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Suvarnabindu .Commentary of Vyasa and Vachaspathimishra on Pathajala Yogasoothra

Suvarnabindu .Commentary of Vyasa and Vachaspathimishra on Pathajala Yogasoothra

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Published by Dr Suvarna Nalapat
SUVARNABINDU Suvarnabindurakshobhya sarvavaagheeswareswara(Vishnusahasranaamam) Dr Suvarna Nalapat
Vyasa according to Vachaspathimisra had quoted a ancient yogasoothra of Hiranyagarbha .Pathanjalayoga is an adaptation of that text. Vachaspathimishra gives the vyasa commentary and its commentary by himself. I have given all these three texts and included my own 21st century views so that it is a dialogue between Vyasa (BC 3200),Pathanjali ( BC 500) Vachaspathy ( middle ages ) and Suvarna ( modern age).
SUVARNABINDU Suvarnabindurakshobhya sarvavaagheeswareswara(Vishnusahasranaamam) Dr Suvarna Nalapat
Vyasa according to Vachaspathimisra had quoted a ancient yogasoothra of Hiranyagarbha .Pathanjalayoga is an adaptation of that text. Vachaspathimishra gives the vyasa commentary and its commentary by himself. I have given all these three texts and included my own 21st century views so that it is a dialogue between Vyasa (BC 3200),Pathanjali ( BC 500) Vachaspathy ( middle ages ) and Suvarna ( modern age).

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Published by: Dr Suvarna Nalapat on Jun 23, 2012
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1SUVARNABINDUSuvarnabindurakshobhya sarvavaagheeswareswara(Vishnusahasranaamam)Dr Suvarna NalapatOm Adividushaaya Kapilaaya nama:AiswaryagnaanavairagyadharmaroopavibhaswatheRudraaya vishnavekaaya nama adisareerineAsheshasamkhyayogaarthapravakthaamithadheer rishi:Dharmameghaanwitha:saantho jayathu sree Pathanjali:This is my journey into the worlds of Vyaasa,Pathanjali and VachaspathiMisra .The journey into the world of Yoga and samkhya.The journey for a traveler has threestages.1.The beginning of the journey or preparation for it2.The saadhana or the actual journey3.The sidha state or end of journey at the desired goal.The first is only bhaava or sankalpa of the goal and the devising of methods to reachthere.The second is the actual journey with all its rasa experiences.And the third isfulfillment of the sankalpa ,the stage of ultimate bliss of prema .This preparatory chapterof study and analysis of yoga and its history is a welcome for the readers who are readyto take the journey..The first Rishi to do exposition of Samkhya and Yoga is said to be Sage Kapila.Thereforethe Yogadrishti is synonymously called a Kapilaksha.When Acharya Panchasikhasay”Aadividwan Nirmaanachitham adhistaaya Kaarunyaad paramarshiraasuraye jignaasamaanaaya thanthram provacha”,the word thanthra means samkhya and themethod to know it ,the yoga .Nirmaanachitha originates out of yogasamadhi.To achieveSamadhi one has to do yama and the other prescribed anushtaana.Therefore when he saysNirmaanachitha,all these are mentioned .Kapila includes yogavidya in theAnweekshiki.Both yoga and samkhya are eternal since the thanmathra of the elements insamkhya is known with pragna of yoga.In Mahabharatha santhiparva these two are saidas one and as two.The knowledge achievable by athamagnaana is samkhya and thesadhana for it as yoga.Thus they are interdependent and hence oneness isdemonstrated.Devala also has said this as explained in Mokshakaanda.Bhagavad Geethaalso says “Ekam samkhyam cha yogam cha ya :pasyathi sa pasyathi”.(Geetha 5.5)Theonly way to obtain adhyathmavidya(samkhyam)is yoga.The gnaana of Yagnavalkya issamkhya .Samkhya is the advaitha of the seen and the seer with the knowledge of it.Athma is pure chitha.Chith which is nirguna by the kriya of birth(janma)becomesaguna.About the creation of this mahat panchasikha says “AnumaathraAathma”.Everything that speaks of chith and achith are theoretical and subtle and known
 
