योग दर्शन

'yog' ary jati ki prachinatam vidya hai, jisamean vivad ko prashray nahian mila hai. yog hi sarvottam mokshopay hai. bhav tap santapt jiv ko eeshvar se milane mean yog hi bhakti aur jnan ka pradhan sadhan hai. chittavrittiyoan ka nirodh hi yog hai- 'yogashchittavritti-nirodh:.' yadyapi upalabdh yogasootroan ke rachayita maharshi patanjali mane jate haian, kintu yog patanjali se bhi prachin adhyatm-prakriya hai. sanhitaoan, brahmanoan tatha upanishadoan mean anekatr isaka sanket evan vivechan upalabdh hai. yog saankhy-abhimat tattv ko svikarata hai, parantu eeshvar ki satta manakar use chhabvisavaan tattv manata hai. isilie yog ko seshvar saankhy bhi kaha jata hai. yog darshan sootr roop hai. in sootroan ke rachayita maharshi patanjali haian. inhoanne 195 sootroan mean sampoorn yog darshan ko vibhajit kiya hai.

‘yog’ atyant vyapak vishay hai. ved, upanishad, bhagavat adi puran, ramayan, mahabharat, ayurved, alankar adi aisa koee bhi shastr nahian hai, jisamean 'yog' ka ullekh n milata ho. patanjali krit darshan mean yog ki vyapak charcha hone ke karan unaka shastr 'yog darshan' ke nam se vibhooshit hua. yog ki anek shakha-prashakhaean haian. vishleshan ke adhar bhinn-bhinn hone se vah anekavidh namoan se pukara jane laga. 'yogasiddhantachandrika' ke rachayita narayanatirth ne ‘yog’ ko kriya yog, charya yog, karm yog, hath yog, mantr yog, jnan yog, advait yog, lakshy yog, brahm yog, shiv yog, siddhi yog, vasana yog, lay yog, dhyan yog tatha premabhakti yog dvara sadhy mana hai evan anek yogoan se dhruvikrit yog arthat samadhi ko rajayog nam se abhihit kiya hai.

• yog-sahity ko do vargoan mean vibhakt kiya ja sakata hai-

1. patanjali yog-sahity tatha
2. patanjalitar yog-sahity

saankhy- yog ke saman tantr hone ki pushti

bharatiy darshan mean nyay vaisheshik ki bhaanti saankhy-yog ko saman tantr kahate haian. shastriy siddhantoan mean vibhinnata ki apeksha samanata adhik hone ke karan do shastroan ko ‘samanatantr’ ki sanjna pradan ki jati hai. yahi karan hai ki vyasabhashy ke pratyek pad ki samapti par vyasadev ne yog ko ‘saankhyapravachan yogashastr’ kaha hai. achary vijnanabhikshu ne yogavarttik mean saankhy-yog ke ‘samanatantr’ hone ki sthan-sthan par pushti ki hai. isake kuchh pramukh prakaran adholikhit haian –

saankhy tatha yog donoan darshanoan mean buddhi aur purush mean anadi svasvamibhavasambandh ko sthapit kiya gaya hai. purusharthavati buddhi pratibimbavidhaya purush ka vishay banati hai. vishayaprayog aur vivekakhyati ye do purusharth buddhi ke kahe jate haian. purusharthashoony buddhi mean purush ka vishay banane ki kshamata nahian hai. yog ke is siddhant ko vijnanabhikshu samanatantr saankhy se paripusht karate haian-

'at ev purusharthavatyev buddhi: purushasy vishay iti saankhyasiddhant:'

yog ka arth

'yog' shabd samadhyarthak yujh dhatu se nishpann hota hai, jisaka arth hai samadhi. patanjali ka yogalakshan hai- 'yogashchittavrittinirodh:' arthath chitt ki vrittiyoan ko rokana. chitt se abhipray ant:karan arthath‌ man, buddhi, ahankar hai. sattvadigunoan ke tar-tamabhav se 'chittavritti' mean taratamy utpann hota hai. us karan vah 'bahirmukh' aur 'antarmukh' bhi hota rahata hai.

chitt

chitt sattvapradhan prakriti-parinam hai. chitt prakrit hone se j d aur pratikshan parinamashali hai. is chitt ki 5 bhoomiyaan ya avasthayean hoti haian- kshipt, moodh, vikshipt, ekagr aur niruddh.

vrittiyaan

chitt ki vrittiyaan bhi pramukhataya paanch haian- praman, viparyay, vikalp, nidra aur smriti. chitt ki samast avasthaoan ka antarbhav inhian paanchoan vrittiyoan mean ho jata hai. yogasiddhi mean chittavrittiyoan ke sath hi unake sanskaroan ka bhi nirodh avashyak hai. at: chitt ki sthool vrittiyoan aur sookshm-sanskaroan ke nirodh hone par hi yog ki poornata siddh hoti hai.

yog ka siddhant

yog ka siddhant hai ki indriy roop pranalika ke madhyam se chitt ghat, pat adi bahy vishayoan ke sath uparakt hota hai. ghat, pat adi vishayoparag se chitt ki tadakara chittavritti banati hai. ise chitt ka vishayakar parinam bhi kahate haian. chitt ki ghat, patadi vishay vali vritti ka svaroop hai - 'ayan ghat:, ayan pat:.' vishayoparag ke pashchath chittavritti banati hai. at: chittavritti ke prati vishayoparag ko 'karan' (praman) kahate haian aur 'ayan ghat' adi vritti ko 'prama'. is prama ka adhar buddhi hai. at: buddhinishth hone se is prama ko 'bauddhaprama' bhi kahate haian. bauddhaprama ke pashchath 'ghatamahan janami' arthat maian ghat ko jan raha hoo:- yah doosare prakar ki prama hoti hai. is doosare prakar ki prama ki utpatti ka karan pahale vali prama hai. at: dvitiy prama ke prati pratham prama ko 'karan' (sadhan), kahate haian. purushanishth hone se dvitiy prama ko 'paurusheyabodh' kahate haian. chakshuradi ko ghat, pat adi ke paurushey bodh roop mukhy prama ko sakshat 'karan' nahian mana ja sakata hai. yogashastr ki bhaanti saankhyashastr mean bhi svikrit do prakar ki pramaoan ka smaran karate hue vijnanabhikshu likhate haian–

‘.......pramadvayan ch saankhye sootritamh-dvayorekatarasy,
vaapyasannikrishtarthaparichchhitti: prameti’.

• saankhy mean pratipadit chaubis tattv yog ke dvitiy pad ke attharahavean evan unnisavean sootroan mean varnit hue haian. ise spasht karate hue vijnanabhikshu likhate haian-

‘tadevan saankhyashastre prapanchitani chaturvishatitattvani,
atr sankshepat: sootradvayenoktani’.

• yogashastr mean parinamashil mahadadi tattvoan ko kary tatha karan ke bhed se jo sat aur asat roop mean varnit kiya gaya hai, vah unake nityanity ubhay roop hone ke karan hai. aise hi saankhyanusari mat ko iangit karate hue vijnanabhikshu likhate haian-

‘.... prakrityadinaan ... nityanityobhayaroopatvasthapanatteshaan,
sad-sadroopatvan siddhantitamh ‘‘sadasadakhyatirbadhabadhabhyami’’
ti saankhyasootranusarath’ .

