tag:blogger.com,1999:blog-58804089980805389852024-03-12T19:26:50.049-07:00अदृश्य दिव्य आत्माज्ञानओ3म् त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम्।
उर्वारुकमिव बन्धनात् मृत्योःमुक्षीय माऽमृतात्।।
अग्ने नय सुपथा राये अस्मान विश्वानि देव वयुनानि विद्वान्।
युयोध्यस्मज्जुहुराणमेनो भुयिष्ठां ते नम उक्तिं विधेयं।।Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.comBlogger21125tag:blogger.com,1999:blog-5880408998080538985.post-90633809781036269722011-08-31T00:15:00.000-07:002011-08-31T00:15:11.355-07:00WikiConference India 2011/Submissions/[ज्ञान, विज्ञान, ब्रह्मज्ञान]<div dir="ltr" style="text-align: left;" trbidi="on"><div closure_uid_s6tmbi="126"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXaNrKRYBYeotoP-mrunXMf6MDerfgY5ErUgSswsjHXepgiEqMjwVdgMQK7ndo2Lhx9u4WmwI-VkweuDpHPr-J8oAb91yf5OwFxWbkY6zlSjgKSFHj3di8NTwJ53GXl3T98nmjCCKhJnUs/s1600/Picture+010.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="412px" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhXaNrKRYBYeotoP-mrunXMf6MDerfgY5ErUgSswsjHXepgiEqMjwVdgMQK7ndo2Lhx9u4WmwI-VkweuDpHPr-J8oAb91yf5OwFxWbkY6zlSjgKSFHj3di8NTwJ53GXl3T98nmjCCKhJnUs/s640/Picture+010.jpg" width="640px" xaa="true" /></a></div><div closure_uid_yj4nfb="138"><span closure_uid_yj4nfb="141" style="font-size: x-large;">कुर्वेन्वेह कर्माणि जीजिविच्छयते समाँ। एवं त्वयि नानथतोऽस्ति ना कर्म लिप्यते नरें।। अर्थात हे मानव सौ वर्षों तक तू जिने की ईच्छा कामना कर वह भी बीना कर्मों में लिप्त या तल्लीन हुए, अर्थात निस्काम कर्म करके। गीता में येगेश्वर कृष्ण यही बातें कहते है।</span></div></div><div closure_uid_s6tmbi="126"> </div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify; vertical-align: top;"><span class="longtext"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span closure_uid_yj4nfb="120" style="mso-spacerun: yes;"> <span style="font-size: large;"> </span></span><span style="font-size: large;">Why did I make a decision to engrave a book? The primary question occurs in everyone’s mind you will also eco of indication. </span></span><span style="font-size: large;"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">I do not be on familiar terms with too much. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">But the supplementary I consider and that in itself is distinctive. Through his volume he summarizes some of you please mail by typing in a page. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">I have the inspiration that what shall I write? </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">So the function of the book I started writing this. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">But the main question to all people. This book is the answer I can give in a few words. Today the knowledge, science, the universe has been known by. Is the realization of human glory? His scent as I have prepared this book. How did the human soul a sense of fulfillment? And how it changes your life in ecstasy? And this is nothing new. Now comes the question who is he? Refuse to recognize that we all have, or are rejected by the world. Apart from the hypocrisy of religious conviction named after him, I do not know religion. I do not talk religion.</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"> You are unique, wonderful treasure and reinstate it again to your right are full of them. The itinerary is to go beyond life and death, which way he is? Comfortable with the idea but am inspired to experiment. Great spiritual meditation master I also to work as before, so their life energy of the body's entire life has been gone. Because the totality of life, almost effortlessly and accept in her perfectly and I liked them. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The nectar is how dead people that I know of. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">To follow that route is being used by me. Free of the human mind and human mind into his consciousness can be neutral? </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">I'm talking about him. That I speak to a human with the divine. Beyond the soul does not mean I know God. It follows. I want to say that a man crawling on the ground is not creepy-crawly; the unparalleled master of the universe is invisible wings. The blank is not empty. He spent much of the taxes and is growing. This book is the key to the treasure of human life implies that ignorance is darkness just like a curse on her blood dry - dry and it is killing him. Way - such hypocrisy insincerity ideas, principles and beliefs which give light beyond the sun that the sun has set up, which washed away thousands of lives. How can clean the dust? That in this book are the same thing.This book is written for human beings and support of the favor. I've used them all the great man to man and his life in the glory of exchange do things, whether they are enlightened, or that scientists are enlightened, because I am a man of the world and the world, earned or received to date that humans also use us for all that has been accumulated, and the work I have done. As the seeds I already existing in humans, ignorance, knowledge, science, and knowledge of existence, is supreme. situate again providing him how to develop it flattering and totally comfortable themselves with the fruit juice flavor forever - forever, get up, and compassion, May you drown in the sea - to drown the dying, who is choking Sansen Ban it for them nectar, honeydew juice, nectar, this is my desire to be the door.I want to make it through a verse of the Upanishads is the truth from the lies that Sdgmay Asato mother's side and mother Jyorthygyn Tmso, ie darkness darkness, ignorance, hypocrisy towards the light that Jyoti Anand, Mrirtyu Amritgmay mother. That is the fulfillment of that discontent with the nectar of death to the running of the invitation only. Understand that it is ready for it. This book is beyond the human mind or her center has been constructed keeping in mind. And as he he does not know levelheaded. The origin of this book is here to let he endeavor Title I of the book and all chapters of the Vedas and Upanishads to the naming and something new is added by his side. Title of the book is not the body means the owner, King, King said. The universe has been body.and. He does not speak for the bamboo flute player in the human body that is invisible soul by which it is to kill off blown off blown on the body is ringing. </span><span style="background: #ebeff9; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Veda mantra clear - is it clear that I am not the body. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Otherwise, the owner said the king, that the human mind knows your body as much out of her body Brhmandiy God knows, and who knows only to the scientific body, but also what the Scientists do not know it is going.Rsomritn you the’s Jyoti Brahma says the Veda itself, that you yourself filled with the divine nectar, juice is light. </span></span></span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><br />
<span class="longtext" style="font-size: large;"> That began to await the arrival of the boat. </span></span><span class="longtext"><span style="font-size: large;"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The priest became very long evenings watching the boat and the boat was nowhere visible.</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">As the - in the same way as it was evening, gradually coming to him was very great difficulty. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">He did not see a solution. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Then he saw the golden sun sets over the entire earth Lalima was moping in his arms. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Suddenly his eye fell on the side of the river; others were surprised to see it. That way your practice of your time, <city w:st="on"><place w:st="on">Lynn</place></city> was a great Rhsydrshi master revered saint.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify; vertical-align: top;"><span class="longtext"><span style="font-size: large;"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="mso-spacerun: yes;"> </span> </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Rhsydrshi master sitting on the side of the river, others thinking for a while and given to my son down from up above you’re already on the river shores of the others. </span></span></span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><br />
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<span class="longtext" style="font-size: large;">Thing I want to start a story. </span></span><span class="longtext"><span style="font-size: large;"><span style="background: #ebeff9; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">This was once a huge temple in <place w:st="on">South India</place>. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Purohit worked in the hundreds. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The main Purohit one night, his dream came and told him that God in the temple yesterday I will come, your hospitality has been accepted and become invisible God. The next morning, he and others associate minister main chief priest told today God is coming to meet us. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Other priests who were his friends do what the fuck Where is he God? And it is impossible to come because of the divine name is not something that we all put the money or Yun's our occupation or business.The chief priest was God in a dream which he has to say, if God really come then we are in trouble for us all, are we, anyway? Food was prepared. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">When everything was ready, he began to look forward to the coming of God sit Priest.He was servant to look far back as much as necessary Was he reported no sign anywhere of God - do not know. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Then gradually - deliberate evening while waiting at the bottom - at a snail's pace night was hit and was not divine. When all the courage to wait. We all understand the mental make fun and call us fools. Then get them all the food was made for God. After all - their bed moved on. He is coming out of his chariot is coming from the sound of the temple.</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Then they were all asleep, when all sleep a little later, when the gaze at opened a second Purohit, and he said no and open the door to God's voice is the sound of his footsteps. All day long God - God and your God has not been saying, now on the air running and washed ground - Dhuster's voice is the sound of the footsteps of God understands you. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">You have a great guy to sleep, to sleep all the way back. When the time expired and then been revived and a Purohit do not sleep now because he's really divine. Knock on the door - is Kta. Then there was surprise, all the Puronhiton Puronhit that together have the best lay in the Puronhit LET badly injured - was Luhan, the killer Puronhiton widows said that it is the noise of the air crash . Then put another sheet by selling horse were all asleep.ft - feet and began to cry, the villagers came to see him and he asked what is it? Why are you crying? The priest said that God was calling us to come to the door and we were sold the horse to sleep, he went back. It was only with Purohiton is the same with all of us.It is an attempt to wake himself. Father God's grace this auspicious and holy day and all I did was what our qualifications? Then he said to our ability we all have extreme, and every moment is of no interest. That first honor, faith, love and greetings to greet him, filled with heigh greet luck. It does not get free anything in the physical world. Our self-interest behind every object is a must. The self-physical, divine or spiritual may be it is certain, that selfishness is the root, the owner brought Tulsi Das Ji says that all personality selfishness is the uniting of all Preity sur nar muni. Infrastructure that is the wasi of interest here, namely the human Sur Muni God through the power of this is to edit each task. We all have interests in all of the functions that can be anything.is doing. He is also the reason that we can not see. Our ignorance and arrogance stands are blocked.is too sad.entire life force energy expenditure is to be spent. </span></span></span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><br />
<span style="font-size: large;"><span class="longtext"> And is about what kind of God? As is usually never agreeing with the views of one religion are Pndit second religion. Annihilate religions a religion to others are devoting their full strength. Islam and evangelical preaching, Christians Dharramantrn Jumbo - November is very fast. Who has more money than the religion of the fruit is full? Today the state of Christianity in order to back the huge amount of money spent and lives are being wasted. </span><br />
<span class="longtext"> Lord Buddha that his fame was too much of those times were at their peak. </span><br />
<span class="longtext"> Then he brought a cool healthy elephant and four blind the men, the Buddha told them to blind individuals go to see the elephant and the elephant tell me What's coming up? Blind man touched the elephant's ear and he come third blind man informed that the elephant is like the clothes. Different because all the elephant - a second match was not reported separately. They all looked at the elephant and the elephant began to tell all the others what’s New? It has been said about him or who is right? Means.Which have eyes that no one asks what and how the elephant running the religion or the divine?</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify; vertical-align: top;"><span class="longtext"><span style="font-size: large;"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="mso-spacerun: yes;"> </span></span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Tomorrow I'm opened for all day or in advance a plan for me to not settle for anything.Other than that there was no other way I do it makes me, being mine. I myself do not ever ask the question why? </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Why has this not been answered? </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">It's comfortable, that way the river flows, sea and riding the wind is blowing clouds. The answer is self-created and all self-liar, lying, hypocritical and self-fulfillment are to make. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The true meaning of life and is not authentic. Can not be true, true, very large, broad cosmos space, enigmatic life as it s the kind of space is low. Is not an end which is eternal? Just see your face in the placid waters of the lake or its Tsbir watch glass. Similarly, in the words of the dead is a reflection of truth. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">In keeping with the true meaning of the word the word is not something good. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Berth of the river is the question. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The life of sacrifice is the way the human divine blessings of God for his welfare. Sorrow has borrowed and glory the divine nature of life itself internal.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify; vertical-align: top;"><span class="longtext"><span style="font-size: large;"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="mso-spacerun: yes;"> </span></span><span style="background: #ebeff9; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Emphasis in the sea waves hit the boat was buffeted who was 15 to 20 feet high in which the crew had no hope of survival. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Boat pieces - pieces and gradually took on the sea front and the sailors were Behons. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">When he had his eyes open shore of the island. Where he was all alone and simply divine. I spend my life.The fire consumed on the island. He asked God to know everything, you done? The ship's captain told us that we all understand Tumharen Dhua appeared to signal that something's stuck on the island that we all want Mdt.He is also close to his body.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify; vertical-align: top;"><span class="longtext"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="font-size: large;"><span style="mso-spacerun: yes;"> </span> In this mantra we gradually descend deeper meaning hidden in it is subtle and stealthy.<span style="mso-spacerun: yes;"> </span></span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto; text-align: justify; vertical-align: top;"><span style="font-size: large;"><span class="longtext"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="mso-spacerun: yes;"> </span>Maharishi Dayanand is saying. The a, u, m characters, together they create a community name of the Prmenshwar, as the shape of the Virat, fire and Biswadi, Ukar the Hirnergbh, air and Tajasadi, Mkar God, Aditya and Prajr</span></span><span class="longtext"><span lang="AR-SA" style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ञ</span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">adi names the readers and customers. Satyashastron Vedadi the same is evident in the lectures. Prmenshwar Prkrna name of all is friendly. </span></span></span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><br />
