आज का श्लोक,
’योगबलेन’ / ’yogabalena’
___________________________
’योगबलेन’ / ’yogabalena’ - योगसामर्थ्य से,
अध्याय 8, श्लोक 10,
प्रयाणकाले मनसाचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यं ॥
--
(प्रयाणकाले मनसा अचलेन ।
भक्त्या युक्तः योगबलेन च एव ।
भ्रुवोः मध्ये प्राणम् आवेश्य सम्यक्
सः तम् परम् पुरुषम् उपैति दिव्यम् ॥)
--
भावार्थ :
(और) अन्त-समय आने पर अचल मन, भक्ति तथा (श्लोक 8 में कहे गए पूर्व में किए गए अभ्यास से सिद्ध हुए) योगबल की सहायता से ही वह भृकुटी के मध्य में प्राण को अच्छी प्रकार स्थापित (आविष्ट) करते हुए वह उस परम पुरुष परमेश्वर को ही प्राप्त होता है ।
--
टिप्पणी :
उपदेशसार में भगवान् श्री रमण कहते हैं :
चित्तवायवः चित्क्रियायुताः ।
शाखयोर्द्वयी शक्तिमूलका ॥
(श्लोक 12)
जिसका अर्थ यह है कि चित्त और प्राण जो क्रमशः बोध (अर्थात् भान) एवं क्रिया अर्थात् स्थूल भौतिक शक्ति के प्रभाव इन दो से युक्त होते हैं । किन्तु वस्तुतः वे दोनों एक ही मूलशक्ति के दो रूप मात्र होते हैं । अर्थात् ज्ञानशक्ति (’चित्’) और क्रियाशक्ति ’चेतना’ तथा भौतिक बल (प्राण) परस्पर एक दूसरे से अभिन्न हैं । इसलिए इनमें से किसी भी एक का अवलंबन लेकर दूसरे पर भी नियन्त्रण पाया जा सकता है । ज्ञानयोगी चित्त को सीधे ही उसके स्रोत की ओर ले जाता है, जबकि ध्यानयोगी पहले प्राणों को एकाग्र कर लेता है, और फिर संकल्प के बल से चित्त को लक्ष्य पर एकाग्र रखता है । दोनों ही कार्य तत्वतः एक ही फल उत्पन्न करते हैं । चित्त में निहित ’चित्’ (attention) या तो अपने पीछे प्राणों, इन्द्रियों आदि को खींचता है, या प्राणों की एकाग्रता के अभास में समर्थ हुए मनुष्य के चित्त को ’लक्ष्य’ में स्थिर रखता है । चित्त को गति करने के लिए प्राण का आधार चाहिए, वहीं चित्त में जिस लक्ष्य के प्रति आकर्षण होगा, चित्त उसी दिशा में जाएगा और अपने पीछे मन, बुद्धि इन्द्रियों को भी बलपूर्वक ले जाता है । उक्त श्लोक में दोनों ही विधियों का सुन्दर समावेश है ।
--
’योगबलेन’ / ’yogabalena’ - by means of the power of yoga,
Chapter 8, śloka 10,
prayāṇakāle manasācalena
bhaktyā yukto yogabalena caiva |
bhruvormadhye prāṇamāveśya samyak
sa taṃ paraṃ puruṣamupaiti divyaṃ ||
--
(prayāṇakāle manasā acalena |
bhaktyā yuktaḥ yogabalena ca eva |
bhruvoḥ madhye prāṇam āveśya samyak
saḥ tam param puruṣam upaiti divyam ||)
--
Meaning :
(Please see this shloka along-with shloka 1of this chapter. Those who by their whole devtion to Him, have mastered the skill of remembering Him (The Supreme Reality, / ’brahman’ / 'Self', / śrīkṛṣṇa paramātman) get stabilized in 'Heart', which is the Spiritual Heart / Love of Him, as Pure Consciousness Principle. Sri has emphasized that one who remembers Him through 'Self-Enquiry' need not and should not go through the circuitous path of yoga as is advised by the ardent supporters of yoga and yogik methods. The 'Self-Enquiry' can not proceed until there is devotion to The Lord, and if there is this devotion, Even the 'Self-Enquiry' is but an excuse only, and one shall reach and attain The Lord, with no exception. However, those who are inclined, interested and able enough to discover the 'prāṇa' (vital-breath) and ' cetanā ' (the awareness / consciousness associated with 'prāṇa'), and reach their common and the only source, wherefrom they emerge-out, take the manifest form and appear as different from one-another, as two, which is the 'Heart', they will find the same Reality as Self, There.