• yog darshan ke anusar sukh-du:kh adi ka bhog kise hota hai? is vishay par vichar karate hue vijnanabhikshu batalate haian ki aansh bhed se sukh-du:khadi ka bhog buddhi aur purush donoan ko hota hai. antar itana hai ki buddhipaksh mean bhog 'vastavik' hai aur purush paksh mean 'aupadhik'. purush mean aupadhik bhog ki janmadatri 'avidya' hai. at: purush paksh mean sukh du:khadi bhog ko 'gaun' kaha gaya hai. yog ki bhaanti saankhy darshan mean samarthit ukt manyata ke saankhyasootroan ko uddhrit karate hue vijnanabhikshu likhate haian –

‘tatraiv gauno bhog: saankhye prokt: ‘‘chidavasano bhog’’ iti.
s ch purushasyaiv n buddhe: ‘‘purushoasti bhoktribhavadh’’
iti ‘saankhyavakyath’.

saankhy-yog donoan darshanoan mean karan ko ‘dharmi’ tatha kary ko ‘dharm’ sanjna pradan karate hue samast tattvoan ko vishleshit kiya gaya hai. mahatadi tattvoan ke avirbhav-kram se unaka 'dharm-dharmi bhav sambandh' badalata jata hai. udaharan ke roop mean prakriti roop dharmi se avirbhoot mahat roop dharm tab dharmi roop mean parivartit ho jata hai. jab vah ahankar roop dharm ka abhivyakti karan banata hai. laukik jagath mean jaise ek pita ka putr apane putr ka pita ban jata hai. is prakar 'dharm-dharmi bhav sambandh' par avalambit ghat, pat adi tattvoan ki kary-karan-parampara anadi aur anant hai. yog shastr mean varnit tattvoan ko kal bhed se anagat, vartaman tatha atit tin lakshan bhed vala batalaya gaya hai. abhivyakti se poorv ghat-dharm (kary) apani karan bhoota mrittika mean ‘anagatalakshan’ se avasthit rahata hai, abhivyakti ke pashchath ‘vartaman lakshan’ vala kahalata hai aur khandit ho jane par ‘atit lakshan’ se anvit rahata hai. ‘lakshan’ shabd se yahaan ghat-patadi padarth ki tat-tat kal se sambandhit sthiti, dasha, avastha athava parinati ka avabodh hota hai. aj ka pratyakshavadi vaijnanik mrittika-dharmi (karan) ke ghat-dharm (kary) ki ‘vartaman’ avastha (lakshan) ko to svikar karata hai, kintu pratyakshanarh anagat aur atitakalik ghat-dharm ko shashashrriang ki bhaanti avastavik (alik) manata hai. isi bhranti ko nirast karane hetu vijnanabhikshu ne yogijan dvara pratyaksh yogy anagat aur atitakalik ghatadi ki sadroopata tatha yogijan dvara bhi pratyakshanarh shashashrriangadi ki asadroopata ko varnit kiya hai. sadharanajan ko anagat aur atitakalik ghatadi dharm ka pratyaksh isaliye nahian hota hai, kyoanki usaka roop sphut n hone se usamean ‘sookshmata’ nihit rahati hai aur pratyaksh ke badhak ghatakoan mean padarthagat sookshmata bhi ek badhak ghatak hai. yah siddhant saankhy-yog donoan darshanoan mean varnit hua hai. svayan vijnanabhikshu likhate haian –

‘trayamapyetadvastu svaroopasath... n chanupalambho badhak: yogipratyakshasiddhasy
saukshmyenanupalambhopapatte:. tatha ch saankhyasootramh - ‘‘saukshmyattadanupalabdhi:’’
iti’.

• akashadi kram se mahabhoot ki utpatti shruti shastr mean jis prakar varnit huee hai, usi prakar yog ke samanatantr saankhy mean bhi pratipadit huee hai. svayan vijnanabhikshu likhate haian-
  

<poem>‘shrutau chakashadikramen mahabhoototpattisiddheriti samanatantranyayen
ch saankhyeapitthamev siddhant unniyate’.

is prakar vijnanabhikshu ne donoan darshanoan ke aise anek sandarbhoan ko ullikhit kiya hai, jisase unaka samatantratv siddh ho sake.

saankhy-yog mean antar

saankhy-yog ke samanatantratv ki pushti hetu vijnanabhikshu ne jahaan donoan darshanoan ke saman siddhantoan par prakash dala hai, vahian unake antar ko bhi yogavarttik mean spasht kiya hai. vijnanabhikshu ka mat hai ki saankhy ke saman yog mean ‘avidya‘ shabd ka arth ‘avivek’ nahian hai apitu vaisheshik adi shastroan ke saman ‘avidya’ shabd ka arth vishisht jnan hai. svayan vijnanabhikshu likhate haian- ‘asmianshch darshane saankhyanamivaviveko navidyashabdarth:, kintu vaisheshikadivadh vishishtajnanameveti saankhyasootrabhyamavagantavyamh’ yahaan avidya ko vishisht jnan kahane ka abhipray usake abhav roop (vidya bhav roop) ka nishedh kar use vidyavirodhi jnanavishesh ke roop mean sthapit karana hai. is prakar vijnanabhikshu ne saankhy-yog mean vidyaman saiddhantik antaroan ko bhi sthan-sthan par yogavarttik mean pradarshit kiya hai.

nyayavaisheshik siddhantoan ka khandan

yogavarttik mean vijnanabhikshu nyay-vaisheshik-siddhantoan ka bhi yathavasar khandan karate chalate haian. ve nyay-vaisheshik ki poorvapaksh sthaniy manyataoan ke pariprekshy mean saankhy yogabhimat uttarapaksh ko prastut karate haian. isake liye yogavarttik ke adholikhit vaky avalokaniy haian-

1. hi vaisheshikadivath nityechchhaaadimanh rachat, eveshvarastvayaapyabhyupagamyate (1/24).
2. vaisheshikaistryanukashabdenochyate y: parinamavishesh:, s evatraniyanityukh: karyeshu paramasookshmatvabhavaditi (1/43).
3. tathetaretarasahayyenotpaditavayavin: karyakaranabheden, charambhavadadvishesh: (2/18)
4. vishishyate vyavartyate dravyantaradebhiriti visheshanani visheshaguna:, vaisheshikashastrokta: tai: kalatrayeapyasanbaddha (chitishakti:) ityarth:. ten sanyogasankhyaparimanadisattveapyakshati: (2/20).
5. ye tu vaisheshikadayo jnanashrayamatmanan manyante te, shrutismritivirodhanopekshaniya: (2/20).
6. n vaisheshikanamivotpattikaranamasmanmate (2/28).
7. vaisheshikoktaparamanavoapyasmabhirabhyupagamyante. te chasmaddarshane gunashabdavachya ityev vishesh: (3/52).
8. n hi naiyayikanamivasmakamh, ant:karanabhedenaikadaanavahitananashariradhishthanan n sanbhavediti (4/5).
9. ye tu vaisheshikashchittamh anvev sarvadaabhyupagachachhanti, tanmat ekada, panchendriyai: panchavrittyanupapatti: (4.10).
10. eten chittanityatvabhyupagaminamapi nyayavaisheshikanamuttarottarajnanen, poorvapoorvajnanagrahanakalpana parasta (4.21).

