*स्वामिशिशुविदेहानन्दस्वामिशिशुसत्यविदेहानन्द सरस्वति तिवारीमहाराज*

 one  should  slowly  cease  from  mental  action  by  a  buddhi  held in  the  grasp  of  fixity,  and  having  fixed  the  mind  in  the  higher  Self one  should  not think  of  anything
पूर्वश्लोकमें भगवान्ने सम्पूर्ण कामनाओंका त्याग एवं इन्द्रियों का निग्रह करनेके निश्चयकी बात कही। अब कामनाओंका त्याग और इन्द्रियोंका निग्रह कैसे करें—इसका उपाय आगेके श्लोकमें बताते हैं।

शनै:        शनैरुपरमेद्बुद्ध्या       धृतिगृहीतया।
आत्मसंस्थं मन: कृत्वा न किञ्चिदपि चिन्तयेत्॥ २५॥

धैर्ययुक्त बुद्धिके द्वारा (संसारसे) धीरे-धीरे उपराम हो जाय (और) मन (बुद्धि)को परमात्मस्वरूपमें सम्यक् प्रकारसे स्थापन करके (फिर) कुछ  भी चिन्तन न करे।

'बुद्ध्या धृतिगृहीतया’—साधन करते-करते प्राय: साधकोंको उकताहट होती है, निराशा होती है कि ध्यान लगाते, विचार करते इतने दिन हो गये, पर तत्त्व- प्राप्ति नहीं हुई, तो अब क्या होगी? कैसे होगी? इस बातको लेकर भगवान् ध्यानयोगके साधकको सावधान करते हैं कि उसको ध्यानयोगका अभ्यास करते हुए सिद्धि प्राप्त न हो, तो भी उकताना नहीं चाहिये, प्रत्युत धैर्य रखना चाहिये। जैसे सिद्धि प्राप्त होनेपर, सफलता होनेपर धैर्य रहता है, विफलता होनेपर भी वैसा ही धैर्य रहना चाहिये कि वर्ष-के-वर्ष बीत जायँ, शरीर चला जाय, तो भी परवाह नहीं, पर तत्त्वको तो प्राप्त करना ही है। कारण कि इससे बढ़कर दूसरा कोई ऐसा काम है नहीं। इसलिये इसको समाप्त करके आगे क्या काम करना है? यदि इससे भी बढ़कर कोई काम है तो इसको छोड़ो और उस कामको अभी करो!—इस प्रकार बुद्धिको वशमें कर ले अर्थात् बुद्धिमें मान, बड़ाई, आराम आदिको लेकर जो संसारका महत्त्व पड़ा है, उस महत्त्वको हटा दे। तात्पर्य है कि पूर्वश्लोकमें जिन विषयोंका त्याग करनेके लिये कहा गया है, धैर्ययुक्त बुद्धिसे उन विषयोंसे उपराम हो जाय।

 'शनै: शनैरुपरमेत्’—उपराम होनेमें जल्दबाजी न करे; किन्तु धीरे-धीरे उपेक्षा करते-करते विषयोंसे उदासीन हो जाय और उदासीन होनेपर उनसे बिलकुल ही उपराम हो जाय।

 कामनाओंका त्याग और मनसे इन्द्रिय-समूहका संयमन करनेके बाद भी यहाँ जो उपराम होनेकी बात बतायी है, उसका तात्पर्य है कि किसी त्याज्य वस्तुका त्याग करनेपर भी उस त्याज्य वस्तुके साथ आंशिक द्वेषका भाव रह सकता है। उस द्वेष-भावको हटानेके लिये यहाँ उपराम होनेकी बात कही गयी है। तात्पर्य है कि संकल्पोंके साथ न राग करे, न द्वेष करे; किन्तु उनसे सर्वथा उपराम हो जाय।

 यहाँ उपराम होनेकी बात इसलिये कही गयी है कि परमात्म तत्त्व मनके कब्जेमें नहीं आता; क्योंकि मन प्रकृतिका कार्य होनेसे जब प्रकृतिको भी नहीं पकड़ सकता, तो फिर प्रकृतिसे अतीत परमात्मतत्त्वको पकड़ ही कैसे सकता है? अर्थात् परमात्माका चिन्तन करते-करते मन परमात्माको पकड़ ले—यह उसके हाथकी बात नहीं है। जिस परमात्माकी शक्तिसे मन अपना कार्य करता है, उसको मन कैसे पकड़ सकता है?—'यन्मनसा न मनुते येनाहुर्मनो मतम्’ (केन० १। ५)। जैसे, जिस सूर्यके प्रकाशसे दीपक, बिजली आदि प्रकाशित होते हैं, वे दीपक आदि सूर्यको कैसे प्रकाशित कर सकते हैं? कारण कि उनमें प्रकाश तो सूर्यसे ही आता है। ऐसे ही मन, बुद्धि आदिमें जो कुछ शक्ति है, वह उस परमात्मासे ही आती है। अत: वे मन, बुद्धि आदि उस परमात्माको कैसे पकड़ सकते हैं? नहीं पकड़ सकते।

 दूसरी बात, संसारकी तरफ चलनेसे सुख नहीं पाया है, केवल दु:ख-ही-दु:ख पाया है। अत: संसारके चिन्तनसे प्रयोजन नहीं रहा। तो अब क्या करें? उससे उपराम हो जायँ।

 'आत्मसंस्थं मन: कृत्वा’—सब जगह एक सच्चिदानन्द परमात्मा ही परिपूर्ण है। संकल्पोंमें पहले और पीछे (अन्तमें) वही परमात्मा है। संकल्पोंमें भी आधार और प्रकाशकरूपसे एक परमात्मा ही परिपूर्ण है। उन संकल्पोंमें और कोई सत्ता पैदा नहीं हुई है; किन्तु उनमें सत्तारूपसे वह परमात्मा ही है। ऐसा बुद्धिका दृढ़ निश्चय, निर्णय रहे। मनमें कोई तरंग पैदा हो भी जाय तो उस तरंगको परमात्माका ही स्वरूप माने।

 दूसरा भाव यह है कि परमात्मा देश, काल, वस्तु, व्यक्ति, घटना, परिस्थिति आदि सबमें परिपूर्ण है। ये देश, काल आदि तो उत्पन्न होते हैं और मिटते हैं; परन्तु परमात्मतत्त्व बनता-बिगड़ता नहीं है। वह तो सदा ज्यों-का-त्यों रहता है। उस परमात्मामें मनको स्थिर करके अर्थात् सब जगह एक परमात्मा ही है, उस परमात्माके सिवाय दूसरी कोई सत्ता है ही नहीं— ऐसा पक्का निश्चय करके कुछ भी चिन्तन न करे।

 'न किंचिदपि चिन्तयेत्’—संसारका चिन्तन न करे—यह बात तो पहले ही आ गयी। अब 'परमात्मा सब जगह परिपूर्ण है’ ऐसा चिन्तन भी न करे। कारण कि जब मनको परमात्मामें स्थापन कर दिया, तो अब चिन्तन करनेसे सविकल्प वृत्ति हो जायगी अर्थात् मनके साथ सम्बन्ध बना रहेगा, जिससे संसारसे सम्बन्ध-विच्छेद नहीं होगा। अगर 'हमारी ऐसी स्थिति बनी रहे’—ऐसा चिन्तन करेंगे, तो परिच्छिन्नता बनी रहेगी अर्थात् चित्तकी और चिन्तन करनेवालेकी सत्ता बनी रहेगी। अत: 'सब जगह एक परमात्मा ही परिपूर्ण है’—ऐसा दृढ़ निश्चय करनेके बाद किसी प्रकारका किंचिन्मात्र भी चिन्तन न करे। इस प्रकार उपराम होनेसे स्वत:सिद्ध स्वरूपका अनुभव हो जायगा, जिसका वर्णन पहले बाईसवें श्लोकमें हुआ है।

ध्यान
सबसे मुख्य बात यह है कि परमात्मा सब जगह परिपूर्ण है। सब देशमें, सब कालमें, सम्पूर्ण वस्तुओंमें, सम्पूर्ण व्यक्तियोंमें, सम्पूर्ण घटनाओंमें और सम्पूर्ण क्रियाओंमें परमात्मा साकार, निराकार आदि सब रूपोंसे सदा ज्यों-का-त्यों विराजमान है। उस परमात्माके सिवाय जितना भी प्रकृतिका कार्य है, वह सब-का-सब परिवर्तनशील है। परन्तु परमात्मतत्त्वमें कभी किंचिन्मात्र भी परिवर्तन नहीं हुआ, न होगा और न हो ही सकता है। उस परमात्माका ध्यान ऐसे किया जाय कि जैसे कोई मनुष्य समुद्रमें गहरा उतर जाय, तो जहाँतक दृष्टि जाती है, वहाँतक जल-ही- जल दीखता है। नीचे देखो तो भी जल है, ऊपर देखो तो भी जल है, चारों तरफ जल-ही-जल परिपूर्ण है। इस तरह जहाँ स्वयं अपने-आपको एक जगह मानता है, उसके भीतर भी परमात्मा है, बाहर भी परमात्मा है, ऊपर भी परमात्मा है, नीचे भी परमात्मा है, चारों तरफ परमात्मा-ही-परमात्मा परिपूर्ण है। शरीरके भी कण-कणमें वह परमात्मा है। उस परमात्मतत्त्वको प्राप्त करना ही मनुष्यमात्रका ध्येय है और वह नित्य-निरन्तर प्राप्त है। उस परमात्मतत्त्वसे कोई कभी दूर हो सकता ही नहीं। किसी भी अवस्थामें उससे कोई अलग नहीं हो सकता । केवल अपनी दृष्टि विनाशी पदार्थोंकी तरफ रहनेसे वह सदा परिपूर्ण, निर्विकार, सम, शान्त रहनेवाला परमात्मतत्त्व दीखता नहीं।

 अगर उस परमात्माकी तरफ दृष्टि, लक्ष्य हो जाय कि वह सब जगह ज्यों-का-त्यों परिपूर्ण है, तो स्वत: ध्यान हो जायगा, ध्यान करना नहीं पड़ेगा। जैसे, हम सब पृथ्वीपर रहते हैं, तो हमारे भीतर-बाहर, ऊपर और चारों तरफ आकाश-ही-आकाश है, पोलाहट-ही-पोलाहट है; परन्तु उसकी तरफ हमारा लक्ष्य नहीं रहता। अगर लक्ष्य हो जाय, तो हम निरन्तर आकाशमें ही रहते हैं। आकाशमें ही चलते हैं, फिरते हैं, खाते हैं, पीते हैं, सोते हैं, जगते हैं। आकाशमें ही हम सब काम कर रहे हैं।परन्तु  आकाशकी तरफ ध्यान न होनेसे इसका पता नहीं लगता। अगर उस तरफ ध्यान जाय कि आकाश है, उसमें बादल होते हैं, वर्षा होती है, उसमें सूर्य, चन्द्रमा, नक्षत्र आदि हैं, तो आकाशका खयाल होता है, अन्यथा नहीं होता। आकाशका खयाल न होनेपर भी हमारी सब क्रियाएँ आकाशमें ही होती हैं। ऐसे ही उस परमात्मतत्त्वकी तरफ खयाल न होनेपर भी हमारी सम्पूर्ण क्रियाएँ उस परमात्मतत्त्वमें ही हो रही हैं। इसलिये गीताने कहा कि—'शनै: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया’ अर्थात् जिस बुद्धिमें धीरज है, ऐसी बुद्धिके द्वारा धीरे-धीरे उपराम हो जाय। संसारकी कोई भी बात मनमें आये, तो उससे उपराम हो जाय। साधककी भूल यह होती है कि जिस समय वह परमात्माका ध्यान करने बैठता है, उस समय सांसारिक वस्तुकी याद आनेपर वह उसका विरोध करने लगता है। विरोध करनेसे भी वस्तुका अपने साथ सम्बन्ध हो जाता है और उसमें राग करनेसे भी सम्बन्ध हो जाता है। अत: न तो उसका विरोध करें और न उसमें राग करें। उसकी उपेक्षा करें, उससे उदासीन हो जायँ। बेपरवाह हो जायँ। संसारकी याद आ गयी तो आ गयी, नहीं आयी तो नहीं आयी—इस बेपरवाहीसे संसारके साथ सम्बन्ध नहीं जुड़ेगा। अत: भगवान् कहते हैं कि उससे उदासीन ही नहीं, उपराम हो जाय—'शनै: शनै: उपरमेत्।’

 उत्पन्न होनेवाली चीज नष्ट होनेवाली होती है—यह नियम है। अत: संसारका कितना ही संकल्प-विकल्प हो जाय, वह सब नष्ट हो रहा है। इसलिये उसको रखनेकी चेष्टा करना भी गलती है और नाश करनेका उद्योग करना भी गलती है। संसारमें बहुत-सी चीजें उत्पन्न और नष्ट होती हैं, पर उनका पाप और पुण्य हमें नहीं लगता; क्योंकि उनसे हमारा सम्बन्ध नहीं है। ऐसे ही मनमें संकल्प-विकल्प आ जाय, संसारका चिन्तन हो जाय, तो उससे हमारा कोई सम्बन्ध नहीं है। न तो याद आनेवाली वस्तुके साथ सम्बन्ध है और न जिसमें वस्तुकी याद आयी, उस मनके साथ ही सम्बन्ध है। हमारा सम्बन्ध तो सब जगह परिपूर्ण परमात्मासे है। अत: उत्पन्न और नष्ट होनेवाले संकल्प-विकल्पसे क्या तो राग करें और क्या द्वेष करें? यह तो उत्पत्ति और विनाशका एक प्रवाह है। इससे उपराम हो जाय, विमुख हो जाय, इसकी कुछ भी परवाह न करे।

 एक परमात्मा-ही-परमात्मा परिपूर्ण है। जब हम अपना एक व्यक्तित्व पकड़ लेते हैं, तब 'मैं हूँ’ ऐसा दीखने लगता है। यह व्यक्तित्व, 'मैं’-पन भी जिसके अन्तर्गत है, ऐसा वह अपार, असीम, सम, शान्त, सद्घन, चिद्घन, आनन्दघन परमात्मा है। जैसे, सम्पूर्ण पदार्थ, क्रियाएँ आदि एक प्रकाशके अन्तर्गत हैं। उस प्रकाशका सम्बन्ध है तो मात्र वस्तुओं, क्रियाओं, व्यक्तियों आदिके साथ है और नहीं है तो किसीके भी साथ सम्बन्ध नहीं है। प्रकाश अपनी जगह ज्यों-का-त्यों स्थित है। उसमें कई वस्तुएँ आती-जाती रहती हैं, कई क्रियाएँ होती रहती हैं; किन्तु प्रकाशमें कुछ भी फर्क नहीं पड़ता। ऐसे ही प्रकाशस्वरूप परमात्माके साथ किसी भी वस्तु, क्रिया आदिका कोई सम्बन्ध नहीं है। सम्बन्ध है तो सम्पूर्णके साथ सम्बन्ध है, नहीं तो किसीके साथ भी सम्बन्ध नहीं है। ये वस्तु, क्रिया आदि सब उत्पत्ति-विनाशवाली हैं और वह परमात्मा अनुत्पन्न तत्त्व है। उस परमात्मामें स्थित होकर कुछ भी चिन्तन न करे।

