`moJdmVm© YOGAVARTA · 2019-03-02 · Yoga’ (Yama, Niyama, Asana, Pranayama, Pratyahara,...
Transcript of `moJdmVm© YOGAVARTA · 2019-03-02 · Yoga’ (Yama, Niyama, Asana, Pranayama, Pratyahara,...
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coIH$m§Zr ì`º$ Ho$cocr _Vo hr `mo{d{ZMr _Vo AgVrcM, Ago Zmhr. VIEWS EXPRESSED BYAUTHORS NEED NOT NECESSARILY BE THOSE OF YOGA VIDYA NIKETAN
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a{O. Z§. (43668/85)
YOGAVARTABULLETIN OF YOGA VIDYA NIKETAN
Regn. No. (43668/85)
n§Mdm{f©H$ dJ©Ur : é. 500/- October 2017 à{V A§H$ _yë` … é. 10/-
PUBLISHED & POSTED ON 16TH OF EVERY MONTH
AZwH«$_{UH$m § INDEX
Reflections on the Cover Page ................... Shreedhar Parab ................ 5
Free Thinking ................................................. Sadashiv Nimbalkar ......... 17
hR>àXr{nH$m (àmUm`m_ {d^mJ) … .................. J§Ymcr XmeaWo ....................19
EH$ CÎm_ `moJ_mJ©Xe©H$ (coIm§H$ 42)
àý gmoS>dm`Mm Agoc Va ........................................................... 22
Let us Light the Lamp of Peace ..............................................................23
`moJ - EH$ OrdZe¡cr .............................. S>m°. gm¡. aoIm dmS>oH$a .............24
gm§Jcr `oWo `m¡{JH$ ew{Õ{H«$`m§Mr H$m`©emim ......... hf©X JmS>Jri .....................29
Aum As The Primordial,Effulgent, Divine Mother ............................................................................30
_hÎd `_-{Z`_m§Mo ................................ Xrnmcr A§. na~ ..................32
Jw§VmJw§VrMo àý ...................................................................... 39
Project Function Day of .............................. Nitin Desai ........................ 40Yoga Teachers’ Training Course
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àH$meH$, _wÐH$ Am{U g§§nmXH$ � PUBLISHER, PRINTER & EDITORSadashiv P. Nimbalkar
(27895777)
H$m`©H$mar g§§nmXH$ � EXECUTIVE EDITORShreedhar Parab
(9821556677)
Cng§§nmXH$ � CO-EDITORSAnant Ashtekar & Mahesh Sinkar
H$m`©H$mar _§S>i � EXECUTIVE COMMITEE
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YOGA VIDYA NIKETAN (Regn. No. F - 3613 : Bom.)at its Office at Dadar : Shree Samartha Vyayam Mandir Bldg., 1st Floor, Kale Guruji Marg,
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Reflections on the
Cover Page
The original Marathi article of Shri Shreedhar Parab
published under the column ‘Mukhaprushtha
Pahatana’ in Yoga Varta's issue for the month of
April 2016 has been excellently translated into
English by Shri Nitin Tawde (YVN's Yoga Teacher of
39th batch of YTTC). The said English version of Shri
Shreedhar Parab's article in Marathi is being
published hereunder with profound thanks to Shri
Nitin Tawde whose mobile no. is 9819186655).
An attractive image of the Sadhaka in a ‘Samadhi’
pose at the apex of the pyramid of the ‘Ashtanga
Yoga’ (Yama, Niyama, Asana, Pranayama, Pratyahara,
Dharana, Dhyana, Samadhi) of Maharshi Patanjali and
an appropriate caption ‘Yama, Niyama - the Base of
Ashtanga Yoga’ on the cover page of Yogavarta
instantly reminded me of the tall skyscrapers and
towers that have cropped up in the last few years in
Mumbai and Navi Mumbai. We instantaneously tend to admire these
tall buildings looking at their facade but the most important part of
these structures, the foundation or the base, usually goes unnoticed as
it is, in fact, invisible to us. Taller and heavier the structure, its
foundation below the ground level has to be deeper and stronger.
Therefore, utmost care is required to be taken while laying the
foundation of the building. The haste, negligence or mistake in this work
can turn to be disastrous for the building. Equally important are the first
two fundamental limbs, viz. Yama and Niyama of the Ashtanga Yoga
proposed by Maharshi Patanjali. A seer or Sadhaka won't be able to
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achieve the final goal of blissful state called ‘Kaivalyavastha’ i.e. Blissful
State or the ‘Nirbeeja (seedless) Samadhi’ mentioned by Maharshi
Patanjali, if these first two limbs are ignored. The expected spiritual
progress of a Yoga Sadhaka in the true sense will be possible only if he
practices the ‘Yama and Niyama’ very well.
Yama are the social disciplinary restraints to be observed while
living in the society. Man is a social animal. Man’s life is not fulfilled
without a social life. When man maintains relationship with others,
there is an ample scope for the virtues like love, compassion,
cooperation, helpfulness, etc as a social component but at the same
time, the influence of the vices like uncontrollable sex desire, anger,
greed, passion, lust, jealousy, envy, grudge, stealing, etc. on his mind is
inevitable. Thereby the mental, emotional and physical health and
stability of the Yoga Sadhaka may start declining and he can then be
deprived of both, the spiritual as well as worldly happiness and
satisfaction. One who has lost the physical, mental and emotional health
is unable to perform not only Yoga but even the daily chores effectively.
For the spiritual progress expected in ‘Ashtanga Yoga Sadhana’, the
psychosomatic health and stability is utmost necessary. The observance
of Yama rules is highly beneficial to achieve such health and stability.
The below-mentioned aphorism from ‘Patanjal Yoga Darshana’
suggests to observe the five Yama – Ahimsa, Satya, Asteya,
Brahmacharya and Aparigraha.
Aqhgm gË` AñVo` ~«÷M`m©n[aJ«hm `_m…Ÿ&& (nm.`mo.gy. 2.30)The first amongst the five Yama is ‘Ahimsa’ (Non-violence). Ahimsa
means not to do any violence. However, violence doesn’t mean only the
slaying. Ahimsa in true sense means not to cause physical, mental or
emotional harm to any living being, be it a human, animal or plant, by
harassing physically, verbally or mentally or in any other way. Man can
be provoked to do violence due to various reasons. Somewhat natural
and familiar reasons for violence are - 1) self defence and 2) food. At
times the violence is done for the removal of obstacles in the path of
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fulfilment of desires or sometimes it is resorted in support of the
progress or spread of own race, religion, caste, etc. Violence is seen
taking place on a very large scale when there are differences in opinions
amongst the religions, nations, sects, castes, political philosophy, etc.
Many a times, the violence erupts out of fear, weakness, ignorance,
selfishness, severe ailments, etc. It is possible to avoid the violence
arising through various such reasons but for the same, it is necessary
that the philosophy of non-violence has to be deeply rooted in mind. In
fact, the violence takes birth with indifference and non-violence is
preserved through the alliance. Therefore, the best way of non-violence
is by removal of the indifference from mind towards other individual
and to alienate him in oneness with the self, while maintaining his
individuality.
In fact, the observance of non-violence is to lead a life by taking care
that no harm is done to any living being. It is also doubtful whether this
ideal behaviour of non-violence be possible for common Yoga
practitioners. Many a times, it is necessary to take into consideration
the context, while deciding whether the particular act is violence or not.
For instance, if the violence is committed by one, with a pure intention
in the interest of the Nation or the society without disturbing the
stability of his mind, then such an act shall be termed as pragmatic
approach to nonviolence. It may be felt that inevitable eradication of
harmful pests for health protection and for avoiding hazards to life
would generally be considered as an excusable act of violence. On this
background, it may be said that Aqhgm na_moY_©… Z Vw nyUm}Y_©…Ÿ& which
means ‘Nonviolence is the supreme Sacred Duty - (Dharma) might be a
truth but not complete truth’ and it is felt that this would be a guiding
statement for common Yoga practitioners. Therefore, it would be more
practical to sincerely practise nonviolence; physically, verbally and
mentally; with conscience, rational thinking and to the best extent
possible. Violence without any reason is definitely condemnable
because due to such violence, the mind of Yoga Sadhaka can become
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unstable and his progress in Yogabhyas can come to a halt. Therefore,
such violence has to be strictly avoided. Progress in Yogabhyas would be
accelerated if the Ahimsa Yama is practised as best as possible with love
and affection towards all.
Just as Ahimsa is a controversial Yama, similarly the second Yama
‘Satya’ too is the one for which a common consensus cannot be arrived
at. The word ‘Satya’ is derived from the verb ‘Sat’ meaning perpetual or
which can never be changed. The eternal existence of ‘Sat’ is intended
in the word ‘Satya’. From practical point of view, ‘Satya’ means to speak
the truth, to narrate exactly what happened; but many a times, speaking
truth might create problems for others. In such scenario, the guidance
provided by Maharshi Vyasa proves very useful. He says
gË`§ ~«y`mV² {à`§ ~«y`mV², Z ~«y`mV² gË`§ A{à`_²Ÿ&{à`§ M ZmZ¥V§ ~«y`mV² Ef Y_©… gZmVZ…Ÿ&&
It means, one should speak true and pleasing but if the truth is
displeasing and the pleasing is untrue, then it should not be uttered. It
is appropriate to observe silence at such situation. If it is compulsive to
speak then speak only in the interest of all and to please the masses.
The concept of Truth (Satya) is actually subjective and varies from
person to person. The concepts of truth and untruth depends upon
various factors like the cultural upbringing, intellect and grasping power,
the capacity of sensory and action organs (kmZ|{Ð`o d H$_]{Ð`o),conscience, etc. The concept of Satya is also time and space related.
What holds true today can be proven otherwise with time and the
untruth of the past can be accepted as truth today. Therefore, like
Ahimsa, for the great righteous value Satya too, it can be said that gË`na_moY_©… Z Vw nyUm}Y_©…Ÿ&& which means ‘although Satya is the greatest
Sacred Duty (Dharma), it is not a comprehensive one’. Hence, it is
practical to sincerely follow this Yama, physically, verbally and mentally
with conscience, rational thinking and to the best extent possible. It
wouldn’t be inappropriate to say that following the Satya means, to
speak, conduct and behave as per the truth that appeals to one’s
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conscience. The mental and emotional state obtained from such
observance of truth would be favourable for the progress in Yogabhyas.
The third Yama out of the five is ‘Asteya’, means non-stealing.
Stealing means to consume, use or possess the thing or creation not
belonging to us, without the permission of its true owner or to keep the
thing in our possession or use it beyond the agreed time-frame. Such
dishonest acquisition is not only anti-social but hindrance in practising
Yoga. Such behaviour disturbs the steadiness of mind and hampers the
progress in Yoga practice. Asteya means not to behave in this manner.
When the two Yama viz. Ahimsa and Satya are observed, then the Yama
Asteya is observed automatically. The thought of stealing any belongings
or anything owned by someone else never enters the mind of such
person. Asteya thus naturally displays in life of such Yoga aspirant.
‘Brahmacharya’ is the fourth Yama after Asteya. Uncontrolled,
dissolute and undesirable sex life means loss of physical and mental
energy. Therefore, enjoying the natural well-regulated sex life and
observing the continence at physical, mental and speech levels is helpful
for the psychosomatic health and in turn, for the progress in Yogabhyas
of the Sadhaka. From the broader perspective, not only the sexual desires
but controlling any extravagance in enjoyment can be said as continence
or Brahmacharya. Some define ‘Brahmacharya’ in much more expanded
form. As per them, brahmacharya means - ~«÷²§ Ma{V gm ~«÷Mmar&According to this definition, ‘Brahmacharya’ means always thinking about
‘Brahman’, the ultimate truth and being aware of the reality that there
resides ‘Brahma’ (Supreme Divinity) within everyone and behave with
love, cooperation and politeness with all. It has been experienced by
many that if the first three Yama - Ahimsa, Satya and Asteya - are followed
with sincerity, then it becomes much easier to observe this Yama -
Brahmacharya.
Last and the fifth Yama is ‘Aparigraha’ meaning not to hoard
anything unnecessarily. Parigraha means stocking up. Food, clothing and
shelter are necessary for everyone to a certain extent, but it is a greed
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to accumulate these things beyond limit or more than necessity. It is in
the interest of the Yoga aspirant to avoid accumulation in this manner.
Not collecting things beyond necessary, as also not to store things that
are not needed; means the observance of the Yama ‘Aparigraha’. The
famous verse from ‘Geetaramayana’ of great poet G.D. Madgulkar – gd©g§J«hmMm dËgm Zme hmM A§V – (Destruction is the ultimate end of all
accumulations) tells us why we should follow ‘Aparigraha’. To stock up
unnecessary things or to pile up unlimited stocks of even the necessary
things means to lose the happiness of the present by worrying about
the future. This certainly is not wiser. By such hoarding, the stability
and peace of mind is lost. Therefore, it is beneficial to imbibe the value
‘Non-hoarding’ within us. However, ‘Aparigraha’ doesn’t mean that one
shouldn’t make any provisions for the future like a crow in a fable who
postponed his plans of building a nest till the onslaught of the rainy
season. Aparigraha doesn’t come in the way of making rightful
provisions well before the rainy season for the essential food, etc., for
the future at a secured place without anxiety and with steady mind like
an ant.
The following aphorism from the book ‘Patanjal Yoga Darshan’
clearly states that Maharshi Patanjali doesn’t agree to make any
exceptions in observance of the social restraints, that is the above-
stated five Yama – Ahimsa, Satya, Asteya, Brahmacharya and
Aparigraha.