patanjaliprokt yog ke siddhant

pashupatayog, maheshvarayog (nakuliyadarshan, shaivadarshan, pratyabhijnadarshan tatha raseshvaradarshan bhed se chaturvidh) tantrayog unake anek shakhaoan se patanjaliprokt yog prithakh hai. yahaan patanjali dvara pravartit yog-siddhantoan ko hi vishleshit kiya ja raha hai-

‘yog-vimarsh’

kisi bhi shastr ka asandigdh yatharth jnan tabhi ho sakata hai jab us shastravishesh ke adhyeta ko us shastr ke paribhashik shabdoan ka arth jnat rahe. jab ek shabd anek shastroan mean bhinn-bhinn arthoan mean prayukt hota hai, tabhi bhrantibij ka uday hota hai. isi bhrantibij ko unmoolit karate haian tath-tath shastroan ke paribhashik shabd. is prakar anek arthoan ka vachak shabd jab kisi shastravishesh mean kisi arthavishesh mean prayukt hota hai, tab vah shabd ‘paribhashik shabd’ ki sanjna ko dharan karata hai. udaharan ke liye ‘yog’ shabd ko hi liya jay. ‘yog’ shabd- vedant mean ‘jivatma-paramatma ke sanyog’ arth mean, vyakaranashastr mean ’shabd-vyutpatti’ arth mean, ayurved mean ‘bheshaj’ arth mean, jyotish mean ‘nakshatroan ke sambandh-vishesh’, ‘samay-vibhag’, ‘ravi-chandr ke yogadhin vishkambhadi’ arth mean, narad pancharatr mean ‘devatanusandhan’ arth mean, yogachar bauddh mean ‘paryanuyog’ arth mean, vyavaharashastr mean ‘chhal’ arth mean, manusmriti mean ‘kapat’ arth mean, ganitashastr mean ‘ank-jo d: arth mean, devibhagavat mean ‘prem’ arth mean, alankarashastr mean ‘kamuk-kamini-sammilan’ arth mean, hemachandr shastr mean ‘dhan’ arth mean, isi prakar upay, sangati, vapusdhairy arth mean-prayukt hua hai.

patanjalisammat ‘yog’ shabd ka arth

patanjali ke anusar ‘yog’ shabd ka arth ‘chittavrittinirodh’ hai. doosare shabdo mean chitt ke vrittyatmak vyapar ko niruddh karana, samudr mean utpann hone vali asankhya tarangoan ki bhaanti chitt mean uthane vali dishahin asankhy vrittiyoan ke pravah ko niyantrit karana, chitt ko yogasammat dhyey padarth ka chintan karane hetu yogy banana, chitt ko usaki sahaj prapt kshipt-moodh-vikshipt bhoomiyoan se oopar uthakar ekagr tatha niruddh bhoomi mean kramash: avasthit karana, chitt-nadi ki sansarabhimukhi dhara ko mokshabhimukhi banana, dhyey-chintan ke anabhyasi chitt ko dhyey tattv-chintan ka abhyasi banana, bahy vishayoan ki prapti ke prati sahaj udvelit ragatmak chitt mean vishay-vairagy ka bij ropit karana, chitt ki bandhanakari avidya-rajju ko vidya-shastr dvara chhinn karana, chitt ko charitadhikar (kartavyashoony) banakar khyati prapt purush ko usake svasvaroop mean pratishthit karana, vrittinirodh ke shastrasammat sadhana-kram se samprajnat tatha asamprajnat ko prapt karana- ‘yog’ hai.

‘yog’ shabd ki vyakaranasammat nirukti-

vyakaranashastr mean ‘yog’ shabd ki nishpatti do dhatuoan se ki gee hai. ‘yujirayoge’ dhatu se nishpann ‘yog’ shabd ‘sanyog’ arth ka bodh karata hai aur ‘yujh samadhau’ dhatu se nirmit ‘yog’ shabd ‘samadhi’ arth ka vachak hai. patanjaliprokt yog mean ‘sanyog’ arth ki anviti nahian baithati hai. kyoanki agni se viyukt sphuling ki bhaanti sansaravastha mean paramatma se vimukt hua jiv mokshavastha mean samudr mean vilin jaladhara ki bhaanti paramatma se vimukt hua jiv mokshavastha mean samudr mean vilin jaladhara ki bhaanti paramatma se sanyukt ho jata hai- yah adhyatmik paksh yogashastr ka pratipady vishay nahian hai. patanjaliprokt ‘yog’ shabd samadhyarthak hone se vah samprajnat aur asamprajnat samadhi ke dvara sadhak purush ko kaivalyavastha mean ‘svasvaroopavasthit hone ka pratipadan karata hai. patanjali aur vyasadevakrit ‘yog’ lakshanoan mean pratitik visangati- yog ke prarambhik adhyeta aisa manate haian ki patanjali aur vyasadev ne yog ke do prithakh lakshan kiye haian. unake anusar patanjali ne yog ka ‘yogashchittavrittinirodh:’ lakshan kiya hai aur vyasadev ne ‘yog: samadhi:’ dvara yog ko lakshit kiya hai. at: donoan ke yogalakshanoan mean ekaroopata nahian hai. kintu bat aisi nahian hai. yog ke ukt donoan lakshanoan mean keval shabdik antar hai. donoan ki atma ek hai. donoan ka moolabhoot tattv ek hai. ‘chittavrittinirodh’ yog ki poorvavastha hai aur ‘samadhi’ yog ki paravastha hai. chittavrittinirodh sadhanavastha hai to samadhi siddhavastha hai. shabdantar mean vrittinirodhatmak yog ki ek vishisht avastha ko samadhi kahate haian. at: yog ke ukt lakshanoan mean visangati nahian hai. patanjali ke ‘yogashchittavrittinirodh:’ sootr mean ‘yog:’ lakshy pad hai aur ‘chittavrittinirodh:’ lakshan pad hai.

chitt - vimarsh

saankhy mean anullikhit ‘chitt’ yog mean ullikhit – saankhy mean ‘chitt’ nam se kisi tattv ka ullekh nahian milata hai. prakriti ke ady kary ke liye ‘mahath’ shabd ka ullekh saankhyakarika sankhya ath, baees tatha chhappan mean hua hai. tatha teees, paiantis, chhattis tatha saiantisavian karikaoan mean ‘buddhi’ shabd milata hai. sangati is prakar hai ki mahath aur buddhi in donoan padoan se ek hi tattv grihit hota hai. ye donoan paryay shabd haian. prakriti ke ady kary ki ‘mahath’ sanjna tin drishtiyoan se anvarth hai- prakritijat tattvoan mean agratam hone se, trayodash karanoan mean pradhanatam hone se tatha purush ke vishayajnan ka pramukh adhar hone se. yahi ‘mahath’ adhyavasayatmika vritti se apane ko lakshit karane ke karan ‘buddhi’ sanjna ka dharak ban gaya. kriyabhed se namabhed hota hai. jaise kriyabhed se ek hi vyakti nartak, gayak, pathak, vachak adi anek namoan se pukara jata hai vaise hi kriyabhed se ek hi tattv ki mahath tatha buddhi sanjna p di. saankhyasammat srishti mean ‘ahankar’ se avirbhoot ‘man’ tattv ke kisi doosare nam se sambandhit karika bhi nahian milati hai. is prakar saankhyadarshan mean ‘chitt’ pad ka ullekh nahian hua hai. jabaki yogadarshan mean ‘chitt’ pad ka sarvadhik prayog hua hai. isake liye patanjal yog ke ½, 33, 37, 3/19, 11, 12, 19, 32, 4/4, 5, 15, 16, 17, 18, 23 tatha 26 – ye sabhi sootr avalokaniy haian. yog ke tin sootr vicharaniy haian. ek sootr mean ‘man’, doosare sootr mean chitt aur buddhi donoan padoan ka prayog milata hai. gunaparv se sambandhit tisare sootr ke vyasabhashy mean man aur mahath nam se do tattv milate haian. at: yog mean bhi ‘chitt’ nam se kaun sa tattv grihit kiya jay aur saankhy-yog ki pratitik ukt visangati ko kaise door kiya jay-yah vicharaniy hai.