 एक चिन्तन 'करते’ हैं और एक चिन्तन 'होता’ है। चिन्तन करे नहीं और अपने-आप कोई चिन्तन हो जाय तो उसके साथ अपना सम्बन्ध न जोड़े, तटस्थ रहे। वास्तवमें हम तटस्थ ही हैं; क्योंकि संकल्प-विकल्प तो उत्पन्न और नष्ट होते हैं, पर हम रहते हैं। इसलिये रहनेवाले स्वरूपमें ही रहें और संकल्प-विकल्पकी उपेक्षा कर दें, तो हमारेपर वह (संकल्प-विकल्प) लागू नहीं होगा। साधक एक गलती करता है कि जब उसको संसार याद आता है, तब वह उससे द्वेष करता है कि इसको हटाओ, इसको मिटाओ। ऐसा करनेसे संसारके साथ विशेष सम्बन्ध जुड़ जाता है। इसलिये उसको हटानेका कोई उद्योग न करे, प्रत्युत ऐसा विचार करे कि जो संकल्प-विकल्प होते हैं, उनमें भी वह परमात्मतत्त्व ओतप्रोत है। जैसे जलमें बर्फका ढेला डाल दें, तो बर्फ स्वयं भी जल है और उसके बाहर भी जल है। ऐसे ही संकल्प-विकल्प कुछ भी आये, वह परमात्माके ही अन्तर्गत है और संकल्प-विकल्पके भी अन्तर्गत परमात्मा-ही-परमात्मा परिपूर्ण है। जैसे समुद्रमें बड़ी-बड़ी लहरें उठती हैं। एक लहरके बाद दूसरी लहर आती है। उन लहरोंमें भी जल-ही-जल है। देखनेमें लहर अलग दीखती है, पर जलके सिवाय लहर कुछ नहीं है। ऐसे ही संकल्प-विकल्प में परमात्मतत्त्वके सिवाय कोई तत्त्व नहीं है, कोई वस्तु नहीं है।

 अभी कोई पुरानी घटना याद आ गयी, तो वह घटना पहले हुई थी, अब वह घटना नहीं है। मनुष्य जबर्दस्ती उस घटनाको याद करके घबरा जाता है कि क्या करूँ, मन नहीं लगता! वास्तवमें जब परमात्माका ध्यान करते हैं, उस समय अनेक तरहकी पुरानी बातोंकी याद, पुराने संस्कार नष्ट होनेके लिये प्रकट होते हैं। परन्तु साधक इस बातको समझे बिना उनको सत्ता देकर और मजबूत बना लेता है। इसलिये उनकी उपेक्षा कर दे। उनको न अच्छा समझे और न बुरा समझे, तो वे जैसे उत्पन्न हुए, वैसे ही नष्ट हो जायँगे। हमारा सम्बन्ध परमात्माके साथ है। हम परमात्माके हैं और परमात्मा हमारा है। सब जगह परिपूर्ण उस परमात्मामें हमारी स्थिति सब समयमें है—ऐसा मानकर चुप बैठ जाय। अपनी तरफसे कुछ भी चिन्तन न करे। अपने-आप चिन्तन हो जाय तो उससे सम्बन्ध न जोड़े। फिर वृत्तियाँ अपने-आप शान्त हो जायँगी और परमात्माका ध्यान स्वत: होगा। कारण कि वृत्तियाँ आने-जानेवाली हैं और परमात्मा सदा रहनेवाला है। जो स्वत:सिद्ध है, उसमें करना क्या पड़ेगा? करना कुछ है ही नहीं। साधक ऐसा मान लेता है कि मैं ध्यान करता हूँ, चिन्तन करता हूँ—यह गलती है। जब सब जगह एक परमात्मा ही है, तो क्या चिन्तन करे, क्या ध्यान करे! समुद्रमें लहरें होती हैं, पर जल-तत्त्वमें न लहरें हैं, न समुद्र है। ऐसे ही परमात्मतत्त्वमें न संसार है, न आकृति है, न आना-जाना है। वह परमात्मतत्त्व परिपूर्ण है, सम है, शान्त है, निर्विकार है, स्वत:सिद्ध है। उसका चिन्तन करना नहीं पड़ता। उसका चिन्तन क्या करें? उसमें तो हमारी स्थिति स्वत: है, हर समय है। व्यवहार करते समय भी उस परमात्मासे हम अलग नहीं होते, प्रत्युत निरन्तर उसमें रहते हैं। जब व्यवहारवाली वस्तुओंको आदर देते हैं, महत्त्व देते हैं, तब विक्षेप होता है। एकान्तमें बैठे हैं और कोई बात याद आ जाती है तो विक्षेप हो जाता है। वास्तवमें विक्षेप उस बातसे नहीं होता। उसको सत्ता दे देते हैं, महत्ता दे देते हैं, उससे विक्षेप होता है।

 जैसे आकाशमें बादल आते हैं और शान्त हो जाते हैं, ऐसे ही मनमें कई स्फुरणाएँ आती हैं और शान्त हो जाती हैं। आकाश में कितने ही बादल आयें और चले जायँ, पर आकाशमें कुछ परिवर्तन नहीं होता; वह ज्यों-का-त्यों रहता है। ऐसे ही ध्यानके समय कुछ याद आये अथवा न आये, परमात्मा ज्यों-का-त्यों परिपूर्ण रहता है। कुछ याद आये तो उसमें भी परमात्मा है और कुछ याद न आये तो उसमें भी परमात्मा है। देखनेमें, सुननेमें, समझनेमें जो कुछ आ जाय, उन सबके बाहर भी परमात्मा है और सबके भीतर भी परमात्मा है। चर और अचर जो कुछ है, वह भी परमात्मा ही है। दूर-से-दूर भी परमात्मा है, नजदीक-से-नजदीक भी परमात्मा है। परन्तु अत्यन्त सूक्ष्म होनेसे वह बुद्धिके अन्तर्गत नहीं आता (गीता—तेरहवें अध्यायका पन्द्रहवाँ श्लोक)। ऐसा वह परमात्मा सद्घन, चिद्घन, आनन्दघन है। सब जगह पूर्ण आनन्द, अपार आनन्द, सम आनन्द, शान्त आनन्द, घन आनन्द, अचल आनन्द, अटल आनन्द, आनन्द-ही-आनन्द है!

 एकान्तमें ध्यान करनेके सिवाय दूसरे समय कार्य करते हुए भी ऐसा समझे कि परमात्मा सबमें परिपूर्ण है। कार्य करते हुए सावधान होकर परमात्माकी सत्ता मानेंगे, तो ध्यानके समय बड़ी सहायता मिलेगी और ध्यानके समय संकल्प-विकल्पकी उपेक्षा करके परमात्मामें अटल स्थित रहेंगे, तो व्यवहार करते समय परमात्माके चिन्तनमें बड़ी सहायता मिलेगी। जो साधक होता है, वह घंटे-दो-घंटे नहीं, आठों पहर साधक होता है। जैसे ब्राह्मण अपने ब्राह्मणपनेमें निरन्तर स्थित रहता है, ऐसे ही मात्र जीव परमात्मामें निरन्तर स्थित रहते हैं। ब्राह्मण तो पैदा होता है, पर परमात्मा पैदा नहीं होता। परन्तु काम-धंधा करते हुए पदार्थोंकी, क्रियाओंकी, व्यक्तियोंकी तरफ वृत्ति रहनेसे उन सबमें परिपूर्ण परमात्मा दीखता नहीं। इसलिये एकान्तमें बैठकर ध्यान करते समय और व्यवहारकालमें कार्य करते समय साधककी दृष्टि इस तरफ रहनी चाहिये कि सब देश, काल, वस्तु, व्यक्ति, घटना, क्रिया आदिमें एक परमात्मतत्त्व ही ज्यों-का-त्यों परिपूर्ण है। उसीमें स्थित रहे और कुछ भी चिन्तन न करे।

परिशिष्ट भाव—ध्यानयोगके दो प्रकार हैं—(१) मनको एकाग्र करना और (२) विवेकपूर्वक मनसे सम्बन्ध-विच्छेद करना। विवेकपूर्वक सम्बन्ध-विच्छेदसे तत्काल मुक्ति होती है। संसारमें कितना पाप-पुण्य होता है, पर उसके साथ हमारा सम्बन्ध है ही नहीं, ऐसे ही शरीर-इन्द्रियाँ-मन-बुद्धिके साथ भी हमारा सम्बन्ध नहीं है। इसीको 'उपरति’ कहते हैं। चिन्तन करनेकी वृत्तिसे भी सम्बन्ध नहीं रहना चाहिये। श्रीमद्भागवतमें आया है-
सर्वं ब्रह्मात्मकं तस्य विद्ययाऽऽत्ममनीषया।
परिपश्यन्नुपरमेत्      सर्वतो    मुक्तसंशय:॥
                                (श्रीमद्भा० ११। २९। १८)

  'पूर्वोक्त साधन (मन-वाणी-शरीरकी सभी क्रियाओं से परमात्मा की उपासना) करनेवाले भक्तका 'सब कुछ परमात्मस्वरूप ही है’—ऐसा निश्चय हो जाता है। फिर वह इस अध्यात्मविद्याके द्वारा सब प्रकारसे संशयरहित होकर सब जगह परमात्माको भलीभाँति देखता हुआ उपराम हो जाय अर्थात् 'सब कुछ परमात्मा ही हैं’—यह चिन्तन भी न रहे, प्रत्युत साक्षात् परमात्मा ही दीखने लगें।’

  सम्पूर्ण देश, काल, क्रिया, वस्तु, व्यक्ति, अवस्था, परिस्थिति, घटना आदिमें एक ही परमात्मतत्त्व सत्तारूपसे ज्यों-का-त्यों परिपूर्ण है। देश, काल आदिका तो अभाव है, पर परमात्म तत्त्वका नित्य भाव है। इस प्रकार साधक पहले मन-बुद्धिसे यह निश्चय कर ले कि 'परमात्मतत्त्व है’। फिर इस निश्चयको भी छोड़ दे और चुप हो जाय अर्थात् कुछ भी चिन्तन न करे। आत्माका, अनात्माका, परमात्माका, संसारका, संयोगका, वियोगका कुछ भी चिन्तन न करे। कुछ भी चिन्तन करेगा तो संसार आ ही जायगा। कारण कि कुछ भी चिन्तन करनेसे चित्त (करण) साथमें रहेगा। करण साथमें रहेगा तो संसारका त्याग नहीं होगा; क्योंकि करण भी संसार ही है। इसलिये 'न किञ्चिदपि चिन्तयेत्’ में करणसे सम्बन्ध-विच्छेद है; क्योंकि जब करण साथमें नहीं रहेगा, तभी असली ध्यान होगा। सूक्ष्म-से-सूक्ष्म चिन्तन करनेपर भी वृत्ति रहती ही है, वृत्तिका अभाव नहीं होता। परन्तु कुछ भी चिन्तन करनेका भाव न रहनेसे वृत्ति स्वत: शान्त हो जाती है। अत: साधकको चिन्तनकी सर्वथा उपेक्षा करनी है। जैसे जलके स्थिर (शान्त) होनेपर उसमें मिली हुई मिट्टी शनै:-शनै: अपने-आप नीचे बैठ जाती है, ऐसे ही चुप होनेपर सब विकार शनै:-शनै: अपने-आप शान्त हो जाते हैं, अहम् गल जाता है और वास्तविक तत्त्व (अहंरहित सत्ता) का अनुभव हो जाता है।

  यहाँ वृत्तिका अभाव करनेमें ही 'शनै: शनै:’पदोंका प्रयोग हुआ है 'शनै: शनै:’ कहनेका तात्पर्य है कि जबर्दस्ती न करे, जल्दबाजी न करे; क्योंकि जन्म-जन्मान्तरके संस्कार जल्दबाजीसे नहीं मिटते। जल्दबाजी चंचलताको स्थिर, स्थायी करनेवाली है, पर 'शनै: शनै:’ चंचलताका नाश करनेवाली है।

  प्रकृतिके सम्बन्धके बिना तत्त्वका चिन्तन, मनन आदि नहीं हो सकता। अत: साधक तत्त्वका चिन्तन करेगा तो चित्त साथमें रहेगा, मनन करेगा तो मन साथमें रहेगा, निश्चय करेगा तो बुद्धि साथमें रहेगी, दर्शन करेगा तो दृष्टि साथमें रहेगी, श्रवण करेगा तो श्रवणेन्द्रिय साथमें रहेगी, कथन करेगा तो वाणी साथमें रहेगी। ऐसे ही 'है’ को मानेगा तो मान्यता तथा माननेवाला रह जायगा और 'नहीं’ का निषेध करेगा तो निषेध करनेवाला रह जायगा। कर्तृत्वाभिमानका त्याग करेगा तो 'मैं कर्ता नहीं हूँ’—यह सूक्ष्म अहंकार रह जायगा अर्थात् त्याग करनेसे त्याज्य वस्तु और त्यागी (त्याग करनेवाला) रह जायगा। इसलिये साधक उपराम हो जाय अर्थात् न मान्यता करे, न निषेध करे; न ग्रहण करे, न त्याग करे, प्रत्युत स्वत:सिद्ध स्वाभाविक तत्त्वको स्वीकार करे और बाहर-भीतरसे चुप हो जाय। मेरेको चुप होना है—यह आग्रह (संकल्प) भी न रखे, नहीं तो कर्तृत्व आ जायगा; क्योंकि चुप स्वत:सिद्ध है।

  साधक मैं, तू, यह और वह—इन चारोंको छोड़ दे तो एक 'है’ (सत्तामात्र) रह जाता है। उस स्वत:सिद्ध 'है’ को स्वीकार कर ले तथा अपनी ओरसे कुछ भी चिन्तन न करे। यदि अपने-आप कोई चिन्तन आ जाय तो उससे न राग करे, न द्वेष करे; न राजी हो, न नाराज हो; न उसको अच्छा माने, न बुरा माने और न अपनेमें माने, चिन्तन करना नहीं है, पर चिन्तन हो जाय तो उसका कोई दोष नहीं है। अपने-आप हवा बहती है, सरदी-गरमी आती है, वर्षा होती है तो उसका हमें कोई दोष नहीं लगता; क्योंकि उसके साथ हमारा कोई सम्बन्ध ही नहीं है। दोष तो जड़तासे सम्बन्ध जोडऩेसे लगता है। अत: चिन्तन हो जाय तो उसकी उपेक्षा रखे, उसके साथ अपनेको मिलाये नहीं अर्थात् ऐसा न माने कि मैं चिन्तन करता हूँ और चिन्तन मेरेमें होता है। चिन्तन मनमें होता है और मनके साथ मेरा कोई सम्बन्ध नहीं है।

  'आत्मसंस्थं मन: कृत्वा’ में 'मन’ शब्द बुद्धिका वाचक है; क्योंकि चंचलता मनमें और स्थिरता बुद्धिमें होती है। अत: 'आत्मसंस्थम्’ कहनेका तात्पर्य है कि चंचलता न रहे, प्रत्युत स्थिरता रहे। जैसे 'यह अमुक गाँव है’—ऐसी मान्यता दृढ़ होनेसे इसका चिन्तन नहीं करना पड़ता, ऐसे ही 'परमात्मा हैं’—ऐसी मान्यता दृढ़ रहे तो फिर इसका चिन्तन नहीं करना पड़ेगा। जो स्वत:सिद्ध है, उसका चिन्तन क्या करें? इसलिये आत्मचिन्तन करनेसे आत्मबोध नहीं होता; क्योंकि आत्म चिन्तन करनेसे चिन्तक रहता है और अनात्माकी सत्ता रहती है। अनात्माकी सत्ता मानेंगे, तभी तो अनात्माका त्याग और आत्माका चिन्तन करेंगे!