Om{VXoeH$mcg_`mZdpÀN>Þm… gmd©^m¡_m _hmd«V_²Ÿ& (nm.`mo.gy. 2.31)It means, caste acquired by birth, the nation where one resides, the
times one has been living in or the social environment; none of them
should be causing any constraints or should not be making any
exceptions, for the Yoga aspirant, in observance of these above-stated
five Yama because these five Yama are applicable universally and
eternally (gmd©^m¡_). Therefore, Maharshi Patanjali insists that these five
Yama must be observed as ‘Mahavrata’ i.e. Great Vow. In order to
achieve the Seedless Samadhi ({Z~uO g_mYr) or Blissful State
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(H¡$dë`mdñWm) - the ultimate spiritual goal of Ashtanga Yoga; it is
necessary for the highly passionate, ardent Yoga aspirant with an
intense desire, to strictly observe these five Yama like a big Great Vow -
‘Mahavrata’. In today’s scenario lot of people are practising Yoga
Sadhana with the limited intention of primarily gaining the physical and
mental health, as well as for the overall development of the personality
and thereby to lead a healthy, happy and content life. Very few Yoga
aspirants have the goal of attaining ‘Kaivalyavastha’ that is ‘Nirbeeja
Samadhi’. It will be difficult for the people leading worldly life, having
curiosity about the Yoga, to strictly follow the five Yama without
exception as suggested by Maharshi Patanjali. It is, therefore, beneficial
for such practitioners to observe these Yama to the best of their abilities
and to take care to maintain the continuity of their practice. Even if it is
not possible to observe these five Yama as Great Vow (‘Mahavrata’),
they are to be observed as Little Vow (‘Anuvrata’) or at least as Simple,
Ordinary Vow (‘Vrata’). If this too is not possible then the Yoga
practitioners should sincerely try their level best efforts to see how to
minimise the flaws in observance of these five Yama which will prove
beneficial in the progress of practising Yoga Sadhana. For example, many
a times in a casual conversation we speak out something that hurts the
others, point out to someone’s shortcomings or laugh at his failures,
physical disabilities, deformity or ridicule. Speaking in this manner, we
are actually hurting the minds of others and this in turn, is a verbal
violence but we fail to realise it. We can certainly minimise this kind of
violence. Something similar happens in case of the Yama ‘Satya’. At
times, we speak lies even for the petty matters. Sometimes, we
unnecessarily speak lie for the sake of having fun and then this becomes
a habit. If we become little bit aware of all these things then we can
substantially reduce speaking lie.
The five Yama stated in previous aphorism were related to the
external social life of the Yoga Sadhaka. The second limb in Ashanga
Yoga of Maharshi Patanjali is ‘Niyama’ which is related to the personal
life of the Yoga Sadhaka. The five ‘Niyama’ – Shauch, Santosha, Tapa,
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Swadhyaya and Ishwar Pranidhana – mentioned in the aphorism given
below are to be observed by the Yoga Sadhaka, for the sound health and
progress as well as for the qualitative uplifting of the self.
em¡M g§Vmof Vn… ñdmÜ`m`oœaà{UYmZm{Z {Z`_m…Ÿ&& (nm.`mo.gy. 2.32)First amongst the five Niyama is ‘Shauch’. Shauch means the physical,
mental and emotional purity which is utmost essential for the progress
in Yogabhyas. The body can be purified externally and internally by Yogic
Cleansing Processes (Shuddhhi Kriyas) carried out with the help of
‘Panchamahabhutas’, viz. Prithvi (mud), Aap (water), Teja (fire), Vayu
(air) and Akash (space) as well as by practising ‘Bahiranga Yoga’ i.e.
Asana, Pranayama, etc. accompanied by healthy and pure diet
(Yuktahar), appropriate activities (Vihar) and adequate rest (Vishranti).
Mental, emotional and spiritual purity can be obtained by practising
ideology, rational thinking, Pranadharana, Sakshibhavana, Omkar Japa
Sadhana and Dharana, Dhyana which are part of ‘Antaranga Yoga’. The
success in Yogabhyas is expedited by regular, external and internal
cleansing of the body and mind in this way.
The next Niyama is ‘Santosha’, which is the contented attitude of
mind. Santosha means the emergence of rational acceptance in the
mind. The pleasantness and balance of the mind is on the rise with the
achievement of cleansing of the body and mind. The acceptance about
the life is created because of the equanimity and pleasantness of the
mind. Such an acceptance is easily created once the proper mastery
over the organs is achieved. However, ‘Santosha’ doesn’t mean being
unduly complacent with minor gains. Santosh is the contented
acceptance of the final reward with balanced state of mind, after the
accomplishment of our duties with optimum utilisation of our
capabilities. Such contentment is useful for the progress in practice of
Yogabhyas.
The third amongst the five Niyama is ‘Tapa’. The consistent and
constructive efforts for the prolonged period for the achievement of
some quality goal is ‘Tapa’. Tapa doesn’t mean penance. In the 17th
chapter of Bhagvad Geeta, the three types of Tapa, viz. ‘Satvik’, ‘Rajas’
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and ‘Tamas’ are described in the verses from number 14 to 19. In Yoga
Sadhana, Satvik Tapa is expected at all the three stages - physical, verbal
and mental. Those who are willing to follow this type of Tapa and with
consistency are bound to succeed in Yogabhyas.
‘Swadhyaya’ is the fourth Niyama suggested by Maharshi Patanjali.
‘Swa + Adhyaya’ means Swadhyaya. Observe oneself, neutrally study
own life, introspect about the spiritual state of oneself or one’s very
existence by questioning “Who am I” and consistently contemplating
over it, is ‘Swadhyaya’. Swadhyaya also means self-study in any subject
with concentration like ‘Ekalavya’. Similarly, studying the Yogic science
and Spiritual literature also means Swadhyaya. It is remarkable that
once the Yoga Sadhaka is intellectually convinced through such
Swadhyaya, it becomes more easier to follow the Yama and Niyama. The
progress in Yogabhyas is then expedited through Swadhyaya.
Last and the fifth Niyama is ‘Ishwar Pranidhana’. To bestow all our
actions in dedication to the Almighty is ‘Ishwar Pranidhana’. The ‘Ishwar’
mentioned by Maharshi Patanjali is certainly not a particular deity. This
‘Ishwar’ is the ‘Vishesha Purusha’ distanced from all suffering and
worldly affairs. He is from the time immemorial, perpetual, boundless,
omniscient and very first Guru (‘Adi Guru). The ‘Ishwar’ in Yoga means
the primordial cosmic energy behind the creation of the Universe, the
fundamental source of the Laws of Universe, integrating power of the
Creation - Stability – Cessation or the fundamental principles behind it.
To bow down to this omnipotent power with complete surrender, to
dedicate life to this Divine element, to always be aware that HE is
witness to every occurrence in life, means Ishwar Pranidhana. The word
‘Pranidhana’ is made up of ‘Pra’+’Ni’+’Dhan’ means considering oneself
as the God given gift and to keep oneself closer to that Almighty is
called ‘Ishwar Pranidhana’. Being always aware of the existence of the
Divinity and to lead the life with awareness of the fact that everything
happens as per the wish of the Divinity within us and is witnessed by
HIM is ‘Ishwar Pranidhana’. Once the Niyama ‘Shauch’ and ‘Santosha’
are imbibed within, then it becomes much easier for the Yoga Sadhaka
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to observe the Niyama ‘Tapa’ and ‘Swadhyaya’. From this, ‘Ishwar
Pranidhana’ meaning the complete surrender to the Ishwar naturally
evolves. › is considered as the symbol of Ishwar. Therefore, Yoga
Sadhaka should practise Omkar Japa Sadhana and Omkar Dhyana
Sadhana with complete understanding of the meaning of Omkar. Then
the bondage with Ishwar element is created and the attitude of the
total submission to the Supreme Divinity will be maintained. The Yoga
Sadhana practised with such total submission will certainly be
successful.
Yama and Niyama are the two important fundamental limbs of the
Ashtanga Yoga. If the Yama and Niyama are very well observed, then
the structure of Ashtanga Yoga built on this strong and stable
foundation will be spectacular and will satisfy all the expectations.
Probably for the same reason, Maharshi Patanjali must have given initial
placement of utmost importance to the Yama and Niyama in the
practice of Ashtanga Yoga. It is possible that Maharshi Patanjali has one
more specific purpose in giving the Yama and Niyama at the very
beginning of the Ashtanga Yoga. It is believed in Yogashastra that after
consistent and prolonged Yogic practices like Asana and Pranayama, the
Sadhaka can acquire certain paranormal powers (Siddhi). If the
foundation of Yama and Niyama is weak, the Yoga practitioner gets
excited with acquisition of such paranormal powers and tend to misuse
such powers. Yoga practitioner who is ignorant of true Spirituality, gets
distracted from the path of Yoga after acquiring some such paranormal
powers, and his further spiritual progress in Yoga ceases. Siddhi or the
paranormal powers are the hidden dormant powers of Man. It seems
quite possible that Maharshi Patanjali has placed Yama and Niyama at
the very beginning in the practice of Ashtanga Yoga; taking into
consideration that to tread on the path of Yoga with the expected
spiritual progress, the backing of Yama and Niyama is necessary for
handling such paranormal powers (Siddhi).
There is a possibility that the Yoga Sadhaka gets distracted from the
path of Yoga if the negative thoughts arise in his mind about Yama and
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Niyama which are the basic pillars of Ashtanga Yoga’s foundation. In the
aphorism given below, Maharshi Patanjali has, therefore, provided a
solution to overcome the obstructions in Yoga Sadhana, due to such
negative thoughts -
{dVH©$~mYZo à{Vnj^mdZ_²Ÿ&& (nm.`mo.gy. 2.33)Means, if a negative thought arises in mind then generate an exactly
opposing positive thought in mind to drive away the earlier negative
thought. For example, if anger starts erupting in our mind when we
dislike the behaviour of some person then immediately we should think
about some other good incidents in his life or to remember about some
past incidents where we were irritated by his behaviour and had to
repent later on and thereby douse our anger. There will not be any
difficulties in observance of Yama and Niyama if it is borne in mind that
this is not the suppression of negative thoughts but its transition or
sublimation in an acceptable good thought.
Thus, it is necessary to observe strictly and meticulously, these ten
fundamental Yama and Niyama of Ashtanga Yoga suggested by Patanjali
by the highly passionate ardent Yoga Sadhaka with intense desire to
achieve the ultimate goal of Ashtanga Yoga i.e. the state of Spiritual
Bliss (H¡$dë`mdñWm) or Seedless Samadhi ({Z~uO g_mYr). For a common
man with worldly ties and a curious Yoga lover who generally starts his
Yoga practice with Asana and Pranamaya; a guidance given by our
respected Nimbalkar Guruji will be very useful. Guruji says, such Yoga
lovers should not be unnecessarily afraid of the Yama - Niyama and
distance away from it, because every person in fact, knowingly or
unknowingly, is observing these Yama and Niyama to some extent or
other. With the improvement in practice of Asana - Pranamaya -
Bandha - Mudra, the inborn rational powers in such Yoga Sadhaka
become stronger and consequently, the attitude for purposeful
observance of Yama and Niyama is created in such Yoga Sadhaka.
Therefore, common Yoga Sadhaka shouldn’t consider the five Yama and
five Niyama suggested by Maharshi Patanjali as ‘Mahavrata’ i.e. the
stricter bindings or ‘critical conditions’. They should observe, the five
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Yama like Ahimsa, Satya, etc. as easier ‘Anuvrata’ or ‘Vrata’ and observe
five Niyama like Shaucha, Santosh, etc. as the easier and simpler actions
for maintaining health and developing the personality to the best of
their abilities. By following this, a Yoga Sadhaka will expedite his
progress in Yoga and can lead happier, peaceful, healthy and successful
life. So let’s all have a firm resolution of following as best as possible
with sincerity, these Yama-Niyama that multiplies the benefits of Yoga
practice; by remembering all the time this inspirational picture on the
cover page of Yogavarta!
(lrYa na~)H$m`©H$mar g§nmXH$
^«_UÜdZr … 9821556677, Email : [email protected]
The most important
thing is to enjoy your
life - to be happy -
it’s all that matters.- Audrey Hepburn
It is always the simple that produces the marvelous.- Amelia Barr
The past is finished. Learn from it and
let it go. The future is not even here yet.
Plan for it, but do not waste your time
worrying about it. If you are not fully in
the present, you will look around and it
will be gone. (Dr. Brian Weiss)
17 Yoga Varta : October 2017
`moJdmVm©
Free ThinkingE
Sadashiv Nimbalkar
(Tel. : 27895777)
THE REAL THINKER
There is always a question before an ordinary and common person
as to how to choose between two extremes. There are always two sides
to a coin. When coin is tossed, one has to accept one of the sides -
winning or losing. There is no third choice. Even in spirituality, one has
to take a decision to follow only one God - 'Keshavo va Shivoba' i.e.
Keshav or Shiva. Then only it becomes possible for the aspirant to do
intense and undivided worship or devotion. When there is only one goal
of life, the mind can concentrate on it better. If, however, one goes on
frequently changing the goal and object of life, then one fails to
concentrate one's mind on the goal or object. Mind then fluctuates and
becomes indecisive. Resultantly, such a person fails to reap the fruits of
his deeds. Therefore, for ensuring the success in Yogabhyas, Maharshi
Patanjali has advised to adopt the policy of 'Eka Tatvabhyasa' i.e. to
practise only one principle at a time so that there is no confusion in the
mind.
On many occasions in one's life, one has to decide as to what is
good and what is bad; what is desirable and what is undesirable; what
to choose and what not to choose. The common men usually find it
difficult to make a decision in this regard. Hence, they generally go to
wise men, thinkers, philosophers, sadhus, intellectuals, etc. and seek
their advice. In China, there was one famous thinker and philosopher
named Confucius who was always crowded by such common and poor
people who used to ask him various questions relating to their day-to-
day problems.
Once Confucius was thus talking and advising people for solving
Yoga Varta : October 2017 18
`moJdmVm©
their problems. That time one person informed Confucius about one
great intellectual and philosopher who had come to their village. The
people who called on him for the advice observed that the said
philosopher invariably takes unduly long time in answering their
questions and solving the problems.
'What is his name?', asked Confucius. 'He never disclosed his name
or age', said the man.
'Where had he come from?', asked Confucius.
'He said that he came from Himalayas where he studied and did
penance for twelve years', informed the man.
'How he answered the questions?', asked Confucius.
'He usually takes long time to answer. He followed a system of
thinking three times before answering the question. First, he thinks
about 'yes' answer, then about 'no' answer. Then for the third time, he
thinks on equality of 'yes' and 'no' answers. Due to this, he usually gets
confused and advise interrogator to come on the next day for the
answer,' said the man.
Hearing this, Confucius remarked, ''The poor sadhu must be having
a strong mind to think but not so strong intellect to decide and come to
the conclusion. That is why he is thinking for three or more times and
yet not able to come to any firm decision. The Real Thinker will think
only two times before taking any decision - once he will think positively
and for the second time, negatively. Then he would take decision using
his intellect.' Saying this, Confucius stopped for a while and emphatically
said, 'One who thinks positively and negatively about the problem and
takes the decision is a 'Real Thinker' and one who thinks so many times
and never comes to a firm conclusion is a 'Pseudo-Thinker'.''
�����
Thanks for Donation of Rs. 30,000/- received fromShri Dilip S. Podar towards Sponsorship of year 2017’s
Cover Pages of Yoga Varta.