buddhi, chitt aur man ki ekaroopata- ek or patanjali ke sootroan mean sarvadhik sankhya ‘chitt’ pad ke prayog vale sootroan ki hai to doosari or gunaparv nam se yog ke pariganit tattvoan mean ‘chitt’ pad ka ullekh nahian milata hai. jab ki sampoorn yog-sadhana chittavalimbat hai. phir bhi yogashastr ke anushilan se tinoan padoan ki ekaroopata adhyolikhit prakar se varnit ki ja sakati hai-

1. yog ke chaturth pad ke teeesavean sootr ki paryalochana karane se pratit hota hai ki patanjali ne ‘chitt’ pad se jis tattv ko grihit kiya hai usi ki vritti ko ‘buddhi’ nam se vishleshit kiya hai. ‘buddhi’ shabd ka arth jnan hai. at: chitt ki jnanatmak vritti ke liye yahaan ‘buddhi’ shabd ka prayog hua hai, jab ki saankhy mean ‘buddhi’ shabd se ek tattv varnit hua hai. yahaan kriya-kriyavanh ka abhed charitarth hota hai. at: saankhy ka ‘buddhi’ tattv yog mean ‘chitt’ nam ka vahak bana. yog ke pratham pad ke saiantisavean sootr mean prayukt ‘man’ pad se bhi ‘chitt’ tattv hi grihit hota hai. ‘manas: sthitinibandhani’ sootrarddh ki vyakhya vyasadev ke anusar hai-

chittan sthitau nibadhnanti.’ isi sootr ke varttik mean ‘manashchittayorekateti bodhyamh’ vaky dvara vijnanabhikshu ne chitt aur man ki ekaroopata ka udghosh kar avashisht sandeh ko bhi door kar diya.

1. prakarantar se vishay-sangati is prakar lagaee ja sakati hai- saankhy mean ‘buddhi’ shabd ka hi prayog hua hai aur ‘puri shete iti purush:’ is vyutpatti ke anusar buddhiroop pur mean jo shayan karata hai, use ‘purush’ kahate haian. is prakar buddhi-purush ki manyata par saankhy ki tattvamimaansa pratishthit huee hai. yog ki sadhana ‘chitt-chiti’ ki manyata par sthapit huee hai. chiti athava chith shabd ka arth purush hai. chitt ke samanantar chith (chiti) pad ka prayog yog mean milata hai. chitt ko chitishakti ke tatkalik avidhik jnan ka sadhan mana jata hai. ‘chith’ se ’karan’ arth mean ‘kt’ pratyay karane se ‘chitt’ pad nishpann hota hai. shrimadbhagavat ke tikakar shridhar svami likhate haian ki adhibhoot roop se jo ‘mahanh’ sanjna vala hai, vahi adhyatm roop se ‘chitt’ sanjna ko dharan karata hai. is prakar saankhy ka ‘buddhi’ tattv yog mean ‘chitt’ nam se vyavahrit hua hai.
2. yog-sadhana ke liye upayukt chitt-bhoomi- chitt-bhoomi paanch prakar ki hai. inaka svaroop kshipt, moodh, vikshipt, ekagr tatha niruddh nam se rekhankit kiya gaya hai. jis prakar bij-vapan ki adharabhoota bhoomi ki urvarak shakti ke taratamy se usake phalagat mean bhi vaichitry parilakshit hota hai, usi prakar chitt roop bhoomi sattvadi gunoan ki parimanik bhinnata se prithakh-prithakh svaroop vali vrittiyoan ko utpann karati hai. gun-guni, ashray-ashrayi tatha kary-karan, ka yah atoot siddhant hai. yog-sadhana chitt ki ekagr-bhoomi se prarambh hoti hai aur niruddh bhoomi mean samapt hoti hai .chitt ki pratham tin bhoomiyaan yogabhyas ke liye sarvatha anupayukt haian.

vritti – vimarsh

jisake nirodharth yog-sadhana prashast hoti hai, vah chittavritti paanch prakar ki hai. vrittiyoan ke nam haian- praman, viparyay, vikalp, nidra tatha smriti. ye klisht aur aklisht bhed se paanch prakar ki haian. pratyek vritti ke avantar bhed haian. pratyaksh, anuman tatha agam bhed se praman ke tin bhed haian. bhramajnan ko viparyay kahate haian. avidya, asmita, rag, dvesh aur abhinivesh bhed se viparyay paanch prakar ka hai. vikalp vritti ke vastu, kriya aur abhav tin bhed haian. nidra vritti ke sattviki, rajasi tatha tamasi tin roop haian. bhavit smartavya tatha abhavit smartavya bhed se ‘smriti’ ke do bhed haian. sthanabhav ke karan vishay vistar sambhav nahian hai. ek shabd mean ‘vrituvartane’ dhatu se ‘kt’ pratyay karake nishpann ‘vritti’ pad saankhy-yog shastr mean chitt adi terah karanoan ke apane-apane vishisht parinamoan ka abhidhayak hai.

nirodh-vimarsh

‘ni’ upasargapoorvak ‘rudhh’ dhatu se ’ghanh’ pratyay karake ‘nirodh’ shabd nishpann hota hai. ‘nirodh’ shabd ka sadharan arth hai- avabadha. avabadha ki parinati nash hai. at: ‘nash’ bhi nirodhi par ka vachyarth hai. yog darshan mean ‘nirodh’ shabd ‘nash’ arth mean nahian api tu ‘avastha vishesh’ arth mean prayukt hua hai. isase kisi dharmi-sapeksh dharm ki atitavastha grihit hoti hai. chitt-dharmi ke vritti-dharm ko niruddh kiya jata hai.

• yogasammat ‘nirodh’ yadi abhavasvaroop hota to abhavatmak phal ka karan banata. kintu vah svayan bhavatmak hai at: bhavaroop kaivaly-prapti ka sopan hai. niyam hai ki bhav ki parinati bhavamoolak aur abhav ki parinati abhavamoolak hoti hai. kaivaly purush ki upadhishoony sarvochch bhavatmak avastha, svasvaroopavasthiti hai. at: siddhantit hota hai ki ‘nirodh’ abhavamoolak nahian hai, apitu bhavamoolak kriya ki ek vishisht avastha hai. ‘nirodh’ pad vritti-nirodh ki atyantik atitavastha ko, usaki poorvakalik vartaman avastha ki bhaanti, dyotit karata hai.

yog ka siddhant hai ki kary (jaise ghat) apane karan (jaise mrittika) mean anagat, vartaman tatha atit tinoan kaloan mean bhavaroop se nihit rahata hai. usaki anagat aur atit sthiti anumanagamy hai. usaki ‘madhy’ ki vartaman avastha ka hi pratyaksh hota hai.