  'न किञ्चिदपि चिन्तयेत्’—इसको 'चुप साधन’, 'मूक सत्संग’ और अचिन्त्यका ध्यान’ भी कहते हैं। इसमें न तो स्थूलशरीरकी क्रिया है, न सूक्ष्मशरीरका चिन्तन है और न कारण शरीरकी स्थिरता है। इसमें इन्द्रियाँ भी चुप हैं, मन भी चुप है, बुद्धि भी चुप है अर्थात् शरीर-इन्द्रियाँ-मन-बुद्धिकी कोई क्रिया नहीं है। सभी चुप हैं, कोई बोलता नहीं! जो देखना था वह देख लिया, सुनना था वह सुन लिया, बोलना था वह बोल लिया, करना था वह कर लिया, अब कुछ भी देखने, सुनने, बोलने, करने आदिकी रुचि नहीं रही—ऐसा होनेपर ही 'चुप साधन’ होता है। यह 'चुप साधन’ समाधिसे भी ऊँचा है; क्योंकि इसमें बुद्धि और अहम्से सम्बन्ध-विच्छेद है। समाधिमें तो लय, विक्षेप, कषाय और रसास्वाद—ये चार दोष (विघ्न) रहते हैं, पर चुप साधनमें ये दोष नहीं रहते। चुप साधन वृत्तिरहित है।

ळैश्र्ह्र्ञि

one should slowly cease from mental action by a buddhi held in the grasp of fixity, and having fixed the mind in the higher self one should not think of anything पूर्वश्लोकमें भगवान्ने entire कामनाओंका Disclaimer and senses of detention to निश्चयकी said. Now कामनाओंका Disclaimer and इन्द्रियोंका detention how to-the measure आगेके श्लोकमें explains. Gradually: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया. आत्मसंस्थं mind: कृत्वा not किञ्चिदपि चिन्तयेत्. 25. धैर्ययुक्त बुद्धिके by (संसारसे) slowly उपराम be should be (and) mind (intelligence) to परमात्मस्वरूपमें due प्रकारसे placement by (again) anything thinking not.
"बुद्ध्या धृतिगृहीतया'-means to-do often साधकोंको उकताहट is frustrating that note promulgate, consider so day were on तत्त्व- receipt not, then what will be? How to be? This बातको the Lord ध्यानयोगके साधकको careful do it ध्यानयोगका practice of accomplishment get not, even if उकताना not be, प्रत्युत patient should. Such as accomplishment get होनेपर, success होनेपर patience lives, failure होनेपर also the same patient should that year-to-year passed जायँ, body gone should, so don't care, on तत्त्वको then get the same. Because it makes up the second any work is not.
 Therefore, it finished by what's next work to do? If it is also increased any work so it leave and कामको just do it! -the type बुद्धिको वशमें take, namely बुद्धिमें value, glorify, comfort आदिको to which संसारका importance had the महत्त्वको removed know. Implies that पूर्वश्लोकमें the विषयोंका sacrifice to be stated, धैर्ययुक्त बुद्धिसे those विषयोंसे उपराम be should be." Gradually: शनैरुपरमेत्'-उपराम होनेमें haste not; but gradually ignoring-do विषयोंसे indifferent to be should be and nostalgic होनेपर them all the same उपराम be should be. कामनाओंका Disclaimer and MNS sense-समूहका संयमन to even after here which उपराम होनेकी thing stated is, it means that a Castaway वस्तुका Disclaimer करनेपर also that Castaway वस्तुके with partial द्वेषका expressions may. That malice-भावको delete here for उपराम होनेकी talked been. Implies that संकल्पोंके not with passion to, not malice to, but they downright उपराम be should be.
Here उपराम होनेकी thing so said was that of God element beaded कब्जेमें does not because mind प्रकृतिका work होनेसे when प्रकृतिको not could hold, then प्रकृतिसे past परमात्मतत्त्वको hold the same how to be? Ie परमात्माका thinking to-do mind परमात्माको take hold-it's her हाथकी doesn't matter. The परमात्माकी शक्तिसे mind your works, her mind how could hold? - 'यन्मनसा not मनुते येनाहुर्मनो मतम्' (Ken 0 1. 5)., Such as the सूर्यके प्रकाशसे lamp, power, etc. published are they lamp etc. सूर्यको how can publish?
Reason that those light so सूर्यसे only comes. Such mind, wisdom आदिमें some of power, he परमात्मासे the leaps. Therefore, they mind, wisdom etc. that परमात्माको how can hold? Not hold can. Secondly, संसारकी side चलनेसे well not found, only grief-the-grief found. Therefore, संसारके चिन्तनसे purpose not looking for. So what to do now? Him उपराम be जायँ. "आत्मसंस्थं mind: कृत्वा'-all place a schchidanand divine the perfect. संकल्पोंमें before and after (अन्तमें) the divine. संकल्पोंमें also based and प्रकाशकरूपसे a divine the perfect.
Them संकल्पोंमें and no power generating not occurred; but they सत्तारूपसे that God is the same. It बुद्धिका determination, decisions are. मनमें a wave born also should be the तरंगको परमात्माका the same format considered. Second expressions that God country, time, object, person, event, the situation, and they all is perfect. This country, time, etc. then are generated and fading are but परमात्मतत्त्व made-deteriorated not. He always steadily-of-unchanged lives. That परमात्मामें मनको stable and that all the place is a God is, that परमात्माके except for the second no power is no such sure determined by anything thinking not." Not किंचिदपि चिन्तयेत्'-संसारका thinking not-it already come by. Now, "divine everywhere perfect 'it thinking also not.
Because when मनको परमात्मामें setting up, so now thinking करनेसे सविकल्प instinct be shall ie beaded relationship with remains, which संसारसे regard-separation will not be.
If' our situation made रहे'-it thinking will then परिच्छिन्नता will remain ie चित्तकी and meditation करनेवालेकी power will continue. Therefore," all place a divine the perfect है'-such determination to post a प्रकारका किंचिन्मात्र also thinking not. Thus उपराम होनेसे automatic proven स्वरूपका experience will be, which describes the first बाईसवें श्लोकमें happened. Attention-related touching thing the main thing is that the divine everywhere is perfect. All देशमें, all कालमें, entire वस्तुओंमें, the entire व्यक्तियोंमें, the entire घटनाओंमें and the entire क्रियाओंमें divine realizing, abstract, etc. all रूपोंसे always steadily-of-unchanged sits.
That परमात्माके except as also प्रकृतिका Act, all-of-all variable. But परमात्मतत्त्वमें ever किंचिन्मात्र also not change was not and will not only be. That परमात्माका note that has should be like a man समुद्रमें deep down should be, so as far as vision is, वहाँतक water ही- water looks is. Look down even if the water, look up even if the water, around water-the-water is perfect. In this way where your own-a place to admit, within also divine, out of God, the above divine, down also divine, around the divine-the-God is perfect. शरीरके also particle-कणमें the divine. That परमात्मतत्त्वको to get the same मनुष्यमात्रका objective and he always-continues to receive.
That परमात्मतत्त्वसे a ever away may not only. Any अवस्थामें him a different may not be. Only your vision विनाशी पदार्थोंकी side रहनेसे he always perfect, senselessly, even, quiet home परमात्मतत्त्व looks not. If the परमात्माकी the vision, goals should be that he everywhere steadily-of-unchanged is perfect, auto focus be will be carefully, do not have to., Such as we all पृथ्वीपर live, our inside-out, up and around the Sky-the-Sky, पोलाहट-the-पोलाहट is but his side of our goal is not lives. If the goal is to be should be, we continued आकाशमें remain. आकाशमें only go, wandered, eat, drink, sleep, wake up to. आकाशमें we all working हैं.परन्तु आकाशकी side ignore होनेसे this address does not think. If the side of attention should be that the Sky is, the cloud because of, rainfall, the Sun, moon, star etc.,
then आकाशका take care of, or not. आकाशका think not होनेपर also our all activities आकाशमें only happen. Such that परमात्मतत्त्वकी the idea not होनेपर also our entire activities that परमात्मतत्त्वमें only getting. Therefore गीताने said-'शनै: शनैरुपरमेद्बुद्ध्या धृतिगृहीतया "ie the बुद्धिमें the endurance is, such बुद्धिके by slowly उपराम be should be. संसारकी any thing मनमें come, so it उपराम be should be. साधककी forget it is that the time he परमात्माका attention to sits, at that time mundane वस्तुकी remember आनेपर he opposed to think. Opposed करनेसे also वस्तुका your relationship with and gets the melody करनेसे also regard gets.
Therefore not his opposition and not the melody in. His ignore him indifferent to जायँ. Regardless be जायँ. संसारकी missing was then come by, not come not come-this बेपरवाहीसे संसारके relationship with don't connect. Therefore, God says her indifferent not only उपराम be should be-'शनै: gradually: उपरमेत्." Generated to be something destroy to be there is this rule. Therefore, संसारका how resolution-option should be, all that destroyed happening. Therefore, it रखनेकी try to mistake and destroy करनेका industry also fault. संसारमें many things generated and destroy are on their sin and virtue of US don't think because they our relationship is not.
 Such मनमें resolution-choice come should be, संसारका thinking be should be, so more of our relationship is not. Not remember to come वस्तुके with respect and not in which वस्तुकी remember came to him, beaded as well as concerned. Our relationship all place perfect परमात्मासे is. Therefore, generated and destroy held resolution-विकल्पसे what the melody and what malice in? This is the place and विनाशका a flow. It उपराम be should be, alienated be should be, its anything care not to. A divine-the-God is perfect. We own personality take hold, then 'I' it दीखने think. It's personality, 'मैं'-Hydro also under which is, that he is great, infinite, even, quiet, सद्घन, चिद्घन, आनन्दघन divine., Such as the whole matter, actions, and a प्रकाशके under are.
That प्रकाशका relationship is just objects, actions, individuals आदिके with and not so किसीके also regard is not. Light their place steadily-of-unchanged is located. It many things come-are there are many activities is lives; but प्रकाशमें anything not matter. Just प्रकाशस्वरूप परमात्माके with any object, action आदिका no relationship is not. Relationship is सम्पूर्णके with respect is, if not किसीके also regard is not.
These object, action, and all the origin-विनाशवाली and he divine अनुत्पन्न element is. That परमात्मामें located in the something even thinking not. A thinking' to 'and a thinking' is' is. Thinking to, and their you have any thinking be should then with your relationship not added, neutral are. वास्तवमें we neutral only because resolution-choice if generated and destroy are we live. Therefore, living स्वरूपमें stay resolution and-विकल्पकी ignore it, then हमारेपर he (determination-option) will not apply. Seeker a mistake that when he world recall, then he him malice that makes it move, it mitao. It करनेसे संसारके with special relationship is added. Therefore, it हटानेका any industry not, प्रत्युत this idea to that which resolution-options are them, he परमात्मतत्त्व steeped is. Such as जलमें बर्फका cob put it, then ice yourself water and outside also water. Such resolution-choice anything came, she परमात्माके only under and resolution-options also under the divine-the-God is perfect. Such as समुद्रमें big waves rising are.
A लहरके after the second wave comes. Them लहरोंमें even water-the-water. देखनेमें wave different दीखती, but जलके except wave is nothing. Such resolution-option परमात्मतत्त्वके except any element, no object is not. Just a old event missing was, he event first was, now that the event is not. Man overpowered that घटनाको remember the nervous that do, mind don't think! वास्तवमें when परमात्माका attention to the time many तरहकी old बातोंकी remember, the old Rite destroy being to appear. But the seeker this बातको got without them power by strong and make takes. So their ignore you know. He is not well understood and not bad understand, so they like born, similarly destroyed जायँगे. Our relationship परमात्माके with.
We परमात्माके and divine ours. Everywhere perfect that परमात्मामें our position all समयमें is it assuming shut down should be. Your तरफसे anything thinking not. Their you thinking be should be so her relationship not added. Then वृत्तियाँ their you quiet be जायँगी and परमात्माका attention automatic will. Because वृत्तियाँ to-be and divine forever home is. The automatic prove, it do have? Do something not only. Seeker it assumes that I care am, meditation am-it fault. When all the place is a God is, what thinking to what note to! समुद्रमें waves are on the water-तत्त्वमें not waves are not sea. Just परमात्मतत्त्वमें not world, not shape, not come to go. He परमात्मतत्त्व perfect, the problem is, quiet, the senselessly is, automatic prove. His thinking it doesn't. His thinking what to do?
There our position automatic is, every time. Behave time that परमात्मासे we different are not, प्रत्युत continued the live. When व्यवहारवाली वस्तुओंको respect currently, the importance give, then विक्षेप happens. एकान्तमें sitting and a thing goes missing the विक्षेप gets. वास्तवमें विक्षेप that बातसे does not. Him power give, importance give him विक्षेप happens. Such as आकाशमें cloud come and quiet are, such as मनमें many स्फुरणाएँ come and quiet are. In the Sky many cloud come and gone जायँ, on आकाशमें some does not change; he steadily-of-unchanged lives. Such ध्यानके time missing something come or not come, divine steadily-of-unchanged perfect lives.
Remember anything come so it is also the divine and missing something not come so it is also divine. देखनेमें, सुननेमें, समझनेमें that come should be them all out of God and all within divine. Variable and constant that is, he also divine the same. Far-to-away also divine, near-to-close also divine. But very subtle होनेसे he बुद्धिके under does not (Gita-XIII अध्यायका पन्द्रहवाँ staff). So he divine सद्घन, चिद्घन, आनन्दघन is. Everywhere full fun, great fun, even fun, quiet fun, Cube fun, real fun, irrevocable fun, fun-the-joy! एकान्तमें attention to except for the second time while working do understand that God they all is perfect.
 While working be the परमात्माकी power treat, then ध्यानके time big help and ध्यानके time resolution-विकल्पकी ignored by परमात्मामें firm located will then behavior when परमात्माके चिन्तनमें big help.
The seeker is, he hour or two-hour, not the eight o'clock seeker happens. Such as Brahmin your ब्राह्मणपनेमें continued located lives, such as the only creatures परमात्मामें continued located live. Brahmin so born, but God created does not. But work-business while पदार्थोंकी, क्रियाओंकी, व्यक्तियोंकी the instinct रहनेसे those they all Amazon divine looks not. Therefore एकान्तमें sit attention when and व्यवहारकालमें when working साधककी view this side remain be that all the country, time, object, person, event, action आदिमें a परमात्मतत्त्व the steadily-of-unchanged is perfect. उसीमें located and anything thinking not. Appendix expressions-ध्यानयोगके two are (1) मनको converge and (2) विवेकपूर्वक MNS regard-separation to do. विवेकपूर्वक relationship-विच्छेदसे immediate discharge is. संसारमें how sin-virtuous leads, with him on our relationship is not only, such as the body-इन्द्रियाँ mind-बुद्धिके with our relationship is not. इसीको 'उपरति' says. Thinking करनेकी वृत्तिसे also regard not should.
श्रीमद्भागवतमें came is- सर्वं ब्रह्मात्मकं तस्य विद्ययात्ममनीषया. परिपश्यन्नुपरमेत् सर्वतो मुक्तसंशय :. (श्रीमद्भा 0 11. 2 9. 18) 'the aforesaid instrument (mind-speech-शरीरकी all actions of the divine worship) by भक्तका' everything परमात्मस्वरूप the है'-it certainly is. Then he अध्यात्मविद्याके by all प्रकारसे संशयरहित through all the place परमात्माको thoroughly sees the उपराम be should be ie 'everything God only हैं'-it thinking not were प्रत्युत interview God only दीखने begin.
"The whole country, time, action, object, person, state, the situation, the event आदिमें the same परमात्मतत्त्व सत्तारूपसे steadily-of-unchanged is perfect. Country, period आदिका the absence, but of God तत्त्वका continual sense. Thus seeker the first to mind-बुद्धिसे the decide to take that' परमात्मतत्त्व is'. Then निश्चयको also leave and up to should be ie anything thinking not. आत्माका, अनात्माका, परमात्माका, संसारका, संयोगका, वियोगका anything thinking not. Anything thinking will then the world come as will be. Reason that anything thinking करनेसे mind (version) साथमें will. Karan साथमें will then संसारका Disclaimer will not because version also world the same.
Therefore," not किञ्चिदपि चिन्तयेत् in करणसे regard-separation is because when Karan साथमें not be only real attention will. Micro-of-the micro-thinking करनेपर also instinct remains the same, वृत्तिका lack does not. But anything thinking करनेका expressions not रहनेसे instinct automatic quiet is. Therefore, साधकको चिन्तनकी downright ignore have. Such as जलके stable (quiet) होनेपर it was the soil gradually: -शनै: their you sit down is, such as quiet होनेपर all disorder gradually: -शनै: their you quiet are, ego gal and is real element (अहंरहित power) experience gets. Here वृत्तिका lack करनेमें the 'gradually: gradually:' पदोंका use is' gradually: gradually: 'कहनेका implies that overpowered not, early not because of birth जन्मान्तरके Rite जल्दबाजीसे not fading.
 Haste चंचलताको stable, permanent galvanic, but "gradually: gradually:' चंचलताका destroy galvanic is. प्रकृतिके सम्बन्धके without तत्त्वका meditation, meditation, and may not be. Therefore, the seeker तत्त्वका thinking will then mind साथमें will contemplate the mind साथमें will surely will then wisdom साथमें will, philosophy of will then vision साथमें will, hearing will then श्रवणेन्द्रिय साथमें will, statement will then says साथमें will be. Such as' a 'the will then recognition and माननेवाला living will be and' no 'inhibition of will then inhibition Rectifier living will be. कर्तृत्वाभिमानका Disclaimer will then I subject not हूँ'-it micro-ego living will be ie abandoned करनेसे Castaway object and Solitaire (Disclaimer integrator) living will be.
Therefore, the seeker उपराम be should be ie not recognized to, not prohibit to: not assumed to, not abandon to, प्रत्युत automatic proven natural तत्त्वको admit to and out-भीतरसे up to should be. मेरेको up to be-it request (determination) not kept, if not कर्तृत्व come will be because up automatic prove. Seeker I, you, it and it-in चारोंको leave a' is' (सत्तामात्र) goes live. The automatic proven 'is' accept take and its on behalf on anything thinking not. If their you have any thinking come should be so it is not melody to, not malice to: not agreed, not angry; not him well known, not bad considered and not अपनेमें considered, meditation not, but thinking be should be his fault don't. Their you air flows, सरदी-warmly comes, rainfall his we no fault don't think because her with our no relationship is not the same.
Blame the जड़तासे relationship जोडऩेसे think. Therefore, meditation be should be his ignore placed, with her अपनेको mix ie not do not assume that I thinking am and meditation मेरेमें happens. Thinking मनमें is and beaded with my no relationship is not." आत्मसंस्थं mind: कृत्वा' 'in mind' words बुद्धिका reader is because versatility मनमें and stability बुद्धिमें is. Therefore, 'आत्मसंस्थम्' कहनेका implies that the versatility don't are, प्रत्युत stability are. Such as' this particular village है'-such a validation firm होनेसे it thinking do not have, such as "divine हैं'-such a validation firm are then it thinking not have to. The automatic prove his thinking what to do?'
s why आत्मचिन्तन करनेसे आत्मबोध does not because of self-thinking करनेसे thinker lives and अनात्माकी power lives. अनात्माकी power treat, if so अनात्माका Disclaimer and आत्माका thinking will! 'Not किञ्चिदपि चिन्तयेत्'-it' silent means', 'silent discourses and अचिन्त्यका attention also says. This is neither स्थूलशरीरकी action, not सूक्ष्मशरीरका meditation and not due to शरीरकी stability. It इन्द्रियाँ too quiet, mind too quiet, wisdom also keep ie body-इन्द्रियाँ mind-बुद्धिकी no action is not. All quiet, a speaking not!
Which see he took a look, listen to was he hear taken, say he speaking taken, was he has now see anything, listen, speaking, to आदिकी interest no-it होनेपर the' silent means' is. It 'silent means' समाधिसे too high because it wisdom and अहम्से regard-separation is. समाधिमें the rhythm, विक्षेप, astringency and रसास्वाद-these four defects (disturbance) live, silent on साधनमें these defects live. Quiet means वृत्तिरहित is.