<span class="longtext" style="font-size: large;"> He is saying that the world's most ancient texts of the Vedadi that God or some script which can not be added to nor subtracted anything can be the same. Veda itself is expressed in Adwatiy and the invisible are invisible to the roots I am saying that he has been lecturing in Satyashastron. </span></span><span style="font-size: large;"><span class="longtext"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Shape, Ukar and specific properties of the divine nature Mkar described referring to the interpretation or decribable directly shape a means of sizing, Ukar means to Kalyan favor of others, Mkar all means </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Kalyan A, all the truth or to punish the murderer to justice and that the three main Sattayen Tratwad say, God, life, nature is the basic three elements. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The scientific electrons, protons and newtron and say it in the ancient time Brahma, Vishnu and Shiva are called only when it was written by Popularity Vaseshik Car Kanada core philosophy, seminal fluid, and these three topics you would say to keep in mind Vedas were created by God to the human body is designed with the help of God appeared in the human body. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The trilogy is known as Veda Vidya, ie knowledge, work, worship, not just the information as a means of knowledge is knowledge of the Infarmensn. Today is lot of demand for this knowledge and being understood. As stated by one or Vidyavimukty, knowledge or wisdom that frees the soul from the material body with</span></span><span style="color: black;">ceremony rit</span><span class="longtext"><span closure_uid_yj4nfb="137" style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">.<span style="mso-spacerun: yes;"> </span>If you know a free man in the world and find out sad adversity is not only impossible, but we all see it exactly the same upside down or vice versa.Who knows this is make the whole preparation is for each side Samuhik suicide. Which we understand today's knowledge appeared to judge her car Rishi Gautam, wind, Jlp, saying filibuster. True knowledge is that which we are embedded in the Sanskrit Vedic Sanskrit or in any of Duniya and have been told by the sages Mahrshion. Vedas, Upanishads and the philosophy of the world is not all of Truth Adhik to Prchhayin. Maharishi Dayanand Brahma himself has to say as I feel from the Gemini and approved by all the saints, I'd follow him and all his knowledge as a cohesive Nichond Bidhan Antrik is traveling. Enter and go beyond the science of death. All knowledge is nothing but the art of dying. Who wants to die on this earth today? Pursharth make me available means to open your eyes there is no path other than that. one well wisher of his people were seeking him many friends. Now mine eyes shall mean the right to spend the money in vain. I'm doing what my family is full of good people with how well the care and the care. A total of twenty eyes in my family my wife and four sons, four Bhuyen is a beautiful child, their eyes running from the mine's entire work. People tried to convince him to Briddh. But his sense of love and affection had Brast. Due to its Jid Briddh that did not fix your eyes, in the end to explain it to people. For a while everything was going well because he was an old big business. He had enough money for him. Than the needs of the family which would take into account, it only Mahsus your eyes did not need to.have stepped out of the house, then he remembered any of them Briddh man is left inside the burning house. Briddh man he was burning alive and yearning - yearning was there screaming no one to help me but it was not his thing.What could have been but a lot of doors, but the time - time to bump the wall, until his death or not Pkenru sped away. The door looks as if he had the wisdom not Indri eye. Have an external eye and an Antrik eyes. Wisdom which says that he had lost both eyes due to the premature death was available. The same is happening with all of us we all want to keep the eyes of others. The fire has started in all of us and treated with external leaders and asking spiritual knowledgeable man. Despondent and disdain the same result in life, nothing more than discontented. When the master of all yoga philosophy, as we all sat in the car says Pt</span></span><span class="longtext"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-bidi-font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">an</span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">jli. <place w:st="on">S Purvesham</place> Guru</span></span><span class="longtext"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"> </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Kalenanvchcedat Api.Others in trouble with his own eyes does the same thing No matter how much knowledge there is no work. It was knowledge.Sage from the very best of today's scientists is outstanding.is. Only with the new - new words have been born or increase. Rit is made by means of SAGE meaning is eternal Shaswata attention that is holy that means he has to stabilize itself spells Drashta. Wiseman. Sage is the seer of the mantra that the mind is the mind and heart to heart interview. The fundamentals are still the same way was the way the Vedas were written.</span></span><span style="color: black;">Genuine</span><span class="longtext"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"> fundamentals are the same. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">He is also still the same way. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Now understand this mantra.</span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">is. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Every moment the whole of all creatures, animals, creatures of the wellness is still, and his life is by his sacrifice. He precipitation fun with his life from which it is his life or fragrance flower is fragrant. All that sacrifice is the sacrifice of a much extended meaning and mysterious word. Understand the sacrifice a little bit like being told the Brahmin texts that “Sreshttmn banks karma" and the entire universe that human sacrifice is the best thing. While presenting the glory of sacrifice </span></span><span class="longtext"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-bidi-font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ri</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">gved '1, 16,4,35, the Yajurveda 26 .62 '.104 Arthved '9' "Ayn Yj</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ञ</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">o Bhuvnsy belly" the sacrificial pit of my stomach is the center of the world universe. Sacrifice the overall world and the world of words has been considered the foundation of the universe. Chhandogyopanisd "4,6,2" and in Brahmngrnthon "Yj</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ञ</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">o Y. Y. S</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ः </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Puruso Yj</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ञः" </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Satapatha Brahmana 1,3,2,1 'words were the creation Abhihit Rcayta divine sacrifice. Similarly, the meaning of the ultimate sacrifice in </span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ऋ</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">gved the man from the sacrifice all knowledge, science, universe and creation as the enforcement, saying, Yj</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ञ</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">en Yj</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ञ</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">mayjntdewa</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ः</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">, Tani Dharmani Asn Prthamani. Te t Nakan Schant Mahiman</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ः ..</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"> "</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ऋ</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">gved 10/06/16" Diwygun containing the great men of God as a sacrifice, the sacrifice of his life that have Pujn. Mndit all the glory and the Lord of men, devoid of the suffering of all kinds available Brahmi status salvation. </span></span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify; vertical-align: top;"><span class="jfk-button-label1"><span lang="AR-SA" style="color: #888888; display: none; font-family: Mangal; font-size: large; mso-hide: all;">सुनें</span></span><span style="color: #888888; display: none; mso-hide: all;"></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify; vertical-align: top;"><span class="jfk-button-label1"><span lang="AR-SA" style="color: #888888; display: none; font-family: Mangal; font-size: large; mso-hide: all;">ध्वन्यात्मक रूप से पढ़ें</span></span><span style="color: #888888; display: none; mso-hide: all;"></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify; vertical-align: top;"><span style="font-size: large;"><span class="jfk-button-label1"><span lang="AR-SA" style="color: #888888; display: none; font-family: Mangal; mso-hide: all;">अनुवाद</span><span lang="AR-SA" style="color: #888888; display: none; mso-hide: all;"> </span></span><span class="jfk-button-label1"><span lang="AR-SA" style="color: #888888; display: none; font-family: Mangal; mso-hide: all;">को रेट करें</span></span><span style="color: #888888; display: none; mso-hide: all;"></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify; vertical-align: top;"><span style="font-size: large;"><br />
</span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;"><span class="longtext"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="font-size: large;"><span style="mso-spacerun: yes;"> </span>For the Lord as our once great Tue - Hello Greetings Phuchen time.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;"><span class="longtext"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="font-size: large; mso-spacerun: yes;"> </span></span></span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><br />
<span class="longtext" style="font-size: large;"> It is a way to self-torture, suffering, give Pidha Pratanit and the like - to keep the evil etc. Pursharth're vexed by troubles. Snskarit you all been for a long time, and even today it is being continually, this is called the Cultural cultural values. And all you have control over the manner in which the Ns Nadhiyon and you do not know who the hell are you, neither you nor your future infrastructure.</span></span><span class="longtext"><span style="font-size: large;"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">It can be a big no-nonsense. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">It is enough to make all Tumharen Samsan ruined lives. You decorate your own funeral to be busy so Adhik have forgotten your Wastwik what is the format itself? </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">It's a mistake you made, you should not do so. All you have to be used.</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Because it implies that society and its order that he Snyntrkari foundation - is Asrit on the exploitation of others. As a statement of the culture of the organism Bhojnm Jivsy. It is the nature of the natural end of life of others by a person can maintain his life. </span><span style="background: #ebeff9; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">But that balance control is essential to human life is almost extinct. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">What is right and wrong which is not only gave her knowledge? And if you have knowledge when it becomes a big problem because there is incomplete knowledge of science and ignorance. That is the perfect man are supreme. These three means of God as the divine life is the Pren.</span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Everything is nothing to let him work, themselves, like the seer is to keep neutral. The moment you come to enjoy this moment, all of which will be unique Paogen. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">You'll be surprised to know that you were absent had the highest Tumharen something like this to enlighten all men. You and your prosperity is with you every moment that you can not separate the power of a Duniya. But you get used to always live in tomorrow from the past which cleaned up anything in life - does not look like fresh new Nvela Budn of Os Sdhandh only visible from all sides. Sentences riders the eye and senses how much he can give only a deceit. But it can not create animation. I want people to understand that his existence and his language, his joy in his life right now is Tttkshn in Agos.</span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Stress is a fool.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;"><span style="font-size: large;"><br />
</span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;"><span style="font-size: large;"><span class="longtext"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="mso-spacerun: yes;"> </span></span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">भूतान्यात्मेंवाभूद्विजानतः</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"> Ysminswarni. Tatra Aktwmnupshyt</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ः </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">the Moh</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ः </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">K</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ः</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"> mourning. </span></span></span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><br />
<span class="longtext" style="font-size: large;"> As the secretary is saying she knows who has it. So how can he have all that anxiety, stress, grief may be infatuation Mukt he gets to see.</span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;"><span class="longtext"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="font-size: large; mso-spacerun: yes;"> </span></span></span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><br />
<span class="longtext" style="font-size: large;"> This thought, immutable, the cognition of the first moment Nirbij tombstone.</span></span><span class="longtext"><span style="font-size: large;"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Jenon is a famous story called for them. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Everyone should learn the art of stealing. <country-region w:st="on"><place w:st="on">Japan</place></country-region> was a very famous thief was so famous. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">In <place w:st="on"><country-region w:st="on">India</country-region></place>, the best way to honor great men. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">As the worship of great men like Ram in <country-region w:st="on"><place w:st="on">India</place></country-region>, and West and worship are respected scientists in the Nobel.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;"><span class="longtext"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="font-size: large; mso-spacerun: yes;"> </span></span></span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><br />
<span class="longtext" style="font-size: large;"> </span></span><span class="longtext"><span style="font-size: large;"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Even her most excellent award by the king of the land was given to him. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The way <country-region w:st="on"><place w:st="on">India</place></country-region> is the best Uchy master of the gentle nature of the award them the Bharat Ratna, Padma Shri, Padma Bhushan is given. Similarly, the thief was also prized.</span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Fabric is hard to do well. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">It means eliminating the liquid is dried. But the thief was very different nature, and the very famous symbol of <country-region w:st="on"><place w:st="on">Japan</place></country-region>'s Rhsydrshi the classical Siddha Yoga. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Briddh 80 years when he was a thief. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">It was only a young boy at that time. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">One day he said to his father is now old enough to die before you learned your art to me too, because he thief was a superior teacher of thieves. Her father told her it is a very difficult task in mind it is like to be off and where it is accessible to everyone.</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Because neither the world nor the son is the father. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">It is a Rhsydrshi can not be compared to anyone it is great in itself. Finally, when he saw his son is not listening to him he said okay then you walk with me tonight.Niv was the work of digging it like it is working in your home. His son stood next to him cry - cry was Kapan were not released from his Pasine. The time - time moving around - moving it was to see the fear he was being persecuted, he could catch a thief. His father was engrossed in the task of digging their Niv focus in like he was oblivious to all around. What if the hole in the foundation of the house entered and called his son inside the house.Bshu Those that have taken her to Avon.Meanwhile, his father and his son were trapped in the closet that cursed a lot to get where I am trapped by this fool? </span><span style="background: #ebeff9; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">He has absolutely zero Dimang him something that he did not understand what to do now? </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">He had never imagined that she was with him. Which can be used to get out of work can be done in the still night, otherwise it will be too late now. The view from inside the cupboard and the cupboard as she was scratching like a rat or cat has been trapped in the closet.</span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"> ran from there.</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"> leads instantly showed that con maid whom she ran outside. The boy was a thief just like the river runs into the sea during the Bris. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">In times of storm run away with the wind like dust particles. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">When he saw the way these people very difficult to save the lives of themselves will be difficult.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;"><span class="longtext"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="font-size: large; mso-spacerun: yes;"> </span></span></span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><br />
</span><span class="longtext"><span style="font-size: large;"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">While the thief out of the guy behind the Jadhiyon Just when reached by way of the home? Snoring can kill his father put a blanket on his face - is so easy to kill. He said to his father's mouth and a blanket stretched, did you? Moved to lure me to stay and sleep here, he's had trouble in my life. </span><span style="background: #ebeff9; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Ugte his father came and said you go to sleep now talk about this morning. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Then again put the blanket over his mouth was gold. Own personal knowledge and experience here helps.Why would you have killed me, my son and my property in Tumharen Tumharen had to be inside. Sufi Zen says that any prior work experience in the type of theft does not work because the day has to go to a new house and new Pristhiti. The way of truth, which is thirsty for her all the breast every moment is new. The experience of some others do not even own work.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;"><span class="longtext"><span style="font-size: large;"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Indran important that we do not Srirm body is not the owner. Which is the only body it is male or female, is similar to the imperfect and blind, and that any woman or man whose eyes have the Indra, the lord is king. Where men and women have completed a second where there is a difference. </span><span style="background: #ebeff9; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Shiva's penis is not a cunt head. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">That's the only one Lingam. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">He is the only signal are living your life like a blind. Antrdristi whose reason is not just the right way. Looking at the Shiva lingam is Wastwikta to understand? As Pratik has been submitted to any corner of the world can see today.</span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Suszzit of all that decking has just Pratik and a second secret is hidden behind her. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The most important attraction is complete Adhik Snbednshil most precious human body. Wastwikta it's all we need to know your penis through meditation. The meaning of gender and the human says this is the only one on earth. The gender of the pallet Bidhiwat Curry worship Tulsi Das. Duja not like Shiva Shiva Mohee .. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Taxes that are gender Sthapit worship and meditation. Themselves well to know that there is no one like him. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The soul is the mind, freeing it has been linked to celibacy is the meaning of Shiva is the source of all welfare. Jnnendrion also means is that all organisms have the opportunity to take the lead.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><br />