19 Yoga Varta : October 2017
`moJdmVm©
hR>àXr{nH$m (àmUm`m_ {d^mJ) …
EH$ CÎm_ `moJ_mJ©Xe©H$(coIm§H$ 42)
E
J§Ymcr XmeaWo
(^«_UÜdZr … 9322264963)
erVcr àmUm`m_
grËH$mar d erVcr `m XmoZ àmUm`m_ àH$mam§V œmg KoÊ`mMr åhUOoM nyaH$H$aÊ`mMr {H«$`m ZmH$mEodOr Vm|S>mZo H$amd`mMr AgVo. Ë`m_wio Vm|S>, {Oìhm_yc dH§$R> `m§Zm erVcVoMm gwIX AZw^d `oVmo, ho Oar Iao Agco Var Aem àH$mao Vm|S>mZohdm KoUo d¡ÚH$emómÀ`m X¥ï>rZo A{hVH$ma g_Oco OmD$ eH$Vo. åhUyZ Vm|S>mZoH$amd`mÀ`m nyaH$mMo V§Ì gw{Z`mo{OV d gwa{jV AgUo AË`§V Amdí`H$ R>aVo.Amnë`m AmXaUr` qZ~miH$a JwéOtZr ~hþYm hmM {dMma _ZmV R>oD$Z jwYmem_H$grËH$mar àmUm`m_mÀ`m nyaH$mMo Oo V§Ì {dH${gV Ho$co Amho, Vo ñdrH$mê$Z grËH$maràmUm`m_ H$aUo A{YH$ Cn`wº$ R>aoc Ago dmQ>Vo. øm V§Ìmà_mUo gmYH$mZo {O^oMme|S>m daÀ`m XmVm§À`m _yimg cmdmdm d {O^oMm nwT>rc ^mJ daÀ`m d ImcÀ`mXmVm§da ~goc Aem arVrZo Or^ Xþ_S>mdr Am{U nwT>rc XmV E_oH$m§da R>odmdoV. ømpñWVrV Jmc ngê$Z AmoR>m§V A§Va {Z_m©U H$amdo d nyaH$ H$amdm. Ago Ho$ë`mZoVm|S>mVrc XmoÝhr ~mOy§Zr Kf©U`wº$ "grV²' Agm AmdmO H$arV hdm H§$R>mdmQ>o AmVOmB©c. AmVm Imcrc ûcmoH$mVyZ _wZr ñdmË_mam_ erVcVmdY©H$ erVcràmUm`m_m~Ôc H$m` gm§JV AmhoV, Vo nmhÿ `m -
{Oh²ì`m dm`w_mH¥$î` nyd©dV² Hw$å^gmYZ_²Ÿ&eZH¡$K«m©UaÝY«mä`m§ aoM`oV² ndZ§ gwYr…Ÿ& (h. à. 2.57)Jwë_ßcrhm{XH$mZ² amoJmZ² Áda§ {nÎm§ jwYm§ V¥fm_²Ÿ&{dfm{U erVcr Zm_ Hw$å^H$mo@`§ {ZhpÝV M & (h.n«. 2.58)AÝd` … {Oh²ì`m dm`w_² AmH¥$î` nyd©dV² Hw$å^gmYZ_² (AZÝVa_²) gwYr… eZH¡$…
K«mUaÝY«mä`m§ ndZ§ aoM`oV²Ÿ&& (57)A`§ erVcr Zm_ Hw$å^H$… Jwë_, ßcrhm, Áda§ {nÎm§, jwYm§, V¥fm_² Am{XH$mZ²
amoJmZ² (VWm) {dfmUr M {ZhpÝVŸ&& (58)
Yoga Varta : October 2017 20
`moJdmVm©
eãXmW© … AmH¥$î` = AmoT>Uo, IoMUo. gwYr… = ~w{Õ_mZ. eZH¡$… = gmdH$me,hiy hiy. K«mUaÝY« = ZmH$mMr ^moHo$, ZmH$nwS>çm. ndZ§ = hdm. A`§ = hm. Jwë_ =J«§Wr qH$dm JmR>. ßcrhm = pñßcZ (Spleen). Áda = Vmn. jwYm = ^yH$. V¥fm=VhmZ. {ZhpÝV = Zï> H$aUo.
ûcmoH$mW© … Or^oVyZ (XmoÝhr ~mOyZo AmV didyZ, nÝhirgmaIm AmH$ma XoD$Z)hdm AmV IoMyZ, nyduà_mUoM H§w$^H$mMm Aä`mg H$amdm. Ë`mZ§Va ~w{Õ_mZ(gmYH$mZo) hiy hiy Zm{gH$m {N>ÐmVyZ hdoMo aoMZ H$amdo.Ÿ(57)
hm erVcr ZmdmMm àmUm`m_ J«§WtMr AH$maU d¥Õr, ßcrhoMo (Spleen) amoJ,Vmn, {nÎmmMo amoJ, {dfmar nXmWmªÀ`m godZmZo CX²^dUmao amoJ ~ao H$aVo d `m_wio ^yH$d VhmZ `mda {dO` àmá hmoVmo. (58)
{ddoMZ … àñVwV XmoZ ûcmoH$mV erVcr àmUm`m_ H$gm H$amdm `mMo dU©Z d`m àmUm`m_m_wio {_iUmao \$m`Xo, `mMo dU©Z Ho$co Amho. ñdmË_mam_m§À`m _Vo Or^Vm|S>mVyZ ~mhoa H$mTy>Z Ë`mVyZ hdm AmV IoMmdr d `WmdV H§w$^H$ H$ê$Z ZmH$mÛmaohdm ~mhoa gmoS>mdr, hm Pmcm erVcr àmUm`m_. gXaÀ`m ûcmoH$mVyZ àmUm`m_mgmR>rnyaH$ Zo_H$m H$gm H$amdm ho g_OV Zmhr. na§Vw àmUm`m_ hm Ho$di nwñVH$mV dmMyZ{eH$Vm `oV Zmhr Ago ñdmË_mam_m§Mo _V Agë`mZo d Vmo "Jwê$n{Xï>oZ _mJ}U'åhUOoM Jwê$À`m gëë`mà_mUoM d Ho$di `mo½` Jwê$H$Sy>Z g_OyZ KoD$Z H$am`MmAgë`mZo `oWo Ago ÌmoQ>H$ dU©Z {Xco Agmdo.
AmVm {O^oVyZ hdm AmV H$er AmoT>mdr? Va Or^ AYm© Vo EH$ B§M Vm|S>m~mhoaH$mTy>Z Or^ocm XmoÝhr ~mOyZo AmVë`m {Xeocm didyZ {Vcm nÝhirgmaIm AmH$maÚm. hr nÝhir XmoZ AmoR>m§À`m_Ü`o AmoR>m§Zm {MH$Qy>Z R>odm. hm AmH$ma H$mdù`mÀ`mMmoMrgmaIm {XgVmo åhUyZ `mcm "H$mH$s_wÐm' Agohr åhQ>co OmVo. `m AmH$mamVrcOr^oVyZ hdm AmV AmoTy>Z ¿`m`Mr Amho. hm Pmcm erVcr àmU`m_mMm nyaH$. AWm©V²`mMo àmË`{jH$ nmhÿZ d `mo½` àH$mao {eH$ë`mZ§VaM Vmo H$aVm `oB©c. Koa§S> g§{hVm,{ed g§{hVm, Á`moËñZm Q>rH$m `m§_Ü`ohr `m àmUm`m_mMm C„oI Amho d Vmo H$gmH$amdm, `mMo dU©Z {Xco Amho. Koa§S> g§{hVoVrc hm ûcmoH$ nmhm -
{Oh²ì`m dm`w_mH¥$î` MmoXao nya`oÀN>Z¡…Ÿ&jU§ M H§w$^H§$ H¥$Ëdm Zmgmä`m§ aoM`oËnwZ…Ÿ&&(Ko.g§.5.68)gd©Xm gmY`oX `moJr erVcr H§w$^H§$ ew^_²Ÿ&AOrU© H$\${nÎm§ M Z¡d Xoho àOm`Vo&&Ÿ(Ko.g§.5.69)AW© … Or^oZo dm`w AmoTy>Z Ë`mcm nmoQ>mV ^am Am{U WmoS>m doi H§w$^H$ H$ê$Z
Zm{gH$m§_YyZ Vmo ~mhoa H$mT>mdm. ew^ Agm hm erVcr H§w$^H$ Zoh_r Ho$ë`m_wio AOrU©d H$\$, {nÎmmg§~§Yr AmOma CËnÞ hmoV ZmhrV.
21 Yoga Varta : October 2017
`moJdmVm©
{edg§{hVoVrc ho dU©Z nhm -H$mH$M#dm {n~oX²dm`w§ erVc§ `mo {dMjU…Ÿ&àmUmnmZ {dYmZk… g ^doÝ_w{º$^mOZ…Ÿ&& ({e.g§.3.81)AW© … àmU, AnmZ, BË`mXr ~Ôc kmZ AgUmam Omo gmYH$ Amnë`m AmoR>m§Zm
H$mdù`mÀ`m MmoMrà_mUo ~ZdyZ erVc dm`wnmZ H$aVmo, Ë`m ~wÕr_mZ gmYH$mcm_w{º$ {_iVo.
~«÷mZ§Xm§À`m Á`moËñZm Q>rHo$_Ü`o hdm Vm|S>mZo ~mhoa gmoSy> Z`o, åhUOoM aoMH$ hm\$º$ ZmH$mZoM H$amdm, Ago gm§{JVco Amho. Ë`m~m~VMm hm ûcmoH$ nmhm -
dŠÌoU ~m`mo{Z©…gmaU§ Vw Aä`mgmZÝVa_{n Z H$m`©_², ~chm{ZH$aËdmV²Ÿ&AW© … ~è`mM Aä`mgmZ§Va gwÕm dm`yMo Vm|S>mZo aoMZ H$ê$ Z`o H$maU Ë`m_wio
~cmMr hmZr hmoD$ eH$Vo.Or^oMr Aer nÝhir H$aUo ~è`mM OUm§Zm O_V Zmhr. Aem cmoH$m§Zr Or^
CcQ>r H$ê$Z daMo XmV d Q>miyÀ`m gmhmæ`mZo AmS>dr Zir V`ma H$amdr d œmgAmV ¿`mdm qH$dm hohr O_V Zgoc, Va AmoR>mMm M§~y H$ê$Z Or^oMo Q>moH$ daQ>miyÀ`m {XeoZo {MH$Q>dmdo d nwaH$ H$amdm.
`m àmUm`m_m_wio g§nyU© earamV W§S>mì`mMm AZw^d `oVmo. hdm Vm|S>mVyZ AmVAmoT>ë`mZ§Va Or^odarc Amocmì`mZo hdoMo Vn_mZ H$_r hmoVo d earamV erVcVmOmUdVo. åhUyZ {hdmù`mÀ`m {XdgmV AWdm ~mhoarc Vn_mZ IynM H$_r AgVmZmhm àmUm`m_ CKS>çmda H$ê$ Z`o H$maU Ë`m_wio H$\$mer {ZJS>rV {dH$ma hmoÊ`mMmg§^d AgVmo. CÝhmù`mV _mÌ ñdÀN> OmJr EH$Q>çmZo hm àmUm`m_ Ho$ë`mg CîUVoMo{dH$ma hmoÊ`mg à{V~§Y ~gVmo.
ûcmoH$ H«$. 58 _Ü`o erVcr àmUm`m_mMo cm^ gm§{JVco AmhoV. {Z`{_VnUoerVcr àmUm`m_mMm Aä`mg Ho$ë`mZo J«§WtMr AH$maU d¥Õr hmoUo AWdm earamVJmR>r V`ma hmoUo, ßcrhoer g§~§{YV AmOma, daModa Vmn `oUo, {nÎmmMo amoJ, {dfmarnXmWmªÀ`m godZmZo hmoUmao amoJ ~ao hmoVmV d ^yH$ d VhmZ `m§da {dO` àmá hmoVmo.
A{Ve`moº$snyU© dU©Z H$aÊ`mMr ñdmË_mam_m§Mr e¡cr `m {R>H$mUr gwÕm àH$fm©ZoOmUdVo. erVcr àmUm`m_mMo \$m`Xo gm§JVmZm earamV JmR>r {Z_m©U hmoUo, ßcrhog§~§YramoJ hmoUo, dma§dma Vmn `oUo, {nÎmXmof, {dfmar nXmWmªÀ`m godZmZo hmoUmao amoJ hmoVZmhrV d ^yH$ d VhmZ `mda {dO` {_idVm `oVmo dJ¡ao Cƒ H$moQ>rMo \$m`Xo `màmUm`m_mZo hmoVmV, Ago gm§{JVco Amho. ho gd© AmOma earamVrc CîUVm A{V[aº$à_mUmV dmT>ë`m_wio hmoUmao Xmof AmhoV. erVcr àmUm`m_mÀ`m {Z`{_V Aä`mgmZoearamV erVcVm {Z_m©U hmoB©c ho Z¸$s, nU BVŠ`m gd© AmOmam§da Vmo {Z{üV CnMma
Yoga Varta : October 2017 22
`moJdmVm©
Amho, ho åhUUo _mÌ H$mhrgo Z nQ>Umao Amho. earamV erVcVm {Z_m©U Pmë`mZoWmoS>çm\$ma à_mUmV VhmZ ^mJoc, ho _mÌ Z¸$s. CÝhmù`mV \$ma VhmZ cmJcr AgVm,Amnë`mH$S>o Oa nmUr Zgoc, Va ({deofV… àdmgmV dJ¡ao) erVcr àmUm`m_ H$ê$ZWmoS>çm\$ma à_mUmV AmnU nmÊ`m{edm` amhÿ eH$Vmo. nU BVa dU©Z A{Ve`moº$M._mÌ Ooìhm earamcm W§S>mì`mMr JaO Agoc Ë`mdoir ñdÀN> {R>H$mUr d EH$Q>o AgVmZmgmYH$m§Zr `m àmUm`m_mMr 10 Vo 15 AmdV©Zo H$amd`mg haH$V Zmhr.