समिहतिका्

Elements of knowledge element knowledge element knowledge of the meaning of-the self-ज्ञान- of that God, त्व that individual soul! Individual soul and divine being one of only element knowledge is! Element knowledge sense offers that created the essence of the element what is the construction of what is the secret and our existence of the purpose that the spirit of the truth of US know hub. Element knowledge comfortable to five-run in the truth divider has been - the first - divine, II - nature, third - creatures, fourth - time and fifth - Karma God God is free, the ultimate pure and all properties beyond. The creation of the creator, Guardian and destroyer is. God on time and location of the bond is not. God ubiquitous and indestructible. Nature of the Lord of the organism and nature of the origin is.
Nature power also says. This nature that power two as - the अविद्या and lore. अविद्या nature of the following form and lore nature of the highest form is. अविद्या the placenta lore and lore to para lore name also known. Nature अविद्या nature of the Maya say. Maya means is- or mother सा- Maya, ie the truth not, but the truth appears to the same Maya! God created composition for your Maya rupee power of shelter to take it is. Nature of the nature of the root ie in nature own some of construction does not. Nature speed, consciousness that God resolution is derived.
When the creation of the origin is not the God of the divine power equilibrium lives in that it element entity range and final the same amount of present live. God when the creation of the creation of resolution take then these elements in the asymmetry occurs .सत्व range and final different proportional coincidence creation variation offer. Creation of primitive dimension of the first element Tamas is. Final the gradual the Sky element, from the Sky air, air fire, fire burning and water from the Earth elements of the origin is that all the creation of evolution is. Punches ghost and senses the enjoyment of the subject that as juice smell, touch here, it's all अविद्या Maya the nature of this world in which also senses by strung can be used all Maya belongs to.
 Maya God's unique power and the world in such capacitance worked on such as heat / energy with fire! If fire in all the heat to remove taken to be his no not exist lives! Way heating without the fire of can't imagine the same type of God of Maya similar power without which of the world to imagine holds impossible! अविद्या Maya due to a man of the ego confirms and ego with इर्ष्या, greed, anger, etc. also enter into life gets. Maya the man mortal world truth assuming materiality entangled in lives. अविद्या ignorance dictates that God forgotten your! Creatures spirit of God as part but Maya influence the divine properties covered you ignorance the dictates that creatures of the world oriented towards to God far away.
Para lore to Brahman Vidya also says because lore as power creatures in virtues to develop the and discourses desire knowledge devotion love quietness such properties provided God to achieve the path of shows. These properties of the development of the organism God philosophy of officials is! Lore rupee power creatures in इश्वरत्व sensation able to do it free and capable of comfort and convenience. Etc. power अविद्या as also required. Way any fruit of skin to stay on fruit increasing and fruit when ready is rind throw it is! Similar Maya rupee rind living धीरे- slowly heart knowledge is! When knowledge rupee fruit mature gets then अविद्या rupee Peel sacrificing should. Nature of any barrier in fact barrier is not whatever barrier appear required he power to awaken the challenge is! For example, seeds in the ground pressing on soil layer, which seed up window, barrier like appears but the truth so it is the ground seed to register to sprout be helps! So power both as required is. Binding and discharge both to the same etc.
power their Maya of worldly creatures Maya tied is his kindness to be so he binding to release in support activities. That's why Maya the effect of free to be goddess of worship is individual soul spirit of the two as there - the one Universal highest spirit and other special personal soul means creeping soul. Soul your highest as अकर्ता, अभोक्ता, अपरिवर्तनशील, eternal, अजन्मा, indestructible, and all विश्वो the essence. जीवरूप in the spirit variable, perishing, works edit to their flow of enjoyment to, पुनर्जनम consuming, and in the body limited considered been. In fact, when अविद्या the spirit of the body related gets it creature soul is called. Time time निर्बाधगति continuous moves. Present in used to be the time of the standard man his feature according to create but these standards of the basis of the Sun, etc.
 the planet is the same. Every House speed is different and that's what different speeds time variation seem to gives. For example, one day and night to determine the Sun and the Earth's rotation speed and their relative position is dependent on. Similarly, the moon depending on the situation Shukla side and Krishna side of the determination of used. Weather changes and Earth on other घटनाये planets because occurs. Astrology various घटनाओ scheduling base is also home star and their different speeds is. Two forms expressed in the - the substance perk and subjective. Substance perk time to time that everyone by considered as watch in seconds minutes and hours.
Person perk time he is the mind would feel. For example, sad time mind over long appears. The time and convenient to use her three parts divided into the - the current, past and future. The time that part of which we have the same moment experience is currently known. It's time extremely small leads. For example, the idea or Karma the moment it is currently is. The second eliminate as soon as he ended up past is called. Period that part of the experience not just came the future is called.
the creation in the all items whether it is the root or animate time affected by the summer. For example, man, animal tree, etc. all born after various situations to receive such as a child, youth state and aged state. Similarly home which of the dead articles using is made, but he also time spent on impairment to receive. Every object or person properties and religion in accordance with the time is influenced. Such as in Stone to change over time required, but flower in less affected become. कर्म- it all nature Karma rules by operated. Person to your were Karma fruit must get because without eateth karmic fruity destroy not happens. Karma fruit if for some reason the birth in not indulgence are then he next born in hooks makes. Work quality based on two main types is. He works which fruit to get in the hope retweeted are सकाम Karma called is.
Thus Karam the same person pleasure and pain give. Any Karam to the back of the person of interest hidden is it सकाम Karma is called. सकाम works two distinctions are shatkarma and rape. Man divine being so, but in it disingenuous also element which it evil of being a victim gives .अपनी self catering for when अशुभकर्म used for example wealth receipt for lying, he दुष्करम called. Your pleasure when charity virtue, etc. made are then he shatkarma made are. It is true that shatkarma good are but he Salvation supplier not occur. Because fruit receipt of the desire to whatever क्ररम made are she always binding are the work that person your duty make sense without the fruit receipt of desire does he selfless Karma say are such Karam person to bond not बांधते and the Salvation supplier are.
 Some neutral deeds of the inclusion do. Neutral Karma it consists of which there is no special benefits or Hani does not. Similarly, some physical Karma अभ्यासवश to go for such as food assumed to a place to go to walk. Karma the fruit of the approach of three types is. Accumulated Karma, destiny Karma, क्रियमाण Karma. Accumulated Karma - a man of the current time in has been the Karma is whether the birth has been in or pre-born in, he accumulated Karma is called. Person were all works collection of accumulated deed occur. Destiny Karma - save works of fruit hooks starts them destiny Karma say. क्रियमाण Karma - which Karma current time is happening or being her क्रियमान Karma say. These क्रियमाण Karma only in the future stored be accumulated Karma made is. And accumulated Karma again in the future destiny Karma made is. Karma क्रियान्वय the sight of the three types of execute are - the physical, mental and phonal physical Karma ज्ञानेन्द्रियो can be viewed by such as building, etc. work. Mental Karma various thoughts of contemplation, imagination and इच्छाओ etc. the inclusion of.
Phonal Karma it consists of the voice edited by date are. Such as building in the main शिल्पिकार speech using guidelines the physical Karma rough marked as done can. If someone heart disease suffering is so it is estimated nature that comes dietary and kindergarten attention has not kept. Speech by were Karma some time to experience be can someone like if harsh words used to be so say and listen both on the impact clear lives in both in contrast to mental deeds of origin identified to extremely difficult because of the mind area extremely large happens.
Karma all as more or less ads in a second contained in are. .उदाहरण for विद्याध्यन primarily mental Karma. Although sit a type of physical work but it physical labor low volume is. Study if good पुस्तको to have to be so shatkarma gets but if the subject of the soul advancement friendly not be so that Karma rape becomes. Childhood in the study accumulated Karma collected as is and youth in business in cooperation his fruit offers. Karma actively invisible mental इच्छाए guests. So Karma the quality of the entity, range and final trend that according to the summer. Man of the current nature of that nature of the basis of pre-birth of deeds are. Some of deeds are fruit any reason is currently not finds that humans personnel account seed stored as become and time to come on trend and conditions as fruit give.
Until all works of fruit not have to work and fruit balanced won't be taken, birth and death the process of moving lives. God, time, biology, Karma and nature in coordination - such as water without any purpose of the bottom and the flows because down and pour water nature. Just creation composition to Brahman of nature. Individual soul of real-form Brahman. Brahman the highest soul. But अज्ञानवश individual soul to ego is he bramha isolated from your different existence keeps.
This ignorance due to the world in bondage बंधता is. Spirit of this कर्तत्व and भोगत्व nature of the properties with her संयोगके the generated happens. Soul अकर्ता notwithstanding Maya only reason ego Quote from the nature of the actions in self-doers assumes. And various types of work to gets busy. Although his true nature not he does not indulges only visionary is. But ego due to work on the expressions alleged to cause he works of experiencer becomes. It deeds of regulations which makes it the flow to indulges too.
 astrology and mechanism of the role - creation if no rules to be the discipline other world set busy will be because of this discretion of the same not be of which Karma what fruit bring. So all creation who works moving away from his set theory. Those principles and factor elements to understand if Karma to be the fruit receipt of the direction holds set can be. Any Act of results in it contained कारको the intensity of depends on. Astrology those contained कारको determine the day. Those factors elements change the result is converted.. If the God of rules to understand his suit out of life in enjoy the receipt of the summer. But man's largest forget that there is his mundane इच्छाओ full to enjoy understands and time of the importance to reject forget to gives a result sorrow finds. For example fraud by quick money can be obtained but distinguish open to re-logo in mind per your faith creating get very is difficult. If the nature of the law suit patience with good work and fruit time to wait to the far-reaching consequences good are.
 But desires under through, divine rules against the going ahead of time soon to get results will cause the sorrow receive it easy to change may not be. Creatures freedom of the same extent बदती is the extent that themselves with the divine drab gives .. the it necessary to the fact that own selfish interests and अरुचियों free should. Astrology the human body mental and spiritual state to assign does. Astrology planets through Karma every form point progress and to improve the basis point away. Former Karma rupee energy body, mind and spirit bond build and divine consciousness flow blocking do. Maya, works in accordance with the same man influences.
Why every person discretion, nature and knowledge different happens. Astrology those disruptions to identify negative pursues net positive and deeds them ineffective to route explains. It divine consciousness of energy flows comfortable and balanced gets. Thus astrology spirit and divine between the middle of balance to create an important way. System man of the natural trends to convert them divinity to provide plays an important role. Human extreme target Salvation to get happens. For which it is necessary to humans सकाम Quote from were all works of perish जाए.जब silence by the person trend net is the mind of the versatility ends. When person senses subjects with attachment free gets. Person in nature सकाम place selfless Karma sense the rise of gets. Selfless sense rise to be on the person's ego end gets.
 Then benefits loss, good ominous of concern upset does not. Because topics in his attachment ends. Knowledge of the same beatification of the best way, but this knowledge of the way he can walk who senses साध taken. Senses means for curious to a master of steps should be the Supreme of receipt has to be only if appropriate guidance man your impurities away element knowledge that your true nature of the interview able to finds..Elements of knowledge element knowledge element knowledge of the meaning of-the self-ज्ञान- of that God, त्व that individual soul! Individual soul and divine being one of only element knowledge is! Element knowledge sense offers that created the essence of the element what is the construction of what is the secret and our existence of the purpose that the spirit of the truth of US know hub. Element knowledge comfortable to five-run in the truth divider has been - the first - divine, II - nature, third - creatures, fourth - time and fifth - Karma God God is free, the ultimate pure and all properties beyond. The creation of the creator, Guardian and destroyer is.
 God on time and location of the bond is not. God ubiquitous and indestructible. Nature of the Lord of the organism and nature of the origin is. Nature power also says. This nature that power two as - the अविद्या and lore. अविद्या nature of the following form and lore nature of the highest form is. अविद्या the placenta lore and lore to para lore name also known. Nature अविद्या nature of the Maya say.
Maya means is- or mother सा- Maya, ie the truth not, but the truth appears to the same Maya! God created composition for your Maya rupee power of shelter to take it is. Nature of the nature of the root ie in nature own some of construction does not. Nature speed, consciousness that God resolution is derived. When the creation of the origin is not the God of the divine power equilibrium lives in that it element entity range and final the same amount of present live. God when the creation of the creation of resolution take then these elements in the asymmetry occurs .सत्व range and final different proportional coincidence creation variation offer. Creation of primitive dimension of the first element Tamas is. Final the gradual the Sky element, from the Sky air, air fire, fire burning and water from the Earth elements of the origin is that all the creation of evolution is. Punches ghost and senses the enjoyment of the subject that as juice smell, touch here, it's all अविद्या Maya the nature of this world in which also senses by strung can be used all Maya belongs to.
Maya God's unique power and the world in such capacitance worked on such as heat / energy with fire! If fire in all the heat to remove taken to be his no not exist lives! Way heating without the fire of can't imagine the same type of God of Maya similar power without which of the world to imagine holds impossible! अविद्या Maya due to a man of the ego confirms and ego with इर्ष्या, greed, anger, etc. also enter into life gets. Maya the man mortal world truth assuming materiality entangled in lives. अविद्या ignorance dictates that God forgotten your! Creatures spirit of God as part but Maya influence the divine properties covered you ignorance the dictates that creatures of the world oriented towards to God far away.
Para lore to Brahman Vidya also says because lore as power creatures in virtues to develop the and discourses desire knowledge devotion love quietness such properties provided God to achieve the path of shows. These properties of the development of the organism God philosophy of officials is! Lore rupee power creatures in इश्वरत्व sensation able to do it free and capable of comfort and convenience. Etc.
power अविद्या as also required. Way any fruit of skin to stay on fruit increasing and fruit when ready is rind throw it is! Similar Maya rupee rind living धीरे- slowly heart knowledge is! When knowledge rupee fruit mature gets then अविद्या rupee Peel sacrificing should. Nature of any barrier in fact barrier is not whatever barrier appear required he power to awaken the challenge is! For example, seeds in the ground pressing on soil layer, which seed up window, barrier like appears but the truth so it is the ground seed to register to sprout be helps! So power both as required is. Binding and discharge both to the same etc.
power their Maya of worldly creatures Maya tied is his kindness to be so he binding to release in support activities. That's why Maya the effect of free to be goddess of worship is individual soul spirit of the two as there - the one Universal highest spirit and other special personal soul means creeping soul. Soul your highest as अकर्ता, अभोक्ता, अपरिवर्तनशील, eternal, अजन्मा, indestructible, and all विश्वो the essence. जीवरूप in the spirit variable, perishing, works edit to their flow of enjoyment to, पुनर्जनम consuming, and in the body limited considered been. In fact, when अविद्या the spirit of the body related gets it creature soul is called. Time time निर्बाधगति continuous moves. Present in used to be the time of the standard man his feature according to create but these standards of the basis of the Sun, etc. the planet is the same.
 Every House speed is different and that's what different speeds time variation seem to gives. For example, one day and night to determine the Sun and the Earth's rotation speed and their relative position is dependent on. Similarly, the moon depending on the situation Shukla side and Krishna side of the determination of used. Weather changes and Earth on other घटनाये planets because occurs. Astrology various घटनाओ scheduling base is also home star and their different speeds is. Two forms expressed in the - the substance perk and subjective. Substance perk time to time that everyone by considered as watch in seconds minutes and hours. Person perk time he is the mind would feel. For example, sad time mind over long appears. The time and convenient to use her three parts divided into the - the current, past and future. The time that part of which we have the same moment experience is currently known. It's time extremely small leads.
For example, the idea or Karma the moment it is currently is. The second eliminate as soon as he ended up past is called. Period that part of the experience not just came the future is called.
the creation in the all items whether it is the root or animate time affected by the summer. For example, man, animal tree, etc. all born after various situations to receive such as a child, youth state and aged state. Similarly home which of the dead articles using is made, but he also time spent on impairment to receive. Every object or person properties and religion in accordance with the time is influenced. Such as in Stone to change over time required, but flower in less affected become. कर्म- it all nature Karma rules by operated. Person to your were Karma fruit must get because without eateth karmic fruity destroy not happens.
Karma fruit if for some reason the birth in not indulgence are then he next born in hooks makes. Work quality based on two main types is. He works which fruit to get in the hope retweeted are सकाम Karma called is. Thus Karam the same person pleasure and pain give. Any Karam to the back of the person of interest hidden is it सकाम Karma is called. सकाम works two distinctions are shatkarma and rape. Man divine being so, but in it disingenuous also element which it evil of being a victim gives .
अपनी self catering for when अशुभकर्म used for example wealth receipt for lying, he दुष्करम called. Your pleasure when charity virtue, etc. made are then he shatkarma made are. It is true that shatkarma good are but he Salvation supplier not occur. Because fruit receipt of the desire to whatever क्ररम made are she always binding are the work that person your duty make sense without the fruit receipt of desire does he selfless Karma say are such Karam person to bond not बांधते and the Salvation supplier are. Some neutral deeds of the inclusion do. Neutral Karma it consists of which there is no special benefits or Hani does not. Similarly, some physical Karma अभ्यासवश to go for such as food assumed to a place to go to walk. Karma the fruit of the approach of three types is.
 Accumulated Karma, destiny Karma, क्रियमाण Karma. Accumulated Karma - a man of the current time in has been the Karma is whether the birth has been in or pre-born in, he accumulated Karma is called. Person were all works collection of accumulated deed occur. Destiny Karma - save works of fruit hooks starts them destiny Karma say. क्रियमाण Karma - which Karma current time is happening or being her क्रियमान Karma say. These क्रियमाण Karma only in the future stored be accumulated Karma made is. And accumulated Karma again in the future destiny Karma made is.
Karma क्रियान्वय the sight of the three types of execute are - the physical, mental and phonal physical Karma ज्ञानेन्द्रियो can be viewed by such as building, etc. work. Mental Karma various thoughts of contemplation, imagination and इच्छाओ etc. the inclusion of. Phonal Karma it consists of the voice edited by date are. Such as building in the main शिल्पिकार speech using guidelines the physical Karma rough marked as done can. If someone heart disease suffering is so it is estimated nature that comes dietary and kindergarten attention has not kept. Speech by were Karma some time to experience be can someone like if harsh words used to be so say and listen both on the impact clear lives in both in contrast to mental deeds of origin identified to extremely difficult because of the mind area extremely large happens.
Karma all as more or less ads in a second contained in are. .उदाहरण for विद्याध्यन primarily mental Karma. Although sit a type of physical work but it physical labor low volume is. Study if good पुस्तको to have to be so shatkarma gets but if the subject of the soul advancement friendly not be so that Karma rape becomes. Childhood in the study accumulated Karma collected as is and youth in business in cooperation his fruit offers. Karma actively invisible mental इच्छाए guests. So Karma the quality of the entity, range and final trend that according to the summer.
Man of the current nature of that nature of the basis of pre-birth of deeds are. Some of deeds are fruit any reason is currently not finds that humans personnel account seed stored as become and time to come on trend and conditions as fruit give. Until all works of fruit not have to work and fruit balanced won't be taken, birth and death the process of moving lives. God, time, biology, Karma and nature in coordination - such as water without any purpose of the bottom and the flows because down and pour water nature. Just creation composition to Brahman of nature. Individual soul of real-form Brahman. Brahman the highest soul.
But अज्ञानवश individual soul to ego is he bramha isolated from your different existence keeps. This ignorance due to the world in bondage बंधता is. Spirit of this कर्तत्व and भोगत्व nature of the properties with her संयोगके the generated happens. Soul अकर्ता notwithstanding Maya only reason ego Quote from the nature of the actions in self-doers assumes.
And various types of work to gets busy. Although his true nature not he does not indulges only visionary is. But ego due to work on the expressions alleged to cause he works of experiencer becomes. It deeds of regulations which makes it the flow to indulges too. 
astrology and mechanism of the role - creation if no rules to be the discipline other world set busy will be because of this discretion of the same not be of which Karma what fruit bring. So all creation who works moving away from his set theory. Those principles and factor elements to understand if Karma to be the fruit receipt of the direction holds set can be. Any Act of results in it contained कारको the intensity of depends on. Astrology those contained कारको determine the day.
Those factors elements change the result is converted.. If the God of rules to understand his suit out of life in enjoy the receipt of the summer. But man's largest forget that there is his mundane इच्छाओ full to enjoy understands and time of the importance to reject forget to gives a result sorrow finds. For example fraud by quick money can be obtained but distinguish open to re-logo in mind per your faith creating get very is difficult.
 If the nature of the law suit patience with good work and fruit time to wait to the far-reaching consequences good are. But desires under through, divine rules against the going ahead of time soon to get results will cause the sorrow receive it easy to change may not be. Creatures freedom of the same extent बदती is the extent that themselves with the divine drab gives ..
the it necessary to the fact that own selfish interests and अरुचियों free should. Astrology the human body mental and spiritual state to assign does. Astrology planets through Karma every form point progress and to improve the basis point away.
 Former Karma rupee energy body, mind and spirit bond build and divine consciousness flow blocking do. Maya, works in accordance with the same man influences. Why every person discretion, nature and knowledge different happens. Astrology those disruptions to identify negative pursues net positive and deeds them ineffective to route explains. It divine consciousness of energy flows comfortable and balanced gets.
 Thus astrology spirit and divine between the middle of balance to create an important way. System man of the natural trends to convert them divinity to provide plays an important role.
Human extreme target Salvation to get happens. For which it is necessary to humans सकाम Quote from were all works of perish जाए.जब silence by the person trend net is the mind of the versatility ends. When person senses subjects with attachment free gets. Person in nature सकाम place selfless Karma sense the rise of gets. Selfless sense rise to be on the person's ego end gets.
 Then benefits loss, good ominous of concern upset does not. Because topics in his attachment ends. Knowledge of the same beatification of the best way, but this knowledge of the way he can walk who senses साध taken. Senses means for curious to a master of steps should be the Supreme of receipt has to be only if appropriate guidance man your impurities away element knowledge that your true nature of the interview able to finds..