</span><span style="font-size: large;"><span class="longtext"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Gautam says the car is the legal philosophy </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Ligdm .. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">That desire, aversion, effort, happiness, sadness is knowing which is the same gender Mti soul. Is bound to be confusion.Having the earth and the mausoleum of both complement each others. Human face is beautiful which are liked by all. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The attraction is not the foot is considered ugly. He is less interested. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">But the ultimate perfection of the human body is essential. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">It is a place of sex in the lives of all. Each human is born by mating. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Derivation of the self is and that we all have bad ugly and wrong.Because sex is somehow less than the sacrifice. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Sage is saying that it is necessary to </span></span><span class="longtext"><span lang="AR-SA" style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">पश्येमाक्षभिर्यजत्रा </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Bdran. That all of us in the spirit of sacrifice which is the welfare of all the beasts to the welfare of all Prniyon. Akalyan never see scenes like the one right here in our sight.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;"><span class="longtext"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="font-size: large; mso-spacerun: yes;"> </span></span></span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><br />
<span class="longtext" style="font-size: large;"> It is not until the welfare of all the Shiv Smjegen then it's impossible not to understand the adversity. The main base of the penis it is the birth of the lingam. When gender was understood Shiva Jayenga automatically understood.</span></span><span class="longtext"><span style="font-size: large;"><span style="background: #ebeff9; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Shiva is true that for each particle crosses the point of worship of Bisesh statuesqueness has not been anywhere.</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">infrastructure of the entire Sanskrit literature is not wrong to say the theory stands on the foundation of celibacy. Celibacy is the conversion of the main Kimiyan or science. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Shiva is also true that the science of explaining himself to interview ever - ever get anything in the physical thirst quenched even after he goes. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The mirage of the self-satisfied and have received the absolute joy.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;"><span class="longtext"><span style="font-size: large;"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="mso-spacerun: yes;"> </span>Who is blind can be cured of their eyes. When light is evidence of the right eye. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">But the physical eyes can not see. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Eye of Shiva who is called Shiva. If that is his right eye which will use Bidhi Gunjais to suck it is not called <place w:st="on">Krishna</place> absolute knowledge or absolute promise can not feel it, and Shiva's eye in all of us. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Is necessary only to open and the opening of the macular, which is technically, called her attention? Krishna is the ultimate promise of all that the Vedas are the ultimate promise.Vedas, the soul in a sense, wisdom, chastity, Rit, and is also known as Shiva. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Chapter is the meaning of spirituality is connected to the soul. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">That is the lesson of spiritual enlightenment all knowledge about soul and spirit is the beginning of universe. Because the body without the spirit is nothing more than dirt.The Lord Indra is the king.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;"><span class="longtext"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="font-size: large; mso-spacerun: yes;"> </span></span></span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><br />
<span style="font-size: large;"><span class="longtext"> </span><br />
<span class="longtext"> The only treatment is to Antrhyami.is our chance. No one ever proved any of the men's faces Sikn or any conflict with the world and everything opposed Antrdwnd Pidha have not seen the complaint. But they say that times have changed. </span></span></span><span class="longtext"><span style="font-size: large;"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">He did not know about the human consciousness is that consciousness never changes. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Here in this world is a different situation.are. </span><span style="background: #ebeff9; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">As we had already considered involves three main kinds of pain, physical, mental, and spiritual world of the Sampurrn which many say I am completely healthy. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Say that it is healthy to the body which is Adhik Mansik the amount of disease. Of divine and spiritual Presani almost everyone is affected or Pidit. Which proves that men are always overwhelmed Prfullit and fresh joy.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;"><span style="font-size: large;"><span class="longtext"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><span style="mso-spacerun: yes;"> </span></span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Life can be anything from a unique and impossible to imagine that fee, and it is also the life of the poor are not even any object on the Bhumnndl. Can we have any ideas on the subject in two ways? Life of the party of enlightenment Pajtiv Bidaik vision. The other side of negative life is ignorance and darkness. There is a third party in whose favor a sage, Maharishi, theologian, monk, mystic saint, yogi and master's standing.</span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Adhik some of it is mundane. </span><span style="background: #ebeff9; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Third parties which it otherwise what on earth the most valuable of all is the same Kaudiyon. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Although sage is saying that the body will be Bshm body is going to end.It means you both say the same While the new mantra of the Vedas is not saying that at all. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Vedas are clues to third. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">It is the eternal constant travel.Now the question is who will do the introspection? He who is Bshm or continued to the end - a step that is growing. Or as a witness, who is looking to the Kriya.Similarly, in the body which has power over life Bshm getting the ashes of coal. So the sages of Bidhiyon Aviskar like pranayam is created. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">What is pranayam? The answer is paying Pt</span></span><span class="longtext"><span lang="AR-SA" style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ञ</span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">gli. Sati Tsmin </span></span><span class="longtext"><span lang="AR-SA" style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">प्रश्वासयोर्गतिविच्छेदः </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Prnayam</span></span><span class="longtext"><span lang="AR-SA" style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ः </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">breath. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">There are Shanse Prswans our breath-taking place on his own or her own control Krlena is pranayam.That is a terrific way we all save money - to save costs or expenses in the same manner as a yogi, knowledgeable, attentive to the life energy to expend. Thereby ending the life energy can be saved by having Samapt quickly.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify;"><span style="font-size: large;"><span class="longtext"><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Srotramsi Srotrn giving the Da</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ः.</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"> I give you the power of listening to ear Asi Prbho you truly I am saying it is the welfare of the Biswatma. We all spend way to save money - save energy the same way that life is valuable even than that Adhik. Which is constantly moving towards Anrt can observe how the soul? </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Finally, as the body is growing.</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">This is the brain trunk of the Sanskrit scholar Chanakya says Ysy Blmn Tsy intelligence, where intelligence Arrthat force there. The edges and second edges on the body but the soul is a witness, witness the two in the middle. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The Vedas say the same that come in the middle. </span><span style="background: #ebeff9; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">As the Buddha says that Mdyamnikah not the ocean like the right side of the body on the side of the sea, the second is like the soul. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">These two do not stay on the side because it is dangerous to both shores. Here then is SIR and the second prey too unpleasant on the side that will only hurt themselves enslaved soul. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Yho in this world is neither sought nor unpleasant. Equally we need to see the temper of the Viksit is that they do so only add Smdrshi. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">As the Buddha says is the same as everyone watches. Which is more pain to the enemy which is unpleasant? This he said to his friend Adhik is connected to your enemy. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Baragy because sadness is a form of hate.</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Baragy Pt</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ञ</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">gli to say. </span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">दृष्टानुश्रविकविषयवितृष्णस्य</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"> Vshikarasnj</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ञ</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">a Baragyamr .. As has been the poor man is better than the sensible Dusmn.</span></span></span></div><div class="MsoNormal" style="margin: 0in 0in 0pt; text-align: justify; vertical-align: top;"><span style="font-size: large;"><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">भूतान्यात्मैवाभूद्विजानतः</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"> Ysminsrwani. Tatra Aktwmnupshyt</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ः </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">mourning the Moh</span></span><span class="longtext"><span lang="AR-SA" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ः </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">K</span></span><span class="longtext"><span lang="HI" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-family: Mangal; mso-bidi-language: HI; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">ः. </span></span></span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><br />
<span class="longtext" style="font-size: large;"> Arhi I remember a story once of an emperor was traveling far from his horse. Under a tree, he suddenly saw a man who was sleeping in my mouth open. </span></span><span class="longtext"><span style="font-size: large;"><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Because some people who have the habit of falling asleep open your mouth.</span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The king could only see the tail of the snake in the man's face went into her stomach. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">What then did the emperor for his whip and beat the sleeping man Brshana or she has Suru. </span><span style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">The passing down of the tree he was sleeping and woke up to see her Nid He was very surprised why this guy is killing him. She began to cry badly you're killing me. </span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">I like what is done - so he began to beg and Prrthna. Strong and very powerful fallen king of the road was quite young. He did not listen to that guy.</span><span closure_uid_yj4nfb="129" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"> He did not vomit the snake in his stomach. When the snake came out to see him and the king of the man surprised Ckit steps taken heigh Pakn filled with luck.</span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">occurs. Kill me, your death is not. Udeshy mine also had to rescue your life in some way. If it does work I have already told you it was not possible. </span></span></span><span style="background: whitesmoke; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;"><br />
<span class="longtext" style="font-size: large;"> As Kabir says that cynical Niyren Rakiye Cway grotto courtyard. Nature without soap and water to clean the bin.. Only. </span></span><span class="longtext"><span closure_uid_yj4nfb="125" style="background: white; border-bottom: whitesmoke 1pt solid; border-left: whitesmoke 1pt solid; border-right: whitesmoke 1pt solid; border-top: whitesmoke 1pt solid; color: #333333; font-size: large; mso-border-alt: solid whitesmoke .5pt; padding-bottom: 5pt; padding-left: 5pt; padding-right: 5pt; padding-top: 5pt;">Says that the truth of the Galilee Galileo easy to find after a time to be considered, they found it to be necessary.</span></span></div><div closure_uid_s6tmbi="126"><br />
</div></div>Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-81384821548602848212011-08-08T11:47:00.001-07:002011-08-08T11:47:22.680-07:00the world is like blezing fireकुर्वेन्वेह कर्माणि जीजिविच्छयते समाँ। एवं त्वयि नानथतोऽस्ति ना कर्म लिप्यते नरें।। अर्थात हे मानव सौ वर्षों तक तू जिने की ईच्छा कामना कर वह भी बीना कर्मों में लिप्त या तल्लीन हुए, अर्थात निस्काम कर्म करके। गीता में येगेश्वर कृष्ण यही बातें कहते है।<br />
जलती हई चिता पर बैठ कर तमासा देख रहें है किसके आने का इन्तजार कर है जल्दि करों दूसरा लाइन लगा कर खड़ा है, वह और अधिक तुम्हारें जलने कि राह नहीं देख सकता है बहुत हो गया वह तो आग में कुदने ही वला है क्योंकि वह देख रहा है जो लोग जल रहें है वह सब बहुत मजे कर रहें है, और वह उस जलती चिता पर बैठ कर विणा बजान के आनन्द से वन्चित नहीं रह सकता है। कयोंकि वह कोई साधक तो है नहीं महात्मा वुद्ध या संकराचार्य की उसने अपने ईन्द्रियों पर शाशन कर लिया है या उन्हें अपने वश में कर लिया यह मानव बड़ा असमन्जस में है। क्योकि यह पढ़ा लिखा कम है या यु कहें कि गवार है। ऐसे को कौन फिक्र करता है क्योकि यहा किसको अपना लोग समझते जो अपना है वह तो उसको भी सजा धजा कर बैन्ड बाजे के साथ हाथी, घोड़े, कार हवाईजहाज पर बैठा कर ले जाते है, ऐसा कौन पढ़ा लिखा होगा जो नहीं बैठना चाहेगा भले ही जीवन दर्द की दास्ता बना कर जीने कि इच्छा जरुर रखता है। लेकिन वह आदम ऐसा नही जिसकी बतें मैं कर रहा हूं। मै उसकी बाते कर रहा हूं जो है मगर उसके पास कपड़े नहीं है भोजन नहीं है। रहने के लिये घर नहीं है। वह रहता तो है मगर जमिन पर नही वह भार से रहित बहुत ही ज्यादा शक्तिशाली है। वह अदृश्यआत्मा है। जिसको आत्मज्ञान होता है आत्मा ही समझ रही है कि यहां कैसा तमासा लगा है क्या बेचा और खरीदा जा रहा है जबकि या सब कुछ मिट्टि है बड़े मजे ले रहे है लोग, लेकिन सारें जरुरत से अधिक समझ दार है ईसलिय ही यह सब जलने में रस ले रहें और आत्मा जानती है की स्वयं जलती हुई चिता है फिर तमासा कैसा क्या स्वयं का भरोसा नहीं है। ऐसे ही लोगों से संसार भरता जा रहा है या भर चुका है। बदलना कौन चाहता आत्मा जानती है की बदने वाली भोतिक वस्तु नहीं है। Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-88589067159699997572011-03-17T05:02:00.001-07:002011-08-29T05:27:50.494-07:00अन्तरयात्रा मै भारत हूं।<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQTqRaR6Zugbb44vD7WpMM-3z4plweXNS6Cl4Gq30ukPXiiWTo5MNVPfcptPra7SaPxKqYbnR3Xx_AxXb6475qBEPVx9YFUyubZs7gwzujoim8SVEWTYmbnHXZ-jCh0Fo3AJZWCH8f9qfe/s1600/Picture+002.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640px" qaa="true" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQTqRaR6Zugbb44vD7WpMM-3z4plweXNS6Cl4Gq30ukPXiiWTo5MNVPfcptPra7SaPxKqYbnR3Xx_AxXb6475qBEPVx9YFUyubZs7gwzujoim8SVEWTYmbnHXZ-jCh0Fo3AJZWCH8f9qfe/s640/Picture+002.jpg" width="464px" /></a></div><br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVvtpifN43unIwJ_rGnGpushO2HFhGbQpXwOiKVPoHr4FFXJeZuiduSgyXXhC3jzcbn7lArGCdCxHO_y9as8I4YIFJaGXBCMMtIvQyMRZbIF7Rt8FQHfn6EIbCLZqhoUusvgztyFhfsk_1/s1600/Picture+004.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640px" qaa="true" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVvtpifN43unIwJ_rGnGpushO2HFhGbQpXwOiKVPoHr4FFXJeZuiduSgyXXhC3jzcbn7lArGCdCxHO_y9as8I4YIFJaGXBCMMtIvQyMRZbIF7Rt8FQHfn6EIbCLZqhoUusvgztyFhfsk_1/s640/Picture+004.jpg" width="464px" /></a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJIAQwEkHb58ky5Uh357FCH7V1HNpIGT_CLvInPYDs9ylj1SE0Q3zVS6tz8w-GIJglXn4Jbifk35GnyoKQ1N10l-__M8CdswIZiGFnd0eoxn-7KYuv3MXY_ct82q6qI3LX19rwJ7snvoVW/s1600/Picture+003.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640px" qaa="true" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJIAQwEkHb58ky5Uh357FCH7V1HNpIGT_CLvInPYDs9ylj1SE0Q3zVS6tz8w-GIJglXn4Jbifk35GnyoKQ1N10l-__M8CdswIZiGFnd0eoxn-7KYuv3MXY_ct82q6qI3LX19rwJ7snvoVW/s640/Picture+003.jpg" width="414px" /></a></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQTqRaR6Zugbb44vD7WpMM-3z4plweXNS6Cl4Gq30ukPXiiWTo5MNVPfcptPra7SaPxKqYbnR3Xx_AxXb6475qBEPVx9YFUyubZs7gwzujoim8SVEWTYmbnHXZ-jCh0Fo3AJZWCH8f9qfe/s1600/Picture+002.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640px" qaa="true" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgQTqRaR6Zugbb44vD7WpMM-3z4plweXNS6Cl4Gq30ukPXiiWTo5MNVPfcptPra7SaPxKqYbnR3Xx_AxXb6475qBEPVx9YFUyubZs7gwzujoim8SVEWTYmbnHXZ-jCh0Fo3AJZWCH8f9qfe/s640/Picture+002.jpg" width="464px" /></a></div>कुर्वेन्वेह कर्माणि जीजिविच्छयते समाँ। एवं त्वयि नानथतोऽस्ति ना कर्म लिप्यते नरें।। अर्थात हे मानव सौ वर्षों तक तू जिने की ईच्छा कामना कर वह भी बीना कर्मों में लिप्त या तल्लीन हुए, अर्थात निस्काम कर्म करके। गीता में येगेश्वर कृष्ण यही बातें कहते है।<br />
<br />