àý gmoS>dm`Mm Agoc Va...
amOñWmZmVrc EH$m Jmdr EH$m åhmVmè`m eoVH$è`mOdi 17 C§Q> hmoVo. Amnë`mVrZ _wcm§_Ü`o Ë`mcm Vo C§Q> dmQ>m`Mo hmoVo. Ë`mZo _¥Ë`wnÌmV AY} C§Q> _moR>çm _wcmcm,{Vgam ^mJ _Yë`m _wcmcm Am{U Zddm ^mJ YmH$Q>çm _wcmcm Úmdm, Ago {c{hcohmoVo. Ë`mÀ`m _¥Ë`wZ§Va JmdmVco n§M dmQ>Ur H$aÊ`mgmR>r ~gco. Ë`m§Mo S>moHo$ MmcoZm.gVam C§Q>m§Mo AY} H$go H$amdo? {Vgam ^mJ, Zddm ^mJ H$gm H$amdm... gJioMH$R>rU. VrZ {Xdg IcV~-MMm© Mmcë`m. C§Q>m§Zm H$moUr XmUmnmUr XoB©Zm. AmVmAmncm _mcH$ H$moU, hm àý Ë`m§Zmhr nS>cm Agmdm. hr AS>MU gmoS>dÊ`mgmR>r
JmdmVë`m EH$m ehmÊ`m _Zwî`mZoAmncm ñdV…Mm C§Q> `m H$inmV{_gicm. JmdmVrc cmoH$åhUmcogwÕm H$s, ""Vwåhr H$m hmoJ_mdVm Vw_Mm C§Q>?'' nU VmoåhUmcm, ""Amnë`mcm àýgmoS>dm`Mm Amho Zm? _mPr V`mar
Amho. _mPr haH$V Zmhr.'' _J AR>am C§Q>m§n¡H$s AYm© ^mJ åhUOo ZD$ C§Q> {Xco_moR>çmcm. {Vgam ^mJ åhUOo ghm C§Q> _Yë`mcm d Zddm ^mJ åhUOo XmoZ C§Q>YmH$Q>çmcm XoÊ`mV Amco. ZD$ A{YH$ ghm, A{YH$ XmoZ, åhUOo EHy$U gVamMPmco. Ë`m_wio ehmÊ`m _Zwî`mcm Ë`mMm C§Q> naV {_imcm. hr H$Wm gm§JyZ _moamar~mnygm§JVmV, H$s Amncm C§Q> Q>mH$m`Mr V`mar Agoc, VaM àý gwQ>Vrc. lo`hr {_iocAm{U C§Q>hr naV {_ioc. nU Vmo C§Q> Q>mH$m`Mr V`mar hdr Zm...
(Am^ma … gH$mi {X. 18-09-2017 "nhmQ>nmdc§' gXamVrclr. {dZ` nÌmio øm§Mm coI gd©g§~§{YVm§Mo Am^ma _mZyZ CX²Y¥V)
23 Yoga Varta : October 2017
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Let us Light the Lamp of Peace
Everyone wants peace. People want
peace in the world - in their country, their
city and in their home. Mostly, they want
peace within their own selves. I believe
that we can have global peace through
mysticism which is the study of our own
inner mystic self. It is the path of
discovering who we are, why we are here,
life after death... It is the science of
uncovering the greatest mysteries of the universe - God and our soul.
Building a peaceful world begins with the first foundation stone - our
own selves. We must first find peace ourselves through mysticism to
attain global peace. Let us, therefore, begin with our own
transformation and pursuit of peace. If you find inner peace and I find
inner peace and the person on our right finds inner peace and the
person on our left finds inner peace, then one by one - brick by brick,
we will have built a world whose principles rest on peace!
When we find that a new product, service, or technique is
benefiting someone else, we ourselves feel motivated to try it. Similarly,
if we find peace ourselves, our life will be transformed and others will
be curious to know as to why we are experiencing such joy and
happiness in our life. Then, they themselves will want to learn how we
achieved it. Example is one of the greatest teachers. Therefore, let us
light the lamp of peace in our own heart and shed that luminosity on
all we meet!
(Thanks : Extracts from the article of revered Sant Rajinder Singh published in
Times of India dt. 24th Oct. 2016 are reproduced here with thanks to all concerned.)
�����
Peace
Yoga Varta : October 2017 24
`moJdmVm©
`moJ - EH$ OrdZe¡crE
S>m°. gm¡. aoIm dmS>oH$a(^«_UÜdZr … 9969005190)
CnmoX²KmV …
AmOMo EH${dgmdo eVH$ AmYw{ZH$ emñÌ Am{U V§ÌkmZ øm§À`m KmoS>Xm¡S>r_wio_mZdmÀ`m gwIgmo`rMo gwdU©`wJM R>aco Amho. Varhr àH$fm©Zo OmUdUmao _mUgmMoAm§V[aH$ [aVonU, Ag_mYmZr d¥Îmr, VmUVUmd, ZmË`mVcr AÑí` q^V ho gd©{dfÊU H$am`cm cmdVo. øm gdmª_mJo XS>cocr AmÜ`mpË_H$, VÎdqMVZmË_H${ZajaVm Va øm n[apñWVrcm H$maUr^yV Zmhr Zm? ømMo nS>gmX _mUyg Am{Ug_mO ømV Û¡V ^md dmT>V Mmcë`mZo {XgVo.
AmO ZrVr_yë`m§Mo `mo½` à{ejU hr H$mimMr JaO R>acr Amho. H$maU øm _mJoCXmÎm g§H$ënZm§Mm g§M` Amho. øm gdmªMm "gË`' hm _Ü`dVu Am{U A{d^mÁ`KQ>H$ Amho. øm nmœ©^y_rda "nmV§Oc `moJ Xe©Zm'Mm C„oI Ho$ë`mdmMyZ nwT>o OmUoeŠ` Zmhr. H$maU ^maVr` ZrVr emñÌ Am{U AmÜ`mpË_H$ {dMmaàUmcrÀ`m àmMrZe¥§Icm§n¡H$s Vo EH$ Amho. Varhr AmO "`moJ' `m {df`mg§~§Yr OZ_mZgmV H$m`à{V_m Amho, ho nmhUo JaOoMo Amho.
`moJ - AmOMr gd©gmYmaU YmaUm
"`moJ' hm {df` ~è`mM dfmªnmgyZ ~hþM{M©V Am{U ñdmJVmh© R>acocm Amho. AmOEH${dgmì`m eVH$mV XoIrc 21 OyZ hm "OmJ{VH$ `moJ {Xdg' åhUyZ Omhra Ho$cocmAmho. hr ~m~ ^maVr` VÎdkmZmÀ`m B{VhmgmgmR>r Jm¡admñnX Amho. AmO ~è`mM{R>H$mUr `moJdJ© Mmccoco {XgVmV. {d{dY `moJmgZo, ì`m`m_ àH$ma, àmUm`m_,ewÕr{H«$`m BË`mXrMm Aä`mg {eH$dcm OmVmo. nU ZrVr d gXmMmam{df`r _m¡Z {XgVo.CcQ>njr `moJ {ejH$m§_Yrc AmnmngmVrc Zmd Am{U n¡gm ømgmR>r MmccocrAh_h{_H$m, à{gÕr Am{U cm¡{H$H$mgmR>r Mmccocm AmQ>m{nQ>m, ømVyZ {Z_m©U hmoUmao`moJ{ejH$m§_Yrc VUmdnyU© g§~§Y... ho gd© {dcjU _Z hocmdyZ Q>mH$Umao Amho.`moJ {eH$dUo ho EH$ YZàmárMo _mÜ`_ JUco OmV Amho. ho gd© "`moJ' øm emómÀ`m_yi g§H$ënZoÀ`m {H$Vr {damoYm^mgr Amho, ømMrM Iar I§V dmQ>Vo.
25 Yoga Varta : October 2017
`moJdmVm©
_Zwî`Xoh `m XoUJrMm AmË_-CÞ`Z Am{U CXmÎm g_mO Cn`moJr H$m`©H$aÊ`mgmR>r {dMma H$aUo, hr {ZH$S>rMr JaO Amho. Ë`mgmR>r Xoh d _Z gwÑT> d{ZamoJr R>odUo hr ñdmJVmh© ~m~ Amho. _mZdr eara ñdmñÏ`mg§~§YrMo _hÎd {deXH$aUmam "hR>`moJ' hm àmMrZ ^maVr` J«§W Amho. Ë`mVrc EH$ ûcmoH$ Agm Amho-
àUå` lrJwé§ ZmW§ ñdmË_mam_oU `mo{JZm &Ho$dc§ amO`moJm` hR>{dÚmon{Xí`Vo && (h. à. 1-2)
_mZdr XohmncrH$S>o AgUmao A§{V_, gyú_ Am{U emœV Ago Oo gË` Amho Ë`mMmemoY KoUo, hoM _Zwî` Y_m©Mo H$V©ì` Amho. Ë`mgmR>r ho M§Mc _Z Vmã`mV R>odUoAË`§V JaOoMo Amho. hr _ZmMr pñWVr {deX H$aUmam "amO`moJ' (nmV§Oc `moJXe©Z) hm gd©loð> Amho.
nmV§Oc `moJ Xe©Z
àmMrZ ^maVr` Xe©Z (Mmdm©H$ dJiVm) VÎdqMVZmË_H$ Am{U Q>rH$mHw$ecnÕVrZr g_¥Õ AgyZ Ë`mMo A§{V_ Ü`o` AmË_kmZ qH$dm gË`emoYZ hoM hmoVo. "nmV§Oc`moJ Xe©Z' ho Ë`mn¡H$s EH$ Amho. ho EH$ g§{já, _wÔogyX Am{U AW©nyU© gyÌ~Õ {cImUAmho. dmñVdmV Agcoco gË` {deX H$aUmar hr EH$ VÎdqMVZmË_H$ {ZdoXZm§Mre§¥IcmM åhUmdr cmJoc. g^modVmcMo ~mø OJ, _mZd Am{U M¡VÝ` øm§À`m_YrcAgUmam ZmVog§~§Y Vo _mZgemñÌr` Ñ{ï>H$moZmVyZ nÕVera Am{U {dñV¥VnUoCcJS>VmV. øm {R>H$mUr AmË_{Zð> ^mdZm, CXm. Jd©, amJ, AmË_H|${ÐV d¥Îmr, H$éUm,ào_, B.Mmhr nam_e© KoVcocm {XgVmo. _Zmo{dO`mMm _mJ© AYmoao{IV H$arV Vo _mZdrOrdZmVrc XþI…_wº$sMr CH$chr ghO H$aVmV.
`moJgyÌm§Mm àdmg gw~Õ Am{U gw{Z`mo{OV AgyZ Vmo gmYH$mgmR>rdV©UwH$s~m~VMm {eñV~Õ _mJ© XmIdV OmVmo. hm _mJ© gmYH$mÀ`m gdmªJrUAm{U Am§V[aH$ CÞ`ZmMm AgVmo. åhUyZ ho EH$ Cn`mo{OV àm`mo{JH$ emñÌMåhUm`cm haH$V Zmhr. øm nmœ©^y_rda `moJXe©Z {Z{üVM AmOMo gm_m{OH$àý `eñdr[aË`m hmVmioc.
`moJXe©Z d¡{eð>ço
* àmMrZ Xe©Zm§n¡H$s \$º$ "`moJ Xe©Z' Am{U "gm§»`' øm àJV OJmMm dmñVdgË` åhUyZ ñdrH$ma H$aVmV. BVa Xe©Z (Mmdm©H$ dJiVm) OJVmH$S>o {ZameoÀ`mgwamV nmhVmV. "`moJ Xe©Z' øm OJmVM amhÿZ A§{V_ gË` emoYÊ`mMm Am{U Xþ…I{ZdmaÊ`mMm _mJ© XmI{dVo. hr gH$mamË_H$Vm øm OJVmMm EH$ KQ>H$ åhUyZ_mUgmcm àmoËgm{hV H$aVo.
* nmV§Oc `moJ Xe©ZmV M¡VÝ` ~m~VMm _mZgemñÌr` Ñ{ï>H$moZ AË`§V
Yoga Varta : October 2017 26
`moJdmVm©
{dñV¥VnUo Am{U {eñV~Õ arVrZo _m§S>cm Amho. "`moJ {MËV d¥Îmr {ZamoY…!' hrì`m»`m g_J« `moJ Xe©ZmMm Jm^m Amho. _mZdr _ZmMr ewÕ, {Z_©i Am{U {ZanojAer AmXe© AdñWm ì`º$ Ho$cocr Amho. AmO AmnU gd©Ì Oo _mZdr OrdZnmhVmo, Ë`mMoM _Zmo{dûcofUmË_H$ {ddaU `oWo Amho. _mZdr Xoh, M¡VÝ` Am{U ~mø{dœ øm§À`mVrc ZmVo g§~§Ym§Mr CH$c H$aVmZm Vo CÚmMm AmXe© _mZd gmH$maVmV.
* `moJ Xe©ZmÀ`m _Vo, "~§Y' Am{U "_moj' XmoÝhr AdñWm _mZdr _ZmÀ`mMAmhoV. Á`m {R>H$mUr f{S´>ny Amco VoWo Xþ…ImMr {Z{_©Vr AmcrM. ho Xþ…I ZH$mogoAm{U {VañH$maUr` AgVo åhUyZM Vo "~§Y' hmo`. øm CcQ> nyU©nUo A§V_w©I Pmcoco_Z {Zc}n, {ZanojM AgVo. CXmÎm H$méÊ`nyU© {dMmam§Zr Vo BVam§À`mM ^ë`mMm{dMma H$arV AgVo. Agm _moj Am`wî`mÀ`m H$moUË`mhr diUmda ñdmJVmh©M Amho.
* _moj àmárgmR>r H$moUVohr H$_©H$m§S> Z gm§JVm nV§Ocr g_mYrMm _mJ©gwMdVmV. nU g_mYr åhUOo H$m`? "g_mYr' åhUOo "{df`' Zgcocr AerAZw^dmMr AdñWm hmo`. hr ewÕ {Zanoj Am{U {Z_©i Aer _ZmMr AdñWm Amho.ømV "_r' Am{U "{dœ' øm§À`mVrc Û¡VmMo ^mZ ZgVo. ì`º$sMo AdYmZ Hw$R>ë`mhr~mø {df`mH$S>o ZgVo. Vo nyU©nUo A§V_w©I AgVo. øm AdYmZmcm Hw$R>cmhr {df`ZgVmo. hr g_mYrhr "H$emMr' Var g_mYr ZgVo, Va Vr Ho$di g_mYr AgVo.
hm EH$ XrK©H$mi Z¡{VH$ AmÜ`mpË_H$ àUmctÀ`m AmMaUm_wio(`moJOrdZe¡cr_wio) H«$_mH«$_mZo ewÕ hmoV Jocoë`m _ZmMm n[aUm_ AgVmo.