वैदीक विज्ञानभाष्य्

swamishishuvidehanand tiw: swamishishuvidehanand tiw: annealed, 24/12/2017 / night 10 "48- (22" 48) श्रिदुर्गारक्ताम्बरा shaktipeeth, founder अध्यक्ष् सौरमण्डलेश्वर, स्वामि शिशुविदेहानंद Muse TI chef "अग्निहोत्रितिवारी 'Tiwari piggery कारंजालाड (Dutt) 444105 district washim Maharashtra माॅ Meera Bai are TI organized by the program सव्वाकरोड soil Lingam building in the world's several person global warming and global औष्णिकरण on Sun 1994/2005 / work spiritual method start पहलाचरण एकतालिसलाख Eleven thousand पाचसौ of livelong be has now दुसराचरण एकसष्टलाख ग्यारहहजार मिट्टि the Lingam construction of the start, .. अथातों वृक्षसंवर्धन जिद्न्यासा .. एकसठलाख ग्यारहहजार शिवलिंगम् of अभिषेकम् पुजनम् दुसराचरण has been completed. mother Meera Bai are तिवारि organized by the program सव्वासौकरोड soil शिवलिंगम् construction एकसष्ठ million ग्यारहहजार nine hundred (6100000" 11 thousand nine hundred) .. अथातों Vedic tree जिद्न्यासा .. श्रिदुर्गारक्ताम्बरा शक्तिपिठ, founder of President स्वामिशिशुविदेहानन्द'स्वामिशिशुसत्यविदेहानन्द सरस्वति तिवारीमहाराज कारंजालाड (Dutt) 444105 district washim mother मिराबाई हरीकिसन तिवारि, under the guidance शक्तीपिठ all वृक्षसंवर्धन functions are. * here trees big and countryside in jnjn donated to the featured on the go * .. अथातों वृक्षसंवर्धन जिद्न्यासा .. श्रिदुर्गारक्ताम्बरा शक्तिपिठ, founder of President स्वामिशिशुविदेहानन्दस्वामिशिशुसत्यविदेहानन्द सरस्वति तिवारीमहाराज, the auspices of huge plantation and षोषखड्डा = rainwater harvesting,, the प्रीय friends the followers, and members we स्वामिशिशुविदेहानन्दस्वामिशिशुसत्यविदेहानन्द सरस्वति तिवारीमहाराज evocation do .. the शिवलिंगम् construction joined. swamishishuvidehanand tiwarimaharaj swamishishuvidehanandswamishishusatyavidehanand sarswati 0992170260/0950385797. अथातों वेदान्तज्ञान जिद्न्यासा. वैदीकहठयोगविज्ञान sensation although in the body is, but the body, the only curtain, mind / mind projector. body works - mind works of external-launch just is. which आदीशंकराचार्य live by name (heart) and as (body) of section said. here know it is necessary to mind works? mind the consciousness of the four of segment of 1. the first section - science: learn works. 2. the second section - noun: identify works. rating also does. 3. the third section - Pang: condolences to feel the turn of the works. 4. the fourth section - funeral: response to the works. (वैदीक tradition in the same to mind, wisdom, mind, ego said only words difference). the six senses (eyes, nose, ears, tongue, skin and mind) on these four of segment work .. the eye on an as came, nose, no smell come, ear no words come, tongue a juice came on the skin a श्पर्शव्य substance came to mind, a reflection came first of the section of science awakens (no-no-no sense there is). psyche of the first section is activated. for example: ear no words come, psyche of the first section "science": active is ear words of science awakened, full body of a kind of "neutral" waves ripple when you think. so in the mood of the second section "name": identify work begins - here come the section recognizes not evaluate also gives "abuse" word or "praise" word just .. so in the mood of the third section active is Pang (sensation): as soon as the word assessment that "abuse" word, that the whole body in which the neutral waves / condolences were they "sad" emotions I will change, and if the word assessment that "praise" words so that the whole body in which the neutral waves / condolences were they "Pleasant" emotions I will change. until then all right, but these are the mood of the fourth section is "values": the response to the works. what reacts? and whom per? these response does these "Pleasant" and "sad" emotions to. "Pleasant" emotions per response does - that "and should - and should" --या these Pleasant condolences simply remains, which we "passion" (want) says. "sad" emotions per "don't want - --नहीं should" that reacts, these sad emotions to remove the effort is that we "malice," says. melody-malice body of emotions towards is "not the body of external topics per' as soon as these emotions per melody or malice response is our sacraments / disorders promotion (मल्टिप्लिकेशन) is. and if these" Pleasant "or" sad "emotions to witness expressions, symphonic expressions, neutral expressions placed should or in" Pleasant "or" sad "emotions to witness expressions, symphonic expressions, neutral expressions seen (experience) should be our sacraments / disorders उदीर्णा (loss) is. these which चित्तधारा on melody or hatred of the treaty is इसीको witness expressions, symphonic expressions, neutral expressions to see ऋषिपतंजलि the sum of said. these are all very fast happens and अनुभूतियों at the level of the whole process can be understood. the six इन्द्रियाँ body in, but these topics out. until alive, all शरीरस्कंध on the far-not-somewhere, a-not-for some reason, the no-no-no sense (sensations) in the lives. the six senses doors their subject collide so sensation is. within the mind and body of the confrontation sensation is." also mind converts into matter & matter converts into mind 'अंतर्मन the depths in these emotions due to the melody-malice response to be the same is. and these reasons जिव जृत्त्व the never increasing.