<div class="MsoNormal" style="text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>वेद शब्द के तीन अर्थ सामान्यतः किये जाते है जिसको त्रयी विद्या भी कहते है। ईश्वर जीव प्रकृती, परमात्मा को सत्त्चिदानन्द सत्य अर्थात आन्तरीक <span style="mso-ansi-font-weight: bold;">अस्तित्व अन्तःकरणीय सत्य, चित्त अर्थात श्रेष्ट चेतनता श्रेष्ट आनन्द जो अस्तित्व से आता है। केवल परमात्रमा के सभी वस्तु नासवान हैं। परमात्मा के पास ही सबसे अधीक शक्तिशाली शक्ति है। परमात्मा ही इस जगत का सबसे बड़ा स्वामी है और सबका रक्षक है। परमात्मा ही एक ऐसा तत्त्व है जो सब जगह सब में विद्यमान हैं। परमात्मा ही सभी प्रकार की शक्तियों का मालिक और उद्धारकर्ता है। परमात्मा सब कुछ जानने वाला है वह सब के हृदय में बैठ कर सबका हर पल साक्षात्कार कर रहा है। उससे कुछ भी छुपाया नहीं जा सकता हैं ना ही कुछ भी छुप सकता है क्योंकि वह सर्वज्ञ है। परमात्मा सर्वव्यापक है सबकुछ जानने वाला है। परमात्मा सर्वशक्तिमान, सर्वेश्वर, सर्वाअन्तर्यामी, सर्वोत्पादक, अजय, अमर, अभय, नित्य, पवीत्र, अनन्तज्ञान, त्रीकालदर्शि, परमात्मा ही सम्पूर्ण ज्ञान विज्ञान का प्रमुख श्रोत है जिसको सत्य के द्वारा जाना जाता है। परमात्मा ही सबसे अधीक आनन्दित और आनन्द को देने वाला है। परमात्मा ही सहसे श्रेष्ट न्याय करने वाला न्यायधीस है जो हम सब को हमारें कर्मों के आधार पर निस्पक्ष भाव से न्याय करता है, और उपयुक्त कर्मों का फल उपहार पुरष्कार के रूप में देता है। केवल परमात्मा ही पूर्ण है, और सभी प्रकार की अपूर्णता से रहित<span style="mso-spacerun: yes;"> </span>है। परमात्मा ही केवल एक ऐसा तत्त्व है जिसकी कोई भी मानव परीपूर्रण ब्याख्या नहीं कर सकता है। क्योंकि वह अब्याख्य है उसको व्यक्त करने की जो भाषा वह मौन की भाषा है। आज के समय में एक क्षण के लिए भी किसी का मौन होना असंभव के समान है उवर से तो लग सकता है की मौन है लेकिन मन कभी शान्त या मौन नहीं होता है। उपर से उसने मौनता को ओढ़ रखा है। विचार उसके अन्दर बिना किसी ब्यवधान के<span style="mso-spacerun: yes;"> </span>निर्बिध्न रूप से निरन्तर हमेशा चलते रहते है। जिसके लिए ही स्टेफिन हाकिन्स कहता है केवल परमात्मा ही एक ऐसा विषय है जिसकी ब्याख्या या परीभाषा हम नहीं कर सकते है। इसका केवल हम अपनी आत्मा से अनुभूती कर सकते है। दूसरें सारें मार्ग अपूर्ण है। अदृश्य की क्या ब्याख्या कर सकते है? यही एक रहस्य है, और जो भी उससे जुड़ा है वह भी उसके गुणों से परीपूर्ण है जीवन का मूल आधार वही हैं इसलिए मै कहता हूं की यह जीवन रहस्य है इसमें जितना प्रवेश करते जायेगें उतना ही आनन्द बढ़ता जायेगा। परमात्मा एक है उसको लोग अपने अनुसार अनन्त नामों से जानते है। जैसा की वेद स्वयं कहते हैं एकं सद विप्रा बहुदा बदन्ति। आनन्द और रहस्य के साथ आश्चर्य की अनुभूती होती है। </span></span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>जुहोत प्र च तिष्ठत। प्रतिष्ठा सम्मान, समृद्धि और ऐश्वर्य आनन्द की प्राप्ति त्याग से होती है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>आत्रमा सभी प्रणीयों में विद्यमान है इसको सिवाय वैज्ञानिकों के कोई भी नकार सकता है। वैज्ञानिक इसलिए नकार रहें है क्योंकि वह आत्मा का साक्षात्कार करने में पूर्णतः असमर्थ है। यह शाश्वत सत्य है कि आत्मा ही जीवन का मूल है। आत्मा के संसाधन अनन्त है जो एक दूसरें पर आश्रीत है और अनन्त जीवन बीन्दु के साथ बिभिन्न प्रकार की है। जबकी परमात्मा एक है और आत्मायें अनन्त है। अनन्त का अर्थ सिर्फ यह है की जो सिर्फ शरीर की सिमा में नहीं आता है। जो मानव अपनी समग्र उर्जा को केवल शरीर के लिए ही खर्च कर देते है वह एक देशीय है, और जो मानव यह देखता है कि आत्मा समग्र में ब्याप्त है। और सब को सभी परिस्थितियों में एक समान देखता है। वह न ही ज्यादा पाकर बहुत ज्यादा बहुत सुखी होता है और ना ही कभी किसी प्रकार के बड़े दुःख को आने पर दुःखी ही होता है। वह दोनो में एक समान रहता है। जो व्यक्ति ऐसे है उनकी आत्मा को एक देशीय नहीं कहा जा सकता है। उसके लिए अपना पराया कोई भी नहीं है वह दोनो से परे है परमात्मा की तरह अन्तर सिर्फ इतना है। आत्मा जब स्वयं में ही केन्द्रित है तब त् एक देशीय है। आन्तरीक जो चेतनता है यह सब उसी से सम्भव है अन्यथा यह शरीर तो लास मिट्टि के पुतले के समान है। सारी उर्जा तो शरीर में भी विद्यमान है और सब का श्रोत आत्मा है। जिस प्रकार से कमप्युटर है उसी प्रकार से यह शरीर है। बिना बिजली रूपी उर्जा के यह कमप्युटर रूपी मसीन कार्य करने से इन्कार कर देता है। कमप्युटर बिना बिजली के<span style="mso-spacerun: yes;"> </span>सिवाय एक डीब्बे के और क्या है? इसी प्रकार बिना आत्मा के यह शरीर भी उसी प्रकार से है। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>प्रकृति जो जड़ है जिसमें सिर्फ सत् है इसमें ना चेतनता है ना ही आनन्द है जिसे भौतिक पदार्थ कहते है यह सब प्रकृती में आता है। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>इस ब्रह्माण्ड यही तीन सत्तायें है और इसी को जानना है।<span style="mso-spacerun: yes;"> </span>जो शाश्वत है। प्रकृति के अन्दर एक गुण है आत्मा के अन्दर दो गुण है और परमात्मा के अन्दर तीन गुण आते है। प्रकृति जिससे शरीर बनी है। इसके अन्दर ना ही चेतनता है और ना ही किसी प्रकार का आनन्द ही है इसमें सिर्फ भ्रम और पाखण्ड के कुछ नहीं है। यानी जड़ है मन के अन्दर दो गुण है वह आत्मा के शक्ति से चेतनता को उपलब्ध करता है और प्रकृति से जड़ता को, चेतन और जड़ जो दोनो के मिश्रण से बनता है। इसमें प्रकृति का गुण जो शरीर से प्राप्त करता है। तीसरी सत्ता आत्मा है जो परमात्मा के गुण को धारण करने का सामर्थ रखती है। जिस प्रकार आग के पास लोहे के रहने से आग के गुण लोहे मेंआ जाते है। उसी तरह से आत्मा जब परमात्मा के पास रहती है तो उसके गुणों को वह प्राप्त कर लेती है। जो आत्मा का निखरा हुआ रूप है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div><div class="MsoNormal" style="text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>जिस प्रकार दुध का निखरा हुआ रूप घी है उसी प्रकार से आत्मा अपने को निखार लेती है साधना के माध्यम से तो वह पारमात्मा जैसी हो जाती है। भग में लिंग अग्नी में पारा उसको जानो गुरु हमारा। अर्थात जिस प्रकार से भग अर्थात (योनि) के अन्दर लिंग रहे बिना स्खलन के हुए अथवा जिस प्रकार से अग्नि के अन्दर पारा रहता है। जब आत्मा ध्यान की साधना के द्वारा निखर जाती है तो वह परमात्मा मय हो जाती है। तब उसमें तीन गुण आ जाते हैं।<span style="mso-spacerun: yes;"> </span>प्रकृति का गुण जड़ता यानी सत्यता, यह शरीर सत्य है जो परीवर्तनशील है।<span style="mso-spacerun: yes;"> </span>यह परमात्रमा का एक गुण है। सत्य अर्थात जो परीवर्तनशील हर पल नया है। दूसरा गुण मन की चेतनता<span style="mso-spacerun: yes;"> </span>यानी जागरुकता तीसरा गुण आनन्द है इसलिए ही उसको सत्य-चित्त-आनन्द कहते है, और इस सत्य चेतना यानी आत्मा के आनन्द को प्राप्त करना ही मानव जीवन का परम उदेश्य है, और इसको जानने के बाद जो उपलब्ध होता है। इसका सार रहस्यपूर्ण अगोचर अदृश्रय आनन्द जिसे मैं चोथी सत्ता कहता हूं। वैज्ञानिक भी एक चोथी सत्ता को स्वीकार करते है जिसे वह क्वार्क के नाम से जानते है। जिस प्रकार दुध से दही, दही से छाछ और छाछ से घी निकलता है। यह सब मथने के बाद मिलता है। बिचार मंथन करना है शरीर जो दुध की तरह से है। इसको पहले समझना होगा जो अपना पहला चरण है।<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span><i><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></i></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-tab-count: 1;"> </span></span></b><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">एक बहुत बड़ा महात्मा बुद्ध का जापान में प्रसिद्ध आश्रम था उसका जो मठाधीस था असके अन्दर कुछ आगई वह आलसी प्रमादी हो गया जिसके कारण वह बहुत गंभीर कठीनाई से घीर गया था। उस आश्रम के भिक्षु भी आलसी और दुराचारी प्रवित्ती के हो गये। वे अपनी सभी साधनाओं को करना छोड़ दिया और जो आगन्तुक भिक्षु थे वह भी वहां से जाने लगे और जो वहा पर थे वह भी यु ही पड़े रहते किकंर्तव्य मुढ़ों की तरह। यह सव देख कर उस आश्रम के जो सहयोगी और विश्वास पात्र व्यक्ति थे वह भी उस आश्रम से दूर दूसरें आश्रमों कि तरफ रुख करने लगें वह आश्रम उन्हे रेगीस्तान जैसा प्रतित होने लगा।</span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>उस आश्रम का जो मठाधीस था वह भी अन्त में उस आश्रम के छोड़ कर बहुत दूर एक दूसरे सन्यासी के पास गया। वहां जाने के बाद उसने अपने आश्रम के पतन की सारी कहानी उस दूसरे मठाधीस को सुनाया। उस मठ के महन्त की बहुत तीब्र व्यग्र इच्छा थी की उसका आश्रम पुनः उसी सम्मान को प्राप्त करें जो उसका अतीत काल में लोगों के दृष्टि में पहले सम्मान और आदर सत्कार श्रद्धा थी।</span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: 'Kruti Dev 020 Wide';"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"><span style="mso-spacerun: yes;"> </span></span><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">जिस सन्यासी के पास वह मठाधीस गया था उस सन्यासी ने बड़ी सहानुभूति से उसकी सभी बातों को सुना और उसके आखों में झाकते हुए उसने कहा तुम्हारें आश्रम के पतन का मुख्य कारण है कि तुमने अपने भिक्षुओं के मध्य में क्षद्मवेस में महात्मा बुद्ध भी रह रहे थे तुमने उनको कभी आदर सत्कार सम्मान नहीं दिया। मठाधीस बुरी तरह से कांप उठा और पैर के निचे से जैसे जमीन खीसकने लगी, उसके मन में महशुस हुआ की वह रसातल की यात्रा पर निकल पड़ा है।<span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"><span style="mso-spacerun: yes;"> </span></span><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">वह अपने आश्रम में ऐसे रहता था जैसे एक निस्वार्थ व्यक्ति रहता है। उसने कहा यह कैसे संभव होगया की महात्मा बुद्ध हमारें भिक्षुओं के मध्य में रहते थे? और मैनें उनको पहचाना नहीं।<span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"><span style="mso-spacerun: yes;"> </span></span><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">वह मठाधीस अपने पुराने आश्रण में वापिस आया और अपने सभी भिक्षुओं को वह सब कुछ बताया जो उसको दूसरें आश्रम के मठाधीस ने उससे कहा था, की</span><span lang="HI" style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">तुम्हारें आश्रम में महात्मा बुद्ध भिक्षु के रूप में रहते थे और तुम उनको सम्रमान नहीं देते थे। सारें भिक्षु एक दूसरें को आश्चर्य से देखने लगें और सब में उनको महात्रमा वुद्ध के होने का भान होने लगा। क्योंकि यह कोई नहीं जानता था कि किसके अन्दर महात्मा वुद्ध की आत्मा है और उनके मध्य में कौन है जो महात्मा जैसा है। इसलिए वह सब प्रत्येक का सम्मान करने लगें क्योंकि उसमें से कोई भी हो सकता है। अर्थात सब में महात्मा वुद्ध निवास करते है। उस आश्रम के प्रत्येक व्यक्ति का स्वभाव ही बदल गया। यह देख कर उस आश्रम के पूराने विश्वास पात्र सहयोगी लोग पुनः आने लगे और उस आश्रम में फिर से पहले की तरह से कोपलें खिलने लगी। नये आगन्तुक भिक्षु आकर अपनी साधना में लगने लगे, उस आश्रम का पूरा का पूरा काया कल्प ही हो गया। जो आश्रम उजड़ गया था उसमें फिर से नइ कोपले खिलने लगी और वह आश्रम उसी आदर सम्मान और लोगों की श्रद्धा, गौरव, ऐश्वर्य का प्रमुख केन्द्र बन गया।</span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>इस कहानी का इतना अर्थ है की परमात्मा तो हम सब के प्रत्येक प्राणी के अन्दर विद्यमान है। यदी हम सब को ऐसे देखे की सब में परमात्रमा है। तो हम सव का ऐश्वर्य ही बढें और इसके विपरीत देखते है तो वही होती है जो उस मठाधीस और उस आश्रम का हुआ था। यही हम सब के साथ भी हो रहा है। अपने दृष्टिकोण को बदलते ही सृष्टि जगत बदल जाता है। <span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span closure_uid_9qyrja="257" lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>इस शरीर में कुल आठ चक्र हैं जिसे योगी जाग्रीत कर लेते है वही आठों जगह आत्मा का केन्द्र है जहां से आत्मा मुख्यतः जुड़ती है उन्हीं आठ अस्थानों को चक्र के नाम से जानते है। पहला मूलाधार जो मानव लिंग के पास होता है जो सामान्य जन होता है उनकी आत्मा शरीर छोड़ते समय उसी से निकलती है। दूसरी बात जब पुरुष स्त्री के गर्भ में अपने विर्य को सिचंन करता है। वह उसी चक्र के जाग्रत होने से ही होता है। जिसका वह चक्र जाग्रत नहीं होता है वह नपुसंक होते है। उनमें बच्चा पैदा करने की क्षमता नहीं होती है। जिस प्रकार घोड़े और गदही के संयोग से जो प्रजाती पैदा होती है खच्चर वह भी इसी प्रकार की होती है। यह सबसे निकृष्ट मार्ग कहा गया है। आत्रमा के निकलने और भी कई मार्ग है जैसे दूसरा चक्र स्वाद्धिठान है जो लिंग के उपर और नाभी के निचे होता है। तीसरा मणीपूरा है जैसा की नाम से ही प्रतित हो रहा है यह मणी कै केन्द्र है। यह मणी हीरा-मोतीयों वाला नहीं है। इसी चक्र से आत्मा नाभी से जुड़ी होती है, जिससे बच्चा मां की गर्भ में जुड़ा होता है एक पतली नालि से जिसको जन्म के बाद काट दिया जाता है। पुनः बच्चा अपनी नाक, कान, आंख, गुदा, जनेन्द्रिय आदि इन्द्रियों का प्रयोग करता है। जन्म से पहले मां के साथ बच्चा उस नाल से एक होता है वह अपनी इन्द्रियों का पहली बार करता है। इसलिए ही इस चक्र को मणीपूरा कहते है। चौथा चक्र हृदय के पास होता है। हम यहां पर के एक सरसरी नजर से देख रहें है जबकि उसके बारें में जानते है और उसको साध लेते है वह आनन्द को उपलब्ध होते है।<span style="mso-spacerun: yes;"> </span>वह मानव औरों की तुलना अधीक स्वाभाविक जीवन्त और प्रसन्नचित्त रहता है। प्राण हीलिंग चिकित्सा का आधार यही चक्र है यह पद्त्ति चिन में बूहुत अधीक प्रचलित है। बह सब इसका दावा करते है कि किसी भी प्रकार की बिमारी का इलाज वह चक्रों के माध्यम से कर सकते है जो चक्रों को जाग्रत करके करते है। इसमें पूण्यता और आन्तरिक स्वच्छता की काफी आवश्यक्ता पड़ती है। और मैं कहता हूं की मनुष्य की सारी बीमारी का इलाज ध्यान के माध्यम से कर सकता हूं। क्योंकि यह आध्यात्मिक शक्ति है जिसका सुबिधा पूर्वक प्रयोग करके वह सब कुछ किया जा सकता है जिसकी जीवन में तृष्णा है। पाचंवा चक्र गर्दन के पास काक कुर्णुम पतन्ञजली इसके बारें में कहते है योग दर्रशन में बिस्तार से किया है उस पर भी विचार आगे किया जायेगा। छठा महत्त्वपूर्ण चक्रों में से एक है जिसे आज्ञा चक्र कहते है यह दोनों आखों के मध्य में भ्रुमध्य ललाट जो सामने मस्तक के केन्द्र में यह बहुत जल्द जाग्रत किए जा सकते है। जिसे शिव नेत्र के नाम से पुकारते है या कहा जाता है। सातवां चक्र कपाल खोपड़ी के आगे होता है जिसे ब्रह्मरन्ध्र भी कहते है, और अन्तिम आठवां चक्र जिसे सहस्रत्र कमल कहते है। यह हमारें सर के बिल्कुल मध्य में जहां पर हिन्दुओं की चोटी होती है। इसका अपना ही आनन्द और रहस्य है। आन्तरीक जगत की ओर एक संकेत है। इसलिए लोग आज भी इस परम्परा को श्रद्धा के साथ रखते है। इस चक्र परम्परा का प्रारम्भ यही से हुआ है। इसकी खास बात यह है की इससे जिस मनुष्य की चेतना निकलती है तो वह मोक्ष निर्वाण को उपलब्ध होता है। हमारी रीढ़ की हड्डी<span style="mso-spacerun: yes;"> </span>में दो नाणीयां मुख्य होती है इनको इंगला पिगंला के नाम से जाना जाता है। उनके मध्य एक सुक्ष्म नाड़ी होती है। जिसे सुस्मणा कहते है। इसी नाड़ी में सारें आठ चक्र होते है। इसको जाग्रत करने के लिए कुण्डली को जाग्रत करना पड़ता है। जब<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>कुण्डली ध्यान के प्रयोग से जाग्रीत हो जाती है। तब आत्रमा जो अधोगती करती थी वह उर्ध्व गती करने गती है, और मृत्यु के समय जा ग्रत अवस्था में ध्रयानस्त हो कर सहष्त्र कमल से नीकलती है। जिससे मोक्ष या मुक्ति निर्वाण को उपलब्ध होता है। अपनी आत्मा जो दूसरी बात कह रही है इस मंत्र में वह है। अग्निनाग्निः समिध्यते। अग्नि के द्वारा अग्नि भली प्रकार चमकती है अर्रथात प्रेम से प्रेम बढ़ता है और शत्रुतता से शत्रुतता ही बढ़ती है ज्ञान से ज्ञान और अज्ञान से अज्ञान ही बढ़ता है। </span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>नौ द्वार अर्थात यह शरीर नौ द्वारों वाली है। जहां पर देवता रहते है उनके देख रेख में इन सारे द्वारों से जो सब कुछ आता-जाता है उसका सारा कार्य होता है, और इसे पुरी अयोद्धा के नाम से जानते कहते है। अर्थात यह शरीर एक सामराज्य की तरह है। जिसका मंत्री मंत्रो को जानने वाला मन है। और इसका राजा आत्मा है। और इन्द्रिया इसकी प्रजाए है जिसमें पांच मह तत्त्व यानी अग्नी, वायु, पृथ्वी, आकाश, जल, जिससे यह स्थुल शरीर बना है। पांच कर्म इन्द्रियां हाथ, पैर, गुदा, लिंग है। जो कर्म करते है आत्मा के लिए। पांच ज्ञानेन्द्रियां है आख, कान, नाक, जीभ, त्वचा, इनसे आत्मा को ज्ञान प्रप्त होता है। सोलहवां मन और सत्रहवां बुद्धि है। <i>शरीर माद्धयम खलु धर्रम साधनम् । </i>यह शरीर सबसे बड़ा धर्म को अर्जीत कमाने वाला साधन रूपी भौतिक धन है। शरीर भी पांच प्रकार के बताए गए है। अन्रमय का तैत्रीय उपनिषद की ब्रह्मानन्द बल्लि के दुसरें अनुवाक में किया गया है और वह अन्यमय हमारा पाचंवा शरीर है। </span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><i><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>तस्माद्वाएतस्मादन्नरसमयादन्यो</span></i><i><span lang="HI" style="font-family: Mangal; font-size: 18pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">ऽन्रतरप्राणमयःतेनैषपूर्णः। </span></i><i><span style="font-family: "Kruti Dev 020 Wide"; font-size: 18pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></i></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 18pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span></span><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>अर्थात उस प्रतिपादन किये गये अन्न रस के बने हुए शरीर के अन्दर और शरीर से अलग प्राण तत्त्व है। इस प्राण तत्त्व से शरीर पूर्ण है। यह प्राणमय भी एक कोस है। जो अन्नमय कोस से भी सुक्ष्म रूप से शरीर में व्याप्त है। </span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span><i>तस्माद्वाएमस्मात्प्राणमयादन्यों</i></span><i><span lang="HI" style="font-family: Mangal; font-size: 18pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">ऽ</span></i><i><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">न्तरआत्मामनोमयःतेनैषपूर्णः।।</span></i><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"> <span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>अर्थात उस प्राणमय कोश के अन्दर उससे अलग उससे सुक्ष्म आनन्दमय कोश है। यह पांच प्रकार की स्थुल से सुक्ष्म शरीर है।<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>एक इल्लि पेड़ पर रहने वाला किड़ा था। वह बहुत ज्यादा उदास और दुःखी रहता था। क्योंकि उसके चारों तरफ</span><span lang="HI" style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">का जो वातावरण था उसको बिल्कुल अच्छा नहीं लगता था। जिस वृक्ष पर वह रहता था उस पेड़ के डालियों पर जो पत्ते थे वह आधे मुरझाए और पिले पड़ गए थे। और उन पत्तो का स्वाद भी बहुत बुरा लगता था। हवायें बह रही थी मौसम बहुत ठण्डा था उस इल्ली को यह सब जरा भी पसन्द नहीं था।</span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>उसका पेड़ अकेला नहीं था। वहां पर और भी पक्षी पंख वाले रहते थे।</span><span lang="HI" style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">उसको कोइ भी अच्छा नहीं लगता था उसके पड़ोस में एक पेड़ पर एक चिड़ीया भी रहती थी वह उस इल्ली के पेड़ से अच्छा पेंड़ था। वह इल्ली को अच्छा नहीं लगता था वह इल्ली बहुत भयभीत रहता था क्योंकि वह चिड़ीया उसको खा सकती थी। वह सुर्य के प्रकाश में भी अपने रोंयेदार पंजे को नहीं हीलाता था।अवने पैरों के हमेंशा अपने पेट से चिपका कर रखता था। उसके लिए वह पूरी घाटी का पूरा वातावरण सम्पूर्ण प्रकृति जैसे उसके बिरुद्ध में हो ऐसा उसको प्रतित होता था। उसको हर तरफ से केवल अपने जीवन के लिए नकारात्मक पहलु ही हर कोड़ से दिखाई देता था। वह हर पल हर समय बहुत दुःखी और कष्ट, पिड़ा, संताप में ही रहता था। </span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>लेकिन एक दिन अचानक जब वह इल्लि सो कर उठा धुंधलापन और अस्पष्ठता के साथ। लेकिन जब उसने अपने चारों तरफ देखा तो अजीबोंगरिब आश्चर्य चकीत प्रसन्नता के साथ बहुत आनन्दित मुसुस कर रहा था। उसके अन्दर कुछ अलौकिक अनुभूतियों का स्पन्दन हो रहा था ,जैसे ही उसने इस अद्भुत स्पन्दन के स्वाद का रस मिला उसने निश्चय किया की आज वह अपने दीन का प्रारम्भ करेंगा। आज स्वयं से उसको किसी प्रकार की कोई शीकवा या शीकायत नहीं थी। आज उसको जीवन का हर तरफ प्रकाश और उज्जवल पक्ष ही दिखाई दे रहा था। अब उसको मौसम से कोई शीकायत नहीं था कि वह कैसा है ना ही उसको अपने बगल में रहने वाली चीड़ीया से ही किसी प्रकार का कोई भी भय नहीं था, ना ही उसको पेड़ के मुरझायें पिले पत्तों से भी कोई शीकायत नहीं थी। <span style="mso-spacerun: yes;"> </span></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>आज वह समझ गया की यह सारी वस्तु उसके दुःख का</span><span lang="HI" style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">परेशानी का मूल कारण नहीं है और इनके अन्दर</span><span lang="HI" style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">वह सामर्थ्य भी नीं है जो उसको दुःखी कर सके। वह सब बस्तुयें तो पहले जैसी ही थी।</span><span lang="HI" style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">उनमें किसी प्रकार का कोई बदलाव नहीं आया था। बदलाव तो उस इल्ली का भीतर आया था जिसके कारण सारा जगत उसको लिये आज आनन्द को बरषाने वाला बन गया था। और उसको आज वह सभी वस्तुयें जिससे कभी उसको दुःख होता था वहीं आज उसके आनन्द कारण बन गई थी। उसने अपने अन्दर महशुस किया की स्वयं के अन्दर ही अत्यधीक आनन्द बढ़ रहा है। उसने अपने अन्दर पूर्रण उर्जा के बिस्फोट को को अनुभव कर रहा था। आज स्वयं को वह बहुत सुरक्षीत महशुस कर रहा था। जबकी चिड़ीया भी थोड़ी दूरी पर एक दूसरें पेड़ पर अपने पोखों को फड़-फड़ा रही थी। आज उसको उस पेड़ के पत्तें पहले से कहीं अधीक हरों और रस भरे लग रहे थे और मौसम कल से अधीक गर्म और खुस गवांर लग रहा था। वह अपनी शरार को भी पहले कहीं ज्यादा स्वस्थ्य और ताजा लग रहा था। वह न ही ज्यादा पतला और ना ही वहुत ज्यादा मोटा ही था। वह इस समय जैसा भी था स्वयं को बहुत श्रेष्ट महशुस कर रहा था। आज वह स्रवयं को वहुत किमती समझ रहा था। उसकी दृष्टि अविश्वसनीय रूप से अत्यधीक साफ और स्पष्ठ हो गई थी। जैसे ही उसके आखों पर से किचड़ का पर्दा हटा और उसने देखा कुछ छोटे-छोटे उर्जा पुंज की तरंगें उसके चारों तरफ गुंज रही थी, उसके नरम लचीलें और लम्बें शरीर में। यह सब उसको सहज सरल उत्सवमग्न लग रहा था।