OrdZe¡crVyZ n[adV©Z
OJmVrc gd© gwIm§_Ü`o "em§{V' øm gwImcm na_moƒ ñWmZ Amho, H$maU Vo_mZdr _ZmÀ`m Šcoem§Mo {ZdmaU H$aVo. _ZmVrc M§Mc {dMmam§Zm dogU KmcÊ`mMmVmo EH$ AàË`j à`ËZ AgVmo Am{U hmM à`ËZ _Zmcm A§V_w©IVm XoVmo. g§nyU©Aï>m§J _mJ© hm gmYH$mcm Z¡{VH$ d AmÜ`mpË_H$ _mJm©dê$Z H«$_U H$aÊ`m{df`r{ZX}e XoVmo. ñdV…cm KmVcoë`m _`m©Xm Am{U {eñV~Õ dV©UyH$ _ZmVrc Šcoem§Mm{ZMam H$aÊ`mg _XV H$aVo. hm EH$ "BX§ M __' nmgyZ "BX§ Z __' n`ªVMm gwaocàdmg Amho. \$ma nydunmgyZ MmcV Amcoë`m _mZdr doXZoÀ`m àým§Mo n¥W¸$aU VgoM{ZagZhr `moJgyÌmV Ho$coco Amho. ømV H$moUVohr empãXH$ AdS>§~a Zmhr, ~m¡{ÕH$MMm© Zmhr, nU Á`m A{Zdm`© X¡Z§{XZ OrdZe¡crMm {ZX}e Ho$cm Amho Ë`m_wio_mZdr Am`wî`mÀ`m ZrVr Am{U gXmMmamÀ`m n¡cy§Mm XOm© C§Mmdë`m{edm` amhUmaZmhr. hr gd© OrdZe¡cr gmYH$mÀ`m d¡`{º$H$ à`ËZm§da Adc§~yZ Amho. qhgH$àd¥ÎmtZm ~mYH$ Agcocr em§V {dZ`erc d¥Îmr OmonmgUmar hr OrdZe¡cr gmYH$mMoì`{º$_Îd n[anyU© H$ê$Z OmVo. OrdZe¡cr AmË_g_n©UmÀ`m Ñ{ï>H$moZmVyZ ì`VrV
27 Yoga Varta : October 2017
`moJdmVm©
H$am`Mr Agë`mZo Jd©, Ah§H$ma, _Ëga, amJ, Agy`m, B. AdJwUm§Zm BWo AQ>H$mdhmoVmo.
Aï>m§J_mJm©Vrc "`_' Am{U "{Z`_' ho gX²dV©ZmVrc na_moƒ H$ig _mZm`cmhaH$V Zmhr. øm§Mo nmcZ gX¡d Hw$R>ohr, Ho$ìhmhr Am{U {~ZeV© H$amd`mMo Agë`mZogmYH$mMo _mZ{gH$ Amamo½` {dYm`H$VoH$S>oM OmUma ho {Z{üV. hr OUy _ZmÀ`mewÕrH$aUmMrM à{H«$`m Amho.
_mUyg hm EH$ g_mO{à` àmUr Amho. g_mOmMm EH$ KQ>H$ Agë`mZo Ë`mcmgdmªer ZmVog§~§Y R>odmdo cmJVmV. ho ZmVog§§~§Y {ZH$mon R>odÊ`mÀ`m Ñï>rZo Am{UË`mMm d¡`{º$H$ {dH$mg H$gm hmoB©c ømgmR>r nV§OcrZo gm§{JVcoë`m `moJOrdZe¡crMm hm AmT>mdm.
Aqhgm … _mUgmÀ`m X¡Z§{XZ H$m`©àUmcr `m eara, _Z Am{U dmMm øm§À`mer{ZJ{S>V AgVmV. Ë`m_wio H$moUË`mhr H¥$Vr, {dMma dm g§dmXmÛmao H$moUmcmhr, Hw$R>ohrAm{U H$Yrhr BOm nmohmoMy Z`o, ho AqhgoMo na_VÎd Amho.
gË` … øm {R>H$mUr gË` hm eãX Ho$di ImoQ>maS>onUm {déÕ dmnacocm Zmhr.na§Vw g§dmX gmYVmZm {H$MH$Q>, g§{X½Y ~mocUo Q>mimdo. Z_« Am{U Zo_ñV gwamVgwñnï> dmUr Agmdr. Hw$Umcmhr Z XþImdVm Amncm g§dmX gmYmdm.
AñVo`, An[aJ«h Am{U g§Vmof … øm {VÝhr g§km EH$_oH$m§Zm nyaH$ AmhoV.Amdí`H$Vonojm H$moUË`mhr dñVyMm OmñV gmR>m H$ê$ Z`o. `m_wio cmo^, _moh,"ñdV…gmR>r' Am{U "_mPoM' øm ZH$mamË_H$ àd¥ÎmtZm Iri ~gVo.
~«÷M`© … ñÌr-nwéf g§~§YmVrc nm{dÍ` OnUo VgoM nËZr d BVa gd© pñÌ`m§ZmgÝ_mZnyd©H$ dmJUyH$ XoUo, hm g§Xoe øm {R>H$mUr J{^©V Amho. AmO øm_wiopñÌ`m§darc AË`mMmam§Zm Amim Z¸$sM ~goc.
em¡M … earam~amo~a _ZmMr ew{MVm amIUo A{Zdm`© Amho, Ago hm {Z`_gm§JVmo. _mZdr _ZmVrc gd© ZH$mamË_H$ ^mdZm§da {dO` {_idUo, ho øm {Z`_mMoBpßgV Amho.
Vng … Z¡{VH$ VÎdm§À`m AmYmao emar[aH$, _mZ{gH$ Am{U dm{MH$ H¥$VrZmg§`{_V R>odUo ho EH$ Vng Amho. Oer A¾r_wio gwdUm©cm Pimir àmá hmoVo VerVng _wio _mZdr ì`{º$_Îd VoOñdr hmoÊ`mg _XV hmoVo.
ñdmÜ`m` … ñdV…Mo ñdV… Ho$coco narjU Am{U Ë`mV {_imcoë`m C{Udm§MmñdrH$ma H$ê$Z Ë`mV gH$mamË_H$ gwYmaUm H$aUo.
B©œaà{UYmZ … ømV H$moUVohr H$_©H$m§S> gm§{JVcoco Zmhr. \$º$ AmË_g_n©U,G$OwVm Am{U Z_«Vm, B. Mo g§JmonZ H$aÊ`mMm CÔoe Amho. øm_wio "_r' Am{U
Yoga Varta : October 2017 28
`moJdmVm©
"_mPonU' OmVo.ho gd© {Z~ªY d OrdZ e¡crMo {Z`_ ZH$mamË_H$ ^mdZm§Mm N>oX H$aUmao AmhoV.
~amo~arZo ì`{º$Ëd {dH$mg Am{U nañnam§{df`rMo g§~§Y {ZH$mon hmoÊ`mghr Ë`m§Mr_XV hmoVo. øm `_ Am{U {Z`_m§Zm nyaH$ Aem ^mdZm§Mm `moJ Xe©ZmV C„oI Amho.Ë`m§Mm A§V^m©dhr OrdZe¡crV Ho$cocm Agë`m_wio WmoS>Š`mV nam_e© KoVcm Amho.
à{Vnj^mdZm … da gm§{JVcoë`m {Z~ªYm§Mo nmcZ H$aVmZm Oa H$Yr _mZdrñd^mdmZwgma ZH$mamË_H$ {dMma AmcoM, Va Ë`m ^mdZm§Zm Xm~yZ Z Q>mH$Vm Ë`mH$S>oXþc©j H$ê$ Z`o. CcQ>njr _Z {dYm`H$ {dMmam§H$S>o didyZ gH$mamË_H$ d¥Îmr R>odmdr.ho gd© Z_«VoZo Am{U {dZ`mZo ìhmdo. H$moUË`mhr {dKmVH$ {dMmam§Zm Wmam Z XoÊ`mMoC{Ôï> ømV Amho.
{MÎmàgmXZ, _¡Ìr, H$éUm, _w{XVm, Cnojm … AmË_ào_m_wio Amnë`mnojmdaMT> AgUmè`mcm AmnU Q>miVmo. VgoM Amncm eÌy Xþ…Ir Agcocm nmhÿZ AmgwarAmZ§X KoUmao ~aoM AgVmV. øm ~m~V `moJ Xe©Z gdmªerM _¡ÌrMm g_^md H$m`_R>odmdm Ago gm§JVo. BVam§Mo Xþ…I AmncoM Amho, Ago g_OyZ Vo Xÿa H$aÊ`mgmR>rHo$coë`m gH«$s` à`ËZm§Zm "H$éUm' åhUVmV. VgoM Oo CXmÎm Am{U gH$mamË_H$ H$m`©H$aVmV Ë`m§Zm àmoËgm{hV H$aUo åhUOo "_w{XVm'. g_mOmVrc {dKmVH$ H¥$Ë`m§H$S>oS>moioPmH$ H$ê$Z Vrd« à{V{H«$`m Z XoUo hr "Cnojm'. øm_wio amJ, CÛoJ øm ^mdZm{Z`§ÌUmV `oÊ`mg _XV hmoVo.
Aä`mg Am{U d¡am½` … hm OrdZe¡crVrc ^mJ `_, {Z`_ VgoM{MÎmàgmXZmcm nyU©nUo nyaH$ Amho. Ì`ñWmà_mUo Xj amhÿZ ñdV…M ñdV…À`m{dMmam§Mo, H¥$VrMo narjU H$aUo, MwH$m AmT>ië`mg Ë`m ñdrH$mê$Z gH$mamË_H$VoZoË`mV ~Xc H$aUo åhUOoM Aä`mg. hr OUy _ZmVrc XS>ncocr em§VVm Am{Uew{MVm COoS>mV AmUÊ`mMr na_nmdZ Aer VrW©`mÌm Amho. _ZmMm _mZ{gH$n[anyU©VoH$S>o Ho$cocm hm EH$ àdmg Amho. ZrVr Am{U gXmMma ho EH$ n[anyU© A§JAgyZ AmÜ`mpË_H$ CÞVrMm Vmo EH$ _mJ© Amho. "d¡am½`' hr EH$ XþîH$_© Am{UZH$mamË_H$ {dMmam§nmgyZ KoVcocr {Zd¥ÎmrM Amho. "{ddoH$' Am{U "d¡am½`' ømVMZrVrMo J_H$ XS>coco Amho.
Cng§hma
nmV§Oc `moJXe©ZmVrc Z_yX Ho$coë`m OrdZe¡crMr d¡{eð>ço Am{U AmOMogm_m{OH$ noMàg§J øm§Mr gm§JS> KmVcr AgVm Ago cjmV `oVo H$s, gd© àýmMo_yi AÜ`mË_a{hV {dMmagaUrV Amho. EH${dgmdo eVH$hr AmO A{dÚoZo amoJJ«ñVAmho. Ë`m_wio ^m¡{VH$ gwImÀ`m na_moƒ AdñWoVhr _mUyg gwIr-g_mYmZr {XgV
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`moJdmVm©
Zmhr. åhUOoM Vmo "~§Ym_Ü`o' OIS>cocm Amho H$m`? AmOMohr Hy$Q>àý _ZmVMXS>coco AmhoV H$m`?
nmV§Oc `moJ Xe©ZmMm _mZgemñÌr` àdmg Am{U Z¡{VH$ gXmMmamMr OrdZe¡cr~è`mM A§er hm àý gmoS>dy eHo$c.
g_mamon
AmOÀ`m emñÌ Am{U V§ÌkmZmZo {dH${gV Pmcoë`m `wJmV `mo{JH$ {dMmaemñÌr` _mÜ`_mVyZ {dœmVrc H$mZmH$monè`m`ªV nmohmoMmdoV. `moJ Xe©ZmMm _yi Jm^mVgmM R>odmdm. emco` Aä`mgH«$_mV hm {df` A{Zdm`© R>odyZ ~mcd`mnmgyZ ZrVrAm{U gXmMmamMr ~rOo éOcr OmdrV hr _Zmo^mdZm _Zr R>odyZ gdmªZr gdªH$f à`ËZH$aUo JaOoMo Amho.
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`moJ {dÚm {ZHo$VZMr gm§Jcr `oWo`m¡{JH$ ew{Õ{H«$`m§Mr H$m`©emim
{dœ `moJ H|$Ð, gm§Jcr `m§À`m {dÚ_mZo lr. ~miH¥$îU {MQ>Urg, à_wI`moJà{ejH$ `m§Zr `m¡{JH$ ew{Õ{H«$`m§Mr H$m`©emim amoQ>ar Šc~, gm§Jcr `oWoAm`mo{OV Ho$cr hmoVr. `m ew{Õ{H«$`m {eH${dÊ`mgmR>r _w§~B©hÿZ `moJ {dÚm {ZHo$VZMoÁ`oð> `moJ{ejH$ lr. àXrn KmocH$a Amco hmoVo. gwédmVrcm lr. ~miH¥$îU {MQ>Urg`m§Zr àmñVm{dH$ ^mfU Ho$co d Ë`mZ§Va S>m°. H$moR>mar `m§À`m hñVo nwînJwÀN> XoD$ZnmhþÊ`m§Mo ñdmJV H$aÊ`mV Amco.
lr. àXrn KmocH$a gam§Zr `m¡{JH$ ew{Õ{H«$`m§g§~§Yr g{dñVa _m{hVr gm§{JVcrd X¡Z§{XZ ì`dhmam_Ü`o `m `m¡{JH$ {H«$`m§Mo {H$Vr _hÎd Amho, ho CnpñWVm§À`m_Zmda R>gdco. Z§Va Ë`m§Zr n§MkmZ|{Ð`m§Mr ewÕr H$er H$am`Mr, ho àmË`{jH$m§gh{eH$dco Am{U Ë`m ew{Õ{H«$`m§Mm gamdhr gmYH$m§H$Sy>Z H$ê$Z KoVcm. Ë`mZ§Va Ë`m§ZrOcZoVr, a~aZoVr, grËH«$_-ì`wËH«$_, H$nmc^mVr, C{È>`mZ ~§Y `m {df`rhr g{dñVa_m{hVr {Xcr.
øm H$m`©H«$_mMm 60 gmYH$m§Zr cm^ KoVcm. C{È>`mZ ~§YmMo àmË`{jH$lr. _mYd S>m|Jao `m§Zr Ho$co. øm H$m`©H«$_mg S>m°. H$moR>mar, S>m°. {c_`o Am{U {dœ`moJH|$ÐmMo `moJ{ejH$ _moR>çm g§»`oZo CnpñWV hmoVo.
- hf©X JmS>Jri, gm§Jcr
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Aum As The Primordial,Effulgent, Divine Mother
The awareness of a human being passes through various modes of
consciousness. The Mandukya Upanlshad is a short exposition on layers
of consciousness and their relationship to the Divine Sound. At the
beginning. if one can demarcate beginning to the Self-existent unlverse -
there was a vibration in the Absolute Consciousness. The vibration was
Aum, consciousness itself, for consciousness and its vibration are one
and the same.
Sage Mandukya related the Aum to various stages of Consciousness.
'Aa' is jagrat, the waking consciousness; 'Uu' is swapna, dream
consciousness, the subconscious mind; and 'Mm' is sushupta, dreamless
sleep consciousness, the unconscious mind.
The silence between two sucessive Aums denotes the fourth
dimension of consciousness, the Turiya, which is the matrix of all sounds
and its creations, giving rise to and supporting the other three
dimensions of consciousness.