• ‘nirodh’ ko rekhankit karate hue vijnanabhikshu yogavarttik mean likhate haian- ‘nirodh’ lay roop hai. vah adhikaran ki ek vishisht avastha hai. indhanarahit agni ke upasham ki bhaanti vyapararahit chittavrittiyoan ka apane karan mean lay hona ‘nirodh’ hai.

yog-bhed-vimarsh

yog ke lakshanasootr ‘yogashchittavrittinirodh:’ ke lakshanagat chitt, vritti aur nirodh tinoan padoan ki vyakhya ke pashchath lakshyabhoot ‘yog’ pad vivechy hai. yog do prakar ka hai- samprajnat yog tatha asamprat yog. ye ‘samadhi’ nam se bhi kahe jate haian.

samprajnat tatha usake bhed-

prabhed- kshipt, moodh tatha vikshipt bhoomiyoan se atikrant chitt jab ekagrabhoomi mean pravisht hota hai tab usaki dhyeyabhimukhata, dhyeyaprakharata, dhyeyapravanata, dhyeyaparayanata ghanibhoot ho jati hai. vyutthit vrittiyoan se paranmukh chitt dhyeyanusandhanashil ban jata hai. chitt ki vyutthit vrittiyaan niruddh ho jati haian. chitt ekagravrittik hota hai. at: chitt ki ekagrabhoomi ko rekhankit karate hue hariharanand arany likhate haian- sarvada abhisht vishay mean chitt ki sthitishil avastha ko ‘ekagrabhami’ kahate haian.

‘samprajnat’ shabd se hi suspasht hai ki jisamean dhyey vishay ka samyakh evan prakrisht roop se aparokshajnan hota hai, use ‘samprajnat’ kahate haian. samprajnat yog mean chitt ki dhyeyavishayini ekagravritti chitt ko vishay ki samyakh avapti hoti hai, at: ise samapatti bhi kahate haian.

patanjali ne samprajnat-bhed ke do adhar mane haian- is vishayadharit tatha doosara vishayasakshatkarakramadharit. yogasambhav tattvoan ko grahitri, grahan tatha grahy in tin vargoan mean vibhakt kar patanjali ne samprajnat ke vishayadharit tin bhed kiye haian aur samprajnat ko ‘samapatti’ nam se pukara hai. samprajnat ke ye tin bhed haian- grahitrisamapatti, grahanasamapatti tatha grahyasamapatti. abhijat mani ki nirbhrant pratibimbakarata ki bhaanti chitt ki samyakh dhyeyakarata ko bodhit karane hetu patanjali ne ‘samapatti’ shabd ko ‘samprajnat’ ke paryay roop mean prayukt kiya hai. jis prakar dhanurvijnan mean lakshyabhedanusandhan sthool se sookshm ki or abhimukh hota hai usi prakar yog mean ekagrabhoomik chitt ka vishay-sakshatkarabhyas sthool ki or agrasarit hota hai. at: vishayasakshatkarakramadharit samprajnat ke char bhed yogasootr mean varnit hai. unake nam haian- vitark, vichar, anand tatha asmita. isamean yogarahasy yah hai ki ekagrata ki kramik pragadhata se sadhak dhyan ke vishayabhoot kisi ek sthool dhyey padarth mean hi kary se karan ki uttarottar shriankhala ke ady prakriti tattv ko sakshatkrit karata hai. ek hi sthool padarth ko dhyan ka alamban banakar vitark se asmitasamprajnat tak pahuanch jata hai. at: samprajnat ke vishayadharit vitarkadi bhedoan mean chitt ki ekagravritti ka vishayagat bhed nahian hota hai. anyatha vishayabhed se ekagrata-bhang (poorvapoorvopasana tyag) ka anabhipret prasang upasthit hoga. yogasootr ke vyasabhashy adi granthoan mean vitarkadi ke savitark-nirvitark adi prabhedoan ko bhi vistarapoorvak vishleshit kiya gaya hai.

asamprajnat aur usake bhed-

ekagrabhoomik samprajnat ke vijit hone par yogi viruddhabhoomik asamprajnat mean pravesh karata hai. ‘n tatr kinchidh prajnayate iti asamprajnat:’- is vyutpatti ke anusar jisamean koee bhi jnanatmak vritti vidyaman nahian rahati hai arthath samprajnat kal ki sarvochch sattvapurushakhyatiparak antim vritti bhi niruddh ho jati hai- nirodh-sanskar shesh rah jata hai- use asamprajnat yog kahate haian.

asamprajnat ke do bhed haian-

bhavapratyay tatha upayapratyay. inamean se upayapratyay asamprajnat mumuksharthi ke liye upadey hai. avidyamoolak bhavapratyay asamprajnat sansar mean parisamapt hota hai. ‘bhavanti jayante jantavoasyamiti bhavoavidya’- is vyutpatti ke anusar ‘bhav’ shabd ka arth ‘avidya’ hai. avidyavash kisi bhi anatmabhoot dhyey padarth ka atmatven chintan karate rahane se bhi usake parakashtha kal mean sadhak ka niruddhabhoomik chitt ‘sarvavritti-nirodh’ sthiti vala ho jata hai. parinamat: unaka sarvavrittinirodhatmak sanskar shesh chitt apane upasy mean lin ho jata hai aur kaivalyasam avastha ka anubhav karata hai. kintu mridbhav ko prapt mandook ke varshakal mean pradurbhav ki bhaanti ek nishchit avadhi ke pashchath unaki sansarapatti hoti hai. aise bhavapratyay sadhak upasana ke vishayabhed se do prakar ke haian- videhalin aur prakritilin. videhalin sadhakoan ka upasy mahabhoot tatha indriyaan hoti haian. prakritilin sadhak panvatanmatr, ahankar, mahath tatha prakriti mean se kisi j d tattv ki atmatven upasana karate haian. isake viparit upayapratyay asamprajnat prajnajnamoolak hone se atyantik aur aikantik kaivaly-prapti ka karan hai.

yog ke samprajnat aur asamprajnajnat in do bhedoan ko unake svaroop ke anusar sabij-nirbij, salamban-niralamban tatha savastuk-nirvastuk roop mean bhi varnit kiya gaya hai. samprajnat mean dhyey roop bij vidyaman rahata hai. chitt ki dhyeyakarakarit prakrisht ekagravritti bani rahati hai. at: salamban athava savastuk samprajnat ko ‘sabij’ nam se abhihit kiya gaya hai. asamprajnat mean ukt dhyeyakarakarit vritti bhi niruddh ho jati hai. isamean dhyeyaroop vrityatmak bij vidyaman nahian rahata hai. at: niralamban athava nirvastuk asamprajnat ko ‘nirbij’ yog kaha gaya hai.

yog-prapti sadhan- vimarsh

yog ka svaroop janane ke pashchath usaki prapti ke ‘sadhan’ ke vishay mean jijnasa hoti hai. at: yogasootr mean samadhi-pad ke pashchath sadhan-pad ki avatarana huee. yog-sadhan bhi prithakh-prithakh upadisht haian. sadhakoan ki tin shreniyaan haian.– yogaroodh yunjan tatha arurukshu. inhean uttam, madhyam tatha mand adhikari nam se kramash: pukara gaya he.