</span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>कहानी का अर्थ इतना है की स्वर्ग और नरक यहीं पर हैं। यह एक मानसीक स्थिती है। यह तब बदलता है जब हमारें अन्दर बदलाव आता है। वह तत्क्षण बदल जाता है। वह केन्द्र है जहां पर सारें परीवर्न होते हैं वहां की कोई वस्तु हमें प्रभावित नहीं करती है। क्योंकि हमारें अन्दर जो खजाना है उसे मानव नहीं जानते हैं और जो उसको जो जान जाते है। वह अफना स्वर्ग वहीं पर पैदा कर लेते है जहां पर वह होते हैं। </span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>यह आत्मा बहुत बलवान है और आत्मा ही सभी प्रकार के बल का आश्रय केन्द्र है, और सारें बल का देने वाली हैं। इसकी सम्पूर्ण विश्व ब्रह्माण्ड उपासा करता है। आत्मा की छाया अमृत के समान है यस्य इसको जानकर ही मृत्यु से परें चले जाते है। जो आत्रमा को जानते है उनको किसी और देवता की किसी प्रकार की साधना नहीं करनी पड़ती है। या जो आत्मा को जान लेता है वह और किस देवता की उपासना करें हबी देकर अर्थात अपनी आत्मा को जागृत करना है और सब कुछ वयर्थ है। आत्मा का समबन्ध अन्तर्जगत से है। बाहरी जगत तो मात्र आत्मा की छाया मात्र है। </span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>एक बार राम कृष्ण परमहंस एक गावं में पहुंचे वहां एक घर के सामने उन्होंने एक बच्चे को रोंते हुए देखा। वह बच्चा अपनी परक्षाई को पकड़ना चाहता था और वह अपनी परक्षाई को पकड़ नहीं पा रहा था। क्योंकि वह अपने हाथ आगे उठा कर के बार-बार परक्षाई को पकड़ने के लिए आगे बढ़ता और हर बार उसकी परक्षाई उसके हाथ से आगे निकल जाती थी। यह देख कर उसकी मां भी काफी चिन्तीत थी की वह क्या करें? अपने बेटे को कैसे समझायें? रामकृष्रण ने जब देख3 तो वह समझ गये मां और बच्चे दोनो की परेशानी उनको समझ में आगई। उन्होंने तुरन्त बच्चे का हाथ पकड़ कर उसके सर पर रख दिया और उस बच्चे का हाथ जब अपने सर पर पड़ा तो उसकी परक्षाई उसके पकड़ में आ गई और बच्चा बहुत खुस हुआ। </span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>कहानी का अर्थ इतना है कि यदि आत्मा को जानना है तो वह स्वयं के अन्दर ही पकड़ी या जानी जा सकती है। उसके वाद ही हा सब उसको अपने बाहर भी पकड़ या जान समझ सकते है। लोग कहते है कि आत्मा प्रत्येक कड़ में व्याप्त है। ऐसा वेद भी कहते है और यह एक शाश्वत अपरिवर्तनिय सत्य है। लेकिन वह तब तक नहीं देखी जा सकती है जब तक उसको हम सब अपने अन्दर नहीं देख लेते है क्योंकि जब आत्मा हम उसको अपने अन्दर पहचान लेते है तभी हम अपने बाहर भी सभी में देख या पहचान सकते है। जिस प्रकार से यदि किसी स्त्री प्रेम किया है तो हम दूसरी स्त्री से भी आसानी से प्रेम कर सकते है प्रेम दो शरीर के मिलन को नहीं कहते है यद्यपि प्रेम दो आत्माओं के मिलन को कहते है। परमात्मा को उपलब्ध प्रेम एक शसक्त माध्यम है। जैसा की कवीर कहते है कि पढ़त-पढ़त जग मुआ पंडीत हुआ न कोई ढाई आखर प्रेम का पढ़े सो पंडीत होय। अन्यथा प्रेम क्या है उससे हम सब अनभिज्ञ रहते है। प्रेम का सिर्रप ढोंग ही रहा है आज सम्पूर्ण संसार में और उसी को प्रेम समझा जा रहा है। क्योंकि ढोंग करना सरल है। दूसरा मंत्र कहता है ईसमें ही साम, यजु, अर्थव, और ऋग है। यह सब आत्मा से ही निकलते है। ऋगवेद का मतलब है जितने भी प्रकार का ज्ञान है वह सब ऋगवेद में है जो सबसे प्रचिन है। जो आत्रमा की बी उत्पत्ती है। यजु का मतलब है जितने प्रकार के कर्म है और कर्मकाण्ड की जितनी भी संभावना है वह सब यजुर्वेद में है। साम अर्थात जितने प्रकार के गायन या संगीत से संबन्धीत ज्ञान है वह सब सानवेद में है। अथर्ववेद अर्थात विज्ञान के प्रत्येक विषय का संग्रह है। जो सब आत्मा से ही आया है। आगे मंत्र कहता है। जिस प्रकार से रथ होता है और उसमें धुरा जुड़ा होता है उसी प्रकार से यह सभी वेद भी जुड़े है। </span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>विश्वायुर्धे ह्यक्षितम्। मनुष्य को हमेशा इस प्रकार से रहना चाहिये जिससे शरीर, मन, आत्मा को किसी प्रकार का कष्ट ना उठाना पड़े, अर्थात प्रेम और सद्भावना पूर्वक रहना उचीत है। स्वयं और दूसरें प्राणियों के लिए अवने जैसा व्यवहार करना चाहिए। ये सभी प्रकार के ज्ञान विज्ञान का जो श्रोत है वह सब हमारे तन शरीर में जो मन है उसके साथ हम सब का मन शिव संकल्प वाला हो। अर्थात परमात्मा में लगा रहें, नही तो यु मन बहुत खतरनाक रूप धारण कर लेता है और तब इसको सही मार्ग पर लाना बहुत कठीन हो जाएगा। क्रयोंकि इसके पास अद्भुत शक्ति का भण्डार है। मन जिसका दुरप्रयोग करेगा जैसा कि आज मानव मन कर रहा है। स्वयं का सर्वनाश। आत्रमा की महानता को इतनी आसानी से समझ जाए तो एक आश्चर्य ही होगा। अन्तःप्रज्ञा का तात्पर्य है अपना आन्तरीक शक्तियों को जाग्रत करना और उनको अपने जीवन में उपयोग करना और जीवन को उससे सम्पन्न कर लेना , जिसे ऋतम्भरा भी कहते है अर्थात जब आपकी प्रज्ञा बुद्धि ऋत शाश्वतत्ता से भर जाती है। उसे अन्तःप्रज्ञा कहते है। यह अन्तःप्रज्ञा दो शब्दों को आपस में जोड़ कर बना है अन्तः अर्थात आन्तरीक इन्टर्नल जो शक्तियां है। दूसरा शब्द प्रज्ञा है जिसका अर्थ है प्र अर्थात जो पहले से उपलब्ध या विद्यमान है। ज्ञ का अर्थ है ज्ञान जो जानने योग्य है जैसा की लोग कहते है कि फला बस्तु ज्ञ है और फला बस्तु अज्ञेय है। जिसको जितना भी जान लिया जाया वह कम ही है या उसको पूर्णतः जान पाना दुर्लभ, मुस्किल ही नहीं असंभव है। यहा प्रज्ञा का तात्पर्य है जो ज्ञान पहले से ही उपलब्ध या विद्यमान है। ज्ञान का मूलभुत आधार सद्गुण अर्थात विर्च्यु है। अब सद्गुण क्या है इसका उत्तर पतञ्जली देते है। </span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>मैत्रीकरुणामुदितोपेक्षणां सुखदुःखपुण्यापुण्यविषयाणां भावनातश्चित्त्प्रसादनम्।। अर्थात यह सब प्रसाद की तरह है स्वयं में इतनी क्षमता का होना जिससे स्वयं के सामने आने वाली समस्यायों का सामना समाधान कर सके और स्वयं के शत्रुओं से जो आन्तरीक है। बाहर तो कोई शत्रु है ही नहीं उनको हम सब अपनी कल्पना से पैदा कर लेते है यहां पर आन्तरीक शत्रुओं की बात हो रही है। जो मानव का सबसे बड़े और भयानक शत्रु है जिसकी बाहरी किसी भी शत्रु से तुलना नहीं किया जा सकता है जिसमें सबसे पहले अहम् का नम्बर आता है। काम, क्रोध, मोह, लोभ, शोक, भय, प्रमाद, आलस्य, ईर्स्या, जलन, घृणा, मद जिनका दमन करना पड़ता है जिस प्रकार से एक राजा का कार्य होता है वह अपने देश और राज्य को बाहरी आताताई ताकतों का दमन करता है और अपनी जो आन्तरीक मानसिक वृत्तियां है उनको उठने से पहले ही उनके सर को कुटल देता है। काम, क्रोध, लोभ, मोह, भय, शोक, यह सारें उर्जा के प्रवीह के नाम है। इसमें जो सबसे प्रमुख काम है जिसके लिए गीता में कृष्ण कहते है।</span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center;"><i><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">ध्यायतो विषयान्पुसः संग्ङस्तेषपजायते।</span></i><i><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></i></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center;"><i><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">संग्ङात्सज्ञायते कामः कामत्क्रोधो</span></i><i><span lang="HI" style="font-family: Mangal; font-size: 18pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">ऽ</span></i><i><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">भिजायते।।</span></i><i><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></i></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center;"><i><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">क्रधाभ्दवित सम्मोहः सम्मोहात्स्मृतविभ्रमः।</span></i><i><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></i></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center;"><i><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">स्मृतिभ्रंशाद् बुद्धिनाशत्यप्रणश्यति।।</span></i><i><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"></span></i></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><i><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span></span></i><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>विषयों के चिन्तन करने वाला मन पुरुष की उन विषयों में आसक्ति से उन विषयों की कामना उत्पन्न होती है। काम की तृप्ती न होने से या फिर बिध्न पड़ने सो क्रोध उत्पन्न होता है। क्रोध से अत्यन्त मुढ़भाव उत्पन्न हो जाता है और मुढ़भाव से स्मृत्ती</span><span lang="HI" style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">में भ्रम पैदा होता है। स्मृति में भ्रम होने से बुद्धी का नाश हो जाता है और बुद्धि के नाश होने से पुरुष अपने स्थिति से गीर जाता है उसका पतन हो जाता है। इसके बाद तो वृत्तियों का प्रारम्भ होता है। यह काम सबसे प्रमुख है सबसे पहले मन में किसी वस्तु को पाने कि तमन्ना कामना उपस्थित होता है फिर उसे पाने के दो रास्ते है अक सरल और दूसरा कठीन है। जैसा की अर्जुन के सामने दो प्रकार के मार्ग है एक तो वह युद्ध नहीं करना चाहता था वह युद्ध से भागने की इच्छा रखता था, और दूसरा मार्ग कठीन था जिसके लिए ही महात्मा योगेश्वर कृष्ण उसके लिए गीता में उपदेश कर रहें है और अर्जुन को युद्ध करने के लिए तैयार कर रहें है। इसको वह ज्ञान का मार्ग कहते है। जो मार्ग सरल है उस पर ज्यादा से ज्यादा लोग चलना चाहते है जो मैदान छोड़ कर भागने का मार्ग है। क्रयोंकि लोग अपने लक्ष्य को जल्दी से जल्दी प्राप्त करना चाहते है। लेकिन इसमें एक समस्या भी आती है जिसमें बहुत जल्दी स्वयं के नाश की सम्भावना भी बढ़ जाती है। जैसा कि कहा गया है कि जल्दी का काम शैतान का काम है। उसमें कुछ ना कुछ उसमें कमिंया अवश्यमेव रह ही जाती है। जिस प्रकार से लोग जल्दी से जल्दी अमीर बनना चाहते है उसके लिए भले ही उसको ऐसे मार्ग पर चलना पड़े जो सार्टकट जो उसके योग्य नहीं है। जैसे कि कोई नेता या मंत्री होते है। वह ऐसा घोटला करता है कि उससे उसके सात पुस्ते आराम से जीवन बिता सके, लेकिन होता इसके बिपरीत है। क्योंकि जो बस्तु बिना परीश्रम के द्वारा कमाया जाता है। उसके लिए बिशेष ध्यान दिया जाता है। तुम सब स्वयं देख सकते हो। कि लोग अपने-अपने घरों में पानी विसलरी का वाटर खरीद कर लाते है और उसका बड़ा सद्उपयोग करते हैं। दूसरी तरफ किसी नदी को देखें तो यहीं लोग उसमें दुनीया भर कुड़ा, करकट, मल, मुत्र, गन्दगी, मलबा, भयंकर बिशैली गैसे केमिकल बड़ी-बड़ी फैक्ट्रियों के डाल कर उसको प्रदुषित करते है। अपने निजी स्वार्थ के वशीभुत हो कर इनको यह ज्ञान नहीं ऐसा नहीं लोग सब कुछ जान कर ऐसा करते है। यह पानी कितने जीव, जन्तु, प्राणीयों के लिए आवश्यक है। फिर भी उसका यह सब लोग मिल कर उसका सर्वनाश कर रहें है। क्योंकि यह सब होस में नहीं है यह सब अपनी बेहोसी में ही कर रहें है। इन सब पर काम सवार हो गया है जिसकी बात कृष्ण कर रहें है।<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><i><span style="mso-spacerun: yes;"> </span></i></span><i><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></i></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center;"><i><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">कामात्मानः स्वर्गपरा जन्मकर्रमफलप्रदाम्।।</span></i><i><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></i></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>काम जो किसी का नमों निसान मिटाने के लिए परयाप्त है अब दिल्ली की जमुना को ही देख लें<span style="mso-spacerun: yes;"> </span>उसका अस्तित्त्व ही खतरें में आगया है और इसके विपरीत यदि इसको प्रदुषण से बचाना है तो बड़े-बड़े जुर्माने को लगा दे तो वह बच सकती है। यह दमन का एक तरीका है।<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>इन्द्रं पृच्छ बिपश्चितम्। अज्ञान को दूर या नष्ट करने वाले ज्ञानी विद्वान से पूछ-ताछ कर अपनी जिज्ञासा को शान्त करना चाहिए। जब किसी वस्तु का ज्ञान प्राप्त करना है तो बहुत सावधानी पूर्वक यह कार्य करना चाहिए। उस समय यह भी देकना चाहिए की जिस से हम ज्ञान लेने के लिए चले है वह इस योग्य भी है कि नहीं। वह हमारें अज्ञान को नष्ट कर के उसके अस्थान पर जिस बिषय का ज्ञान दे सके, और परमात्मा ही सब का गुरु है।</span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>यह तो सरलता की बात है। एक कठीन कार्य भी है जिसकी तरफ लोग आज बिल्कुल ध्यान ही नहीं देते है। क्योंकि लोगों के पास विचार करने की क्षमता का हरास हो गया है। जो यह जानता है की परमात्मा उसको देख रहा है तो वह सार्टकट का मार्ग नहीं पकड़ता है। वह अपनी कामनाओं की कामना का दामन करके जो उसके जीवन कि सबसे प्रमुख परमात्मा कि शरण में रहने के सिवाय कुछ नहीं जानता है। क्योंकि परमात्मा तो अन्तर्तम में उपस्थित है और वह उसकी सारी जरुरतों को समझता है उसकी पुर्ति भी करता है। जैसा की पतञ्जली कहते है <i>निर्विचारवैशारद्यअध्यात्मप्रसादः।</i> अर्थात जो परमात्मा की साधना में लग जाता है स्वयं को ईश्वर के प्रति समर्पित करता है। <i>आत्मनेवात्मना तुष्टः स्थितप्रज्ञस्तदोच्यते। </i><span style="mso-spacerun: yes;"> </span>जो आत्रमा से आत्मा में ही संतुष्ट रहता है उस दशा में वह स्थितप्रज्ञ कहा जाता है। उसका परमात्मा स्वयं ध्यान देता है साधक का इतना सा अर्थ है कि वह अपनी इन्द्रियों का दमन करता है और संयम को धारण करता है यह संयम दमन का पर्यावाची है।</span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>दमन का यह अर्थ नहीं है कि वह उनको बांधता है यद्यपि वह सिर्फ देखता है स्वयं का जो हस्तक्षेप अपनी इन्द्रियों और मन के साथ होता था उसे वह रोक देता है या वह उनसे तदात्म नहीं जोड़ता है। वह देखता है जो बी घटना शरीर में घटती है जिसमें संयम आ गया उसके जीवन में सिद्धयां स्वयं आ जाती है। उसके लिए किसी प्रकार के सार्टकट के मार्ग कि कोई आवश्यक्ता नहीं पड़ती है और यह धर्म का एक प्रमुख चरण है। <span style="mso-spacerun: yes;"> </span></span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span><i>अस्तेयप्रतिष्ठायामं सर्वरत्नोंपस्थानम्। </i></span><b style="mso-bidi-font-weight: normal;"><i><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></i></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><i><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span></span></i><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>जब अस्तेय कि प्रतिष्टा किसी के जीवन में हो जाती है तो उसको सर्वरत्नों की उपलब्धी होती है। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>मुख्य रूप से तीन तरह के लोग होते है जिनकी संख्या सबसे अधीक है वह सब ऐसे लोग है जो बिना विचारें ही अपना प्रत्येक कार्य करते हैं। वह अपना सारा कार्य अपनी वासना के वसी भुत हो कर ही करते है। काम अर्थात सैक्स का भुत चढ़ा तो सैक्स में लिप्त हो गये। क्रोध की वासना चढ़ती है तो उसमें लिप्त हो गये, लोभ की वासना सवार हुई तो उसपे सवारी कर लिया, भय कि वृत्ती ने स्वयं के उपर सवारी कर ली तो उसके साथ हो लिए, और ऐसा ही शोक दूसरी वृत्तियों के साथ भी होता है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>मतलब यह सब मुख्य बृत्तियों के दास के सामने होते जिनका शोषण सबसे ज्यादा इस पृथ्वी पर होता है। इस तरह के लोगों को कौड़ीयों के दाम बेचा जाता था कुछ समय पहले तक जिन्हें दास के प्रथा के नाम से जानते है। सैक्स से पिड़ीत होते है तो सैक्स करते है पशु कि तरह उसमें रत हो जाते है यह लोग प्रायः मजदूर किस्म के होते है जो सारें विश्व का कार्य करते है। रोड बनाना फैक्ट्री मील में मकान पुल बड़ी-बड़ी इमारतों को बनाने में कार्य करते है। इनके पास मनोरन्जन के लिए सिवाय स्त्री के शरीर को नोचने के और दूसरा कार्य नहीं होता है। दूसरें वह होते है जो विचार करके अपने प्रत्येक कार्य को करते है यह लोग केवल विचार ही करते है इसमें स्वयं का स्वार्थ निहीत है और यह स्वार्थ सिर्फ भौतिक वस्तुओं को प्राप्त करने के लिए किया जाता है जिसमें रजनेता, अभीनेता, व्यापारी, और सरकारी सेवाओं में जो अधीकारी पद पर लगे है। यह प्रायः उसी प्रकार की वासना का शिकार है। लेकिन यह शभ्य इसलिए कहे जाते है। क्योंकि इनको स्वयं के जीवन के बिकार को छुपाना आता है यह सब नकली लोग होते है। जो कहते कुछ है और कहते कुछ और है। यह सब अवसरवादी लोगों की तरह होते है। यह कहते है कि तुम भी ठीक हो और मैं ङी ठीक हूं यह सब को ठीक कहते है। अपने स्वार्थ फायदे की बात ही इनको समझ में आती है। इनका विचार उथला-उथला होता है सागर कि लहरों कि तरह इनको जीवन से कुछ भी लेना देना नहीं होता है। ना ही यह जीवन की कोई अनुभूति ही रखते है। यह सारी की सारी यात्रा सिर्फ लहरों में ही करते हैं। मन को प्रसन्न करना ही इनका मुख्य सिद्धान्त है यह सब पश्चिम जगत के समर्थक है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>इनके पास भाव नहीं है ना ही भाव को समझना ही इनके सामर्थ्य की बात है। स्वार्थ दो प्रकार के होते है। पतञ्जली भी स्वार्थ की ही बात कर रहें है लेकिन वह परम स्वार्थ की बात करते है। लेकिन जिसकी बात पतञ्जली कह रहें है इसको तीसरी तरह के जो लोग है वहीं समझते है। दूसरे वह है जो सणयन्त्रकारी है अनका विचार क्रान्तिकारी होता है। वह सिर्रफ विचार ही नहीं करते यद्यपि भाव की गहराई में उतरते है वह ध्यान पर सवार होते है उनके लिए ही यह धर्म सुत्र है। अस्तेय का मतलब स्वच्छता, पुण्यता, और निर्दोषता, निर्विचार भाव की गहराई में स्थित हो कर चिन्तन करना मनन करना प्रति पल जीवन के प्रति एक वाचमैन कि तरह जिस प्रकार से वाच मैंन प्रत्येक आने-जाने वालो पर नजर पर रखता है जिस तरह से सी-सी कैमरें कार्य करते है। वह जहा भी होता है हर आने-जाने वालों पर नजर रखता है और उसकी बाद में मनोवैज्ञानिक विष्लेषण किया जाता है किसी अपराधीयों को पकड़ने का कार्य किया जाता है। जबकी जो साधक होता है वह अपने स्वयं शरीर और मन इन्द्रियों पर इसी प्रकार से नजर रखता है। अश्रतेय का मतलब है चोरी करने के लिए किया जाता है। और चोरी भी दो प्रकार होती है। एक भौतिक होती है और एक मानसिक या आध्यात्मिक होती है। <span style="mso-spacerun: yes;"> </span></span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>सबिता स्तोम्म नु नः। केवल परमात्मा की स्तुती करने योग्य</span><span lang="HI" style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Arial;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">जिसने इस जगत को बनाया है, और इसमें निवास कर के बिचरण कर रहा है। वह स्वयं में भी हर पल रम रहा है या शांसे ले रहा है। </span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Arial;"><span style="mso-spacerun: yes;"> </span></span></b><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>भौतिक चोरी से बचना सरल है मगर मानसिक आध्यत्मिक चोरी से बचना कठीन ही नहीं असम्भव है। जो लोग भौतिक वस्तु को प्राप्त नहीं कर पाते है लेकिन वह उस वस्तु पर मानसिक रूप से अवश्य अधीकार कर लेते है। मान ले कोई व्यक्ती किसी स्त्री को भौतिक रूप से नहीं प्राप्त कर पाता है तो वह उसको मानसिक रूप से वह लोग अवश्य सा्रभोग कर लेते है या फिर जो लोग काजोर, कायर, डरपोक किस्म के स्रत्री स्वभाव के होते है। मानसिक रूप से अपने शत्रु को नुकसान पहुचाते है या चोरी करते है। अस्तेय आन्तरीक जगत को स्वच्छ रखने की बात कहता है। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>एक अच्छा उदाहरण अस्तेय का उपनिषद् में मिलता है। दो भाई होते है, और वह दोनो ऋषि होते है, और दोनो का अपना-अपना आश्रम भी होता है एक बार छोटा भाई बड़े के आश्रम में चला जाता है, और उस समय उसके बड़ा भाई के वहां नहीं रहता है। उनकी गैर मौजुदगी में वह छोटा भाई अपने बड़े भाई के आश्रम के बगीचे से फल को तोण कर खा लेता है। जब उसके बड़े भाई आते है तो वह उनसे कहता है कि उसने उनके आश्रम के बृक्षों में से उनके ना रहने पर फल तोड़ कर खा लिया है। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>उसके भाई ने कहा यह तो अस्तेय चोरी किया है तुम ने। इसके लिए तुमको दण्ड अवश्य लेना चाहिए। अपने बड़े भाई की बात को सुन कर वह छोटे भाई ने कहा आप मुझको इसके लिए दण्ड दे दिजीये। उसके भाई ने कहा की दण्ड देना तो राजा का काम है और दण्ड के लिए तुमको राजा के पास जाना चाहिए।<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>यह सुनकर छोटा भाई तुरन्त राजा के पास गया और अपने अपराध के लिए जिद करके दण्ड लिया जिसके फलस्वरूप उसके दोनो हाथों को काटवा लिया गया था। यह अस्तेय की महीमा है। आज इस तरह कि कल्पना करना भी असम्भव है यहां तो इसके लिए बाकायदा प्रशिक्षित किया जा रहा है। लेकिन जो धर्म को जानते है। वह जथा शक्ति सम्रभव हो इससे स्रवयं को दूर ही रखते है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>प्रचिन काल की बात है एक राजा ने रास्रते के मध्रय़ में एक बड़ा पत्थर का टुकड़ा रख कर स्वयं वह छुप गया एक बड़े पेड़ के पिछे जो सड़क किनारें पर था। वह जानना चाहता था कि क्या उस पत्थर को कोई रास्ते हटाता है या नहीं। बहुत से उस राजा के राज्य दरबारी और उसके व्यापारी, कर्मचारी आए और उस पत्थर को एक तरफ से निकल गए। किसी ने भी उस पत्थर को वहां से हटाने का किसी ने भी जरा प्रयास नहीं किया यद्यपि लोगों ने भी उस जोर-जोर बोल कर उस राजा को ही ठहराते हुए कहा कि यह राजा सड़क को साफ नहीं रखवाता। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><div style="border-bottom: medium none; border-left: medium none; border-right: medium none; border-top: medium none;"><br />
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</div><div style="border-bottom: medium none; border-left: medium none; border-right: medium none; border-top: medium none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>कुछ समय के बाद उसी सड़क से एक गरीब किसान गुजरा जब उसने रास्रते में बड़े पत्रथर के टुकड़ें को देखा तो उसने अपने सर पर जो एक बड़ा गठ्ठर रखा था उसको किसी तरह से बड़ी मुस्किल से निचे उतार कर एक तरफ रख दिया। उस पत्थर को रास्ते से एक तरफ करनें के लिए जोर लगाने लगा और थोड़ी देर में किसी तरह से उस पत्थर को उठाया तो उसको उस पत्थर के निचे एक बटुआ मिला जब उसने उस पर्स को खोला तो उसमें सौ स्वर्ण मुद्रायें थी उसके साथ एक पत्र भी था जिसमें यह लिखा था की जो भी कोई इस पत्थर को रास्ते से हटायेंगा यह स्वर्ण मुद्ररा उसकी हो जाएगी। साथ में राजा के कोष का प्रतिक चिन्ह भी उस कागज पर था। <span style="mso-spacerun: yes;"> </span>रोड के एक तरफ कर दिया। उसके बाद उस गरीब किसान ने अपने सब्जी के बोझ को फिर से उठा कर अपने सर पर रख लिया और अपने घर की तरफ चल पड़ा।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><div closure_uid_9qyrja="228"><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"><span style="mso-spacerun: yes;"> </span>उस किसान ने वह सब कुछ सिख लिया जिसको हम सब में से बहुत कम लोग सिख पातें है। प्रत्येक कठीनाई की उपस्थिति अपने लिए एक अवसर है। अपनी दसा स्थिति को सुधारने का। <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"></span></b></div></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><span style="mso-spacerun: yes;"> </span></span></b><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ansi-font-weight: bold; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';">इस पृथ्वी पर जो सबसे अधीक बदनाम है और भ्रमित करने वाला विषय प्रेम है। प्रेम कि ब्याख्या सिवाय शारीरिक सम्बंध बनाने से अधीक नहीं है।<span style="mso-spacerun: yes;"> </span></span><span lang="HI" style="font-family: Mangal; font-size: 16pt; mso-ascii-font-family: 'Kruti Dev 020 Wide'; mso-bidi-language: HI; mso-hansi-font-family: 'Kruti Dev 020 Wide';"></span></div></div>Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-88490853440528155792011-03-17T04:59:00.000-07:002011-03-17T05:12:49.498-07:00अन्तर्द्वन्द से अन्तर्यात्रा अन्तर्जगत के सागर की तरफ<div dir="ltr" style="text-align: left;" trbidi="on">कुर्वेन्वेह कर्माणि जीजिविच्छयते समाँ। एवं त्वयि नानथतोऽस्ति ना कर्म लिप्यते नरें।। अर्थात हे मानव सौ वर्षों तक तू जिने की ईच्छा कामना कर वह भी बीना कर्मों में लिप्त या तल्लीन हुए, अर्थात निस्काम कर्म करके। गीता में येगेश्वर कृष्ण यही बातें कहते है।<br />