In the waking state we are extroverted; the five senses are active
and the mind experiences pleasure or pain in the external world of gross
objects. In dream-sleep, the five senses are inactive, but the still active
mind enjoys the motion picture of subtle objects of the inner world. In
deep sleep, the five senses and mind are suspended and the self sinks
down to the deeper layers of the unconscious, deeper than the
subconscious and due to its proximity to cosmic consciousness, returns
recharged and revived.
If consciousness is graded like the rungs of a ladder, in sleep you
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`moJdmVm©
sink down from waking to dream to deep sleep and from there may
descend inadvertently into collective and cosmic consciousness. But
awareness is lost during this stage, though the sense of 'i' is maintained
and we say - 'i had a restful sleep.'
In deep meditation, when the object of meditation, the process and
meditator lose their distinction, you climb up the ladder of consciousness,
and ascend to the realms above mind to Superconsciousness or Turiya,
From there, you soar into cosmic consciousness.
Samadhi is an elevated state where the fourth, pristine dimension
of consciousness, the very essence, is experienced which erases all
samskaras. If sleep is deep unconsciousness, samadhi is heightened
awareness. One may awaken refreshed from deep sleep but not get
transformed unless it is 'aware' deep sleep, in which case it is Sushupta
Samadhi, and technically not sleep. The Divine Mother is the vibration,
the energy of Absolute Consciousness; in fact, the two are one and same.
And she holds the jivataman in thrall by the iridescent play of her myriad
colourful roles. In deep sleep, she absorbs all colours to appear black and
is Kalaratri - the deep night of dissolution. Kalaratri is the compassion of
the Divine mother as Prajna which forces us to be antarmukhi,
introverted, and thus draw sap from the souuce of life by sheer intimacy.
In samadhi, she is Tripurasundari, the exquisitely beautiful form of
the Universal Mother, universal energy; as the sovereign Raja
Rajeshwari and Mother of the triad of jagrat, swapna and sushupta
awasthas, (Tripura Ambika), which emanate from her and are her.
Showering unconditional love, she finally takes us to Oneness with
our greater Self, earning the name Kaivalya Pad Dayini, the only One. As
Lalita, she is transendental consciousness, pervading the universes and
yet remains above them, enjoying the delightful play of dualities. The
whole of Creation emanates from her effulgence.(Thanks : Respected Sharda Batra’s article published in
Times of India dated 25-09-2017 reproduced with thanks to all concerned.)
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`moJdmVm©
_hÎd `_-{Z`_m§MoE
Xrnmcr A§. na~40dm `moJ{ejH$ à{ejU Aä`mgH«$_, XmXa
àW_ H«$_m§H$ {dOoVm {Z~§Y(^«_UÜdZr … 9869158460)
ì`º$s {VVŠ`m àH¥$Vr. na_oœamZo {Z_m©U Ho$cocr hr g¥ï>r AVwcZr` Amho.{d{dY a§Jm§Zr, JwUm§Zr, gwJ§Ym§Zr, ê$nm§Zr gOdyZ gmH$macocr Amho. _mUgm§Mo ê$n,ñd^md, a§J, JwU, Xmof {d{dYVoVyZ Xe©Zmg `oVmV. EH$mM KamV, Hw$Qw>§~mV {XK©H$miEH$_oH$m§À`m ghdmgmV Agcr Var Vr _mUgo doJdoJirM AgVmV. g§ñH$mamMmà^md EH$gmaIm Agcm Varhr {^ÞVmhr AZw^dmg `oVoM. Hw$Qw>§~, n[aga, n[apñWVr,g_mO, amhUr_mZ, Xoe, ^mfm `m§Mm n[aUm_ ì`{º$da hmoVmoM. nU H$Yr Aerhrn[apñWVr AgVo H$s EImXoM Agm_mÝ` ì`{º$_Îd `mVyZ KS>Vo. åhUOo EImÚmHw$Qw>§~mV Agm EH$ {ham V`ma hmoVmo. Ë`m§À`mVrc JwUdÎmm, ñd^md, {MH$mQ>r, A{daVemoY KoÊ`mMr d¥Îmr, B. AZoH$ n¡cy§Zr ñdV… Vmo Ë`m ì`º$s_Îdmcm H$ënZm ZgocBVŠ`m AË`wƒ H$igmda àH$me_mZ pñWVrcm OmD$Z nmoMVmo. AWm©V Ë`mgmR>r{d{dY joÌo Amnë`mH$S>o CncãY AgVmVM. nU H$Yr H$Yr gwg§nÞ, gwg§ñH¥$VHw$Qw>§~mV EImXo ì`{º$_Îd Agohr {ZnOVo H$s Á`mMr AmoiI gm§JUohr An_mZmñnXdmQ>mdo.
g_mOmVrc gd©gmYmaU ì`{º$cm g_mOmV Am{U ì`{º$e… H$go KS>dmdo, `mMo{ejU `_ Am{U {Z`_ `m Aï>m§J`moJmVrc n{hë`m XmoZ A§Jm§Zr {Xcoco Amho.emar[aH$ d _mZ{gH$ KS>U KS>{dÊ`mMo _hÎdmMo H$m`© `m XmoZ `moJm§JmV Amho. _hfun§VOctZr g§nyU© `moJemómcm 195 gyÌm§_Ü`o Jw§\$co Amho. Vr gyÌo Mma ^mJmV{d^mJyZ 1) g_mYrnmX - 51 gyÌo, 2) gmYZmnmX - 54 gyÌo, 3) {d^yVrnmX -56 gyÌo d 4) H¡$dë`nmX - 34 gyÌo. Ë`m§n¡H$s gmYZmnmXmVrc gyÌ Amho -
`_{Z`_ AmgZ àmUm`m_ àË`mhmaYmaÊmm Ü`mZ g_mY`mo@ï>mL>Jm{Z&& (nm.`mo. gy. 2.29)
`m gyÌmV nV§OcrZr Aï>m§J`moJ gm§{JVcm Amho. Ë`m§Zr `moJmcm AZwemgZ hm eãXdmnacm Amho. åhUOo àË`oH$ ì`º$scm `mo½` nÕVr, {eñV `m§Mr JaO Amho. àË`oH$ì`{º$Mm {dH$mg A{^àoV Amho. {ZgJm©Zo _mZdmcm ~è`mM Jmoï>r {Xcoë`m AmhoV.
33 Yoga Varta : October 2017
`moJdmVm©
nU Ë`mcm Ë`mMo _moc AdJV Zmhr. åhUyZ ~mø gmYZm§Mm dmna Z H$aVm ñdV…cmKS>{dÊ`mgmR>r hm Aï>m§J`moJ gwM{dcm Amho. Amnë`mcm OmUrdnyd©H$, nÕVera d{dkmZ{Zð> ñdê$nmV hm Aä`mg H$am`Mm Amho.
Aï>m§J`moJmVrc `_, {Z`_, AmgZ, àmUm`m_ `m A§Jm§Zm "~{ha§J `moJ', VaYmaUm, Ü`mZ, g_mYr `m A§Jm§Zm "A§Va§J `moJ', Ago g§~moYco Amho. àË`mhma hoA§J ~{ha§J `moJ d A§Va§J `moJ `m§Zm OmoS>Umam goVy Amho. ~{ha§J `moJmVyZ A§Va§JmH$S>odmQ>Mmc H$aÊ`mMr {gÕVm àË`mhmamVyZ hmoVo.
Amnë`m earamcm AZoH$ Ad`d Agco Var àË`oH$ Ad`d A{Zdm`©M Amho.VgoM {ZamoJr, àgÞ, gj_ ì`{º$_Îd KS>{dÊ`mgmR>r `m gdª Aï>m§Jm§Mr JaO Amho.nU AmVm AmnU `_ d {Z`_ `m XmoZ `moJm§Jm§Mm Aä`mg H$aUma AmhmoV.
`_ … ~{ha§J `moJgmYZoVrc `_ ho n{hco A§J Amho. ì`{º$ hr KamV amhmVAgcr Var Vr g_mOmer {ZJS>rV AgVo. AmË_gÝ_mZmZo, ñdm{^_mZmZo g_mOmVH$go amhmdo qH$dm H$go dmJmdo, `m g§X^m©V H$mhr A{c{IV {Z`_ AgVmV. ñdV…cmBVam§er dmdaVmZm cmdm`Mo ho EH$ diU Amho. `_ `m A§JmV Aqhgm, gË`,AñË`o`, ~øM`© Am{U An[aJ«h `m nmM Jmoï>tMm g_mdoe Amho. `m gdmªMmAä`mg Am{U A§{JH$ma Ho$ë`mg à{Vð>rV gm_m{OH$ ì`{º$_Îd V`ma hmoB©c `mVg§e` Zmhr. Va AmVm `_ `m A§JmVrc àË`oH$ àH$mamMm {dMma H$ê$.
Aqhgm … Aqhgm `m eãXmMm AW© qhgm Z H$aUo, åhUOo gd©gmYmaU AW©,AmnU H$moUmcmhr _mê$ Z`o. eãXe… Agcoë`m `m AWm©nojm `m d«Vm_Ü`o gmYH$mZodmUrZo, e[aamZo qH$dm _ZmZo XoIrc H$moUmMr hË`m H$ê$ Z`o, H$moUmcm XþIdy Z`o.AmnU Hw$Qw>§~mV, g_mOmV, {_Ìn[admamV, ì`dgm` joÌmV, àdmgmV Aem AZoH${R>H$mUr AZoH$ ì`qº$À`m ghdmgmV, g§nH$m©V `oV AgVmo. AZoH$ doim ñdV…Mo_moR>onU {gÕ H$aÊ`mgmR>r BVam§Zm H$_r coIUo, ~mocUo, An_mZ H$aUo, Aem Jmoï>rKS>V AgVmV. hr qhgmM Amho. H$Yr H$Yr _maÊ`mMr H¥$VrXoIrc KS>Vo. Va H$Yr_ZmVë`m _ZmV XoIrc Ûof, _Ëga, hodm Ho$cm OmVmo. A~mocnUo Pmcocr hr qhgmMAmho. Z H$iV XoIrc Xþgè`mcm Xþ…I XoD$ ZH$m, Agm hoVy AqhgoMm Amho. åhUOoMEH$_oH$m§Zm g_OyZ KoD$Z AmMaU hdo. AWm©V àË`oH$mcm, àË`oH$ doir ho eŠ`hmoB©c Ago Zmhr. nU ho AeŠ` _mÌ Zmhr, H$maU AmnUM Amnë`mcm ~XcÊ`mMmhm à`ËZ Amho.
_J `mMm AW© BVam§H$Sy>Z Pmcocm An_mZ, nmUCVmam àË`oH$ doir AmnU{Z_yQ>nUo ghZ H$am`Mm Am{U g_moaÀ`mcm {eaOmoa hmoD$ Úm`Mo d Amnë`mXþ~ionUmMo àXe©Z H$am`Mo H$m? nU Vgo Zmhr. "_m¡Z§ gdm©W© gmYZ_²&' qH$dm
Yoga Varta : October 2017 34
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em§VnUo Amnco {ZanamYrnU nQ>dyZ XoD$Z ñdV…cm {gÕ H$aUo, åhUOo Aqhgm hmo`.Ë`mdoir eŠ` Zgoc Va Ë`mZ§Va. nU AqhgoMo nmcZ H$aVmZm Amncm ñdm{^_mZhrgm§^mim`cm hdm. Ë`mgmR>r _Zmo{ZJ«h Amdí`H$ AgVmo.
Iao Va PmS>o, docr, àmUr, njr, H$sQ>H$ `m§Zm XoIrc Amnë`m_wio doXZm hmoUmaZmhrV, `mMr H$miOr KoUo JaOoMo Amho. Jm§YrOtMo Aqhgm ho à^mdr d«V hmoVo. Ë`md«VmZo B§J«Om§Zm Z_dyZ ^maVmÀ`m ñdmV§Í`mMm _mJ© Ë`m§Zr gwc^ Ho$cm, Va BVa àýË`m_mZmZo gmonoM Zm? EH§$XarV H$moUmcmhr Z _maVm, Z XþImdVm, gdmªer ào_mZo,g§`_mZo dmJmdo. Ago ho Aqhgm d«V {MÎmmMr pñWaVm dmT>{dÊ`mg _XV H$aVo.
gË` … Iao ~mocUo. Zoh_r Iao ~mocmdo. hr gd` Agë`mg ImoQ>onUm_wio nam^dnXar `oUma Zmhr. ImoQ>o ~mocë`m_wio H$moUmer H$m` ImoQ>o ~moccmo, `mMr _|Xÿ_Ü`o Zm|XR>odÊ`mMr JaOM CaUma Zmhr. MwHy$Z Oar ho KS>co, Var c~mS>rMm {e¸$m {_iocAm{U AmnconUm g§nyZ OmB©c. ImoQ>onUm_wio Amnë`mdaMm {dœmg g§nVmo. _JË`mM~amo~a à{Vð>m Kgam`cm doi cmJV Zmhr. ImoQ>o ~mocUo øm~amo~a ImoQ>o dmJUoXoIrc MwH$sMoM. Omo IaonUm ~mocÊ`mV Agm`cm hdm, VmoM dmJÊ`mV XoIrcJaOoMm. ZmhrVa Xþgè`m§Zm gm§Jm`Mo {Z`_ d ñdV…Mo _mÌ {Z`_~mø dV©Z. gmÜ`m,gmoß`m Jmoï>r XoIrc g_mOmV à{Vð>m {_idyZ XoVmV. åhUyZ ~mocUo, dmJUo IaonUmMoAgmdo. Vgo åhQ>co Va Iyn gmYr, gmonr Aer hr d«V{H«$`m Amho. Amnco dV©Z chmZ_wco qH$dm cKw nXmdarc ì`qº$nmgyZ _moR>çm ì`{º$ qH$dm _moR>çm nXmdarcì`{º$n`ªV àm_m{UH$ åhUOoM gË`mÀ`m nm`mda AmYm[aV Agmdo.