2only in samadhi state .This subtle knowledge or abstract knowledge is samkhya andsamkhya is the same as Athmavidya.What is the importance and use of samkhya and yoga?With that all the sorrows andmiseries (including the root cause of misery,desires)are destroyed forever.Both sorrowand its cause are destroyed only by knowledge about them.If we don’t know the cause of sorrow we cannot destroy sorrow.Therefore,the enquiry(anweekshiki )of sorrow and itscause is the method of controlling sorrows.The personal experience of sadhana coupledwith the knowledge aquired from scriptures remove all doubts.Therefore santhiparva says(316/2)Naasthi samkhyasamam gnaanam naasthi yogasamam balam.It is knowledge andpower or sakthi to ward off all sorrows and disorders.The samkhyayogasasthra haschathurvyuha(four groups).Vyaasabhaashyam says “Yathaa chikitsaasasthramchathurvyuham”Just like the medical science this also has four parts.SamsaaraSamsaarahethuMokshaMokshopaayaThe yogaanga are the mokshopaaya.They are performed for the sake of ultimate gnaanaand moksha.It is not for theory but for practice in life.There is a world which is to beunderstood,a person who understands it,and a process of cognition or understanding inevery science or art or philosophy .These are called the graahya,the graahaka and thegrahana .The yoga power makes us understand these levels of energy are the same in theultimate experience.The oneness of the graahaka(the saadhaka)with the grahya(theknown)and the knowledge or the cognition or consciousness makes an advaitha duringSamadhi state.This knowledge and experience of oneness is samkhya or ultimateknowledge.And the method to attain this is yoga.Thus moksha and mokshopaaya are onefor the saadhaka. .The first yogaacharya was Hiranyagarbha .For the world this wascodified by sage Kapila,which is called the samkhya .Whenever this knowledge systemis about to be lost ,it is revealed to a person who is pure and intelligent and thus thedharma is rejuvenated and kept alive and anaadi.Therefore Pathanjaliyoga is not a newcreation but a revival of an old system of ancient knowledge.Pramaana of samkhyaPratyaksham anumaanam cha thatha cha vividhaagamam(Manu 12.15)These are thepramaana for the samkhya also.Pratyaksha is direct perception with the sense organs.Theextended technical direct perceptions(like microscope ,telescope etc)are also sensoryperceptions and hence come under Loukikapratyaksha of samkhya.The perceptionthrough Dhyaana is a mental perception.Samkhya includes this as(dhyaanajapratyaksha)direct perception.Medicine,astronomy and other sciences arecoming under direct perceptions for the samkhya..The Naadi experiences of the kundaliniare dhyaanajaprathyaksha ,later collaborated by dissections etc.The first scientists speak of their experiences and experiments and the successors experiment with them and usethem as reference material for building upof the science over generations.Thus the
 
3opinions of earlier people(ancestors)as sruthi become pramaana after several generationsof testing and experience.The earth(prithwi)with its aapas(water)and the different objects,living and nonliving is accountable to our direct sense perceptions.But the otherelements vaayu,agni,and akaasa are not so easily understood.To know them ordinarysense experiences are not enough.Logic and argumentative processes of enquiry andmore concentrated efforts were done to understand them.There is nothing illogical inyoga and samkhya because of this procedure.The questions of the Samkhya like “cansomething be created out of nothing ?”has been used by Marx,Hegel,and Virchow ,thefather of cellular pathology to develop their philosophies and sciences over the years.It isfrom such detailed questioning and logical analysis that the second pramaana of anumaana is accepted and it is not mere guesswork.Thought and analysis by logicalthought is sometimes reliable than direct perception of the sense organs withoutapplying the thought processes as anyone of us have experienced at least once in ourlifetime.The absolute essence of everything as truth is thus logically grasped throughanalysis and anumaana derived from that.The question of God/or Brahma is thus aprathyaksha of not the physical senses but of analytical and experienced thoughtperception called anumaana.It determines a common general sakthi or power present ineverything .But it cannot determine this power in a special thing alone,or in a specialindividual alone.For this a different type of prathyaksha is needed and this is calledArshadrishtipratyaksha. This is the Samadhi experience.Agama(references from ancientscientists),anumana,dhyaanapratyaksha and the rasa experience of the Samadhi thusmakes the different and higher states of experiences and pramaana of the samkhya.Pratyaksha or saakshatkaara is experience.It is pertaining to gnaana of the visesha type(not a general one).Only in samadhipragna one gets this viseshagnaanam.Not indhaarana or dhyaana.This yogajagnaana experience of the ultimate type is characterizedby visions and hearings of sabda of specific nature.The sabda is not the gross sabda wehear with our gross sense organs of hearing.It is the subtle sounds .It is the word beyondthe words of the world.The first formed sabda in akaasa .The aakaasa has only sabda ,andno other qualities and is the most subtle of the five elements in Indian philosophy.Thesubtle sound waves invisible and inaudible to gross human ears is heard in Samadhithrough the power of the vaayu or air ,which carry the waves to us.Therefore,the praanaand apaana of the yogi is well controlled to receive these vibratory waves when theycome in Samadhi.The praanaayaama of the yogi is only a preparatory stage for thereception of the subtle messages in Samadhi state.Since the enrgy waves travel as lightand sound as soon as the sound waves are received by the biological kundalini fields ,thedarsana or lighteninglike visions also happen.The visualization of sound or music is asimultaneous occurring in yoga and in our nervous energy field.Therefore the yogibecomes a darsaka(one who is a seer)as well as a srotheeya(one who creates sruthi)and iscalled a manthradrashta(seer of a manthra).The modern technological knowledge hasactually proved the consistency of these claims of the ancient Indian seers.The prameya of samkhyavidyaThe drashta(seer-one who perceives)and the drisya(the perceived) are needed for any

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