<b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 20pt;"><o:p> </o:p></span></b><br />
<div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 18pt;">द्वितिय अध्याय</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 18pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 18pt;">।। शून्य की नाव भाव की जिज्ञासा ।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 18pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 18pt;">ओ3म् नमः शम्भवाय च मयोभवायं च।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 18pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 18pt;">नमः शङ्कराय च मयस्कराय च।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 18pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 18pt;">नमः शिवाय च शिवतराय च। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 18pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 18pt;">यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः। तत्र को मोहः कः शोक एकत्वमनुपश्यतः।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><br />
</div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> कल्याण कारक प्रभु के लिए हमारा नमस्कार हो और सुखकारक सुख आनन्द का दान देने वाले प्रभु को हम सब का नमस्कार, और शान्ति दायक शान्ति को देने वाले उस सर्व शक्तिमान प्रभु को मेंरा नमस्कार, श्रद्धा और आदर भाव से और आदर भाव से मैं उसको नमस्कार करता हूं अत्यन्त मंगल रूप प्रभु के लिए हमारा बार-बार नमस्कार प्रणाम पहुचें।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> मतलब सिर्फ इतना है कि तुम जीवन को उसकी पूर्णता में नहीं जी रहे हो, क्योंकि कल की चिन्ता में आज को पूर्ण रूप से आनन्दित होकर नहीं जी रहें हो, हाँ जूने में रुकावट अवश्य खड़ी करते हो, कल कभी नहीं आता है। यह एक तरीका है स्वयं को यातना, कष्ट, प्रताणीत और तरह-तरह के अविद्या आदि क्लेशों से क्लेशित रखने के लिए। इसके लिए ही तुम सब को लम्बे समय संस्कारीत किया गया है और आज भी यह सब निरन्तर किया जा रहा है, इसी के कल्चरल संस्कृति संस्कार नाम दिया है। और यह सब तुम सब के नश नाड़ीयों में रच वश गया है और तुम्हें ज्ञात ही नहीं है कि आखिर तुम हो कौन, तुम्हारा ना ही भुत है ना ही तुम्हारा भविष्य है। तुम्हारें पास तो केवल सिवाय तुम्हारा आज है, और आज को तुम अपने आने वाले कल कि चिन्ता में खर्च किये जा रहे हो की आने वाला कल अपने साथ साथ सुख सुबिधा और समृद्धि ले कर आयेगा। इससे बड़ा कोई बकवास हो सकता है। यह सब तुम्हारें जीवन को कबाड़ा सम्सान बनाना के लिए परयाप्त है। तुम स्वयं अपनी चिता सजाने में इतने अधीक ब्यस्त हो की भुल ही गए हो कि तुम्हारा वास्तवीक स्वरूप क्या है? इसमें तुम सब की कोई गल्ती नहीं है ऐसा तो तुम सब को बनाया गया। तुम सब का उपयोग किया जा रहा है। जिसे तुम अपना समझते हो वहीं तुम्हारें कब्र तैयार कर रहें है और यही बात समाप्त नहीं होती है उसमें तुम स्वयं भरपूर उनका सहयोंग कर रहें हो। क्योंकि यह जो समाज है और इसकी व्यवस्था रूपी जो सणयन्त्रकारी नीव वह एक दूसरें के शोषण पर ही आश्रीत है। जैसा की संस्कृत का एक कथन है की जीव जीवस्य भोजनम्। यह तो प्रकृत का स्वभाव है एक प्राणी दूसरें के जीवन का अन्रत करके ही अपने जीवन को बरकरार रख सकता है। लेकिन इसके लिए जो परम आवश्यक संयम सन्तुलन है वह मानव जीवन से प्रायः लुप्त हो रहा है। जिसकी वजह क्या ठीक है और क्या गलत है उसका ज्ञान हीं नहीं है? और यदि तुम्हें यह ज्ञान हो जाए तो बड़ी समस्या खड़ी हो जाती हैं क्योंकि ज्ञान विज्ञान और अज्ञान अपूर्ण है। मानव जिससे पूर्ण होता है वह ब्रह्मज्ञान हैं। ब्रह्म का मतलब है ब्रह्म जैसा जीवन जीना जो इन तीनो से परें है। उसकी अनुभूति भर जाओ उसके लिए केवल आज और अभी में है जो किया जा सकता है वह इसी पल में होगा इसके लिए अलग से समय कभी नहीं मिलने वाला है। करना कुछ भी नहीं है सब कुछ जो भी कार्य उसके होने दो, उसमें स्वयं केवल द्रष्टा की तरह तटस्थ रखना है। मौन और शान्त हो जाओ चिन्ता करने का कोई प्रश्न नहीं है सारी चिन्तायें स्वतः अदृश्य हो जाएगी यह साइकोलाजिकल साइन्स है। इस क्षण में आने से तुम इस क्षण का भरपूर आनन्द ले पाओगें जो अद्वितीय होगा। यह जानकर तुमको आश्चर्य होगा की सव कुछ तो तुम्हारें पास था तुम ही अनुपस्थित थे ऐसा ही सभी प्रबुद्ध पुरुषों ने जाना है। तुम और तुम्हारी समृद्धि तुम्हारें साथ हर पल रहती है उससे तुमको दुनीया की कोई ताकत अलग नहीं सकती है। मगर तुम हमेंशा से बिते हुए कल में जीने के आदि हो जिसके कारण जीवन में कुछ भी तरो-ताजा नया नवेला ओश की बुदं की भांति नहीं दिखता है सब तरफ से सड़ान्ध ही दिखाई देता है। उसे कितना ही सजाओं सवारों वह आंख को और इन्द्रिययों को मात्र धोखा को धोखा ही दे सकते है। मगर उसमें सजीवता नहीं पैदा कर सकते है। मैं चाहता हूं कि लोग यह समझे अपने अस्तित्व को को और उसकी भाषा को जीवन अभी और अभी में ही उसका आनान्द है उसके आगोस में तत्त्क्षण है। उसके लिए किसी विज्ञान या गणीत की आवश्यकता नहीं है, जरूरत है तो सिर्फ जागने कि और जो इस पल में जाग गया वह शरीर नहीं रहा वह शरीर का स्वामी हो गया और जो स्वामी है उसको तनाव कहां होता है। तनाव तो दास को होता है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> यस्मिन्सवार्णि भूतान्यात्मेंवाभूद्विजानतः। तत्र को मोहः कऋ शोक एकत्वमनुपश्यतः।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> जैसा कि यह मन्त्र कह रहा है जो स्वयं को जानते है उसको यह लगता है। सब कुछ तो उसके पास है उसको किस वस्तु कि चिन्ता, तनाव, शोक मोह हो सकता है वह देखने से मूक्त हो जाता है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"> <o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"> </span></b><span lang="HI" style="font-family: Mangal; font-size: 16pt;">यह तो निर्विचार, निर्विकल्प, निर्बिज समाधि कि अनुभूति का प्रथम पल है। जिसकी यात्रा पर प्रत्येक पथिक को चलाना जो स्वयं को पाना चाहते हैं जो परम सत्य या कल्याण मार्ग का पथिक बनना चाहते है। उनके लिए ही झेनों में एक प्रसिद्ध कहानी कहते है। सबको चोरी करने की कला सीखना चाहिए। जापान में एक बहुत ही प्रसिद्ध चोर था वह इतना ज्यादा प्रसिद्ध था। जिस प्रकार से भारत में सबसे अच्छे महा पुरुषों को सम्मान प्राप्त है। जिस प्रकार भारत में राम जैसे महापुरुषों को पुजा जाता है, और पश्चिम में नोबेल प्राप्त वैज्ञानिकों सम्मान मिलता है और पुजा जाता है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> उस चोर के अन्दर एक कला थी वब चोरी करता था लेकिन वह अपने जीवन में पकड़ा नहीं गया अर्थात सरकारी मुरजीम नहीं बना वह महापुरुषों में अग्रणी है वह बड़ी सफाई से अपना कार्य करता था। वह चोर अपना कार्य इस तरह से करता था जैसे वह प्रभु की ध्यान, प्रार्थना, साधना, समाधि सिद्धि के लिए उपासना कर रहा हो। यहां तक उसको वहां के राजा के द्वारा सबसे श्रेष्ट पुरष्कार उस देश का उसको दिया गया था। जिस प्रकार से भारत में सबसे अच्छे उच्य महापुरुष जो सज्जन के प्रकृत के है उनको पुरष्कार में भारत रत्न, पद्म श्री, पद्म भुषण दिया जाता है। इसी प्रकार से उस चोर को भी पुरष्कृत किया गया था। लेकिन आज लोग अपनी योग्यता से कहीं ज्यादा पाते है और बाद में उसका दुर्पयोग करते उसको पाने में ही उनका जीवन उनके लिए पूर्रणतः सोख लिया जाता है जैसे कपड़े में से पानी को निचोण लेते है। कपड़ा सुख कर कड़ा हो जाता है। सुखने का मतलब है उसमें से तरलता नष्ट हो जाती है। लेकिन उस चोर की प्रकृत बहुत अलग थी, और यह बहुत प्रसिद्ध जापान के रहस्यदर्शि का क्लासिकल सिद्ध योग का दृष्टान्त है। जब वह चोर 80 साल का बृद्ध हो गया। उस समय केवल उसका एक युवा लड़का था। उसने एक दिन अपने पिता से कहा अब आपकी उम्र बहुत हो गई है मरने से पहले आप अपनी कला को मुझको भी सीखा दे क्योंकि वह चोर बहुत श्रेष्ट चोरों का गुरू भी था। उसके पिता ने उससे कहा यह तो बहुत कठीन कार्य है यह तो ऐसा ही है जैसे ध्यान में उतरना हो और यह सबके लिए कहां सुलभ है। उसके बेटे ने उसकी कोई बात नहीं मानी जैसा कि बेटे बाप की बात कहा मानते है जिसे ऐसा लगता है की उसका बेटा उसकी बात मान रहा है तो यह उसके लिए सबसे बड़ा भ्रम है। क्योंकि इस जगत में ना ही ऐसे बेटे है ना ही ऐसे बाप ही है। यह एक रहस्यदर्शि है इसकी तुलना किसी से नहीं की जा सकती है वह अपने आप में अतुलनीय है। अन्त में उसने जब देखा की उसका लड़का उसकी बात नहीं मान रहा है तब उसने कहा ठीक है तुम आज रात मेंरे साथ चलना। रीत्री के समय उस चोर के साथ उसका बेटा भी हो लिया जब वह एक बड़े घर के पास पहुंचा तब वह चोर वहीं पर रुक गया, और अपना औजार निकाल कर उस मकान की निव खोंदने लगा। वह निव खोदने का कार्य ऐसे कर रहा था जैसे वह अपने घर में कार्य कर रहा हो। उसका लड़का उसके पास ही खड़ा हो कर थर-थर कापं रहा था उसके पसिने छुट रहें थे। वह बार-बार चारों तरफ घुम-घुम कर देख रहा था उसको भय सताए जा रहा था की उसको चोरी करते कोई पकड़ सकता है। उसका पिता उस समय अपने निव खोदने के कार्य में ऐसे तल्लीन था जैसे वह ध्यान में हो चारों तरफ से बेखबर था। नीव में जब सुराख हो गया तो वह मकान के अन्दर घुस गया और अपने बेटे को भी मकान के अन्दर बुला लिया। जब उसका पूत्र मकान के अन्दर पहुच गया तब उसके पिता ने अपनी जेब से चाभी का एक बड़ा गुच्छा निकाला कर घर में जो एक बड़ी आलमारी थी उसके ताले को खोल कर अपने बेटे से कहा जाओ आलमारी के अन्दर और देखो क्या-क्या बहुमूल्य अपने काम की जो भी बस्तु है उस को उसको निकाल कर ले कर आवों। जब उसका बेटा आलमारी के अन्दर गया तो बाहर से उसके पिता ने बाहर से आलमारी के दरवाजे को बन्द कर दिया, और जिस निंव को खोद कर मकान में प्रवेस किया था उसी मार्ग से वह निकल कर बाहर आकर अपने घर का रास्ता पकड़ा। उधर उसका बेटा आलमारी के अन्दर फंस गया और अपने बाप को बुहुत कोसने लगा कि इस मुर्ख ने यह मुझको कहां पर लाकर फंसा दिया? उसका दिमांग बिल्कुल शून्य हो गया उसको कुछ समझ में ही नहीं आ रहा था कि वह अब क्या करें? जिसकी उसने कभी कल्पना भी नहीं की थी वह उसके साथ हो रहा था। आलमारी के अन्दर उसको काफि देर गुजर गया लेकिन कोई नहीं आया उसको भय सताने लगा की थोड़े साय में ही सुबह होने वाली है और उस समय यदि किसी के हाथ वह लग गया तो उसके जिवन के लिए बड़ी समस्या उपस्थित हो जायेगी। जो भी कार्य यहां से निकलने के लिए किया जा सकता है किया जा सकता वह अभी रात्री में ही उसे अभी करना होगा अन्यथा बहुत देर हो जायेगी। यह विचार करके उसने आलमारी के अन्दर से आलमारी को इस तरह से खुरचने लगा जैसे कोई चुहा या बिल्ली आलमारी में फंस गई है। खुरचने की आवाज को सुन उस घर की नौकरानी जाग गई और उसने विचार किया जरुर कोई बिल्ली आलमारी के अन्दर फंस गई है इसलिए उसने एक हाथ में चाभी का गुच्छा लिया और दूसरें हाथ में उसने एक दिपक लेकर वह आलमारी के पास आई और उसको खोलने लगी जैसे ही आलमारी खुली उस चोर के बेटे तुरन्त दिपक पर फुंक मार कर उसको बुझा दिया और उस औरत को धक्का देकर एक तरफ ढकलते हुए जिस मार्ग से मकान के अन्दर आया था उसी रास्ते से वह बाहर की तरफ अपने पैर को अपने सर पर रख कर वहां से भागा। जब उस नौकरानी ने चोर को देखा तो उसके तो हास उड़ गए उसने किसी तरह स्वयं को जल्दी से संतुलित किया और चिल्लाने लगी चोर-चोर उसकी आवाज को सुन कर उस घर के सभी सदस्य उठ खड़े हुए और पड़ोसी भी जाग गये और पूछा कहां है चोर नौकरानी तुरन्त उस सुराग को दिखाया जिससे वह बाहर की तरफ भागा था। सभी लोग उस चोर के बेटे के पिछे लग गये उसको पकड़ने के लिए चिल्लाते हुए पकड़ों मारों। चोर का लड़का तो ऐसे भाग रहा था जैसे नदी समन्दर की तरफ बरीष के दिनों में भागती है। तुफान के समय में जैसे धुल के कण हवा के साथ भागते है। जब उसने देखा की इस तरह से इन सब लोगों से स्वयं की जान को बचाना बहुत दुर्गम कठीन होगा। तभी उसकी निगाह रास्ते में एक कुए पर पड़ी जिसके पास ही एक बड़ा पत्थर पड़ा था उसने तुरन्त पलक झपकते ही उस पत्थर के टुकड़े को उठा कर अपनी पूरी ताकत के साथ जोर से कुए में फेंक पत्थर के कुए में गीरते ही बहुत तेज आवाज हुई जो लोग उस चोर पिछे उसको पकड़ने के लिए भाग रहे थे जब तक वह सब कुए के पास पहुचे उससे पहले ही वह चोर का लड़का स्वयं को कुए पास के ही झाड़ीयों में छुपा लिया और लोगों ने समझा की वह चोर कुएं में कुद गया है सभी लोगों ने उस कुए को चारों तरफ से घेर लिया और चोर को कुएं में से निकालने का विचार करने लगें। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> जबकी चोर का लड़का उन झाड़ीयों से निकल कर पिछे के मार्ग से अपने घर पहुचा तो क्या देखता है? उसका पिता अपने मुंह पर कम्बल डाल कर खर्राटे मार-मार कर आराम सो रहा है। उसने अपने पिता के मुंह से कम्बल को खीचा और पूछने लगा की तुमने क्या किया? मुझको फंसा कर चले आए और यहां आराम से सो रहें हो, वहां मेरी जान पर मुसिबत आ पड़ी थी। उसके पिता ने उघते हुए कहा तो तुम आ गए चलो अब सो जाओ सुबह इसके बारें में बात करेंगे। इसके बाद पुनः मुंह पर कम्बल डाल कर सोने लगा। उसके बेटे ने कहा यह क्या कर रहें हो तुम मुझे बताओ वहां मुझको छोड़ कर क्यों चले आए नहीं तो मैं सो नहीं पाउगा? उसके पिता ने कहा यह कार्य रोज नया होता है और रोज नया घर नयी अवस्था में जाते हैं इस कार्य में पूराना किसी प्रकार कोई अनुभव काम नहीं आता है वह भले ही मेंरा ही अनुभव क्यों ना हो? यहां तो स्वयं का निजी ज्ञान और अनुभव ही काम आता है। जो तुम ने कर लिया है अब तुम पक्के चोर बन गए हो कल से तुम अकेले ही चोरी करने के लिए जा सकते हो। होगा भी क्यों नहीं तुम मेरें बेटे हो और तुम्हारें अन्दर मेरा खुन है मेरा सारा गुण तुम्हारें अन्दर होना ही था। सुफी झेन कहते है कि जिस प्रकार चोरी करने में किसी प्रकार का पुराना अनुभव काम नहीं आता है क्योंकि रोज नए घर में और नई परीस्थिति जाना पड़ता है। उसी प्रकार से सत्य की जिसको प्यास है उसके लिए भी सब कुच हर पल नया होता है। वहां पर किसी दूसरें का अनुभव कभी भी स्वयं के काम नहीं आता है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> अहम् इन्द्रं न शरीरम् अर्थात हम शरीर नहीं इसके स्वामी है। जिसके पास सिर्फ शरीर है भले ही वह स्त्री या पुरुष वह अपूर्ण और अन्धे के समान है, और जिसके पास आखें हैं वह कोइ स्त्री हो या पुरुष हो वहीं इन्द्र, वहीं स्वामी, वही राजा है। स्त्री पुरुष जहां पूर्ण होते है जहां पर एक दूसरें में कोई अन्तर नहीं रह जाता है। शिव लिंग है जो किसी योनी प्रधान नहीं है। शिवलिंग तो मात्र एक प्रतिकात्मक है। वह मात्र संकेत के लिए है जो अन्धे की तरह अपने जीवन को जी रहें हैं। जिनकी अन्तरदृष्टि किसी कारण बस कार्य सही तरीके से नहीं कर रही है। वह शिवलिंग को देख कर समझ सके की वास्तवीकता क्या है? जैसा की प्रतिक को प्रस्तुत किया गया है आज भी दुनिया के किसी कोने में देख सकते है। किसी ना किसी रूप से प्रेरणा देने के लिए ही स्त्री और पुरुष के लिंग को आपस में एक साथ संभोग के समय की घटना को मन्दिरों में दर्साया या स्थापित किया गया है और वह पुजा और ध्यान के योग्य है ऐसा लोग आज भी करते है। वह सब मात्र प्रतिक और अलंकार से सुसज्जीत किया गया है उसके पिछे एक दूसरा ही रहस्य छुपा है। मानव शरीर सबसे महत्त्वपूर्ण संबेदनशील बहुमूल्य सबसे अधीक आकर्षण पूर्ण है। वास्तवीकता तो यह की हम सब को अपने लिंग को ध्यान के माध्यम से जानना चाहिए। लिंग का अर्थ है जाती से और इस पृथ्वी पर केवल एक जाती है जिसे मानव कहते है। जैसा की तुलसी दास कहते है कि लिंग थापी बिधीवत करी पुजा। शिव समान शिव मोही न दूजा।। अर्थात लिंग को स्थापीत करके ध्यानस्थ हो करों पुजा। अर्थात स्वयं को भली प्रकार से जानो उसके समान कोई नहीं है। जो मन से आत्मा को छुड़ाने वाला है इसको ब्रह्मचर्य से जोड़ा गया है शिव का मतलब है जो सबका कल्याण करने वाला है। जननेन्द्रियों को भी कहते है इसका मतलब है जिससे सभी जीव को जन्म लेने का सुअवसर मिलता है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> जैसा की न्याय दर्शन कार गौतम कहते है <i>इच्छा-द्वेष-प्रयत्न-सुख-दुःख-ज्ञानान्यात्मनो लिग्ड़म्।।</i> अर्थात इच्छा, द्वेष, प्रयत्न, सुख, दुःख का जिसको ज्ञान होता है वही लिंग मती आत्मा है। भ्रम होना स्वाभाविक है। क्योंकि लिंग से काम संभोग इस ब्रह्माण्ड की सबसे श्रेष्ट अद्भुत अद्वितीय और दिव्य घटना है जिसको सबसे अधीक बदनाम और कुरूप कर दिया है। इस पृथ्वी पर संभोग और समाधि दोनो एक दूसरें के पूरक है। मानव का मुंह बहुत सुन्दर है जिसको सभी बहुत पसन्द करते हैं । पैर जो कुरूप समझा जाता है वह जितना आकर्षण नहीं है। उसे कम पसन्द करते है। लेकिन मानव शरीर के पूर्णता के लिए परम आवश्यक है। ऐसा ही स्थान सब के जीवन में संभोग का भी है। संभोग के द्वारा ही प्रत्येक मानव का जन्म हुआ है। और जिससे स्वयं की उत्पत्ती हो रही है उसी को हम सब बुरा कुरूप और गलत कहते है। इसको मानव जीवन से यदि किसी तरह से अलग कर दिया जाये तो मानव किस स्थिती को उपलब्ध करेंगा उसकी कल्पना भी हम सब नहीं कर सकते है। क्योंकि संभोग किसी प्रकार से यज्ञ से कम नहीं है। इसके लिए आवश्यक है जो ऋषि कह रहें है <i>भद्रं पश्येमाक्षभिर्यजत्रा।।</i> अर्थात हम सब यज्ञ भाव से जिससे सभी जीव जन्तु का कल्याण होता है सभी प्रणीयों का कल्याण हो। ऐसे दृश्यों को कभी ना देखें जिससे किसी का अकल्याण हमारी दृष्टि में ना आये।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> जब तक इसको नहीं समझेगें तब तक शिव जो सबका कल्याण करने वाला है उसको समझना मुस्किल ही नहीं नामुमकिन है। क्योंकि लिंग ही वह मुख्य आधार है जिससे शिवलिंग का जन्म होता है। जब लिंग समझ में आ गया तो शिव स्वतः समझ में आ जायेंगा। जैसा की स्वामी दयानन्द ने समझा उनको जो पहली झलक सच्चे शिव को प्राप्त करने की इच्छा शिवलिंग की मुर्ति को देख कर ही मिली उन्होंने देखा की यह तो मात्र प्रतिक है। सच्चा शिव तो प्रत्येक कण में व्याप्त है उसके लिए किसी बिषेश मुर्ति की पुजा करने की बात कहीं भी नहीं की गई है। वहां तो ध्यान करने की बात हो रही है, और वह सब इस लिए है कि ब्रह्मचर्य को समझा जा सके इस लिए ही स्वामी दयानन्द ब्रह्मचर्य के एक महान उपासक थे, और उनका ही नहीं सम्पूर्ण संस्कृत साहित्य में ब्रह्मचर्य पर बहुत जोर दिया गया है यह कहा जाए तो गलत नहीं की सम्पूर्ण संस्कृत साहित्य आधार भुत सिद्धान्त ब्रह्मचर्य की नीव पर ही खड़ा है। ब्रह्मचर्य तो रूपान्तरण की मुख्य किमीयां या विज्ञान है। इस विज्ञान को जिसने भी समझा वह स्वयं को सच्चे शिव का साक्षात्कार करके सदा-सदा की प्यास जो भौतिक किसी भी वस्तु को प्राप्त कर लेने पर भी बुझती वह भी बुझ जाती है। वह इस मृगतृष्णा से स्वयं को तृप्त और परम आनन्द को प्राप्त कर लिया है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> जो अन्धे है उनकी आखें ठीक की जा सकती सकती है। आखों के ठीक होते ही प्रकाश का प्रमाण मिल जाता है। लेकिन यह भौतिक आखों से नहीं देख सकते हैं। जिसको शिव का शिव नेत्र कहते है। उस नेत्र की जो बिधी है उसका यदि सही उपयोग करेंगे तो उसमें सक की कोई गुन्जाईस नहीं है जिसे कृष्ण परम ज्ञान या परम बचन कहते है उसकी अनुभूति नहीं कर सकते है, और यह शिव नेत्र हम सभी में है। आवश्यक्ता है मात्र उस आख को खोलने का और उसे खोलने की जो तकनिकी है उसे ध्यान कहते है। कृष्ण जिसे परम बचन कहते है वह सब परम बचन उन्होंने वेदों से लिए है। क्योंकि जो भी इस पृथ्वी आज तक उस संम्पूर्ण ज्ञान विज्ञान और ब्रह्मज्ञान का श्रोत वेद ही है और आगे भी जो भी जाना जायेगा वह भी वेदों के अन्तरगत होगा। वेदों को एक अर्थ में आत्मा, ज्ञान, ब्रह्मचर्य, ऋत, और शिव को भी कहते है। क्योंकि आध्यात्म का अर्थ ही होता है अध्याय को आत्मा से जोड़ दिया है। अर्थात आध्यात्म आत्मा का पाठ आत्मा का ज्ञान सम्पूर्ण ज्ञान विज्ञान और ब्रह्मज्ञान का प्रारम्भ आत्मा से ही होता है। क्योंकि बिना आत्मा के शरीर मिट्टी से ज्यादा कुछ नहीं है। कृष्ण उसी के आधार पर बोलते है इस तरह से जो वेदों में है वह सब परम बचन है जिसे ना ही सत्य ही कह सकते है ना ही उनको असत्य ही कह सकते है। परम बचन इन दोनों के मध्य में है जिसे आत्मज्ञानी महापुरुष ऋत कहते है जो शास्वत और रहस्यपूर्ण है उसमें एक यह भी है की मानव सिर्फ शरीर नहीं है। इसके स्वामी इन्द्र राजा है। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> मानव मन का शिकार हो गया वह अपने मन का दास बन गया और स्वयं को शरीर समझने की बहुत बड़ी बिमारी या महामारी का जो प्रकोप है उससे ग्रसित हो गया है। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> इसका केवल इलाज है अन्तर्यामी के पास है। धर्म वह है जिसको अन्तर्यामी धारण करता है धर्म ही के पास एक मात्र समाधान है उनकी जो मानव में हजारों प्रकार की बिमारी हैं जिसमें से एक भयंकर बिमारी उब भी है उब सदा के सदा के लिए समाप्त हो सकती है या युं कहे की खत्म होने की भरपूर सम्भावना भी है। किसी ने आज तक सिद्ध पुरुषों के चेहरें पर किसी तरह की सिकन या संसार और उसकी प्रत्येक वस्तु से किसी प्रकार का द्वन्द बिरोध अन्तर्द्वन्द पिड़ा की शिकायत नहीं देखी है। लेकिन आज समय बदल गया है ऐसा लोग कहते है। वह जो मानव चेतना के बारें में नहीं जानते है कि चेतना कभी भी नहीं बदलती है। यहां इस जगत में एक अलग स्थिति पैदा हो रही है। जो कभी निराश, हराश, उदास किसी प्रकार का डेपरेसन का शिकार नहीं हुआ वह आदमी कैसा होगा क्या हम सब उसकी कल्पना कर सकते है, क्योंकि आज के समय में इस पृथ्वी पर स्वस्थ्य मानव को तलासना बहुत जोखीम भरा कठीन कार्य है उसकी सम्भावना कम ही हैं। जैसा कि हमने पहले ही विचार कीया था की दुःख मुख्यतः तीन तरह के होते है शारीरिक, मानसिक, और आध्यात्मिक तो इस सम्पूर्रण जगत में ऐसे बहुत है जो कहेंगे की मैं पूर्णरूप से स्वस्थ्य हूं। जो ऐसा कहते है वह शरीर से स्वस्थ्य है जिनमें मानसीक बिमारी की मात्रा सबसे अधीक है। दैविक और आध्यात्मिक परेसानि से लग-भग सभी लोग ग्रसित या पिड़ीत है। जो सिद्ध पुरुष होते है वह हमेंशा प्रफुल्लीत और तरोताजा आनन्दित उत्साहित रहते है। क्योंकि उनके जीवन में ध्यान की महत्त्व पूर्रण भुमिका होती है जो उन सभी को और उनके चेहरें को मुर्झाने नहीं देती है ध्यान का कार्य यही है कि जो भी पूराना है उसे खत्म कर देता है वह मानव अस्तित्व को रेफ्रेस करने का कार्य करता है। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"> </span></b><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16pt;">जीवन से अद्वितीय और भी कोई वस्तु हो सकती है इसकी कल्पना भी फी करना असम्भव है, और यह भी बात है की जीवन से निकृष्ट भी कोइ वस्तु इस भुमंण्डल पर नहीं हैं। हम किसी भी विषय पर विचार दो प्रकार से कर सकते है। एक पक्ष ज्ञान का प्रकाश का जीवन का पाजटीव बिधायक दृष्टि है। दूसरा अज्ञान अन्धकार नकारात्मक जीवन का पक्ष है। एक तीसरा पक्ष भी है जिसके पक्ष में ऋषि, महर्षि, ब्रह्मज्ञानी, साधु, सन्त फकीर, योगी और सद्गुरु खड़े है। इस बात को समझ ले की यह सब केवल शरीर का प्रतिनिधित्व नहीं करते है यदि वह शरीर या आत्मा का प्रतिनिधित्व करतें है तो यह जान लेना की वह गुढ़ ज्ञान की दुनिया के अनुपम सम्राट नहीं बन पायें हैं। वह भी संसारी से कुछ अधीक नहीं है। जो यह तीसरा पक्ष है वही इस पृथ्वी पर सबसे बहुमूल्य अन्यथा सब कुछ कौड़ीयों का समान है। यद्यपि ऋषि कह रहा है की यह शरीर भष्म होने वाली है अर्थात शरीर का अन्त होने वाला है। इसमें दो बातें है एक शरीर भष्म हो रही है और दूसरी बात है शरीर का अन्त होने वाला है। इसमें तुम सब कहोगे की नया क्या है दोनो का अर्थ एक समान है जबकी वेद का मंत्र ऐसा बिल्कुल नहीं कह रहा है। वेद तीसरी बात की तरफ संकेत कर रहे है। जो इसमें अनन्त निरन्तर यात्रा कर रहा है। द्रष्टा जो देखने वाला है ऋषि कहना चाहते हैं की साक्षी भाव को जागृत करने के लिए क्योंकि आगे मंत्र कह रहा है कृतम स्मरः अपने किये हुए कर्मों को देखो उनका निरीक्षण करों अथवा स्मरण करों। अब सवाल उठता है कि यह आत्मनिरीक्षण का कार्य कौन करेगा? जो भष्म हो रहा वह है या जो अन्त की तरफ निरन्तर एक-एक कदम बढ़ रहा है वह। या जो इस कृया को द्रष्टा बन कर जो देख रहा है। जो भष्म ही हो रहा है यह भष्म होने की कृया आन्तरीक घट रही है जिस प्रकार से दीपक का तेल खत्म हो रहा हो और दीपक में तेल खत्म होते ही वह बुझ जाएगा। उसी प्रकार से इस शरीर में भी जो प्राण उर्जा है समाप्त भष्म कोयले की तरह से राख हो रही हैं। इसलिए ही ऋषियों ने प्रणायाम जैसी बिधीयों का आविस्कार सृजन किया है। प्रणायाम क्या है? इसका उत्तर पतञ्जली दे रहें है। <i>तस्मिन् सति श्वास प्रश्वासयोर्गतिविच्छेदः प्रणायामः।।</i> जो हमारी शांसे चल रही हैं श्वांस प्रश्वांस को उसको उसी स्थान पर रोक देने का या उस पर अपना नियंत्रण करलेना ही प्रणायाम है। हम श्वांस में केवल आक्सिजन ही नहीं लेते है यद्यपि वह तो मात्र एक माध्यम की तरह से है उसके साथ हम सब प्राण उर्जा को ग्रहण करते है। अर्थात जिस तरह से हम सब रूपये को खुब बचा-बचा कर खर्च या व्यय करते है उसी तरह से प्रकार से एक योगी, ज्ञानी, ध्यानी प्राण उर्जा को व्यय करते हैं। जिससे इस खत्म होने वाली प्राण उर्जा को जल्दी सामाप्त होने से बचाया जा सके। </span><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> <i>श्रोत्रमसि श्रोत्रं में दाः स्वाहा। </i>प्रभो तू श्रोत्र असी है<i> </i>मुझे तू सुनने की शक्ति दे यह मैं सच्चे मन से कह रहा हूं जिससे विश्वआत्मा का कल्याण हो। जिस प्रकार से हम सब रूपये को व्यय करते हैं बचा-बचा कर उसी प्रकार से यह प्राण उर्जा भी उससे भी बहुत अधीक किमती है। जो निरन्तर अपने अन्रत की तरफ ही बढ़ रहा है वह कैसे आत्मा का निरीक्षण कर सकता है? और अन्त की तरफ यह शरीर ही बढ़ रही है। क्योंकि शरीर शाश्वत नहीं है यह शरीर मिट्टि के पुतले से ज्यादा नहीं लेकिन जो इस शरीर में रहने वाले को जानते है उनके लिए यह शरीर सम्पूर्ण विश्व ब्रह्माण्ड के समान है। आत्मा भी स्वयं का आत्म चिन्तन नहीं कर सकती है क्योंकि आत्मा तो स्वयं पूर्ण और परम आनन्द में है वह अपने बारें में क्या चिन्तन करेंगी? यह कार्य तो बुद्धि को करना है इसलिए ही संस्कृत के प्रकाण्ड विद्वान चाणक्य कहते <i>बुद्धि यस्य बलमं तस्य, </i>अर्रथात जहां पर बुद्धि है वहीं पर बल है। एक किनारें पर शरीर है और दूसरें किनारें पर आत्मा है लेकिन द्रष्टा साक्षी भाव इन दोनो के मध्य में है। इस लिए ही वेद कहते है कि मध्य में आ जाओ। जैसा की महात्मा बुद्ध कहते है मध्यमनिकाह् अर्थात ना सागर के इस तरफ जो शरीर की भांति है ना सागर के दूसरें किनारें पर ही जो आत्मा की तरह से है। इन दोनो किनारें पर नहीं ठहरना है क्योंकि यह दोनो किनारें खतरनाक है। यहां तो जो प्रिय है वह भी अपना शिकार बना लेता है और जो दूसरें किनारें पर अप्रिय है वह भी स्वयं की आत्मा को गुलाम बनाकर दुःख ही देते हैं। यहो इस जगत में ना ही कोई प्रिय है ना ही कोई अप्रिय ही है। हमें को समान रूप से देखने की दृटि को विकसीत करने की आवश्यक्ता है जो ऐसा करते है उनको ही समदर्शी कहते है। जैसा की महात्मा बुद्ध कहते है जो समान रूप से सबको देखता है। जिसको ज्यादा दुःख अपने शत्रु से होती है जो अप्रिय है। इसका मतलब यह है कि वह अपने मित्र से कही अधीक अपने शत्रु से जुड़ा है। क्योंकि नफरत का ही एक रूप उदासी बैराग्य है। अन्तर सिर्फ इतना है जो शत्रु को देखने वाला व्यक्ति है यदि वह बुद्धिमान है तो वह उससे स्वयं को उलझाने के बजाय वह अपनी शक्ति को अपने शत्रु से लड़ने के बजाय किसी दूसरें कार्रय को सम्पन्न करने में लगाता है। बैराग्य के लिए पतञ्जली कहते है। <i>दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्ञा बैराग्यम्।।</i> जैसा की कहा गया है नादान दोस्त से कहीं समझदार दुस्मन अच्छा है। </span><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> मुझे एक कहानी याद आरही है एक बार एक सम्राट अपने घोड़े से कहीं की यात्रा कर रहा था। उसने अचानक एक पेड़ के निचे एक आदमी को देखा जो अपना मुह खोल कर सो रहा था। क्योंकि कुछ लोगों की आदत होती है जो अपना मुह खोल कर सोते है। राजा ने जब देखा की उस आदमी के जो जंगल में अकेला एक बृक्ष के निचे उसकी छाया में सो रहा था और उसके मुंह में एक काला सांप घुस रहा था। राजा ने केवल उसकी पूंछ को ही देख पाया तब तक सांप उस आदमी के मुंह में अन्दर उसके पेट में चला गया। सम्राट क्या करें उसके लिए उसने अपना कोड़ा निकाला और उस सोये हुए आदमी पर बरषाना या उसको पीटना सुरु कर दिया। वह राहगीर जो बृक्ष के निचे सो रहा था वह जाग गया उसकी नीद खुल गई और यह देख कर उसको बहुत हैरानी हुआ की यह आदमी उसको क्यों मार रहा है। वह बुरी तरह से चिल्ला कर कहने लगा आप मुझे क्यों मार रहे है। मैंने आपका क्या बिगाड़ा है और तरह-तरह से उसकी विनती और उसकी प्रर्थना करने लगा। वह राजा बहुत शक्तिशाली मजबुत और उस राह गीर से काफी युवा भी था। उसने उस आदमी की एक नहीं सुनी। उसे बुरी तरह से पिटता रहा और उस राहगीर को मजबुर किया की वह उस बृक्ष के कच्चे सुखे सड़े-गले फल जो जमिन पर गीरे थे उसको खाये वह आदमी तो खाना नहीं चाहता था मगर जबरजस्ती उसको राजा ने तब तक मारा कर खिलाया जब तक की उसके पेट में गये सांप को उसने उल्टी नहीं कर दिया। जब सांप बाहर आ गया तो उसको देख कर वह आदमी तो आश्चर्य चकीत हुआ और वह राजा के चरणों को अहो भाग्य से भर कर पकण लिया। उस राहगीर ने राजा से कहा की आपने मुझको पहले क्यों नहीं बताया की मैंने सांप को निगल लिया है। राजा ने कहा की तुम नहीं जानते यदि मैं तुमसे कहता की तुमने सांप को निगल गए हो तो यह सुन कर ही तुम बेहोस हो जाते, इस दिशा में तुम्हारी मृत्यु भी हो सकती थी और उस दसा में तुम्हारें पेट से सांप को निकालना असंभव हो जाता। मेरें मारने से तुम्हारी मृत्यु नहीं हो गई है। मेंरा उदे्श्य भी यही था कि किसी तरह से तुम्हारी जान को बचाया जाये। यदि यह कार्य मैं तुमको पहले से बता कर करता तो ऐसा संभव नहीं था।</span><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> यहां पर जो दुश्मन की तरह से दिखाई दे रहा है वह एक समझदार शत्रु है जो उस आदमी का सच्चा शुभ चिन्तक और परम मित्र था जिसने उसकी जान को बचा लिया। जैसा की कबीर कहते है कि निन्दक नियरें राखीये आंगन कुटी छवाय। बिन साबुन पानी बिना निर्मल करें स्वभाव।। अर्थात जो शत्रु की तरह दिखाई पड़ते है जो तुम्हारी निन्दा चुगली तुम्हें कष्ट देते है वह तुम्हारें जीवन में जो बिकार गन्दगी है उसको साफ करने का एक अवसर उत्पन्न करते है की अपनी गल्तीयों को सुधार लो बिना साबुन पानी के अर्थात बिना किसी खर्च या परीश्रम के ही। <i><o:p></o:p></i></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> इसी को बैराग्य या</span><span lang="HI" style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16pt;">त्याग तपस्या</span><span lang="HI" style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16pt;">कह सकते है और जो बुद्धि हिन है वह किसी रास्ते को तलासने के बजाय वह अपने शत्रु को सुधारने का प्रयास करने लगता है और किसी शत्रु को सुधारना कठीन ही नहीं असंभव है क्योंकि सुधार बाहर से नहीं होता है इसका अपना एक दूसरा ही पहलु है। जो मीत्र है उसे कम जानते है जिस दिन तुम अपने मीत्र को को गहराई से देख लोगें उस दिन उससे भी तुम दूर जाने लगोगे यह निश्चित है। मित्रतता के साथ शत्रुतता भी आती है। मित्रतता तो मात्र लिफाफे की तरह है जिसके अन्दर शत्रुतता ही आ रही है। इसका ज्ञान काफी समय के बाद होता जब प्रायश्चित करने का भी समय नहीं बचता है। इस लिए ही योग दर्शनकार पतञ्जली कहते है सुखा नुशई रागः। अर्थात जिसमें सुख की अनुभूती होती है वह राग है जिसका अर्थ है किसी के आश्रीत हो कर जीवन को जीना राग तुम्हें स्वतन्त्र करने का बजाय वह सबसे अधीक परतन्त्र करता है। राग के कारण ही तो इस दुनिया में मोह मत्सर और अपना पराया है। दुःखा नुशई द्वेषः और जिसमें दुःख की अनुभूति वहीं द्वेष है। यह दोनो बहुत खतरनाक है। मानव अस्तित्व के लिए जो स्वयं को जानना चहते है स्वयं की प्राप्ती में सबसे बड़ी रुकावट है।</span><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> एक बार एक बहुत बड़े आश्रम के कुछ विद्वान कई सालों के बाद अपने गुरु से मिलने के लिए गए। उनके गुरु ने सबसे पहले उन सब के लिए काफी के तैयारी में लग गया क्योंकि वह सब उसके बहुत पूराने शिष्य थे। इस लिए उसने स्वयं रसोंई घर में जा कर उनके लिए काफी को तैयार किया। जो शिष्य उससे मिलने के लिए आये थे उनमें एक ने कहा गुरुवर हम सब की एक बहुत बड़ी कठीनाई है एक ऐसा प्रश्न जिसका जबाब हम सब के पास नहीं है उसके उत्तर कि आकान्क्षा को ले कर के ही हम सब आपके सामने उपस्थित हुए हैं। जब काफी तैयार हो गई तो उसको गुरु ने बड़ी थालि में सारें कपों को रख कर जिसमें कुछ बहुत महंगे सुन्दर सोने चांदी हीरें मोतीयों से जड़ीत किमती थे तो कुछ बिल्कुल ही सस्ते किस्म के कांच, मिट्टि, लकड़ी और ताबें, पितल के कप थे। गुरु ने काफी से भरें कपों को सबके सामने लेने के लिए बढ़ाया। उन सब शिष्यों ने जो किमती और सुन्दर कप थे उन सभी को बारी-बारी से एक-एक कप थाली में से उठा लिया और जो सस्ते किस्म आकर्षण हिन कप थे उसको किसी ने भी थाली में से नहीं उठाया। इसके बाद एक दूसरें के कप को सभी देखने लगे सभी कप एक से बढ़कर एक बहुमूल्य और सुन्दर थे। उसी समय गुरु ने कहा एक क्षण रुक कर हम सब बिचार करते हैं तुम कह रहे हो की तुम सब के लिए कोई कठीन प्रश्न है। तो उन सब में से एक ने कहा की हमें यह नहीं समझ में आ रहा है हमारें जीवन तनाव और डेपरेसन क्यों है? </span><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> गुरु ने कहा मैंने आप सब के सामने हर तरह के कपों को लाकर रखा और सब में काफी बराबर मात्रा में एक स्वाद वाली ही है। फिर भी तुम सबने काफी को भुल कर कप पर ही अपना सारा ध्यान केन्द्रित करके यह चाहते है कि जो किमती और अधीक सुन्दर कप थे उन सब को तुम सबने उठा लिया बजाय सस्ते और कम किमत के कपों को किसी ने भी नहीं लिया। यहीं हमारें सब के जीवन में भी हो रहा है। हम सब जो भी सुन्दर किमती आकर्षण वस्तु है उसको प्राप्त करने के लिए ही आपस मे संघर्षरत है और उसकी मात्रा बहुत ही कम है इस लिए ही एक दूसरें में संघर्ष, तनाव, फसाद, पिड़ा संताप और दुःख सब के जीवन में है। जो मुख्य जीवन है वह तो काफी के समान है और जो सारी पद प्रतिष्ठा घर, मकान, नौकरी, तमाम सामाजिक चिजें कप की भांति है। जो समझदार और ज्ञानी मानव है वह जीवन को देखता है क्योंकि जीवन का आनन्द उसी मे है और जो मुर्ख होते है वह जीवन को छोड़कर दूसरें तुच्छ्य पदार्थ जो कप की तरह से गौण हैं। उसी को पाने के लिए आपस में लड़ते है नहीं मिलने पर दुःखी और अकाल मृत्यु से ग्रसीत होते हैं। यही तुम सब के साथ भी हो रहा है। तुम सब के जीवन में पीड़ा है इसका कारण है की तुम सब जीवन को छोड़ कर शरीर को ही सब कुछ मान उसी के बिलास के लिए स्वयं के जीवन के समर्पित कर दिया है जिसके परीणाम स्वरूप तुम सब का जीवन तुम सब के पास सब कुछ होने के बजाय भी तुम्हारें जीवन में दुःख और हजारों प्रकार के क्लेशों से भर लिया है।</span><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> यह आत्मा ना ही जन्म लेती है और ना ही मृत्यु को ही कभी उपलब्ध होती है। मृत्यु और जन्म शरीर के धर्म है आत्मा के नहीं। यह आत्मा किसी का कर्म नहीं है ना ही किसी का उत्पादन कारण है यह तो शाश्वत सनातन स्वतन्त्र सत्ता है। जो अजन्मा नित्य शुद्ध बुद्ध सदा से चली आ रही है शरीर के हिन्सीत होने से भी आत्मा नहीं मरता है। आत्रमा शाश्वत एक रस रहने वाली है। इस शरीर पर अघात करने से आत्मा शरीर से पृथक हो जाता है तो मारने वाला समझता है की मैनें मार दिया और मरने वाला समझता है की मैनें मार दिया जबकी वास्तवीकता इसके बिल्कुल बिपरीत है। </span><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> हमारें महापुरुषों ने यह सब काफी सदियों पहले यह सब समझ लिया था। इसीलिए इसका समाधान भी हम सब को दे दिया। अपनी पवीत्र साधना के माध्यम से ज्ञान प्राप्त किया</span><span lang="HI" style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16pt;">वेदों के द्वारा, आत्मा को भी एक अर्थ में वेद कहते है और जो सभी प्रकार का सम्पूर्ण ज्ञान, विज्ञान, ब्रह्मज्ञान</span><span lang="HI" style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16pt;">है वह वेदों में ही विद्यमान है। अर्थात आत्मा में ज्ञान है जो शाश्वत है आत्मा की आवश्यक्ता और उसकी पुर्ति के लिए ही उसके पास एक प्रबल सेवक भी है जिसको मन के नाम से जानते है वह आत्मा का सेवक और उसकी सेवा के लिए है। जिसमें सम्पूर्ण विश्व ब्रह्माण्ड के जितने भी प्रकार के विषय और उससे संबन्धित जानकारी हैं वह सब संस्कार रूप से कई जन्मों का सब मन में ही विद्यमान है।</span><span lang="HI" style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"> </span><span lang="HI" style="font-family: Mangal; font-size: 16pt;">जिसको जाग्रत करना होगा। अर्थात उस विषय में विशेष पुरषार्थ करना पड़ता है। उसको जानने समझने कि शक्ति जिसे मंत्र कहते है। एक अर्थ में मन को भी मंत्र कहते है। इसका तात्पर्य यह है कि मंत्र में जो सभी प्रकार के विषय है वह सब पहले ही मन में उपस्थित है मन को समझना ध्यान के माध्यम से मंत्रो को समझना एक समान है। मंत्रो के जरीए हम सब यह समझ सकते है कि विषय कितने प्रकार के है और उनसे मुक्त होने का मार्ग क्या है? उनका उपयोग करके स्वयं के जीवन को सम्पन्न कर सकते है या फिर इस तरह से कहे की मंत्रों मे सम्पूर्ण ब्रह्माण्ड की थ्योरी विद्यमान है जिसका उपयोग करके हम सब अपनी बुद्धि के द्वारा यथा योग्य जीवन में से समूल समस्यायों को उसके जड़ समेत उखाड़ कर स्वयं का जो परम लक्ष्य समाधि है उसको उपलब्ध कर सकते है। दूरपयोंग अथवा सद्उपयोंग करना हमारी बुद्धि के उपर निर्भर करता है। </span><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> <i>'जिवा ज्योतिरशीमहि' </i>ज्योतीयों के तुम ज्योंती हो प्रकाश पुन्ज परमात्मा हम सब में जो अज्ञान अन्धकार तम उसमें फस कर ही ना रह जाए यद्यपि स्वयं के जीवन को प्रकाशमय आनन्द की तरफ ले कर बढ़ते रहें और आप हम सब को ऐसा आशिर्वाद प्रदान करें। </span><span style="font-family: 'Kruti Dev 020 Wide'; font-size: 16pt;"><o:p></o:p></span></div></div>Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com1tag:blogger.com,1999:blog-5880408998080538985.post-27984126840999940982011-03-09T18:55:00.000-08:002011-03-09T18:55:35.562-08:00अहम् इन्द्र न शरीरमं<div dir="ltr" style="text-align: left;" trbidi="on"><div style="text-align: justify;"><br />
</div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 18pt;">द्वितिय अध्याय</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 18pt;"></span></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 18pt;">।। शून्य की नाव भाव की जिज्ञासा ।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 18pt;"></span></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 18pt;">ओ3म् नमः शम्भवाय च मयोभवायं च।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 18pt;"></span></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 18pt;">नमः शङ्कराय च मयस्कराय च।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 18pt;"></span></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 18pt;">नमः शिवाय च शिवतराय च। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 18pt;"></span></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 18pt;">यस्मिन्सर्वाणि भूतान्यात्मैवाभूद्विजानतः। तत्र को मोहः कः शोक एकत्वमनुपश्यतः।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><br />
</div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> कल्याण कारक प्रभु के लिए हमारा नमस्कार हो और सुखकारक सुख आनन्द का दान देने वाले प्रभु को हम सब का नमस्कार, और शान्ति दायक शान्ति को देने वाले उस सर्व शक्तिमान प्रभु को मेंरा नमस्कार, श्रद्धा और आदर भाव से और आदर भाव से मैं उसको नमस्कार करता हूं अत्यन्त मंगल रूप प्रभु के लिए हमारा बार-बार नमस्कार प्रणाम पहुचें।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> मतलब सिर्फ इतना है कि तुम जीवन को उसकी पूर्णता में नहीं जी रहे हो, क्योंकि कल की चिन्ता में आज को पूर्ण रूप से आनन्दित होकर नहीं जी रहें हो, हाँ जूने में रुकावट अवश्य खड़ी करते हो, कल कभी नहीं आता है। यह एक तरीका है स्वयं को यातना, कष्ट, प्रताणीत और तरह-तरह के अविद्या आदि क्लेशों से क्लेशित रखने के लिए। इसके लिए ही तुम सब को लम्बे समय संस्कारीत किया गया है और आज भी यह सब निरन्तर किया जा रहा है, इसी के कल्चरल संस्कृति संस्कार नाम दिया है। और यह सब तुम सब के नश नाड़ीयों में रच वश गया है और तुम्हें ज्ञात ही नहीं है कि आखिर तुम हो कौन, तुम्हारा ना ही भुत है ना ही तुम्हारा भविष्य है। तुम्हारें पास तो केवल सिवाय तुम्हारा आज है, और आज को तुम अपने आने वाले कल कि चिन्ता में खर्च किये जा रहे हो की आने वाला कल अपने साथ साथ सुख सुबिधा और समृद्धि ले कर आयेगा। इससे बड़ा कोई बकवास हो सकता है। यह सब तुम्हारें जीवन को कबाड़ा सम्सान बनाना के लिए परयाप्त है। तुम स्वयं अपनी चिता सजाने में इतने अधीक ब्यस्त हो की भुल ही गए हो कि तुम्हारा वास्तवीक स्वरूप क्या है? इसमें तुम सब की कोई गल्ती नहीं है ऐसा तो तुम सब को बनाया गया। तुम सब का उपयोग किया जा रहा है। जिसे तुम अपना समझते हो वहीं तुम्हारें कब्र तैयार कर रहें है और यही बात समाप्त नहीं होती है उसमें तुम स्वयं भरपूर उनका सहयोंग कर रहें हो। क्योंकि यह जो समाज है और इसकी व्यवस्था रूपी जो सणयन्त्रकारी नीव वह एक दूसरें के शोषण पर ही आश्रीत है। जैसा की संस्कृत का एक कथन है की जीव जीवस्य भोजनम्। यह तो प्रकृत का स्वभाव है एक प्राणी दूसरें के जीवन का अन्रत करके ही अपने जीवन को बरकरार रख सकता है। लेकिन इसके लिए जो परम आवश्यक संयम सन्तुलन है वह मानव जीवन से प्रायः लुप्त हो रहा है। जिसकी वजह क्या ठीक है और क्या गलत है उसका ज्ञान हीं नहीं है? और यदि तुम्हें यह ज्ञान हो जाए तो बड़ी समस्या खड़ी हो जाती हैं क्योंकि ज्ञान विज्ञान और अज्ञान अपूर्ण है। मानव जिससे पूर्ण होता है वह ब्रह्मज्ञान हैं। ब्रह्म का मतलब है ब्रह्म जैसा जीवन जीना जो इन तीनो से परें है। उसकी अनुभूति भर जाओ उसके लिए केवल आज और अभी में है जो किया जा सकता है वह इसी पल में होगा इसके लिए अलग से समय कभी नहीं मिलने वाला है। करना कुछ भी नहीं है सब कुछ जो भी कार्य उसके होने दो, उसमें स्वयं केवल द्रष्टा की तरह तटस्थ रखना है। मौन और शान्त हो जाओ चिन्ता करने का कोई प्रश्न नहीं है सारी चिन्तायें स्वतः अदृश्य हो जाएगी यह साइकोलाजीकल साइन्स है। इस क्षण में आने से तुम इस क्षण का भरपूर आनन्द ले पाओगें जो अद्वितीय होगा। यह जानकर तुमको आश्चर्य होगा की सव कुछ तो तुम्हारें पास था तुम ही अनुपस्थित थे ऐसा ही सभी प्रबुद्ध पुरुषों ने जाना है। तुम और तुम्हारी समद्धि तुम्हारें साथ हर पल रहती है उससे तुमको दुनीया की कोई ताकत अलग नहीं सकती है। मगर तुम हमेंशा से बिते हुए कल में जीने के आदि हो जिसके कारण जीवन में कुछ भी तरो-ताजा नया नवेला ओश की बुदं की भांति नहीं दिखता है सब तरफ से सड़ान्ध ही दिखाई देता है। उसे कितना ही सजाओं सवारों वह आंख को और इन्द्रिययों को मात्र धोखा को धोखा ही दे सकते है। मगर उसमें सजीवता नहीं पैदा कर सकते है। मैं चाहता हूं कि लोग यह समझे अपने अस्तित्व को को और उसकी भाषा को जीवन अभी और अभी में ही उसका आनान्द है उसके आगोस में तत्त्क्षण है। उसके लिए किसी विज्ञान या गणीत की आवश्यकता नहीं है, जरूरत है तो सिर्फ जागने कि और जो इस पल में जाग गया वह शरीर नहीं रहा वह शरीर का स्वामी हो गया और जो स्वामी है उसको तनाव कहां होता है। तनाव तो दास को होता है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> यस्मिन्सवार्णि भूतान्यात्मेंवाभूद्विजानतः। तत्र को मोहः कऋ शोक एकत्वमनुपश्यतः।