वेदों चतुर्वेद

Veda general introduction:
(1) the rig Veda branch: Maharishi पतञ्जलि according to the rig Veda 21 branches, but five only branches name are available: --- (1) शाकल (2) बाष्कल (3) आश्वलायन (4) शांखायन (5) माण्डूकायन currently only शाकल branch is available only! Rig Veda Brahmin ============= (1) ऐतरेय Brahmin (2) शांखायन Brahmin rig Veda the आरण्यक =============== (1) ऐतरेय आरण्यक (2) शांखायन आरण्यक rig Veda the upanishads =============== (1) ऐतरेय upanishad (2) कौषीतकि upanishad rig Veda God ============ तिस्र Yew देवताः ITI नैरुक्ताः! (1) fire (पृथिवी local) (2) Indra or air (space local) (3) the Sun (द्यु local) rig Veda multi-use verses ================ (1) Gayatri, (2) उष्णिक् (3) अनुष्टुप्, (4) त्रिष्टुप् (5) बृहती, (6) develops, (7) line, the rig Veda the mantras three Department =================== (1) प्रत्यक्षकृत mantra (2) परोक्षकृत mantra (3) spiritual mantra rig Veda division of ============== (1) अष्टक order: ---- 8 अष्टक 64 chapter 2006 square (2) मण्डलक्रम: --- 10 board 85 अनुवाक 1028 sukta 10580 - 1
yajurveda general introduction: yajurvवेदाacrifice Karma useful for Granth is. गद्यात्मक part of the "यजुः" it is said. यजुुस् preponderance of due to it "yajurveda" it is said. यजुष् other अर्थः --- (1.) यजुर्यजतेः (निरुक्त - 7.12) (sacrifice affiliate mantras to यजुष् says.) (2.) इज्यते अनेनेति यजुः. (Who mantras to sacrifice done them यजुष् says.) (3.) अनियताक्षरावसानो यजुः. (Who mantras in पद्यों like letter-number set is not, they यजुष् are.) (4.) शेषे यजुःशब्दः. (पूर्वमीमांसा - 2.1.37) (पद्यबन्ध and गीति devoid of मन्त्रात्मक composition यजुष् says.) (5.) एकप्रयोजनं साकांक्षं पदजातमेकं यजुः. (A reason to say the साकांक्ष a post-group यजुः say.) The Vedas two traditions are: --- Krishna and Shukla. Shukla yajurveda pure as mantra just compiled, but Krishna yajurveda in mantras with Brahmin mixed. Branches: --- ======= Maharishi पतञ्जलि the महाभाष्य in yajurveda of 101 branches described is, but availability is low. (1) Shukla yajurveda: --- ============= its total 16 branches told are, but currently 2 the branches are available --- (1.) माध्यन्दिन (वाजसनेयी) branch, (2.) काण्व branch. माध्यन्दिन-branch of the main Sage yajnavalkya are. These mithila residents were. His father वाजसनि were so yajnavalkya वाजसनेय called. Their name of this yajurveda to वाजसनेयी branch also says. Yajnavalkya Rishi the Aditya Sage it a day in the Central part had received, so it माध्यन्दिन branch has been said. This is a branch of the most promotional answer in India. काण्व Sage's father बोधायन were. काण्व master yajnavalkya were the same. काण्व-branch of the most promotional Maharashtra are in. (2) Krishna yajurveda: ---- ============ its total 85 branches told are but currently 4 branches only available --- (1.) तैत्तिरीय code, (2.) मैत्रायणी -संहिता, (3.) step-code, (4.) कपिष्ठल code, Shukla and Krishna yajurveda differences in: --- ===================== (1.) शुक्लयजुर्वेद =========== (1.) it Aditya community of representatives Granth is. (2.) the sacrifice I used to mantra is. (3.) it is purely is, that is only mantra is a mixture is not. (4.) this Granth the realization Aditya from occurred. Aditya Shukla is, therefore, the name Shukla-यदुर्वेद placed. Accuracy of the reason it Shukla stated. (5.) the interpretation, description and विनियोगात्मक part no, that is purely is. (2.) कृष्णयजुर्वेद ========== (1.) it Brahman-community of representatives Granth is. (2.) it mantras with Brahmin also mixed, so mix due to Krishna said. (3.) Aditya light in contrast to be than it Krishna said. (4.) it disorganized. (5.) the interpretation, description and विनियोगात्मक part, namely purely is not unclean is mixed. Mantra: --- ===== (1.) शुक्लयजुर्वेदः --- ============= शुक्लयजुर्वेद of वाजसनेयी-branch in total --- 40 chapters, 1 9 75 mantra are. वाजयनेयी code in the letter 2,88,000 (two million, अट्ठासी thousand) are. काण्व-branch in 40 the chapters, but mantra 2086 are. अनुवाक --- 328 are. (2.) कृष्णयजुर्वेदः-- ========== तैत्तिरीय-branch in total 7 Canto, the 44 प्रपाठक are, 631 अनुवाक are. मैत्रायणी-branch in total 4 Canto, the 54 प्रपाठक are, 3144 mantra are. काठक (step) code in total 5 section, the locale 40, the word of 13 to 53 subsection, the 843 अनुवाक are, 3028 mantra are. कपिष्ठल incomplete is available as. There are 6 अष्टक is available only, 48 chapter on the end is. Brahmin: --- ========= शुक्लयजुर्वेद ------ शतपथ Brahmin कृष्णयजुर्वेद ---- तैत्तिरीय Brahmin, मैत्रायणी, step and कपिष्ठल four codes in which Brahmin part, the same कृष्णयजुर्वेद Brahmin is. आरण्यक: --- ========== शुक्लयजुर्वेद ---- बृहदारण्यक कृष्णयजुर्वेद ---- तैत्तिरीय आरण्यक upanishad: --- ======== शुक्लयजुर्वेद ---- ईशोपनिषद्, बृहदारण्यकोपनिषद्, प्रश्नोपनिषद्. कृष्णयजुर्वेद ---- तैत्तिरीय upanishad, महानारायण, मैत्रायणीय, कठोपनिषद्, श्वेताश्वरोपनिषद्. श्रौतसूत्र: --- ========= शुक्लयजुर्वेद --- katyayana (पारस्कर) कृष्णयजुर्वेद ---- आपस्तम्ब, बोधायन, हिरण्यकेशी (सत्याषाढ), Bhardwaj, वैखानस, वाधुल, human, मैत्रायणी, warah. गृह्यसूत्र: --- ======= शुक्लयजुर्वेद --- katyayana (पारस्कर) कृष्णयजुर्वेद ---- आपस्तम्ब, बोधायन, सत्याषाढ, वैखानस, step. धर्मसूत्र: --- ======== शुक्लयजुर्वेद --- no. कृष्णयजुर्वेद ---- वसिष्ठ-formula. शुल्वसूत्र: --- ============= शुक्लयजुर्वेद --- katyayana. कृष्णयजुर्वेद --- बोधायन, आपस्तम्ब, human, मैत्रायणी, warah a
Sama: general introduction: ==
Vedic वाङ्मय I Sama the location of the most important. Gita (10.22) in Krishna himself for Sama said --- the "वेदानां सामवेदो s स्मि." The Vedas the importance of this is greater than that Sama to द्यु stated, while the rig Veda to पृथिवी said --- the "material or असौ द्युलोकः, ऋगयम् भूलोकः." (ताण्ड्य-Brahmin - 4.3.5) Sama Vedas essence. All the Vedas juice or abstract Sama the --- the "सर्वेषामं or एष वेदानां रसो यत् material." (शतपथ --- 12.8.3.23) (गोपथ-Brahmin - 2.5.7) Sama for गीतियुक्त must --- the "गीतिषु samakya." (पूर्वमीमांसा - 2.1.36) the rig Veda and Sama of the integral relations are. Sama without sacrifice does not --- "नासामा यज्ञो भवति." (शतपथ - 1.4.1.1) that guy "material" knows, the Vedas the secret life finds --- the "सामानि Yo वेत्ति session Veda तत्त्वम्." (बृहद्देवता) "material" literally means --- the gods are pleased to anthem. Sama light Aditya Sage heart in. Acharya सायण according to the rig Veda the sung to mantras to "material" says --- "ऋच्यध्यूढं material." Ie hymns on the same material dependent is. Sama worship of the Vedas is. (1.) Sama's Sage --- Aditya, Sama the Sun and Sama the mantra of the Sun Rays are --- "(आदित्यस्य) अर्चिः सामानि." (शतपथ - 10.5.1.5) (2.) Sama singer ऋत्विज् --- उद्गाता, (3.) Sama God --- Aditya. Sama the origin of the Sun was. It is the Sun-son. The Sun power --- the "सूर्यात् सामवेदः अजायत." (शतपथ --- 11.5.8.3) (4.) Sage diameter of Sama study made --- जैमिनि to. जैमिनि the Sama education your son सुमन्तु to, सुमन्तु the सुन्वान् and सुन्वान् his son sukrma given. Sama expand the same sukrma Sage has had. Sukrma two disciples were --- हिरण्यनाभ कौशल्य औ पौष्यञ्जि. हिरण्यनाभ of pupil integrated was. Integrated by Sama 24 kinds of anthem vowels of enforcement did. Integrated lots of आनुयायी in. They follower samvedi Masters to "कार्त" called ---- "चतुर्विंशतिधा yen प्रोक्ता global सामसंहिताः. स्मृतास्ते प्राच्यसामानः कार्ता नामेह सामगाः." (मत्स्यपुराणः --- 4 9 .67) (5.) branches --- Sage पतञ्जलि according to Sama of 1000 thousand branches Suzanne --- "सहस्रवर्त्मा सामवेदः" (महाभाष्य). Currently its three branches समुपलब्ध --- the (a) कौथुम, (II) राणायणीय, (III) जैमिनीय, कौथुम branch according to Sama two parts --- (a) पूर्वार्चिक, (2.) उत्तरार्चिक. (A) पूर्वार्चिकः ---- there are a total of four Canto are --- (a) igneous, (II) ऐन्द्र, (III) पावमान (D.) आरण्य-Canto. Appendix as 10 mantra महानाम्नी आर्चिक are. पूर्वार्चिक 6 प्रपाठक are. Total mantra 650 are. प्रपाठकों in chapter, chapters in section are that "दशति" called, blocks in mantra are. It प्रपाठकों different name. In which the God of the primacy is, the same name. Such as --- (a) the first प्रपाठक name - "igneous-festival" are, because it fire affiliate mantra are. In God fire is the same. It has a total of 114 mantra are. (II) II fourth प्रपाठक name --- "ऐन्द्र-festival", as these Indra of स्तुतियाँ were you. In God Indra the same. There are 352 mantra are. (III) पञ्चम प्रपाठक name ---- "पवमान-festival", because it Mon praise have been. In God Mon the same. It has a total of 11 9 mantra are. (D.) sixth प्रपाठक name --- "अरण्यपर्व", because it अरण्यगान of the mantra is. In God Indra, fire and Mon are. It has a total of 55 mantra are. (ङ) महानाम्नी आर्चिक --- this Appendix are. In God Indra are. It has a total of 10 mantra guest. Thus overall पूर्वार्चिक 650 mantra in. It means that the first to पञ्चम प्रपाठक up mantras the anthem villages in may. Therefore, they are "ग्रामगान" says. सामगान four kinds --- (a) ग्रामगेय anthem - it "प्रकृतिगान" and "वेयगान" also says. It's village or public places rhymes was. (II) आरण्यगान or आरण्यक गेयगान --- it forests or Holy places rhymes was. It "रहस्यगान" also says. (III) उहगान --- "Ooh" means --- the विचारपूर्वक configuration. It सोमयाग or special religious opportunities rhymes was. (D.) उह्यगान or रहस्यगान --- mystical due to the public places not rhymes was. (II) उत्तरार्चिक ---- there are a total of 21 chapter 9 प्रपाठक are. Total mantra 1225 are. It has a total of 400 sukta are. पूर्वार्चिक in hymns of meter gods according to, while उत्तरार्चिक in sacrifices according. पूर्वार्चिक 650 mantra, while उत्तार्चिक in 1225 mantra are. Both together 1875 in. पूर्वार्चिक of 267 mantras the frequency of उत्तरार्चिक occurred. 1504 mantra rig Veda the input is. सामवेदस्थ सामगान mantras 5 part ---- (a) offer --- the anthem "presenter" called ऋत्विक् does. It "I am ओग्नाइ" from the beginning of. (II) उद्गीथ --- it material of the principal ऋत्विक् उद्गाता sing is. It "AUM" from the beginning of. (III) pratihara ---- the anthem "प्रतिहर्ता" called ऋत्विक् does. It's two mantras to add as link is. Finally "AUM" said is. (D.) nuisance ---- the anthem उद्गाता as possible. (ङ) died ---- the anthem three Ritwik the --- presenter, उद्गाता and प्रतिहर्ता. (6.) Sama total mantra ---- 1875 are. Rig Veda the input mantra - the 1771 Sama your mantra - the 104 = 1875 rig Veda compiled from 1771 mantras in the than 267 mantra पुनरुक्त are. Sama your 104 mantras of 5 mantra पुनरुक्त guest. Thus पुनरुक्त mantras number of 272 is. सारांशतः --- Sama in ऋग्वेदीय mantra 1504 + पुनरुक्त 267 total of = 1771 Sama your mantra - 99 + पुनरुक्त 5, thus total of = 104 both together total mantra of --- 1771 + 104 = 1875 Sama in the rig Veda from the most mantra rig Veda the 8th and 9th board of. 8th board 450 mantra were, 9th system of 645 mantra for the day. 1 ranked system of 237 mantra for the day. 10th system of 110 mantra for the day. Sama total letter 4000 * 36 = 1,44,000 (a million, चौवालीस thousand (you. Sama 450 mantras the anthem may not, namely the lyrical not. कौथुम branch in total mantra 1875, the while जैमिनीय branch in 1687 mantra is the same. Thus जैमिनीय-branch 188 mantra is low. जैमिनीय branch songs of 3681 are as follows, while कौथुमीय only 2722 are the same, namely जैमिनीय-branch 9 5 9 anthem-type more. जैमिनीय-branch code, Brahmin, श्रौतसूत्र and गृह्यसूत्र all are available, but कौथुमीय not. ब्राह्मणः-- पञ्चविंश (ताण्ड्य) महाब्राह्मण, षड्विंश, सामविधान, आर्षेय, देवताध्याय, seed, जैमिनीय, तलवकार. आरण्यक no. Upanishad --- छान्दोग्य, केनोपनिषद्. श्रौतसूत्र --- खादिर, लाट्यायन, द्राह्यायण. गृह्यसूत्र ---- खादिर, गोभिल, Gautam. धर्मसूत्र --- Gautam. शुल्वसूत्र no. Sama three major teachings get --- (a) समत्व a sense of wake up to. (II) coordination of the spirit. Spouse to collect. Society collecting. Everyone mix. A different do not. (III) material life is. In life प्राणशक्ति of the major importance. Creature same won.: Atharva Veda a general introduction:
