaijnanik yug mean aisi siddhiyaan shayad buddhi sangat n lagean.

isamean tanik bhi sandeh nahian hai ki patanjali ne yogasootr ki rachana karake ek ativ upayukt shastr ki parampara pradipt ki aur manushy jati ko aihik tatha paralaukik anand ka akhand nirmal nirbhar upalabdh kara diya.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

tika tippani aur sandarbh

sanbandhit lekh

varnamala kramanusar lekh khoj

a a i ee u oo e ai o au aan k kh g gh n ch chh j jh n t th d dh n t th d dh n p ph b bh m y r l v sh sh s h ksh tr jn rri rri aau shr aah