AñË`o` … AñË`o` åhUOo Mmoar Z H$aUo. hr gd` dmB©Q> Amho. Ë`m_wio AmnUñdV…M ñdV…cm ZrMñWmZr KoD$Z OmVmo. H$ï>mZo Am{U {MH$mQ>rZo `e {_i{dUo,Ë`mVyZM ñdV…Mo ì`{º$_Îd KS>{dUo, hr ñdm{^_mZr ^mdZm øm_Ü`o A{^àoV Amho.ñË`o` àd¥ÎmrZo _ZmMo ñW¡`© T>mgiVo, Oo `moJmä`mgmcm KmVH$ R>aVo. Mmoar H$aUo `m{H«$`oV Ho$di dñVy qH$dm n¡í`m§Mr MmoarM Ano{jV Zmhr, Va Xþgè`mMo ~mocUo Mmoê$ZEoH$Uo, narjoV H$m°nr H$aUo, {_R>mB©À`m qH$dm ImÚnXmWm©Mr MdrgmR>r nwÝhm nwÝhm_mJUr H$aUo, H$mhr XþH$mZmVrc qH$dm ^mOr IaoXr H$aVmZm _mcH$mÀ`m ZH$iVVoWrc dñVy {nedrV KmcUo, c¾H$m`m©V M_Mo AmXr N>moQ>çm dñVy CMcyZ KarAmUUo, Aem AZoH$ gmÜ`m Jmoï>tVyZhr _ZmMm Am{U Amnë`m d¥ÎmrMm ZrMnUm{XgyZ `oVmo. H$moUmÀ`m Var `m Jmoï>r cjmV Amë`mg hmoUmar ~oA~«y {H$VrVar_mZhmZr H$aUmar AgVo Vo doJioM nU _r Omo H$nS>m, Xm{JZm qH$dm H$moUVrhr dñVyKoB©Z Vr _mÂ`m H$ï>mMr, _mÂ`m _ohZVrMr Agoc, hr ^mdZm _ZmV éOUo Amdí`H$Amho. VaM ì`º$s em§V _ZmZo, gÝ_mZmZo, {Zanoj ^mdZoZo OJy eHo$c.
35 Yoga Varta : October 2017
`moJdmVm©
~«øM`© … ~«øM`© åhUOo H$m_^mdZoda {Z`§ÌU R>odUo, nU `m AWm©nojm g_Ëd~wÕrZo dmJUo qH$dm g§`_ R>odUo Agm AW© Ano{jV Amho. _mohmda, Amgº$sda{Z`§ÌU R>odUo, åhUOo ~«÷M`©. Ë`m_wio Amnco Z¡{VH$~i d _ZmoY¡`© dmT>Vo. ~«øM`©nmcZmZo Amnco Am`wî` gwIH$a d AmZ§Xr ~ZdUo eŠ` Amho. nU R>am{dH$d`mo_mZmZ§Va Pmcoë`m emar[aH$ ~Xcm§_YyZ ì`º$sMr _Zmod¥Îmr ~XcÊ`mMr eŠ`Vm$AgVo. _mohmÀ`m àg§Jr ñdV…À`m _Zmcm pñWa R>odyZ, ^mdZm§Zm Amda KmcyZ,ñdV…À`m Am`wî`mcm `mo½` AmH$ma XoÊ`mMr hr EH$ narjmM åhUm`cm hdr.Am`wî`mVrc H$mhr jU Acm¡{H$H$ {H$Vu {_idyZ XoVmV, Va H$mhr jU ì`{º$MoAm`wî` Ywircm {_iVmV. åhUyZ ~«øM`© ho ñdV… ñdV…cm gm§^miUmao _hÎdmMoAgo d«V Amho. ~oVmc Am{U A{Zï> H$m_OrdZ åhUOo emar[aH$ Am{U _mZ{gH$eº$s¨Mm èhmg hmo`. g§`{_V d¥ÎmrMm Amamo½`mg \$m`Xm hmoVmo. ho d«V `moJmä`mgm_Ü`oA§{JH$maUo AË`mdí`H$ Amho.
An[aJ«h … An[aJ«h åhUOo AZmdí`H$ dñVy§Mm g§J«h Z H$aUo. ^{dî`mVcmJUmè`m AË`mdí`H$ JaOoÀ`m dñVyMm nm{hOo {VVH$mM gmR>m H$aUo `mo½`M.gmR>dUrVrc H$mhr dñVy Z dmnaVm ^§JmamV Q>mH$Uo qH$dm H$mcm§VamZo Zï> hmoUmè`mdñVy§Mm {dZmH$maU g§M` H$aUo, _mÌ Q>mim`cmM hdo. gd©gmYmaUnUo _mUgmcm hrgd`M Zmhr H$s JaOoBVHo$M gmR>dUo. H$maU _wimV Ë`mÀ`m JaOm _`m©{XV ZgVmV.chmZ Ka, _moR>o Ka, XmoZ Kao, ~§Jco Aer dmT>Vr H$_mZ, H$nS>o, Xm{JZo, _Om-_ñVr gJù`mM ~m~VrV dmT>Ë`m H«$_mZo BÀN>m-AmH$m§jm AgVmV. Ë`m_wioCËnÞmMr gmYZo dmT>{dÊ`mMr àd¥Îmr dmT>Vo d J¡adV©Zmcm gwédmV ìhm`cm doicmJV Zmhr. ^«ï>mMmamMm OÝ_ Va Ë`mVyZM hmoVmo. CKS>H$sg Amcocm ^«ï>mMmaì`º$sMr à{Vð>m, _mZgÝ_mZ, `mo½`Vm Ywircm {_idyZ XoVmo. Varhr ho MmcyM Amho.Amnco emar[aH$, _mZ{gH$, gm_m{OH$, g§VwcZ gm§^mim`Mo Agoc Va An[aJ«h hr\$ma _moR>r JaO Amho. An[aJ«h H$aUmar EH$ ì`º$s Zìho, Ë`m§À`m {ZU©`mZo AZoH$ì`º$s gwIr-g_mYmZr hmoVrc. VgoM An[aJ«h H$aUmar ì`º$s _ZmMo ñW¡`© H$m`_MoOmonmgy eHo$c.
Aem àH$mao Aqhgm, gË`, AñË`o`, ~«÷M`© d An[aJ«h `m d«Vm§Zr "`_' `mAï>m§JmVrc n{hë`m A§JmÀ`m nmcZmZo ì`º$s g_mOmV _mZ{gH$ d gm_m{OH$X¥ï>çmà{Vð>oZo, gÝ_mZmZo OJy eHo$c.
Aï>m§J`moJmVrc Xþgao A§J åhUOo {Z`_. gmYH$mÀ`m ì`{º$JV ñdmñÏ`mgmR>rAm{U àJVrgmR>r {Z`_ `m A§JmMr Amdí`H$Vm Amho. gmYH$mZo nydu Oa ñdV…cmdmB©Q> gd`r cmdyZ KoVë`m AgVrc, Va Ë`mV ~Xc KS>dyZ AmUÊ`mg {Z`_mVrc
Yoga Varta : October 2017 36
`moJdmVm©
hr d«Vo ghmæ`^yV hmoVrc. {Z`_m§À`m nmcZmZo ì`º$sMo _Zmo~c d emar[aH$ ~cdmT>Vo. em¡M, g§Vmof, Vn, ñdmÜ`m` d B©œaà{UYmZ hr {Z`_m§Mr nmM d«Vo AmhoV.Ë`mMo dU©Z nm§VOc`moJgyÌmV nwT>rcà_mUo Amho -
em¡M g§Vmof Vn… ñdmÜ`m`oœaà{UYmZm{Z {Z`_m… & (nm`mogy 2-32)em¡M … em¡M åhUOo ewÕVm. ñdÀN>Vm, nm{dÍ` d ew{MVm. BWo earamMr d
_ZmMr Am§VaewÕr Ano{jV Amho. "Xoh XodmMo _§{Xa Ë`mV AmË_m na_oœa', AgoåhQ>co Var _§{XamÀ`m Am§VaewÕrnojm AmnU ~møewÕrcmM A{YH$ _hÎd XoVmo.A{YH$ gw§Xa {XgÊ`mgmR>r gm¢X`© àgmYZo dmnacr OmV AgVmV. nU Am§VaewÕrMoH$m`? _ZmV Amcoco Mm§Jco {dMma, ^mdZm, AÜ`mË_ `m§À`mH$Sy>Z H$mhr doi _ZàgÞ hmoVo. _Ëga, Ûof, amJ, H$nQ> Aem ^mdZm Z R>odVm Mm§JwcnUm, namonH$ma,àmW©Zm Aem gmYZm§Zr àgÞ _Z, àgÞ Moham amIUo, åhUOoM em¡M. n{dÌnUm hmË`mMm nm`m.
Koa§S> g§{hVm, Jmoaj g§{hVm Am{U hR>àXr{nH$m `m J«§Wm§VyZ AZoH$ ew{Õ{H«$`mgm§{JVë`m Amho. Ym¡Vr, ~ñVr, Zo{V, ÌmQ>H$, H$nmc^mVr, Zm¡cr qH$dm cm¡{cH$sAem `m ghm àH$maÀ`m _w»` fQ²>{H«$`m gm§{JVë`m Amho. n¥Ïdr, Amn, VoO, dm`yd AmH$me `m n§M_hm^yVm§À`m AmYmamda `m fQ²>{H«$`m {dH${gV Pmcoë`m Amho.earamVrc H$\$, dmV, {nÎm `m {ÌXmofm§Mo earamVrc g§VwcZ amIÊ`mMo H$m`© `m{H«$`m§À`m gmhmæ`mZo hmoVo. øm {H«$`m§_wio _ñVH$mnmgyZ JwX²Ûmamn`ªVMr Am§VaewÕrH$ê$Z earamVrc amoJm§Mo {ZamH$aU H$aVm `oVo. Ë`m_wio earamMr à{VH$maeº$sdmT>{dÊ`mMo H$m`© hmoVo. EH§$XarV em¡M `m d«Vm_wio emar[aH$ d _mZ{gH$ j_VmdmT>Vo. AmgZ, àmUm`m_mnojmhr {H«$`m§Mm n[aUm_ ËdarV hmoVmo.
g§Vmof … g§Vmof åhUOo g_mYmZmMr pñWVr. Vr _ZmMr em§Vr {_idyZ XoVo.Amnë`m ñdV…da n{hcm {dœmg hdm VgmM Vmo Amnë`m H$ï>m§da d _ohZVrdaXoIrc Agm`cm hdm. Ë`mZwgma {_iUmè`m gd© _mo~Xë`mda g_mYmZ hdo. AñdñW,Aem§V _Z em§Vr XoD$ eH$V Zmhr, VgoM Ho$di {Zìdi {dMmam§Zr Vr em§Vr{_i{dVm `oV Zmhr. `mo½` Am{U gj_ _ohZVM g_mYmZmn`ªV ZoVo. Ë`mdoir cmo^,_moh, Amgº$s Zme nmdVmV.
AmnU H$moUVo {ejU ¿`m`Mo? H$moUVm ì`dgm` {ZdS>m`Mm? H$moUVm d H$gmOmoS>rXma Agmdm? Ago OrdZmer {ZJS>rV {d{dY àý Amnë`m g_moa AgVmV.àË`oH$ àýmMo CÎma Amnë`m emar[aH$, ~m¡{ÕH$, Am{W©H$, _mZ{gH$ Hw$dVrZwgmaemoYÊ`mMm à`ËZ H$amdm. AVr ÌmU KoD$Z, Anojm dmT>dyZ, ~iO~arZo g_mYmZ{_i{dÊ`mMr gº$s ZH$mo. AmOy~mOyÀ`m ì`º$s, n[apñWVrer VwcZm Va A{O~mVM
37 Yoga Varta : October 2017
`moJdmVm©
ZH$mo. Aem àH$mao àmá Pmcoco g_mYmZ `moJmä`mgmcm àJVrH$maH$ R>aVo. Ë`mM~amo~aAem g§VmofmZo OrdZmMm àdmg XoIrc gwIH$a hmoVmo.
Vn … ~mam dfm©À`m H$mcI§S>mcm Vn åhUVmV, `mMm AW© gmYmaUnUoXrK©H$mi. åhUyZ H$m`m, dmMm, _ZmZo EH$mM àH$maMr XrK©H$mi Ho$cocr gmYZmåhUOo Vn hmo`. nU hr gmYZm A{VH$ï>mZo qH$dm AmË_nrS>oZo Ano{jV Zmhr.Vnü`}VyZ _ZmoH$m{`H$ g_mYmZ d g§Vmof àmá Pmcm nm{hOo. AmpË_H$, AÜ`mpË_H$àJVr, H$ë`mU d A{^d¥{Õ Vn Ho$ë`mZo àmá Pmcr nm{hOo. gmVË`mZo EImÚmJmoï>tMm nmR>nwamdm H$aUo Ano{jV Amho. Ë`mV Ah§H$ma dmQ>oc Agm AÅ>mhmg _mÌZgmdm. Amnë`m Ü`o`mn`ªV nmoMÊ`mgmR>rMr H$R>moa gmYZm d n[al_ `mV g_m{dï>AmhoV. hmM {dMma ^{dî` gwIH$a ~Z{dÊ`mgmR>r \$cXm`r R>aoc.
ñdmÜ`m` … ñdV…Mm Aä`mg ñdV…M H$aUo. AmnU, Amnco nmcH$, ZmVodmB©H$,Hy$i, Hy$imMma, Y_©, ^mfm, BVa g_mO, ì`dgm`, n[aga, B. Mm Aä`mg åhUOoMàmH¥${VH$ qH$dm ì`mdhm[aH$ X¥ï>çm ñdmÜ`m` hmo`. ñdmÜ`m`m_wio ì`{º${dH$mgmg_XV hmoVo. AmË_emoY, AmË_^mZ VgoM VmpÎdH$ {dMmam§Mo, {cImUmMo dmMZ, _ZZ,qMVZ, Mm§Jcm ghdmg, `m Jmoï>r ñdmÜ`m`mV Ano{jV AmhoV. ñdmÜ`m`m_wio{MÎmewÕr hmoD$Z g_mYr^mdZm gmÜ` hmoVo. Aem àH$mao BVam§da Adc§~yZ Z amhVm_mPo H$m_ _cmM gmVË`mZo _ZmnmgyZ H$ê$Z `e g§nmXZ H$am`Mo Amho, `mMm {dgañdV…cm H$YrM nSy> Z XoVm gVV H$m`©aV amhmÊ`mMo AmìhmZ ñdmÜ`m`m_Ü`o Amho.Cn{ZfXmV "ñdmÜ`m`mZ² _m à_mX…&' åhUOoM ñdV… H$am`Mm ñdV…Mm Aä`mgH$Yr MwH$dy ZH$m, Ago gwM{dco Amho.