 atharva Veda the meaning of - अथर्वों the Vedas, in the Vedas अन्यतम atharva Veda a onerous specification containing. Atharva Veda means --- अथर्वों the Vedas (knowledge), and अङ्गिरों the knowledge that अभिचार mantras related knowledge. (1.) अथर्वन् --- stability with yoga. निरुक्त (11.18) according to "थर्व" metal it here is made, which means --- the speed or try. Therefore, "अथर्वन्" word - the stability. It means that the Vedas stability or चित्तवृत्तियों the निरोधरूपी sum of teaching is, he अथर्वन् Veda --- the "अथर्वाणो s थर्वणवन्तः. थर्वतिश्चरतिकर्मा, तत्प्रतिषेधः." निरुक्त (11.18) (2.) गोपथ-Brahmin according to --- proximal soul your in to see or Veda he which soul your in view of the lore of preaching to be. Ancient times in अथर्वन् words priests emblematic of the. Another name ======= अथर्वाङ्गिरस्, अाङ्गिरसवेद, ब्रह्मवेद, भृग्वाङ्गिरोवेद, क्षत्रवेद, भैषज्य Vedas, छन्दो Vedas, महीवेद main Sage --- अङ्गिरा, ऋत्विक् --- Brahma creator Brahman by the Vedas knowledge of the first अङ्गिरा Sage given. Branches ===== Sage पतञ्जलि the महाभाष्य the Vedas 9 branches told you, namely thus --- the (1.) पैप्लाद, (2.) तौद, (स्तौद) (3.) मौद, (4.) शौनकीय, (5.) jajl, (6.) Nimbus, (7.) ब्रह्मवद, (8.) देवदर्श, (9.) चारणवैद्य. These currently only 2 branches available are: - शौनकीय and पैप्लाद. Remaining Muslim आक्रान्ताओं not deleted. Nowadays all India year शौनकीय-branch of the prevalent and that atharva Veda is. (1.) शौनकीय-branch =========== Canto --- 20, sukta --- 730, mantra --- 5 9 87, (2.) पैप्लाद -शाखा --- it is incomplete. The circulation पतञ्जलि the time. उपवेद --- अर्थर्वेद ========= गोपथ-Brahmin (1.1.10) in the five उपवेदों describe the --- the सर्पवेद, पिशाचवेद, असुरवेद, इतिहासवेद, पुराणवेद. शतपथ-Brahmin (13.4.3.9) in these उपवेदों name came --- the सर्पविद्यावेद, देवजनविद्यावेद, (रक्षोवेद or राक्षसवेद), मायावेद (असुरवेद or जादुविद्यावेद), इतिहासवेद, पुराणवेद Sage diameter of the knowledge सुमन्तु has Brahmin --- गोपथ-Brahmin आरण्यक --- no upanishad --- मुण्डकोपनिषद्, माण्डूक्योपनिषद् श्रौतसूत्र --- वैतान गृह्यसूत्र --- Kaushik, धर्मसूत्र --- no. शुल्वसूत्र --- no.  अथर्वा Sage great scientist were. He defeats-Dham on the first fire was invented. He अरणि-मन्थन of fire and water मन्थन from aqueous-power was invented --- (1.) "अग्निर्जातो अथर्वणा" (ऋग्वेदः --- 10.21.5) (2.) "अथर्वा त्व प्रथमो निरमन्थदग्ने." (Yajurveda - 11.32) (3.) अथर्वा Sage the only exploration by पुरीष्य fire (natural gas ie, oil and natural gas) invented - the "पुरीष्यो s theory विश्वभरा अथर्वा त्वा प्रथमो निरमन्थदग्ने." (Yajurveda --- 11.32) (4.) we the fire by sacrifice do the fire in the first अथर्वा the sacrifice did --- "यज्ञैरथर्वा प्रथमः पथस्तते." (ऋग्वेदः --- 1.83.5) अथर्वा Sage spiritualism first promotional were. अथर्वा Sage approach comprehensive was. He lives in each field work did. Atharva Veda the sukta =========== (1.) पृथिवी-sukta, other name --- land sukta (12.1) total 63 mantra. (2.) celibacy-sukta --- (11.5) total 26 mantra. (3.) time-sukta --दो sukta are --- 11.53 and 11.54, total mantra 15 (4.) marriage sukta --- meet the 14 th Canto. There are 2 sukta 13 9 mantra are. (5.) व्रात्य-sukta --- 15 Canto 1 18 up to सूक्तों 230 mantra is, all of these व्रात्य sukta are. (6.) मधुविद्या-sukta --- 9th Canto the sukta 1 24 mantras it sukta is. (7.) theosophy-sukta --- atharva Veda many सूक्तों in theosophy detailed description. Vedic civilization and culture detailed knowledge for atharva Veda around the Vedas in the most useful. Atharva Veda social and political status of the most beautiful illustration does. Atharva Veda a type of encyclopedia. It सार्वजनीन Veda is. It has all the characters and all ashrams detailed description. This is one Vedas which is a temporal and otherworldly both areas describes the. || चत्वारो वेदाः ||: rig Veda general introduction: ================== (1) the rig Veda branch: ================== Maharishi पतञ्जलि according to the rig Veda 21 branches, but five only branches name are available: --- (1) शाकल (2) बाष्कल (3) आश्वलायन (4) शांखायन (5) माण्डूकायन currently only शाकल branch is available only! Rig Veda Brahmin ============= (1) ऐतरेय Brahmin (2) शांखायन Brahmin rig Veda the आरण्यक =============== (1) ऐतरेय आरण्यक (2) शांखायन आरण्यक rig Veda the upanishads =============== (1) ऐतरेय upanishad (2) कौषीतकि upanishad rig Veda God ============ तिस्र Yew देवताः ITI नैरुक्ताः! (1) fire (पृथिवी local) (2) Indra or air (space local) (3) the Sun (द्यु local) rig Veda multi-use verses ================ (1) Gayatri, (2) उष्णिक् (3) अनुष्टुप्, (4) त्रिष्टुप् (5) बृहती, (6) develops, (7) line, the rig Veda the mantras three Department =================== (1) प्रत्यक्षकृत mantra (2) परोक्षकृत mantra (3) spiritual mantra rig Veda division of ============== (1) अष्टक order: ---- 8 अष्टक 64 chapter 2006 square (2) मण्डलक्रम: --- 10 board 85 अनुवाक 1028 sukta 10580 --- 1/4 yajurveda general introduction:  yajurveda sacrifice Karma useful for Granth is. गद्यात्मक part of the "यजुः" it is said. यजुुस् preponderance of due to it "yajurveda" it is said. यजुष् other अर्थः --- (1.) यजुर्यजतेः (निरुक्त - 7.12) (sacrifice affiliate mantras to यजुष् says.) (2.) इज्यते अनेनेति यजुः. (Who mantras to sacrifice done them यजुष् says.) (3.) अनियताक्षरावसानो यजुः. (Who mantras in पद्यों like letter-number set is not, they यजुष् are.) (4.) शेषे यजुःशब्दः. (पूर्वमीमांसा - 2.1.37) (पद्यबन्ध and गीति devoid of मन्त्रात्मक composition यजुष् says.) (5.) एकप्रयोजनं साकांक्षं पदजातमेकं यजुः. (A reason to say the साकांक्ष a post-group यजुः say.) The Vedas two traditions are: --- Krishna and Shukla. Shukla yajurveda pure as mantra just compiled, but Krishna yajurveda in mantras with Brahmin mixed. Branches: --- ======= Maharishi पतञ्जलि the महाभाष्य in yajurveda of 101 branches described is, but availability is low. (1) Shukla yajurveda: --- ============= its total 16 branches told are, but currently 2 the branches are available --- (1.) माध्यन्दिन (वाजसनेयी) branch, (2.) काण्व branch. माध्यन्दिन-branch of the main Sage yajnavalkya are. These mithila residents were. His father वाजसनि were so yajnavalkya वाजसनेय called. Their name of this yajurveda to वाजसनेयी branch also says. Yajnavalkya Rishi the Aditya Sage it a day in the Central part had received, so it माध्यन्दिन branch has been said. This is a branch of the most promotional answer in India. काण्व Sage's father बोधायन were. काण्व master yajnavalkya were the same. काण्व-branch of the most promotional Maharashtra are in. (2) Krishna yajurveda: ---- ============ its total 85 branches told are but currently 4 branches only available --- (1.) तैत्तिरीय code, (2.) मैत्रायणी -संहिता, (3.) step-code, (4.) कपिष्ठल code, Shukla and Krishna yajurveda differences in: ---  (1.) शुक्लयजुर्वेद =========== (1.) it Aditya community of representatives Granth is. (2.) the sacrifice I used to mantra is. (3.) it is purely is, that is only mantra is a mixture is not. (4.) this Granth the realization Aditya from occurred. Aditya Shukla is, therefore, the name Shukla-यदुर्वेद placed. Accuracy of the reason it Shukla stated. (5.) the interpretation, description and विनियोगात्मक part no, that is purely is. (2.) कृष्णयजुर्वेद ========== (1.) it Brahman-community of representatives Granth is. (2.) it mantras with Brahmin also mixed, so mix due to Krishna said. (3.) Aditya light in contrast to be than it Krishna said. (4.) it disorganized. (5.) the interpretation, description and विनियोगात्मक part, namely purely is not unclean is mixed. Mantra: --- ===== (1.) शुक्लयजुर्वेदः --- ============= शुक्लयजुर्वेद of वाजसनेयी-branch in total --- 40 chapters, 1 9 75 mantra are. वाजयनेयी code in the letter 2,88,000 (two million, अट्ठासी thousand) are. काण्व-branch in 40 the chapters, but mantra 2086 are. अनुवाक --- 328 are. (2.) कृष्णयजुर्वेदः-- ========== तैत्तिरीय-branch in total 7 Canto, the 44 प्रपाठक are, 631 अनुवाक are. मैत्रायणी-branch in total 4 Canto, the 54 प्रपाठक are, 3144 mantra are. काठक (step) code in total 5 section, the locale 40, the word of 13 to 53 subsection, the 843 अनुवाक are, 3028 mantra are. कपिष्ठल incomplete is available as. There are 6 अष्टक is available only, 48 chapter on the end is. Brahmin: ---
 ========= शुक्लयजुर्वेद ------ शतपथ Brahmin कृष्णयजुर्वेद ---- तैत्तिरीय Brahmin, मैत्रायणी, step and कपिष्ठल four codes in which Brahmin part, the same कृष्णयजुर्वेद Brahmin is. आरण्यक: --- ========== शुक्लयजुर्वेद ---- बृहदारण्यक कृष्णयजुर्वेद ---- तैत्तिरीय आरण्यक upanishad: --- ======== शुक्लयजुर्वेद ---- ईशोपनिषद्, बृहदारण्यकोपनिषद्, प्रश्नोपनिषद्. कृष्णयजुर्वेद ---- तैत्तिरीय upanishad, महानारायण, मैत्रायणीय, कठोपनिषद्, श्वेताश्वरोपनिषद्. श्रौतसूत्र: --- ========= शुक्लयजुर्वेद --- katyayana (पारस्कर) कृष्णयजुर्वेद ---- आपस्तम्ब, बोधायन, हिरण्यकेशी (सत्याषाढ), Bhardwaj, वैखानस, वाधुल, human, मैत्रायणी, warah. गृह्यसूत्र: --- ======= शुक्लयजुर्वेद --- katyayana (पारस्कर) कृष्णयजुर्वेद ---- आपस्तम्ब, बोधायन, सत्याषाढ, वैखानस, step. धर्मसूत्र: --- ======== शुक्लयजुर्वेद --- no. कृष्णयजुर्वेद ---- वसिष्ठ-formula. शुल्वसूत्र: --- ============= शुक्लयजुर्वेद --- katyayana. कृष्णयजुर्वेद --- बोधायन, आपस्तम्ब, human, मैत्रायणी, warah and वाधुल.
Sama: general introduction:
Vedic वाङ्मय I Sama the location of the most important. Gita (10.22) in Krishna himself for Sama said --- the "वेदानां सामवेदो s स्मि." The Vedas the importance of this is greater than that Sama to द्यु stated, while the rig Veda to पृथिवी said --- the "material or असौ द्युलोकः, ऋगयम् भूलोकः." (ताण्ड्य-Brahmin - 4.3.5) Sama Vedas essence. All the Vedas juice or abstract Sama the --- the "सर्वेषामं or एष वेदानां रसो यत् material." (शतपथ --- 12.8.3.23) (गोपथ-Brahmin - 2.5.7) Sama for गीतियुक्त must --- the "गीतिषु samakya." (पूर्वमीमांसा - 2.1.36) the rig Veda and Sama of the integral relations are. Sama without sacrifice does not --- "नासामा यज्ञो भवति." (शतपथ - 1.4.1.1) that guy "material" knows, the Vedas the secret life finds --- the "सामानि Yo वेत्ति session Veda तत्त्वम्." (बृहद्देवता) "material" literally means --- the gods are pleased to anthem. Sama light Aditya Sage heart in. Acharya सायण according to the rig Veda the sung to mantras to "material" says --- "ऋच्यध्यूढं material." Ie hymns on the same material dependent is. Sama worship of the Vedas is. (1.) Sama's Sage --- Aditya, Sama the Sun and Sama the mantra of the Sun Rays are --- "(आदित्यस्य) अर्चिः सामानि." (शतपथ - 10.5.1.5) (2.) Sama singer ऋत्विज् --- उद्गाता, (3.) Sama God --- Aditya. Sama the origin of the Sun was. It is the Sun-son. The Sun power --- the "सूर्यात् सामवेदः अजायत." (शतपथ --- 11.5.8.3) (4.) Sage diameter of the Sama study made --- जैमिनि to. जैमिनि the Sama education your son सुमन्तु to, सुमन्तु the सुन्वान् and सुन्वान् his son sukrma given. Sama expand the same sukrma Sage has had. Sukrma two disciples were --- हिरण्यनाभ कौशल्य औ पौष्यञ्जि. हिरण्यनाभ of pupil integrated was. Integrated by Sama 24 kinds of anthem vowels of enforcement did. Integrated lots of आनुयायी in. They follower samvedi Masters to "कार्त" called ---- "चतुर्विंशतिधा yen प्रोक्ता global सामसंहिताः. स्मृतास्ते प्राच्यसामानः कार्ता नामेह सामगाः." (मत्स्यपुराणः --- 4 9 .67) (5.) branches --- Sage पतञ्जलि according to Sama of 1000 thousand branches Suzanne --- "सहस्रवर्त्मा सामवेदः" (महाभाष्य). Currently its three branches समुपलब्ध --- the (a) कौथुम, (II) राणायणीय, (III) जैमिनीय, कौथुम branch according to Sama two parts --- (a) पूर्वार्चिक, (2.) उत्तरार्चिक. (A) पूर्वार्चिकः ---- there are a total of four Canto are --- (a) igneous, (II) ऐन्द्र, (III) पावमान (D.) आरण्य-Canto. Appendix as 10 mantra महानाम्नी आर्चिक are. पूर्वार्चिक 6 प्रपाठक are. Total mantra 650 are. प्रपाठकों in chapter, chapters in section are that "दशति" called, blocks in mantra are. It प्रपाठकों different name. In which the God of the primacy is, the same name. Such as --- (a) the first प्रपाठक name - "igneous-festival" are, because it fire affiliate mantra are. In God fire is the same. It has a total of 114 mantra are. (II) II fourth प्रपाठक name --- "ऐन्द्र-festival", as these Indra of स्तुतियाँ were you. In God Indra the same. There are 352 mantra are. (III) पञ्चम प्रपाठक name ----
"पवमान-festival", because it Mon praise have been. In God Mon the same. It has a total of 11 9 mantra are. (D.) sixth प्रपाठक name --- "अरण्यपर्व", because it अरण्यगान of the mantra is. In God Indra, fire and Mon are. It has a total of 55 mantra are. (ङ) महानाम्नी आर्चिक --- this Appendix are. In God Indra are. It has a total of 10 mantra guest. Thus overall पूर्वार्चिक 650 mantra in. It means that the first to पञ्चम प्रपाठक up mantras the anthem villages in may. So they "ग्रामगान" says. सामगान four kinds --- (a) ग्रामगेय anthem - it "प्रकृतिगान" and "वेयगान" also says. It's village or public places rhymes was. (II) आरण्यगान or आरण्यक गेयगान --- it forests or Holy places rhymes was. It "रहस्यगान" also says. (III) उहगान --- "Ooh" means --- the विचारपूर्वक configuration. It सोमयाग or special religious opportunities rhymes was. (D.) उह्यगान or रहस्यगान --- mystical due to the public places not rhymes was. (II) उत्तरार्चिक ---- there are a total of 21 chapter 9 प्रपाठक are. Total mantra 1225 are. It has a total of 400 sukta are. पूर्वार्चिक in hymns of meter gods according to, while उत्तरार्चिक in sacrifices according. पूर्वार्चिक 650 mantra, while उत्तार्चिक in 1225 mantra are. Both together 1875 in. पूर्वार्चिक of 267 mantras the frequency of उत्तरार्चिक occurred. 1504 mantra rig Veda the input is. साममवेदस्थ सामगान mantras 5 part
(a) offer --- the anthem "presenter" called ऋत्विक् does. It "I am ओग्नाइ" from the beginning of. (II) उद्गीथ --- it material of the principal ऋत्विक् उद्गाता sing is. It "AUM" from the beginning of. (III) pratihara ---- the anthem "प्रतिहर्ता" called ऋत्विक् does. It's two mantras to add as link is. Finally "AUM" said is. (D.) nuisance ---- the anthem उद्गाता as possible. (ङ) died ---- the anthem three Ritwik the --- presenter, उद्गाता and प्रतिहर्ता. (6.) Sama total mantra ---- 1875 are. Rig Veda the input mantra - the 1771 Sama your mantra - the 104 = 1875 rig Veda compiled from 1771 mantras in the than 267 mantra पुनरुक्त are. Sama your 104 mantras of 5 mantra पुनरुक्त guest. Thus पुनरुक्त mantras number of 272 is. सारांशतः --- Sama in ऋग्वेदीय mantra 1504 + पुनरुक्त 267 total of = 1771 Sama your mantra - 99 + पुनरुक्त 5, thus total of = 104 both together total mantra of --- 1771 + 104 = 1875 Sama in the rig Veda from the most mantra rig Veda the 8th and 9th board of. 8th board 450 mantra were, 9th system of 645 mantra for the day. 1 ranked system of 237 mantra for the day. 10th system of 110 mantra for the day. Sama total letter 4000 * 36 = 1,44,000 (a million, चौवालीस thousand (you. Sama 450 mantras the anthem may not, namely the lyrical not. कौथुम branch in total mantra 1875, the while जैमिनीय branch in 1687 mantra is the same. Thus जैमिनीय-branch 188 mantra is low. जैमिनीय branch songs of 3681 are as follows, while कौथुमीय only 2722 are the same, namely