Such a devotee can easily bring the attention at the place where the two paths of 'prāṇa' change their course of movement along the 'kuṃḍalinī'. This happens only through pure devtion and by no other means. And such a devotee can thus bringing the at that prāṇa-centre, having attention there and remembering 'Me' That is, The Lord śrīkṛṣṇa paramātman, or 'Self' as 'Me' (I-Consciousness).
But again this is a secondary path, and in an earlier shloka 6, Lord has clearly pointed out that whatever one remembers and thinks of at the time of death, one attains the same state after his death. So one should always remember the Lord / Self.
--
Note :
In His short work 'upadeśasāra’ bhagavān śrī ramaṇa maharṣi says :
चित्तवायवः चित्क्रियायुताः ।
शाखयोर्द्वयी शक्तिमूलका ॥
(श्लोक 12)
cittavāyavaḥ citkriyāyutāḥ |
śākhayordvayī śaktimūlakā ||
(śloka 12)
This means that ’चित्’ / ’cit’ - 'attention' / consciousness, and ’प्राण’ / ’prāṇa’, - 'material-energy' / physical force, are the two modes of the same power of manifestation, namely ’ज्ञानशक्ति’ / ’jñānaśakti’, - 'awareness', and, ’क्रियाशक्ति’ / ’kriyāśakti’, - the physical force. This way, one can according to his temperament, can either let the vital breath follow the consciousness / attention, or let the attention get fixed / concentrated on the object of meditation. In both these methods, there is a slight difference in practicing them, but the result is the same.
The above śloka 10 of Chapter 8, in an excellent way, deals with both of these .
--
’योगबलेन’ / ’yogabalena’
___________________________
’योगबलेन’ / ’yogabalena’ - योगसामर्थ्य से,
अध्याय 8, श्लोक 10,
प्रयाणकाले मनसाचलेन
भक्त्या युक्तो योगबलेन चैव ।
भ्रुवोर्मध्ये प्राणमावेश्य सम्यक्
स तं परं पुरुषमुपैति दिव्यं ॥
--
(प्रयाणकाले मनसा अचलेन ।
भक्त्या युक्तः योगबलेन च एव ।
भ्रुवोः मध्ये प्राणम् आवेश्य सम्यक्
सः तम् परम् पुरुषम् उपैति दिव्यम् ॥)
--
भावार्थ :
(और) अन्त-समय आने पर अचल मन, भक्ति तथा (श्लोक 8 में कहे गए पूर्व में किए गए अभ्यास से सिद्ध हुए) योगबल की सहायता से ही वह भृकुटी के मध्य में प्राण को अच्छी प्रकार स्थापित (आविष्ट) करते हुए वह उस परम पुरुष परमेश्वर को ही प्राप्त होता है ।
--
टिप्पणी :
उपदेशसार में भगवान् श्री रमण कहते हैं :
चित्तवायवः चित्क्रियायुताः ।
शाखयोर्द्वयी शक्तिमूलका ॥
(श्लोक 12)
जिसका अर्थ यह है कि चित्त और प्राण जो क्रमशः बोध (अर्थात् भान) एवं क्रिया अर्थात् स्थूल भौतिक शक्ति के प्रभाव इन दो से युक्त होते हैं । किन्तु वस्तुतः वे दोनों एक ही मूलशक्ति के दो रूप मात्र होते हैं । अर्थात् ज्ञानशक्ति (’चित्’) और क्रियाशक्ति ’चेतना’ तथा भौतिक बल (प्राण) परस्पर एक दूसरे से अभिन्न हैं । इसलिए इनमें से किसी भी एक का अवलंबन लेकर दूसरे पर भी नियन्त्रण पाया जा सकता है । ज्ञानयोगी चित्त को सीधे ही उसके स्रोत की ओर ले जाता है, जबकि ध्यानयोगी पहले प्राणों को एकाग्र कर लेता है, और फिर संकल्प के बल से चित्त को लक्ष्य पर एकाग्र रखता है । दोनों ही कार्य तत्वतः एक ही फल उत्पन्न करते हैं । चित्त में निहित ’चित्’ (attention) या तो अपने पीछे प्राणों, इन्द्रियों आदि को खींचता है, या प्राणों की एकाग्रता के अभास में समर्थ हुए मनुष्य के चित्त को ’लक्ष्य’ में स्थिर रखता है । चित्त को गति करने के लिए प्राण का आधार चाहिए, वहीं चित्त में जिस लक्ष्य के प्रति आकर्षण होगा, चित्त उसी दिशा में जाएगा और अपने पीछे मन, बुद्धि इन्द्रियों को भी बलपूर्वक ले जाता है । उक्त श्लोक में दोनों ही विधियों का सुन्दर समावेश है ।