uttamadhikari hetu ‘abhyas-vairagy’-

poorvajanmiy yogabhyas se samposhit uttamadhikari ka ekagr-chitt poorv ki kshiptadi bhoomiyoan ko bahut pichhe chho d chuka hota hai. aise sadhakoan mean sannyasashram ke paramahans sannyasi ate haian. jadabharatadi isi shreni ke sadhak rahe. aise sadhakoan ke liye yog-prapti ka sadhan ‘abhyas-vairagy’ batalaya gaya hai. ekagr chitt ko dhyeyalambit prashantavahi sthiti pradan karane hetu sampadit ‘yatn’ ‘abhyas’ kahalata hai. yah abhyas paripakvata ki dridhabhoomi ko tab sansparshit karata hai jab dirghakal tab bina kisi vyavadhan ke poorn astha ke sath sampadit kiya jata hai. aisa dridhabhoomik abhyas hi sadhak ke chitt ko ‘samprajnat’ yog ke anukool banata hai. abhyas vairagyamoolak hota hai. chitt ko ek or se viyukt karake hi use doosari or sanyukt kiya ja sakata hai. at: abhyas-vairagy mean avinabhav sambandh hai. vairagy ke do bhed haian- apar vairagy aur par vairagy. aparavairagyayukt abhyas se samprajnat yog ki prapti hoti hai. isamean buddhi-purush-bhed-vishayiki prakrishta vritti udit hoti hai. sarvavritti nirodharoop asamprajnat ke liye yah prakrishta vritti badharoopini hai. at: paravairagyayukt abhyas dvara vivekakhyatyatmak prakrishta vritti ke prati alanbuddhi (heyu buddhi) jagarit ki jati hai. parinamat: sadhak ka chitt sarvavrittinirodhatmak asamprajnat mean pratishthit hota hai. at: paravairagy ko asamprajnat ka sakshath sadhan kaha gaya hai.

madhyamadhikari hetu ‘kriyayog’-

yog ka madhyam adhikari vah hai jisamean yog-pravanata to samay-samay par parilakshit hoti hai kintu uttamadhikari jaisi chaittik sthirata usamean nahian rahati hai. parinamasvaroop usaka yog pradip-tailadharavath akhandit nahian hota hai. aise madhyam adhikariyoan ke liye yog-prapti ka kriyayog sadhan upadisht hua hai. ‘kriyayog’ se tap, svadhyay tatha eeshvarapranidhan ki kriyaean grihit hoti haian. mandadhikari hetu ‘ashtang-yog’- atyant vikshipt chitt vale grihasthadi ko yog ka mand adhikari kaha gaya hai. inhoanne abhi tak yog-sadhana prarambh hi nahian ki hoti hai. at: mand adhikariyoan ke liye yog-prapti ka sadhan ‘ashtang-yog’ hai. isamean abhyas-vairagy tatha kriyayog sadhan bhi antarmukt haian. yog ke yam, niyam adi ath ang apane bhed-prabhedoan ke sath yogashastr mean vistarapoorvak varnit hue haian.

vibhootivimarsh

kisi bhi kriya ke do phal hote haian- ek gaun phal tatha doosara mukhy phal. udaharan ke liye bhakshan-kriya ko hi lean. svadisht bhojan ka kshudha-shanti tatkalik gaun phal hai tatha rasaparipak dvara sharir-sanvardhan mukhy phal hai. isi prakar yam, niyamadi yogasadhanaparak kriyaoan se bhi prapyaman mukhy phal se poorv anushangik phal prapt hote haian. ye ‘vibhooti’ nam se yogasootr ke tritiy pad mean mukhyat: vivechit hue haian. tatha unaka mukhy phal ‘kaivaly’ nam se chaturthapad mean varnit hua hai.

‘vibhooti’ shabd ka vachyarth ‘samarthyavishesh’ hai. ise ‘siddhi’ bhi kahate haian. any kriyaoan ki bhaanti yog-sadhana koee tatkalik kriyakalap nahian hai. yah to dirghakalin sanyamabhyas ka madhuraphal, sadhana ki paripakvata ka parichayak hai. kintu in mohak vibhootiyoan mean atmavismrit hone vala sadhak yog ke mukhy phal tak nahian pahuanch pata hai. at: vibhootisampann sadhak ko atmanirikshanarth patanjali ne sachet kiya hai.

kaivalyavimarsh

‘kaivaly’ yog ka charam phal hai. ‘keval’ shabd se ‘shyanh’ pratyay karake ‘kaivaly’ pad ki nishpatti hoti hai. ek shabd mean isaka arth ‘poorn prithakta’ athava ‘atyant bhinnata’ hai. yahaan prakriti se atma ka parthaky abhipret hai. moolat: prithakh do padarthoan ki abhed-pratiti avidyavash hoti hai. at: vidya se abhed-pratiti chhinn hoti hai, aisa siddhant hai. kisi bhi vastu ke pratitik dharm ko ‘aupadhik dharm’ kahate haian. udaharan ke liye jal mean gandh ki pratiti usaka aupadhik dharm hai, jo use prithvi se prapt hota hai. kisi bh vastu ke aupadhik dharm ki nivritti to sambhav hai kintu vastavik svaroop ki nahian.

yog mean buddhi- purush ka sarvopadhivarjitabhav ‘kaivaly’ hai. sphatik ke nikat sthit japakusum ke hata lene par jaise sphatik, aupadhik raktimatarahit, apane shvetim roop mean pratishthit ho jata hai vaise hi purush ke svaroop ko achchhadit karane vali avidya jab vidya dvara nasht ho jati hai vaise hi purush ke svaroop ko achchhadit karane vali avidya jab vidya dvara nasht ho jati hai tab vah apane svaroop mean avasthit ho jata hai. yogasammat kaivaly ‘svasvaroopavasthiti’ roop se jaise purushapaksh mean kaha gaya hai vaise hi purusharthashoonyata roop se vah buddhipaksh mean bhi upacharit hota hai. is prakar sattv-purush ka shuddhisamy roop ‘kaivaly’ nishpann hota hai.

yog ke katipay pramukh siddhant

yogasootr mean samadhi, sadhan, vibhooti aur kaivaly nam se ullikhit char padoan mean varnit ukt char vishayoan ke atirikt unhian ke poorak roop mean kuchh any binduoan par bhi prakash dala gaya hai. inase yog ke katipay pramukh siddhantoan ko sthapit kiya gaya hai.

yog ki chaturvyoohatmak sanrachana-

yog-prasad hey, heyahetu, han tatha hanopay ke chaturbhuj stambhoan par avalambit haian. aisa hi chaturbhuj rog, rogahetu, arogy tatha arogyopay nag se ayurved shastr mean rekhankit hua hai. inase donoan shastroan ka pratipady vishay vyakhyapit hua hai. yogashastr mean du:khh ki tyajyata tyajy du:kh ki prapti ki karanata tyajy du:kh ki nivritti ki sadhanata tatha du:kh-nivritti ki svaroopata ko patanjali ne sootrankit kiya hai.

j d padarthoan ki parinamik avastha-

‘parinam’ shabd padarthagat tatvik vishisht avastha ka vachak hai. isase padarthagat parivartan dyotit hota hai. padarthagat parivartan do prakar se hota hai- ek tattvik parivartan tatha doosara atattvik parivartan. yog mean padarthagat parivartan ‘parinam’ shabd se varnit hua hai aur vedant mean padarthagat atattvik parivartan ‘vivart: nam se vishleshit hua hai. brahmavadi vedanti jagath ko brahm ka ‘vivart’ (atattvik roop) manate haian aur prakritivadi saankhy-yog jagath ko prakriti ka parinam (tattvik roop) kahate haian.