B©œaà{UYmZ … B©œaà{UYmZ åhUOo na_oœamcm AZÝ`^mdo eaU OmUo. B©œaho AZmXr, AZ§V Ago A{dZmer VÎd Amho. {dœ{Z_m©Vm gd©kmZr d gd©ì`mnH$ Amho._Zwî` OÝ_mnmgyZ emar[aH$, _mZ{gH$ H$_} H$arV AgVmo. H$mhr H$_} ñdV…gmR>r, VaH$mhr Xþgè`m§gmR>r AgVmV. H$mhr ew^, Va H$mhr Aew^ XoIrc AgVmV. H$mhr H$_}BÀN>oZo Ho$cocr AgVmV, Va H$mhr A{ZÀN>oZo Ho$cocr AgVmV. Ë`mnmgyZ {_iUmar\$io XoIrc ew^, Aew^ qH$dm {_{lV ñdê$nmMr Agy eH$VmV. Aem àH$mao àmáPmcocr \$io B©œamcm {Zanoj ̂ mdZoZo An©U H$aUo åhUOo B©œaà{UYmZ. Ë`mVyZ _wº$sMr^mdZm {Z_m©U hmoD$Z H$_m©Mr AmdS> {Z_m©U hmoVo. H$maU Ë`mV \$imMr qMVm ZgVo,Anojm ZgVo. Ho$di EImXo H$m_ _cm _Z cmdyZ H$am`Mo Amho, EdT>rM ̂ mdZm AgVo.Mm§Jë`m \$imgmR>r ì`º$s gVV H$m`©aV AgVo. A{YH$ `e, Mm§Jco \$i `mgmR>rA{daV H$ï> H$amdo cmJVmV. _J \$iM ZH$mo åhQ>co Va H$ï> Z H$aÊ`mMr àd¥Îmrì`º$scm _mJo hQ>dy eHo$c H$m? Zmhr. Ooìhm _ZmMr YmaUmM Aer Agoc H$s H$_©
Yoga Varta : October 2017 38
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H$aUo hmM _mPm A{YH$ma Amho Voìhm Vo nyU© j_VoZo H$aUo, hoM _mPo ñdßZ Agoc.Ë`mVyZ {_iUmam AmZ§X, hoM _mPo \$i Agoc. g_n©UmMr ^mdZm _ZmV éOy cmJcrH$s ^JdVJrVoV gm§{JVcocr "H$_© H$aUo hoM _mPo H$V©ì` Amho', hr ^mdZm ÑT> hmoVo._J Ë`mVrc \$i B©œamg g_{n©VM AgVo. {dœmMo AZmH$cZr` JyT> ñdê$n g_OyZKoVmZm {dœ{Z_m©Ë`m eº$sMo ApñVËd _mZmdoM cmJVo. {dœmÀ`m _yimer AgcocrVr Am{Xeº$s, {Z{_©Vr-pñWVr-c` `m VrZ Jmoï>tMr g§`moOH$ qH$dm Ë`m_mJrc_ycVÎd åhUOoM `moJmVrc B©œa. Ë`m gd©g_W© eº$snwT>o crZ hmoUo, åhUOoM"B©œaà{UYmZ'. `m g_{n©V ^mdZoZo `moJgmYZm g\$c hmoVo. g§V kmZoœam§Zr "XoIoOoVwcmco H$_© {ZnOo& VoVwc| Am{Xnwéfr A{n©Oo& Var n[anyU© ghOo& Omhco OmUo&&Aer kmZoœarV g_n©UmMr {eH$dU {Xcr Amho.
Aem àH$mao Vn, ñdmÜ`m` Am{U B©œaà{UYmZ `m {H«$`m`moJmÀ`m _mÜ`_mVyZgmYH$ {Zanoj ^mdZoZo A{daV H$m`© H$aV Ü`mZmVyZ g_mYrH$S>o ZH$iV em§VnUoQ>ßß`mQ>ßß`mZo nmohmoMVmo Am{U g_mYmZ d _Z…em§Vr àmá H$aVmo. Ë`m_wio Ah§H$ma,Apñ_Vm, amJ, Ûof, _moh B. Šcoe Zmhrgo hmoVmV. `_-{Z`_ hr àma§^rMr A§Jo_hÎdmMr AmhoV. `moJgmYZoer Vr EH$ê$n AmhoV. nm§VOc`moJXe©Zm_Ü`oM `m§MmC„oI Amho. Koa§S> g§{hVm, Jmoaj g§{hVm, hR>àXr{nH$m `m J«§Wm§_Ü`o `m§Mm ñdV§ÌnUo{ZX}e Ho$cocm Zmhr.
`_-{Z`_m§VyZ \$ma H$R>moa VÎdkmZmMm CnXoe Zmhr. nU Varhr `_{Z`_m§À`mMwH$sÀ`m H$ënZoZo gm_mÝ` g§gmar ì`º$s `moJmä`mgmnmgyZ Xÿa amhVo. gmÜ`m-gmoß`mJmoï>r ghOnUo A§{JH$maë`m Va {^Vr H$emMr? dmñV{dH$ nmhVm àË`oH$ ì`º$sH$iV-ZH$iV H$_r-A{YH$ à_mUmV `_{Z`_m§Mo nmcZ H$arVM AgVo. Ë`mVrcgd© Jmoï>r ZrQ> g_OmdyZ KoD$Z Amnco AmMaU gwYmaco, Va àË`oH$ ì`{º$cmñdV…Mm A{^_mZ dmQy> cmJoc. Ë`mM~amo~a Ý`yZJ§S>, {^Vr, AnamYrd¥Îmr, H«$moY,_Ëga, Mm¡`©, H$m_oÀN>m, _moh, B. AZoH$ AdJwUm§Mm c` hmoD$Z emar[aH$, _mZ{gH$d ^md{ZH$ ñdmñÏ` d ñW¡`© àmá hmoB©c.
`_-{Z`_ {H$Vr AmhoV `mnojm Ë`m àË`oH$mVrc {dMma d VÎd _hÎdmMo Amho.ho {dMma, hr VÎdo H$R>rU ZmhrV qH$dm AZmoiIr XoIrc ZmhrV nU Ë`m§À`m~m~VrV Xþc©{jVnUm H$mhr ì`º$s¨H$Sy>Z hmoV AgVmo. EH$XmM ImoQ>o ~mocyZ, EH$XmMMmoar H$ê$Z, Ago åhUyZ Ho$coë`m H¥$Ë`mcm eodQ> ZgVmo. H$maU EH$Xm nMZr nS>coH$s Xþgè`m§Xm Ë`mMm OÝ_ hmoVmo. AmnU _J ñdV…cm Amdê$ eH$V Zmhr. øm Jmoï>rgd`rÀ`m hmoÊ`mnyduM Ë`m Wm§~{dUo Amdí`H$ AgVo. Amnë`m emar[aH$, _mZ{gH$d ^md{ZH$ gj_VogmR>r øm gd© Jmoï>tMr JaO AmhoM. AmnU g_mOmMm EH$ KQ>H$
39 Yoga Varta : October 2017
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AmhmoV. ^mdr {nT>r Amnë`mg_moa V`ma hmoV AgVo. H$iV ZH$iV AmnUñdV…~amo~a MwH$sMm g§Xoe BVam§Zm nmohM{dV AgVmo. _mZhmZr, An_mZ, {ejm,H$c§H$ _mWr _mê$Z KoÊ`mnojm ñdV…Mr d g_mOmMr àJVr H$ë`mUH$maH$ hmoB©c AgoAmnU dmJm`cm hdo. g_mOmMm KQ>H$ åhUyZ Ooìhm AmnU BVam§er g§~§Y R>odVmo,Ë`mdoir ào_, ñZoh, ghH$m`©, namonH$ma, B. Bï> JwUm§_wio {_iUmao cm^ `m `_-{Z`_m§À`m nmccmZo AmnUmg {_imdoV, hrM Anojm!
J§wVmJ§wVrMo àý
nwamUmV EH$ M_ËH¥$VrnyU© H$Wm Amho. EH$JéS> ñdV…Mo ^ú` Agcoë`m {dfmar gmnmcmAmnë`m ~iH$Q> n§Á`mÀ`m ZIm§_Ü`o nH$Sy>Z
KoD$Z OmVmo`. gmn gwQ>Ê`mgmR>r VS>\$S>Vmo`. Ë`mÀ`m Vm|S>mVyZ Jai ~mhoa gm§S>V§`.Imcr EH$ JdiU S>moŠ`mda h§S>m R>odyZ XÿY {dH$m`cm {ZKmcr Amho. Ë`m \o$gmiË`mXþYmV Vo Jai CVac§ Am{U {daKic§. JdiUrcm Ü`mZmV Z `oVm hr KQ>Zm KS>cr.JdiUrZo Vo XÿY {VÀ`m {Z`{_V J«mhH$m§Zm {Xc§. XþYmV {df {daKic§ Amho. nUXþYmMm a§J ~Xccocm Zmhr. J¥{hUrZo Vo XÿY Mwcrda VmnV R>odc§. Amcoë`m nmhþÊ`m§ZmEH$m MfH$mV Vo {Xco. AOmUVm XÿY ß`m`cocm nmhþUm WmoS>çm doimVM {df~mYmhmoD$Z JVàmU Pmcm. da ñdJm©_Ü`o {MÌJwá Ammncr coIUr gagmdyZ dhrImVog_moa Yê$Z `_Y_m©cm {dMmaVmo, ""ho nmn Hw$UmÀ`m Zmdmda {chÿ? gmnmÀ`m,JéS>mÀ`m, JdiUrÀ`m, J¥{hUrÀ`m H$s ñdV… nmhþÊ`mÀ`m? gXmof _Zwî`dYmMmJwÝhm Hw$UmMm...'' àý J§wVmJ§wVrMm Amho. àmMrZ Xoe d d¡{dÜ`m§Zr n[anyU© Agcoë`mAmnë`m g_mOmMo àýhr AgoM J§wVmJ§wVrMo AmhoV. àý gai ZmhrV. {d{dY Am`m_Agcoco AmhoV. g§Vw{cV qMVZ d gdªH$f {dMma Ho$ë`m{edm` Vo gwQ>Uma ZmhrV.àË`oH$ àý doJim Amho. H$moUVohr g_mZ gyÌ gd©Ì cmJy hmoV Zmhr. AmajUmMm{df` Agmo, eoVH$è`m§À`m H$O©_m\$sMm Agmo, Am{W©H$ {df_Vo_wio {Z_m©U hmoUmè`mZjcdmXmMm Agmo, H$s A§YlÕm§Mm Agmo. {df` J§wVmJ§wVrMo Am{U àýhr J§wVmJ§wVrMo.
(Am^ma … {X. 18-09-2017À`m gH$mi dV©_mZnÌmVrc "nhmQ>nmdc§' gXamVrclr. {dZ` nÌmio øm§Mm coI gd© g§~§{YVm§Mo Am^ma _mZyZ CX²Y¥V.)
Yoga Varta : October 2017 40
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Project Function Day ofYoga Teachers’ Training Course
E
Nitin Desai
(YTTC, Dadar. Mob. : 9049177444)
And the day came on which we were to re-enter into school days.
Not only students from Dadar center, but from Vashi too had gathered
for the important event of their yearlong course which is supposed to
be not only a mere feather in their cap but would be changing their life
style in all the ways. We all together were about 240 including those
from Vashi. The training hall of Dadar Center would never have seen
such a huge gathering before. Yes, it was a project function day for the
current batch of Yoga Teachers’ Training Course conducted by Yoga Vidya
Niketan. Project at YVN, as it seems, is not a routine or just an academic
activity of the Yoga Teachers Training Course, but through this, the
students are actually adjudged for their capability to understand various
concepts of Yoga.
Though it was normal to assemble at 8.00 a.m on every Sunday, on
September 17th, 2017 (Sunday) all were in curious and joyous mood,
more than usual, as they were to enter into next phase of their training
course where every one of them was supposed to get an opportunity
to express one’s thoughts about Yoga. The day started with browsing of
old projects made by students of previous batches of Yoga Teachers’
Training Course. They were many in numbers. Actually, it was like a
treasury of various thoughts on Yoga in modern days. The topics of the
projects were so diversified, that it was unimaginable that Yoga could be
a part of so many areas of life.
After about half an hour of going through the old project works, it
was time for lecture on topic of the day, which was obviously Project
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Work. Bapat Sir compered the event. At the outset, we had chanting of
Omkar followed by prayer. Thereafter, Sudhakar Mestry sir welcomed all
the teachers and students, especially those who had come from Vashi
center. There was special mention of Durgadas Savant sir who was
looking after the Vashi center. After a brief felicitation, Savant sir shared
his thoughts over importance of project, in his own style, which
encouraged everybody. He said that as one becomes happy when the
seed sown by him or her grows as plant, project too gives happiness of
creation and increases confidence. After this, Mahesh Sinkar sir
appeared on the dais for his lecture on Project Work. All students were
ready with notebooks and pen. Some were seen equipped with high
end mobiles to capture the every word of slide of his presentation. His
lectures are always full of information. This time also, the presentation
was so systematically prepared that there was hardly any question left
to be answered. It went nearly for ninety minutes. The lecture covered
everything about the preparation of Project, areas of topics, time
schedule, presentation style, etc. There was a brief question-answer
session also. It was announced that this time there would be two
options for the students, i.e. they can either go for a Project Work or for
Assignment Work. Though, this would give some relief to those who
would find it difficult to go for project, Assignments would also prove a
good exercise for them to get involved into some out of routine work.
By seeing the events happening in such a synchronized and systematic
way, one feels to appreciate the working culture of the faculty members,
teachers and management of YVN. The dedication level is so high that
hardly one could find this in today’s time, especially when it is carried
voluntarily.
After Sinkar sir’s lecture, there was a delicious breakfast which we
all enjoyed. Then there was really something interesting to listen. YVN
had specially invited those seven past year students whose projects
were declared best for the year. They were Ms. Blessy, Ms Neha, Ms
Kalpana, Ms Pramila, Ms Vineeta, Ms Vandana and Dr Richa. Their
Yoga Varta : October 2017 42
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mentors in project work Madhura madam, Sudhakar sir, Kamlesh
madam, Bandana madam, K. S. Iyer sir, Deepa madam and Santosh sir
respectively introduced them with their achievements in entire course
and their personal achievements too. Each of the above winners shared
views regarding selecting the topic for the project, devotion of time and
energy, ways to face the difficulties, etc. The most interesting thing was,
that all winners were women. This once again proved that women are
usually the best managers. The experience shared by these students
would definitely be helpful for the students of new batch. Introducing
such an event in the course would really help the students to get an apt
idea regarding the Project which they would be undertaking during the
course.
Overall, the session was very good. There were so many other
takeaway points from this session, like time management, logistics
management and co-ordination among teachers. In between we also
got an opportunity to listen a beautiful bhajan which was sung by
Malabika Madam of Vashi center. At the end, Anita madam gave vote
of thanks and the session concluded on time with Pasaydaan in
melodious voice of Mestry sir.
�����
All that we are is the result of
what we have thought.
If you speak or act with an evil
thought, pain follows.
If you speak or act with a pure
thought, happiness follows,
like a shadow that never leaves.
- Gautam Buddha
N