--
’योगबलेन’ / ’yogabalena’ - by means of the power of yoga,
Chapter 8, śloka 10,
prayāṇakāle manasācalena
bhaktyā yukto yogabalena caiva |
bhruvormadhye prāṇamāveśya samyak
sa taṃ paraṃ puruṣamupaiti divyaṃ ||
--
(prayāṇakāle manasā acalena |
bhaktyā yuktaḥ yogabalena ca eva |
bhruvoḥ madhye prāṇam āveśya samyak
saḥ tam param puruṣam upaiti divyam ||)
--
Meaning :
(Please see this shloka along-with shloka 1of this chapter. Those who by their whole devtion to Him, have mastered the skill of remembering Him (The Supreme Reality, / ’brahman’ / 'Self', / śrīkṛṣṇa paramātman) get stabilized in 'Heart', which is the Spiritual Heart / Love of Him, as Pure Consciousness Principle. Sri has emphasized that one who remembers Him through 'Self-Enquiry' need not and should not go through the circuitous path of yoga as is advised by the ardent supporters of yoga and yogik methods. The 'Self-Enquiry' can not proceed until there is devotion to The Lord, and if there is this devotion, Even the 'Self-Enquiry' is but an excuse only, and one shall reach and attain The Lord, with no exception. However, those who are inclined, interested and able enough to discover the 'prāṇa' (vital-breath) and ' cetanā ' (the awareness / consciousness associated with 'prāṇa'), and reach their common and the only source, wherefrom they emerge-out, take the manifest form and appear as different from one-another, as two, which is the 'Heart', they will find the same Reality as Self, There.
Such a devotee can easily bring the attention at the place where the two paths of 'prāṇa' change their course of movement along the 'kuṃḍalinī'. This happens only through pure devtion and by no other means. And such a devotee can thus bringing the at that prāṇa-centre, having attention there and remembering 'Me' That is, The Lord śrīkṛṣṇa paramātman, or 'Self' as 'Me' (I-Consciousness).
But again this is a secondary path, and in an earlier shloka 6, Lord has clearly pointed out that whatever one remembers and thinks of at the time of death, one attains the same state after his death. So one should always remember the Lord / Self.
--
Note :
In His short work 'upadeśasāra’ bhagavān śrī ramaṇa maharṣi says :
चित्तवायवः चित्क्रियायुताः ।
शाखयोर्द्वयी शक्तिमूलका ॥
(श्लोक 12)
cittavāyavaḥ citkriyāyutāḥ |
śākhayordvayī śaktimūlakā ||
(śloka 12)
This means that ’चित्’ / ’cit’ - 'attention' / consciousness, and ’प्राण’ / ’prāṇa’, - 'material-energy' / physical force, are the two modes of the same power of manifestation, namely ’ज्ञानशक्ति’ / ’jñānaśakti’, - 'awareness', and, ’क्रियाशक्ति’ / ’kriyāśakti’, - the physical force. This way, one can according to his temperament, can either let the vital breath follow the consciousness / attention, or let the attention get fixed / concentrated on the object of meditation. In both these methods, there is a slight difference in practicing them, but the result is the same.
The above śloka 10 of Chapter 8, in an excellent way, deals with both of these .
--
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