• saankhy-yog ke anusar chetan tattv purush ko chho dakar prakriti-samrajy parinam ki atoot shriankhala se abaddh hai. parinam ady karanaroopa prakriti ka svabhav hai, svaroop hai. kalasambandhi atitata aur anagatata se bhi jad padarthanishth ‘parinam’ ka siddhant badhit nahian hota hai. pratyek jad padarth vaikalik parinam se achit rahata hai. at: patanjali ne bhootendriyoan mean dharmaparinam, lakshanaparinam tatha avasthaparinam ko sootrankit kiya hai. tatha yogayukt chitt mean nirodhaparinam, samadhiparinam tatha ekagrataparinam ki vivechana huee haian.

sphot ki manyata-

yadyapi ‘sphot’ vyakaranashastr ka mukhy siddhant hai kintu yog mean ‘sarvabhootarutajnan’ vishayak siddhi ke prakaran mean shabd, arth tatha jnan ka svaroop pratipadit karate hue tikakaroan ne yogabhimat sphot par bhi prakash dala hai. ‘sphutati vyaktibharvate arthoasmaditi sphot:’ is vyutpatti ke anusar jisase arth sphut hota hai, use sphot kahate haian. karm evan tajjanit phalavishayak manyata- atoot niyam hai ki karm se tadanuroop phal prapt hota hai. moksh se poorv sansar ke antaral mean pranimatr svakrit karmoan ke anusar janm-jamantaraparyant phaloan ko bhogata rahata hai. at: darshanikoan ne prani ko karmajanit sanskaroan ka punjamatr kaha hai. karmajanit sanskar ko karmavasana bhi kahate haian. patanjaline isi ko ‘karmashay’ nam se abhihit kiya hai. kleshamoolak karmashay, jo vartaman jivan mean phal pradan karata hai, drisht-janmavedaniy kaha gaya hai tatha tadbhinn karmashay, jo agrim janmoan mean phal pradan karata ha, adrishtajanmavedaniy kaha gaya hai. karmajanit phal tin prakar ka hai jati, ayu tatha bhog. yahaan ‘jati’ shabd ka arth janm (kisi yoni ki dehaprapti) hai. dehadharan ki alp ya dirsh avadhi ko ‘ayu’ kahate haian. sukh-du:kh bhog ke do paksh kahe gaye haian. inamean se drishtajanmavedaniy karmashay ayu aur bhog roop dvivipak ka arambhak hai. jabaki adrishtajanmavedaniy karmashay se jati, ayu tatha bhog tinoan phal prapt hote haian. at: ise trivipakarambhi kaha gaya hai. yah batalana aprasangik n hoga ki narayanatirth ne ukt vishayoan ke atirikt yogasiddhantachandrika mean kuchh navin vishayoan par bhi yog ke adhyetaoan ka dhyan akrisht kiya hai. purushavishesh eeshvar ki sthapana ke prasang mean ‘avataravad’, yathabhimatadhyanadva (1/39) sootr ke prasang mean tirthabhavana, devabhavana, lokabhavana varnabhavana adi vishayoan ka sanyojan kiya hai.

yog darshan mean sootr

yogadarshan mean char pad haian, jinaki sootrasankhya 195 hai.

pratham samadhi pad

pratham samadhipad mean samadhi ke roop tatha bhed, chitt evan unaki vrittiyoan ka varnan haian. pratham pad mean 'yog' ka lakshan 'yog: chittavrittinirodh:' bataya hai. tadantar 'samadhi' ka savistar niroopan kiya hai. isilie is pratham pad ko 'samadhipad' ke nam se kaha gaya hai. is pad mean sootrasankhya (51) ikyavan hai.

dvitiy sadhan pad

dvitiy sadhanapad mean kriyayog, klesh tatha ashtaang yog varnit haian. dvitiy pad mean vyutthit chitt ko samahit karane hetu 'tap:svadhyay' aur 'eeshvar-pranidhan' roop kriyayog ke dvara yam-niyamadi paanch sadhanoan ko bataya gaya hai. ye sab bahirang sadhan haian. is pad mean sootrasankhya (55) pachapan hai.

tritiy vibhooti pad

tritiy vibhootipad mean dharana, dhyan aur samadhi ke anantar yog ke anushthan se utpann vibhootiyoan ka varnan hai. tritiy pad mean 'dharana', 'dhyan' aur 'samadhi' roop tin antarang-sadhanoan ko bataya gaya hai. is sadhanoan se avatantar phaloan ke roop mean anek vibhootiyaan prapt hoti haian, isaliye is pad ko 'vibhootipad' ke nam se jana gaya hai. is pad mean sootrasankhya (55) pachapan hai.

chaturth kaivaly pad

chaturth kaivaly pad mean samadhisidhdi, vijnanavadanirakaran aur kaivaly ka nirnay kiya gaya hai. chaturth pad mean 'janm', aushadhi, mantr, tap aur samadhi se prapt hone vali paanch siddhiyoan ka savistar varnan kiya gaya hai. tadanantar prastut shastr ka mukhy prayojan 'kaivaly' prapti bataee gee hai. isaliye is pad ko 'kaivaly pad' ke nam se kaha gaya hai. is pad mean sootrasankhya (34) chautis hai.

samadhi ke bhed

yogadarshan mean samadhi ke do bhed mane gaye haian-

1. samprajnat samadhi
2. asamprajnat samadhi.

samprajnat samadhi

'ekagrata' chitt ki vah avichal akshubdh avastha hai, jab dhyey vastu ke oopar chitt chirakal tak rahata hai. is yog ka nam samprajnat samadhi hai, kyoanki is avastha mean chitt ke samahit hone ke lie koee n koee alamban bana rahata hai. yog shastr mean chitt ki 'ekagr' aur 'niruddh' in do avasthaoan ka hi vichar kiya gaya hai. 'chitt' jab sampoornataya niruddh ho jata hai, tab tin gunoan se utpann hone vali shaant, ghor, aur moodh vrittiyoan ka uday usamean nahian hota hai. 'samprajnat' samadhi mean dhyeyapadarth ka svaroop achchhi prakar se samajh mean a jata hai. is samadhi mean dhyan karane vale ka 'chitt', vrittarahit n hokar dhyey vastuvishayak 'vritti' bani rahati hai. isaliye is samadhi ko - 'sabij samadhi' kaha gaya hai. ant:karan ki ek vishesh prakar ki bhavana ko hi 'samadhi' shabd se kaha jata hai. samast vrittiyoan ka lay hokar keval sanskaramatr shesh rahane vale chitt ke nirodh ko asamprajnat samadhi kaha jata hai. par-vairagy ke satat abhyas karane se yah samadhi hua karati hai. par-vairagy mean chinataniy koee vastu nahian hoti, aur is samadhi mean koee dhyey vastu nahian hoti.

vairagy aur abhyas ki dridhata ke karan 'chitt', nirvishay ho jata hai, tab usase 'vrittiyoan' ki utpatti ka hona band ho jata hai. vrittirahit hua 'chitt', mritavath p da rahata hai. is samadhi mean sansar ke bijabhoot sanskaroan ka hi nash ho jane se ise 'nirbij samadhi' ke nam se bhi kaha jata hai.