जैमिनीय-branch 9 5 9 anthem-type more. जैमिनीय-branch code, Brahmin, श्रौतसूत्र and गृह्यसूत्र all are available, but कौथुमीय not. ब्राह्मणः-- पञ्चविंश (ताण्ड्य) महाब्राह्मण, षड्विंश, सामविधान, आर्षेय, देवताध्याय, seed, जैमिनीय, तलवकार. आरण्यक no. Upanishad --- छान्दोग्य, केनोपनिषद्. श्रौतसूत्र --- खादिर, लाट्यायन, द्राह्यायण. गृह्यसूत्र ---- खादिर, गोभिल, Gautam. धर्मसूत्र --- Gautam. शुल्वसूत्र no. Sama three major teachings get --- (a) समत्व a sense of wake up to. (II) coordination of the spirit. Spouse to collect. Society collecting. Everyone mix. A different do not. (III) material life is. In life प्राणशक्ति of the major importance. Creature same won.: Atharva Veda a general introduction:
 atharva Veda the meaning of - अथर्वों the Vedas, in the Vedas अन्यतम atharva Veda a onerous specification containing. Atharva Veda means --- अथर्वों the Vedas (knowledge), and अङ्गिरों the knowledge that अभिचार mantras related knowledge. (1.) अथर्वन् --- stability with yoga. निरुक्त (11.18) according to "थर्व" metal it here is made, which means --- the speed or try. Therefore, "अथर्वन्" word - the stability. It means that the Vedas stability or चित्तवृत्तियों the निरोधरूपी sum of teaching is, he अथर्वन् Veda --- the "अथर्वाणो s थर्वणवन्तः. थर्वतिश्चरतिकर्मा, तत्प्रतिषेधः." निरुक्त (11.18) (2.) गोपथ-Brahmin according to --- proximal soul your in to see or Veda he which soul your in view of the lore of preaching to be. Ancient times in अथर्वन् words priests emblematic of the. Another name  अथर्वाङ्गिरस्, अाङ्गिरसवेद, ब्रह्मवेद, भृग्वाङ्गिरोवेद, क्षत्रवेद, भैषज्य Vedas, छन्दो Vedas, महीवेद main Sage --- अङ्गिरा, ऋत्विक् --- Brahma creator Brahman by the Vedas knowledge of the first अङ्गिरा Sage given. Branches ===== Sage पतञ्जलि the महाभाष्य the Vedas 9 branches told you, namely thus --- the (1.) पैप्लाद, (2.) तौद, (स्तौद) (3.) मौद, (4.) शौनकीय, (5.) jajl, (6.) Nimbus, (7.) ब्रह्मवद, (8.) देवदर्श, (9.) चारणवैद्य. These currently only 2 branches available are: - शौनकीय and पैप्लाद. Remaining Muslim आक्रान्ताओं not deleted. Nowadays all India year शौनकीय-branch of the prevalent and that atharva Veda is. (1.) शौनकीय-brCanto --- 20, sukta --- 730, mantra --- 5 9 87, (2.) पैप्लाद -शाखा --- it is incomplete. The circulation पतञ्जलि the time. उपवेद --- अर्थर्वेद ========= गोपथ-Brahmin (1.1.10) in the five उपवेदों describe the --- the सर्पवेद, पिशाचवेद, असुरवेद, इतिहासवेद, पुराणवेद. शतपथ-Brahmin (13.4.3.9) in these उपवेदों name came --- the सर्पविद्यावेद, देवजनविद्यावेद, (रक्षोवेद or राक्षसवेद), मायावेद (असुरवेद or जादुविद्यावेद), इतिहासवेद, पुराणवेद Sage diameter of the knowledge सुमन्तु has Brahmin --- गोपथ-Brahmin आरण्यक --- no upanishad --- मुण्डकोपनिषद्, माण्डूक्योपनिषद् श्रौतसूत्र --- वैतान गृह्यसूत्र --- Kaushik, धर्मसूत्र --- no. शुल्वसूत्र --- no.
 अथर्वा Sage great scientist were. He defeats-Dham on the first fire was invented. He अरणि-मन्थन of fire and water मन्थन from aqueous-power was invented --- (1.) "अग्निर्जातो अथर्वणा" (ऋग्वेदः --- 10.21.5) (2.) "अथर्वा त्व प्रथमो निरमन्थदग्ने." (Yajurveda - 11.32) (3.) अथर्वा Sage the only exploration by पुरीष्य fire (natural gas ie, oil and natural gas) invented - the "पुरीष्यो s theory विश्वभरा अथर्वा त्वा प्रथमो निरमन्थदग्ने." (Yajurveda --- 11.32) (4.) we the fire by sacrifice do the fire in the first अथर्वा the sacrifice did --- "यज्ञैरथर्वा प्रथमः पथस्तते." (ऋग्वेदः --- 1.83.5) अथर्वा Sage spiritualism first promotional were. अथर्वा Sage approach comprehensive was. He lives in each field work did. Atharva Veda the sukta
(1.) पृथिवी-sukta, other name --- land sukta (12.1) total 63 mantra. (2.) celibacy-sukta --- (11.5) total 26 mantra. (3.) time-sukta --दो sukta are --- 11.53 and 11.54, total mantra 15 (4.) marriage sukta --- meet the 14 th Canto. There are 2 sukta 13 9 mantra are. (5.) व्रात्य-sukta --- 15 Canto 1 18 up to सूक्तों 230 mantra is, all of these व्रात्य sukta are. (6.) मधुविद्या-sukta --- 9th Canto the sukta 1 24 mantras it sukta is. (7.) theosophy-sukta --- atharva Veda many सूक्तों in theosophy detailed description. Vedic civilization and culture detailed knowledge for atharva Veda around the Vedas in the most useful. Atharva Veda social and political status of the most beautiful illustration does. Atharva Veda a type of encyclopedia. It सार्वजनीन Veda is. It has all the characters and all ashrams detailed description. This is one Vedas which is a temporal and otherworldly both areas describes the
yogeshwar anandji  Narayan! Gurudev God says - in my celibatajnavalkya King of the parent to explain: Hey Rajan! It's soul आनन्दरूप ultimate guy आत्मदेव "अन्तर्ज्योति" is. Shruti did said. घटादि objects publisher of the light is called them other which substance तैजस are not them "अज्योति" considered. Soul "light" so Shruti said that he all publishers - the सूर्यादि ज्योतियों also and घटादि अज्योतियों also. चेतनरूप of this all जडवर्ग the singular is. Soul light not only "अन्तर्" said: it is secret: out of the body which आदित्यादि ज्योतियाँ he such items to publish the whose power those ज्योतियों of power for absolute is. आत्मरूप light such not. He all विवर्तोपादान or अधिष्ठान is, therefore, all of the "within the" is. He which publishes his power आत्मसत्ता than the summer. {Other light प्रकाश्य out of staying her published by the atmprkash प्रकाश्यों within staying them published by the sense. अधिष्ठान to अध्यस्त the "within the" so say factor is अनुस्यूत happens.} Not only आत्मरूप light not only others, but yourself also publish the others ज्योतियाँ such, not because of its accomplishment for them चित्प्रकाश need persists. स्वप्रकाश of external light from the absolute soul values in the light is, therefore, it too "light" not saying "अन्तर्ज्योति" said. Shruti who soul "अन्तर्ज्योति" said her that means. Hey Rajan! Shruti the soul "guy" said, it means also conveys this light soul Shruti the "old" so that the light of the same and inanimate world is full. {Turquoise gem test stated is that the net cow's milk to enter the whole milk gem color दीखने think.
 There are literally not gem splashed is not milk deteriorated, the only so believe there is. Similarly world spirit of the power - define an भास is. Even though really soul - world of the relationship is not on the world of ubiquitous power - define get, so she soul the "full" is happening.} To quantify the spirit so "guy" like that bird nest by them, keeps the same spirit real - movable various the Pur ie body by the "अध्यासरूप" relationship of residence does. Hey सोम्य! Further Muni say "Hey Rajan!" Shruti also say also says that spirit similar while both worlds transmission by: it as attention and is as if Leela does. He स्वप्नावस्था find this जाग्रत् - public beyond gets. शरीरादि the death as because this is him denote this. Dream in to reach the spirit जाग्रत्'s death - forms of escape is. It now समझायेंगे. Attention to hear: Hey Rajan! विज्ञानमय etc. as that used to describe the guy unique while only dream and जाग्रत् in uniform staying such as well - sorrow indulges as the public and otherworldly also indulges. It is born, dies and perishes re-born! रेंहट {farmer farm in water impressing a means} like it's always the remains the same. Karma फाँस the spirit of time - bar many body assumed by and leaves. It is God but अज्ञानवश it संसरण keeps. However, this guy is complete, not comes not is not does not indulges, all disorders smoking is, However, the soul because your true nature of ignorance is therefore, it अन्तःकरण themselves एकमेक understanding takes, making it fruit, including the actions of receipt is.
 {Ie मनोध्यासद्वारा कर्तृताध्यास and her भोक्तृताध्यास gets.} Sky virtually ever hot {or frosty} is not the hot water in the Sky think values hot. Such as this spirit really God, but अविद्या the impact of it wisdom तादात्म्याध्यास have which it works of the subject and fruit experiencer made lives. It is the same to prove that the wisdom attention is the spirit note that the bit think and playful there is also playful happened - which think. Such as Kamini follow does have its sit sits on, it running your if the rear - behind the walking think since the Enchanted is similar wisdom Enchanted spirit of wisdom अनुशरण does. {This to my satsang friends Mr. sanjay tiwari live in particular attention will.} Hey Rajan! Wisdom एकमेक was he स्वप्रकाश आत्मदेव when dream ie "तैजस" name is the self-manufactured by इन्द्रजालतुल्य diverse dreams watches. The time it is not difficult to this जाग्रदवस्था of the world लाँध is like a King boat {River, etc. to cross the instrument} by very deep River crossing be. Boat place here wisdom is. जाग्रत् in the world अध्यात्मदृष्टि of the head of physical body. Planet - अतिग्रह called sense and subject also जाग्रत् world gross made are. It प्रपञ्च Nana like spread {अधिदेव, अधिभूत etc; ghost future, etc; आमुष्मिक ie, each other public than regard having etc; आर्थाक, social, etc.}. अविध्यात्मक death of it as ie work. {However, dreams do the same, However, he कार्योपाधि disruption of.} Water bubbles like it's always destroy are lives.
 Disease etc. full - completion of this pain caused lives. Such जाग्रल्लोक big easy spirit leaves when dream is reached. {Shruti the "स्वप्नो भूत्वा said that just compatible like" children through, youth the "and so on, because the spirit of the state to get that name also assimilated. Hey King! Dream indulgence who works at the end of जाग्रत् in indulgence provided to work dream to view the soul to wake up give. Mother's womb born while such as the spirit macro in the body pride is, as dreams wake up while. If he नानाविध sins ie suffering with gets. Dreams come to the guy to जाग्रत् who suffer get them what used to describe be! They all thro are. Until it is the ultimate guy physical body तादात्म्याध्यास leaves not until eternal sorrow finds. This body when he reversal - does whether a dream, and conditions in be or die be - he momentarily in दुःखहेतुभूत many sins and a lot of suffering leaves. {A lot of sin assembled by guy to suffer give. So many even when देहोत्क्रमण to meet their reach goes away. Although Karma the hooks only does, However, implies that फलभोग for देहतादात्म्य essentially as देहे the same" भोगायतन "is. So देहाध्यान erased be so Karma - fruits exfoliation अर्थसिद्ध is.} A country in chaos, etc. to much trouble are and the country fascination be कारण-" this is my native is "etc. अभिमानवश the location of हेयता not accept the reason - any person on the settle for the day - night her nuisances of and suffering of the face., Such as the divine strong fascination suffer from the body just been so many reasons to be varied sorrow being able. The wise man उपद्रवयुक्त country elsewhere quiet held in the country goes he सोपद्रव country of sorrow not finds. Such as when आत्मदेव the body slips this body due all suffering and their हेतुओं to {winter - warmth etc.} never received.
{Implies that when death or gold on the body - used sorrow discounts are then अध्यास disappear on what to say! व्यवहारदृष्टि to remember be that the awareness of experience in made with Karma not stay on gold possible is the body eateth to work at the end of the die possible happens. It's not like that country part go so there are suffering escape are well soy or dead to offer. Or country escape from the place the nature of trance practice, भूमिकारोहरण can understand and while staying sad to avoid the place without भूमिकारोहण the जीवन्मुक: tone-practice of knowledge परिचय- part3 sushumna परिचय- the time nose both holes equal tone go so it sushumna tone says. The time free fruit who works to accomplishment quickly get is like religion who work in God's concentrate and yoga-practice, etc. to be. विशेष- work lunar and सूर्य' pulse should they सुषुम्ना' time at all don't not so its opposite effect. Tone run knowledge परिचय- if someone wants to know what time which tone is going so it to learn how very simple. Most of the first nose a hole off by the second aperture of 2-4 times loud breath collect. Then holes off by the same way to the second aperture of 2-4 times loud breath collect. Nose which opening breathing and leave easily look must understand that side of the tone is going on and the side of breathing and leave in trouble off her should. Wish according to breath speed change परिचय- if someone is your choice of your breath of walking speed wants to change its 3 forms of-the respiratory speed change विधि- nose the side of the hole breath running, then the other side of the nose holes to thumb down should and the side of breath going to be there is from air inside draw should. He side of the hole pressing the nose the second aperture of air out should. Sometime similar from the nose a hole breath taking another breath taking respiratory speed of course is changed.
 The side of the nose holes breath going to be the same sides soccer nose a hole breath ranging from each other to quit action to breath speed quickly is changed. Nose the side of the opening of breath going to be just the same sides a while to lie of breath walk change the speed of days. Oxygen to sushumna in to transmit the method: परिचय- oxygen to sushumna pulse to collect the first to nose any one hole off by the second aperture breathing of action and then immediately stop holes to open the second aperture of breath out here. The nose the side of the opening of breath left to the same brea the second aperture of breath out to leave. In this way nose a hole breath taking other respiratory extract and then the other respiratory the first to leave about 50 tim