asamprajnat samadhi

niruddh dasha mean asamprajnat samadhi ka uday hota hai, jab chitt ki samast vrittiyaan niruddh ho jati haian. yahaan koee bhi alamban nahian rahata. at: ise asamprajnat samadhi kaha jata hai. asamprajnat samadhi ki avastha-poornataya prapt hone par 'atma' arthath 'drashta' keval 'chaitany' svaroop se hi sthit rahata hai. 'atma' svabhavat: nirvi kar hone par bhi vikar 'chitt' mean hua karate haian. us karan (atma), chitt ki tattadvrittiyoan ki saroopata ko prapt hua sa avidyadosh ke karan pratit hota hai. yadyapi nirodh karane yogy vrittiyaan asankhy haian, tathapi paanch hi vrittiyaan mukhy haian. ajn manushy mean ye paanch vrittiyaan kleshakaran hua karati haian. kintu jivanamukt ke lie ve vrittiyaan kleshakarak nahian hotian. upayapratyay aur bhavapratyay ke bhed se 'asamprajnat' yog (samadhi) do prakar ka hota hai. samadhi ke abhyas mean kisi prakar ke vikshep tatha upadrav se badha n hone ke liye 'eeshvar' ka chintan satat karate rahana chahie. pranayam ka abhyas karate rahana chahie. 'sabij samadhi' mean chitt ki prajna 'saty' ka hi grahan karata hai, viparit jnan rahata hi nahian. isiliye us prajna ko 'rritanbhara prajna' kaha gaya hai. is prajna se kramash: par-vairagy ke dvara 'nirbij samadhi' ka labh hota hai. us avastha mean 'atma' keval apane svaroop mean hi sthit rahata hai. tab 'purush' ko 'mukt' samajhana chahie. dhyey vastu ka jnan bane rahane ke karan poorv samadhi ko 'samprajnat' aur dhyey, dhyan, dhyata ke ekakar ho jane se dvitiy samadhi ko 'asamprajnat' kaha jata hai. yog darshan ka charamalakshy hai atm-darshan.

yog darshan mean eeshvar

yog darshan mean eeshvar ka sthan mahattvapoorn hai. yog mean jo purush-vishesh klesh, karmavipak tatha ashay se asamprikt rahata hai, vah eeshvar kahalata hai- 'kleshakarm-vipakashayairaparamrisht: purushavishesh eeshvar:'. yog ke acharyoan ne eeshvarasiddhi mean shruti-shabd praman ko sarvotkrisht mana hai. saankhy ke sath siddhantasamy hone par bhi yog eeshvar ko manata hai. is eeshvar ki upayogita yog-sadhan mean maulik hai, kyoanki eeshvar-pranidhan se hi samadhi ki siddhi hoti hai. eeshvar guruoan ka bhi guru hai, at: tarak jnan ka data sakshath eeshvar hi hai.

patanjali yogadarshan

patanjali yog darshan ke sthool roop ka yahi parichay hai. patanjali yog-sootr par 'vyasabhashy' atyant pramanik granth hai. yog-sootroan ke goodh rahasyoan ko vyakt karane mean yah bhashy atyant upayogi hai. yog-sootroan ki anek tikaean haian, jinamean bhoj krit 'rajamartand' (bhojavritti), bhavavesh ki 'vritti', ramanand yati ki 'maniprabha', anant pandit ki 'yogachandrika', sadashivendr ka 'yogasudharak' aur nagoji bhatt ki 'laghvi' aur 'brihati' vrittiyaan prasiddh haian. vachaspati mishr ne vyas par 'tattvavaisharadi' tika likhakar yog ke tattvoan ko saral evan subodh banaya hai. is tika mean yogasootr tatha vyasabhashy ke paribhashik shabdoan ka vistrit parishkar kiya gaya hai.

yogasootr par likhi gee tikaean evan vrittiyaan

patanjali ke yogashastr mean nigoodh yog siddhantoan ko vyakhyapit karane hetu, jo vyakhyaean likhi geean, unhean tika-granthoan evan vritti-granthoan ke roop mean vibhakt kiya ja sakata hai. yogasootr par sabase pahala vyakhyagranth vyasadev ka hai, jo vyakhyakar ke nam se ‘vyasabhashy’ tatha vishay ke nam se 'yogabhashy' kahalata hai. isake pashchath vyasabhashy par anek tikaean likhi geean. itana hi nahian, yog-sootr mean aye pratyek shabd ke arth ko spasht karane hetu atmakendrit karane vale anek vrittikaroan ne vrittigranth likhakar patanjali yog-sahity ki abhivriddhi ki. yogasootr par likhi gee vyakhyaoan ka vivaran adholikhit hai-

yogasootr par likhi gee vyakhyaoan ka vivaran

vyakhyakar	tikaean aur vyakhyaean	adharit bhashy
1- vyasadev	yogabhashyamh	yogasootr par adharit bhashy
2- vachaspati mishr	tattvavaisharadi	vyasabhashy ki tika
3- raghavanandasarasvati	patanjalarahasyamh	tattvavaisharadi ki tika
4- vijnanabhikshu	yogavarttikamh	vyasabhashy ki tika
5- hariharanandankar	yogabhashyavivaranamh	vyasabhashy ki tika
6- narayanatirth	yogasiddhantachandrika	vyasabhashy par adharit svatantr tika
7- bhojadev	rajamartand:	yogasootr ki vritti
8- narayanatirth	sootrarthabodhini	yogasootr ki vritti
9- nagojibhatt	yogasootravritti	laghvi evan brihati vritti
10- ramanandayati	maniprabha	yogasootr ki vritti
11- anantadevapandit	padachandrika	yogasootr ki vritti
12- sadashivendr sarasvati	yogasudhakar:	yogasootr ki vritti
13- baladevamishr	yogapradipika	yogasootr ki vritti
14- hariharananchh	yogakarika	saral tika sahit
15- satyadev	yogarahasy	yogasootr ki svatantr tika

• yogasootr par likhe gaye yahaan tak ke sanskrit mool ke samast granth prakashit haian. isake atirikt yog ke upalabdh aprakashit vrittigranth adholikhit haian, jo pandumatrikaoan ke roop mean sanskrit ke prachy-vidya-pratishthanoan mean sanrakshit haian-

kram	vyakhyakar	aprakashit vrittigranth
1	shimanand	yogasootravriti:
2	bhavadevamishr	yogasootravritti:
3	surendratirth	yogasootravritti:
4	shrigopalamishr	yogasootravivaranamh
5	purushottamatirth	yogasootravritti:
6	vrittikar ka nam jnat nahian	yogasootravritti:

yog darshan ka mahattv

manav jivan ke adhyatmik utkarsh mean yog atyant upayogi darshan hai. bharatiyoan ne is darshan ka anushilan vijnan ki bhaanti kiya hai aur ise unnati ke charam shikhar par pahuanchaya hai. kay aur chitt ke maloan se mukt kar purush ki adhyatmik samunnati mean upayog karane ki shiksha yog se hi milati hai. aj pashchaty manovijnanikoan tatha chikitsakoan ka bhi dhyan yog ki or akrisht hua hai, jisase usaka vipul prachar pashchatty jagath mean bhi ho raha hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

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tika tippani aur sandarbh

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sanbandhit lekh

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