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> जैसा कि यह मन्त्र कह रहा है जो स्वयं को जानते है उसको यह लगता है। सब कुछ तो उसके पास है उसको किस वस्तु कि चिन्ता, तनाव, शोक मोह हो सकता है वह देखने से मूक्त हो जाता है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"> </span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"> </span></b><span lang="HI" style="font-family: Mangal; font-size: 16pt;">यह तो निर्विचार, निर्विकल्प, निर्बिज समाधि कि अनुभूति का प्रथम पल है। जिसकी यीत्रा पर प्रत्येक पथिक को चलाना जो स्वयं को पाना चाहते हैं जो परम सत्य या कल्याण मार्ग का पथिक बनना चाहते है। उनके लिए ही झेनों में एक प्रसिद्ध कहानी कहते है। सबको चोरी करने की कला सीखना चाहिए। जापान में एक बहुत ही प्रसिद्ध चोर था वह इतना ज्यादा प्रसिद्ध था। जिस प्रकार से भारत में सबसे अच्छे महा पुरुषों को सम्मान प्राप्त है। जिस प्रकार भारत में राम जैसे महापुरुषों को पुजा जाता है, और पश्चिम में नोबेल प्राप्त वैज्ञानिकों सम्मान मिलता है और पुजा जाता है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> उस चोर के अन्दर एक कला थी वब चोरी करता था लेकिन वह अपने जीवन में पकड़ा नहीं गया अर्थात सरकारी मुरजीम नहीं बना वह महापुरुषों में अग्रणी है वह बड़ी सफाई से अपना कार्य करता था। वह चोर अपना कार्य इस तरह से करता था जैसे वह प्रभु की ध्यान, प्रार्थना, साधना, समाधिसिद्धि के लिए उपासना कर रहा हो। यहां तक उसको वहां के राजा के द्वारा सबसे श्रेष्ट पुरष्कार उस देश का उसको दिया गया था। जिस प्रकार से भारत में सबसे अच्छे उच्य महापुरुष जो सज्जन के प्रकृत के है उनको पुरष्कार में भारत रत्न, पद्म श्री, पद्म भुषण दिया जाता है। इसी प्रकार से उस चोर को भी पुरष्कृत किया गया था। लेकिन आज लोग अपनी योग्यता से कहीं ज्यादा पाते है और बाद में उसका दुर्पयोग करते उसको पाने में ही उनका जीवन उनके लिए पूर्रणतः सोख लिया जाता है जैसे कपड़े में से पानी को निचोण लेते है। कपड़ा सुख कर कड़ा हो जाता है। सुखने का मतलब है उसमें से तरलता नष्ट हो जाती है। लेकिन उस चोर की प्रकृत बहुत अलग थी, और यह बहुत प्रसिद्ध जापान के रहस्यदर्शि का क्लासिकल सिद्ध योग का दृष्टान्त है। जब वह चोर 80 साल का बृद्ध हो गया। उस समय केवल उसका एक युवा लड़का था। उसने एक दिन अपने पिता से कहा अब आपकी उम्र बहुत हो गई है मरने से पहले आप अपनी कला को मुझको भी सीखा दे क्योंकि वह चोर बहुत श्रेष्ट चोरों का गुरू भी था। उसके पिता ने उससे कहा यह तो बहुत कठीन कार्य है यह तो ऐसा ही है जैसे ध्यान में उतरना हो और यह सबके लिए कहां सुलभ है। उसके बेटे ने उसकी कोई बात नहीं मानी जैसा कि बेटे बाप की बात कहा मानते है जिसे ऐसा लगता है की उसका बेटा उसकी बात मान रहा है तो यह उसके लिए सबसे बड़ा भ्रम है। क्योंकि इस जगत में ना ही ऐसे बेटे है ना ही ऐसे बाप ही है। यह एक रहस्यदर्शि है इसकी तुलना किसी से नहीं की जा सकती है वह अपने आप में अतुलनीय है। अन्त में उसने जब देखा की उसका लड़का उसकी बात नहीं मान रहा है तब उसने कहा ठीक है तुम आज रात मेंरे साथ चलना। रीत्री के समय उस चोर के साथ उसका बेटा भी हो लिया जब वह एक बड़े घर के पास पहुंचा तब वह चोर वहीं पर रुक गया, और अपना औजार निकाल कर उस मकान की निव खोंदने लगा। वह निव खोदने का कार्य ऐसे कर रहा था जैसे वह अपने घर में कार्य कर रहा हो। उसका लड़का उसके पास ही खड़ा हो कर थर-थर कापं रहा था उसके पसिने छुट रहें थे। वह बार-बार चारों तरफ घुम-घुम कर देख रहा था उसको भय सताए जा रहा था की उसको चोरी करते कोई पकड़ सकता है। उसका पिता उस समय अपने निव खोदने के कार्य में ऐसे तल्लीन था जैसे वह ध्यान में हो चारों तरफ से बेखबर था। नीव में जब सुराख हो गया तो वह मकान के अन्दर घुस गया और अपने बेटे को भी मकान के अन्दर बुला लिया। जब उसका पूत्र मकान के अन्दर पहुच गया तब उसके पिता ने अपनी जेब से चाभी का एक बड़ा गुच्छा निकाला कर घर में जो एक बड़ी आलमारी थी उसके ताले को खोल कर अपने बेटे से कहा जाओ आलमारी के अन्दर और देखो क्या-क्या बहुमूल्य अपने काम की जो भी बस्तु है उस को उसको निकाल कर ले कर आवों। जब उसका बेटा आलमारी के अन्दर गया तो बाहर से उसके पिता ने बाहर से आलमारी के दरवाजे को बन्द कर दिया, और जिस निंव को खोद कर मकान में प्रवेस किया था उसी मार्ग से वह निकल कर बाहर आकर अपने घर का रास्ता पकड़ा। उधर उसका बेटा आलमारी के अन्दर फंस गया और अपने बाप को बुहुत कोसने लगा कि इस मुर्ख ने यह मुझको कहां पर लाकर फंसा दिया? उसका दिमांग बिल्कुल शून्य हो गया उसको कुछ समझ में ही नहीं आ रहा था कि वह अब क्या करें? जिसकी उसने कभी कल्पना भी नहीं की थी वह उसके साथ हो रहा था। आलमारी के अन्दर उसको काफि देर गुजर गया लेकिन कोई नहीं आया उसको भय सताने लगा की थोड़े साय में ही सुबह होने वाली है और उस समय यदि किसी के हाथ वह लग गया तो उसके जिवन के लिए बड़ी समस्या उपस्थित हो जायेगी। जो भी कार्य यहां से निकलने के लिए किया जा सकता है किया जा सकता वह अभी रात्री में ही उसे अभी करना होगा अन्यथा बहुत देर हो जायेगी। यह विचार करके उसने आलमारी के अन्दर से आलमारी को इस तरह से खुरचने लगा जैसे कोई चुहा या बिल्ली आलमारी में फस गई है। खुरचने की आवाज को सुन उस घर की नौकरानी जाग गई और उसने विचार किया जरुर कोई बिल्रली आलमारी के अन्दर फंस गई है इसलिए उसने एक हाथ में चाभी का गुच्छा लिया और दूसरें हाथ में उसने एक दिपक लेकर वह आलमारी के पास आई और उसको खोलने लगी जैसे ही आलमारी खुली उस चोर के बेटे तुरन्त दिपक पर फुंक मार कर उसको बुझा दिया और उस औरत को धक्का देकर एक तरफ ढकलते हुए जिस मार्ग से मकान के अन्दर आया था उसी रास्ते से वह बाहर की तरफ अपने पैर को अपने सर पर रख कर वहां से भागा। जब उस नौकरानी ने चोर को देखा तो उसके तो हास उड़ गए उसने किसी तरह स्वयं को जल्दी से संतुलित किया और चिल्लाने लगी चोर-चोर उसकी आवाज को सुन कर उस घर के सभी सदस्य उठ खड़े हुए और पड़ोसी भी जाग गये और पूछा कहां है चोर नौकरानी तुरन्त उस सुराग को दिखाया जिससे वह बाहर की तरफ भागा था। सभी लोग उस चोर के बेटे के पिछे लग गये उसको पकड़ने के लिए चिल्लाते हुए पकड़ों मारों। चोर का लड़का तो ऐसे भाग रहा था जैसे नदी समन्दर की तरफ बरीष के दिनों में भागती है। तुफान के समय में जैसे धुल के कण हवा के साथ भागते है। जब उसने देखा की इस तरह से इन सब लोगों से स्वयं की जान को बचाना बहुत दुर्गम कठीन होगा। तभी उसकी निगाह रास्ते में एक कुए पर पड़ी जिसके पास ही एक बड़ा पत्थर पड़ा था उसने तुरन्त पलक झपकते ही उस पत्रथर के टुकड़े को उठा कर अपनी पूरी ताकत के साथ जोर से कुए में फेंक पत्थर के कुए में गीरते ही बहुत तेज आवाज हुई जो लोग उस चोर पिछे उसको पकड़ने के लिए भाग रहे थे जब तक वह सब कुए के पास पहुचे उससे पहले ही वह चोर का लड़का स्वयं को कुए पास के ही झाड़ीयों में छुपा लिया और लोगों ने समझा की वह चोर कुएं में कुद गया है सभी लोगों ने उस कुए को चारों तरफ से घेर लिया और चोर को कुएं में से निकालने का विचार करने लगें। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> जबकी चोर का लड़का उन झाड़ीयों से निकल कर पिछे के मार्ग से अपने घर पहुचा तो क्या देखता है? उसका पिता अपने मुंह पर कम्बल डाल कर खर्राटे मार-मार कर आराम सो रहा है। उसने अपने पिता के मुंह से कम्बल को खीचा और पूछने लगा की तुमने क्या किया? मुझको फंसा कर चले आए और यहां आराम से सो रहें हो, वहां मेरी जान पर मुसिबत आ पड़ी थी। उसके पिता ने उघते हुए कहा तो तुम आ गए चलो अब सो जाओ सुबह इसके बारें में बात करेंगे। इसके बाद पुनः मुंह पर कम्बल डाल कर सोने लगा। उसके बेटे ने कहा यह क्या कर रहें हो तुम मुझे बताओ वहां मुझको छोड़ कर क्यों चले आए नहीं तो मैं सो नहीं पाउगा? उसके पिता ने कहा यह कार्य रोज नया होता है और रोज नया घर नयी अवस्था में जाते हैं इस कार्य में पूराना किसी प्रकार कोई अनुभव काम नहीं आता है वह भले ही मेंरा ही अनुभव क्यों ना हो? यहां तो स्वयं का निजी ज्ञान और अनुभव ही काम आता है। जो तुम ने कर लिया है अब तुम पक्के चोर बन गए हो कल से तुम अकेले ही चोरी करने के लिए जा सकते हो। होगा भी क्यों नहीं तुम मेरें बेटे हो और तुम्हारें अन्दर मेरा खुन है मेरा सारा गुण तुम्हारें अन्दर होना ही था। सुफी झेन कहते है कि जिस प्रकार चोरी करने में किसी प्रकार का पुराना अनुभव काम नहीं आता है क्योंकि रोज नए घर में और नई परीस्थिति जाना पड़ता है। उसी प्रकार से सत्य की जिसको प्यास है उसके लिए भी सब कुच हर पल नया होता है। वहां पर किसी दूसरें का अनुभव कभी भी स्वयं के काम नहीं आता है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> अहम् इन्द्रं न शरीरम् अर्थात हम शरीर नहीं इसके स्वामी है। जिसके पास सिर्फ शरीर है भले ही वह स्त्री या पुरुष वह अपूर्ण और अन्धे के समान है, और जिसके पास आखें हैं वह कोइ स्त्री हो या पुरुष हो वहीं इन्द्र, वहीं स्वामी, वही राजा है। स्त्री पुरुष जहां पूर्ण होते है जहां पर एक दूसरें में कोई अन्तर नहीं रह जाता है। शिव लिंग है जो किसी योनी प्रधान नहीं है। शिवलिंग तो मात्र एक प्रतिकात्मक है। वह मात्र संकेत के लिए है जो अन्धे की तरह अपने जीवन को जी रहें हैं। जिनकी अन्तरदृष्टि किसी कारण बस कार्य सही तरीके से नहीं कर रही है। वह शिवलिंग को देख कर समझ सके की वास्तवीकता क्या है? जैसा की प्रतिक को प्रस्तुत किया गया है आज भी दुनिया के किसी कोने में देख सकते है। किसी ना किसी रूप से प्रेरणा देने के लिए ही स्त्री और पुरुष के लिंग को आपस में एक साथ संभोग के समय की घटना को मन्दिरों में दर्साया या स्थापित किया गया है और वह पुजा और ध्यान के योग्य है ऐसा लोग आज भी करते है। वह सब मात्र प्रतिक और अलंकार से सुसज्रजीत किया गया है उसके पिछे एक दूसरा ही रहस्य छुपा है। मानव शरीर सबसे महत्त्वपूर्ण संबेदनशील बहुमूल्य सबसे अधीक आकर्षण पूर्ण है। वास्तवीकता तो यह की हम सब को अपने लिंग को ध्यान के माध्यम से जानना चाहिए। लिंग का अर्थ है जाती से और इस पृथ्वी पर केवल एक जाती है जिसे मानव कहते है। जैसा की तुलसी दास कहते है कि लिंग थापी बिधीवत करी पुजा। शिव समान शिव मोही न दूजा।। अर्थात लिंग को स्थापीत करके ध्यानस्थ हो करों पुजा। अर्थात स्वयं को भली प्रकार से जानो उसके समान कोई नहीं है। जो मन से आत्रमा को छुड़ाने वाला है इसको ब्रह्मचर्य से जोड़ा गया है शिव का मतलब है जो सबका कल्याण करने वाला है। जननेन्द्रियों को भी कहते है इसका मतलब है जिससे सभी जीव को जन्रम लेने का सुअवसर मिलता है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> जैसा की न्याय दर्शन कार गौतम कहते है <i>इच्छा-द्वेष-प्रयत्न-सुख-दुःख-ज्ञानान्यात्मनो लिग्ड़म्।।</i> अर्थात इच्छा, द्वेष, प्रयत्न, सुख, दुःख का जिसको ज्ञान होता है वही लिंग मती आत्मा है। भ्रम होना स्वाभाविक है। क्योंकि लिंग से काम संभोग इस ब्रह्माण्ड की सबसे श्रेष्ट अद्भुत अद्वितीय और दिव्य घटना है जिसको सबसे अधीक बदनाम और कुरूप कर दिया है। इस पृथ्वी पर संभोग और समाधि दोनो एक दूसरें के पूरक है। मानव का मुंह बहुत सुन्दर है जिसको सभी बहुत पसन्रद करते हैं । पैर जो कुरूप समझा जाता है वह जितना आकर्षण नहीं है। उसे कम पसन्द करते है। लेकिन मानव शरीर के पूर्रणता के लिए परम आवश्यक है। ऐसा ही स्थान सब के जीवन में संभोग का भी है। संभोग के द्वारा ही प्रत्येक मानव का जन्रम हुआ है। और जिससे स्वयं की उत्पत्ती हो रही है उसी को हम सब बुरा कुरूप और गलत कहते है। इसको मानव जीवन से यदि किसी तरह से अलग कर दिया जाये तो मानव किस स्थिती को उपलब्ध करेंगा उसकी कल्पना भी हम सब नहीं कर सकते है। क्योंकि संभोग किसी प्रकार से यज्ञ से कम नहीं है। इसके लिए आवश्यक है जो ऋषि कह रहें है <i>भद्रं पश्येमाक्षभिर्यजत्रा।।</i> अर्थात हम सब यज्ञ भाव से जिससे सभी जीव जन्तु का कल्याण होता है सभी प्रणीयों का कल्याण हो। ऐसे दृश्यों को कभी ना देखें जिससे किसी का अकल्याण हमारी दृष्टि में ना आये।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> जब तक इसको नहीं समझेगें तब तक शिव जो सबका कल्रयाण करने वाला है उसको समझना मुस्किल ही नहीं नामुमकिन है। क्रयोंकि लिंग ही वह मुख्य आधार है जिससे शिवलिंग का जन्म होता है। जब लिंग समझ में आ गया तो शिव स्वतः समझ में आ जायेंगा। जैसा की स्वामी दयानन्द ने समझा उनको जो पहली झलक सच्चे शिव को प्राप्त करने की इच्छा शिवलिंग की मुर्ति को देख कर ही मिली उन्होंने देखा की यह तो मात्र प्रतिक है। सच्चा शिव तो प्रत्येक कण में व्याप्त है उसके लिए किसी बिषेश मुर्ति की पुजा करने की बात कहीं भी नहीं की गई है। वहां तो ध्यान करने की बात हो रही है, और वह सब इस लिए है कि ब्रह्मचर्य को समझा जा सके इस लिए ही स्वामी दयानन्द ब्रह्मचर्य के एक महान उपासक थे, और उनका ही नहीं सम्पूर्ण संस्कृत साहित्य में ब्रह्मचर्य पर बहुत जोर दिया गया है यह कहा जाए तो गलत नहीं की सम्पूर्ण संस्कृत साहित्य आधार भुत सिद्धान्त ब्रह्मचर्य की नीव पर ही खड़ा है। ब्रह्मचर्य तो रूपान्तरण की मुख्य किमीयां या विज्ञान है। इस विज्ञान को जिसने भी समझा वह स्वयं को सच्चे शिव का साक्षात्कार करके सदा-सदा की प्यास जो भौतिक किसी भी वस्तु को प्राप्त कर लेने पर भी बुझती वह भी बुझ जाती है। वह इस मृगतृष्णा से स्वयं को तृप्त और परम आनन्द को प्राप्त कर लिया है।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> जो अन्रधे है उनकी आखें ठीक की जा सकती सकती है। आखों के ठीक होते ही प्रकास का प्रमाण मिल जाता है। लेकिन यह भौतिक आखों से नहीं देख सकते हैं। जिसको शिव का शिव नेत्र कहते है। उस नेत्र की जो बिधी है उसका यदि सही उपयोग करेंगे तो उसमें सक की कोई गुन्जाईस नहीं है जिसे कृष्ण परम ज्ञान या परम बचन कहते है उसकी अनुभूति नहीं कर सकते है, और यह शिव नेत्र हम सभी में है। आवश्यक्ता है मात्र उस आख को खोलने का और उसे खोलने की जो तकनिकी है उसे ध्यान कहते है। कृष्ण जिसे परम बचन कहते है वह सब परम बचन उन्होंने वेदों से लिए है। क्योंकि जो भी इस पृथ्वी आज तक उस संम्पूर्ण ज्ञान विज्ञान और ब्रह्मज्ञान का श्रोत वेद ही है और आगे भी जो भी जाना जायेगा वह भी वेदों के अन्तरगत होगा। वेदों को एक अर्थ में आत्मा, ज्ञान, ब्रह्मचर्य, ऋत, और शिव को भी कहते है। क्योंकि आध्यात्म का अर्थ ही होता है अध्याय को आत्मा से जोड़ दिया है। अर्थात आध्यात्म आत्मा का पाठ आत्मा का ज्ञान सम्पूर्ण ज्ञान विज्ञान और ब्रह्मज्ञान का प्रारम्भ आत्मा से ही होता है। क्योंकि बिना आत्मा के शरीर मिट्टी से ज्यादा कुछ नहीं है। कृष्ण उसी के आधार पर बोलते है इस तरह से जो वेदों में है वह सब परम बचन है जिसे ना ही सत्य ही कह सकते है ना ही उनको असत्य ही कह सकते है। परम बचन इन दोनों के मध्य में है जिसे आत्मज्ञानी महापुरुष ऋत कहते है जो शास्वत और रहस्यपूर्ण है उसमें एक यह भी है की मानव सिर्फ शरीर नहीं है। इसके स्वामी इन्द्र राजा है। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> मानव मन का शिकार हो गया वह अपने मन का दास बन गया और स्वयं को शरीर समझने की बहुत बड़ी बिमारी या महामारी का जो प्रकोप है उससे ग्रसित हो गया है। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16pt;"></span></b></div><span lang="HI" style="font-family: Mangal; font-size: 16pt;"> इसका केवल इलाज है अन्तर्यामी के पास है। धर्म वह है जिसको अन्तर्यामी धारण करता है धर्रम ही के पास एक मात्र समाधान है उनकी जो मानव में हजारों प्रकार की बिमारी है जिसमें से एक भयंकर बिमारी उब भी है उब सदा के सदा के लिए समाप्त हो सकती है या युं कहे की खत्म होने की भरपूर सम्भावना भी है। किसी ने आज तक सिद्ध पुरुषों के चेहरें पर किसी तरह की सिकन या संसार और उसकी प्रत्येक वस्तु से किसी प्रकार का द्वन्द बिरोध अन्तर्द्वन्द पिड़ा की शिकायत नहीं की है। लेकिन आज समय बदल गया है ऐसा लोग कहते है। वह जो मानव चेतना के बारें में नहीं जानते है कि चेतना कभी भी नही बदलती है। यहां इस जगत में एक अलग स्थिति पैदा हो रही है। जो कभी निराश, हराश, उदास किसी प्रकार का डेपरेसन का शिकार नहीं हुआ वह आदमी कैसा होगा क्या हम सब उसकी कल्पना कर सकते है, क्योंकि आज के समय में इस पृथ्वी पर स्वस्थ्य मानव को तलासना बहुत जोखीम भरा कठीन है उसकी सम्भावना कम ही हैं। जैसा कि हमने पहले ही विचार कीया था की दुःख मुख्यतः तीन तरह के होते है शारीरिक, मानसिक, और आध्यात्मिक तो इस सम्पूर्रण जगत में ऐसे बहुत है जो कहेंगे की मैं पूर्णरूप से स्वस्थ्य हूं। जो ऐसा कहते है वह शरीर से स्वस्थ्य है</span></div>Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-59841644441956976502011-03-07T17:00:00.000-08:002011-03-07T17:00:21.562-08:00अहम् इन्द्रं न शरीरंम्<div dir="ltr" style="text-align: left;" trbidi="on"><br />
<div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"></span></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt 174.95pt center 3.0in 236.5pt; text-align: center;"><span lang="HI" style="font-family: Mangal; font-size: 36.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: "Kruti Dev 020 Wide"; mso-bidi-language: HI; mso-hansi-font-family: "Kruti Dev 020 Wide";">अ</span><span lang="HI" style="font-family: Mangal; font-size: 36.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">हम् इन्द्रं न शरीरंम्</span><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><o:p></o:p></span></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt 174.95pt center 3.0in 236.5pt; text-align: center;"><br />
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mso-hansi-font-family: Kundli;">शून्य की नाव भाव कि जिज्ञासा।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">3 </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अहम् इन्द्र न शरीरमं आत्मदर्शन।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">4 </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">भष्मान्त शरीरं ज्ञान की पराकाष्ठा।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">5 </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ज्ञान ईश्वरों ज्ञेयो योनीः कारणमुच्यते।। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>6 </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">विज्ञानं यज्ञं तनुते</span><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">कर्मादि तनुते</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">पि च।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">7 </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अज्ञान युयोध्यस्यमज्जुहूराणमेनो।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">8 </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अन्तः प्रज्ञा यज्जोतिरन्तरमृतं प्रजासु।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">9 </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">सुर्यआत्मा जगतस्तथुषश्च सर्वज्ञ।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">10 </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">मनुर्भवः जनया छाया</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">मृतं।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">11 </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">कालो अश्वोवहति सप्तिरश्मिः।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">12</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"> कामविपश्चितस्य चक्रा भुवनानि विश्वा।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">13 </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">राम संसाररस्य मृत्युवाच्यब्रह्मोपासना।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">14 </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">संभोगः समुद्र एवास्य बन्धुः समुद्रयोनि।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">15 </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">मनुष्य ऋष्यश्चय समुद्रः परमात्मा।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">16 </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">धर्म यज्ञयस्य ईदमिन्द्राय</span><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">-</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ईदं न मम।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">17 </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ब्रह्मसाक्षात्कार अयं त ईध्म आत्मा।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><br />
</div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">न में द्वेषरागौ न लोभो न मोहो मदो नैव मात्सर्य्यमान्।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">न धर्मो न चार्थे न कामो न मोक्षश्चिदानन्दरूपः शिव</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">हं</span><span lang="HI" style="font-size: 22.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"> </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">शिव</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">हम्।।</span><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">1</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">न पुण्यं न पापं न सौख्यं न दुःखं न मंत्रो न तीर्थो नवेदा न यज्ञाः।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अहं भोजनं</span><span lang="HI" style="mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-tab-count: 1;"> </span></span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">नैव भोज्यं न भोक्ता श्चिदानन्दरूपः शिव</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">हं शिव</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">हम्।।</span><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">2</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 3.0in left 281.25pt;"><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-tab-count: 2;"> </span></span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">न में मृत्युशंङका न में जातिभेदः पिता नैव माता न जन्म।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 3.0in left 281.25pt; text-align: center;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">न बन्धुर्न मित्रं गुरुनैंव शिष्य श्चिदानन्दरूपः शिव</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">हं शिव</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">हम्।।</span><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">3</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">।।</span><span lang="HI" style="font-size: 14.0pt; mso-ansi-font-weight: bold; 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<div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">इसी प्रकार ऋगवेद में यज्ञ का अर्थ परम पुरुष करते हुए उस यज्ञ से ही सम्पूर्ण ज्ञान, विज्ञान, ब्रह्मज्ञान और सृष्टि का प्रवर्तन मानते हुए कहा है, यज्ञेन यज्ञमयजन्तदेवाः, तानि धर्माणि प्रथमानि आसन्। ते ह नाकं महिमानः सचन्त।। "ऋगवेद 10.6.16" दिव्यगुण युक्त महापुरुषों ने अपने जीवन से यज्ञ रूप परमात्मा का यज्ञ अर्थात पुजन किया। इससे सभी देव पुरुषों ने महिमामण्डीत होकर, सभी प्रकार के कष्टों से रहित ब्रह्मी स्थिति मोक्ष को उपलब्ध किया। उस यज्ञपुरुष के ही सृष्टि के आदि में बिस्तार के कारणभुत यह प्रथम धर्म थे। जिससे उस यज्ञरूप प्रभु ने सर्वहुत यज्ञ प्रारम्भ करके इस सृष्टियज्ञ का श्री गणेश किया, और उस सृष्टि को विविध विस्तार प्रदान किये गए। इन सब विविध विस्तार पूर्वक<span style="mso-spacerun: yes;"> </span>अवस्थाओं में वह यज्ञ विविध कहलाया, "इमंनो अग्न उपयज्ञमेही पंचयाम त्रिवृतं सप्ततन्तुम।" 'ऋगवेद 10,124.1' इस त्रिविध रूप यज्ञ के धातुगत देव पुजा, संगतिकरण और दान, तीनों अर्थ, प्रथम तीन आश्रम, प्रथम तीन वर्ण, प्रातः मध्यन्दिन और सायं तीन सवन, अग्निहोत्र में प्रयुक्त-तीन समिधा, घृत और हबीस्, तीन प्रमुख समिधायें आवहनीय, दक्षिण और गार्हपत्य-तीन अग्निया तीन आचमन और तीन पूर्णाहुतियां सम्लित हैं। इसी यज्ञरूप कर्मात्मा पुरुष ने आश्रमात्मा कर लोकात्मा और पिण्डात्मा के अनुकरण पर मानव समाज का निर्माण किया, और वहा पुष्ट वर्धनम वही पालन और विकास के लिए उत्तरदाई जिम्मेंदार हैं। उर्वारुकमिव यदि तुम उसको जानकर जिसका खरबुजे की तरह का स्वभाव है। उसी प्रकार से बंधा जिस प्रकार से खरबुजा अपनी बेल से बंधा रहता है। उसी प्रकार से जीवन भी खरबुजे रूपी शरीर से बंधा रहता है, और बेल के समान नस नाड़ीया है जिसमें खुन का संचार होता है। बेल का दूसरा अर्थ मृत्यु, मोक्ष का अर्थ ईश्वर भी करते है। तुम उसको जानकर उसमें स्वयं को स्थित कर के स्वयं को अमृत कर सकते हो यानी अमर शास्वत होने की बात हो रही है। इस पूरे मंत्र का अर्थ और विस्तार से समझते है। जो स्पष्ट है मूल तीन तत्त्व<span style="mso-spacerun: yes;"> </span>हैं। पहला तत्त्व लौकीक है जो प्राकृतिक प्रकृत से बना यह हम सब है शरीर का हैं। दूसरा जो कारण है बन्धन का वह जीव है और उसकी तीन प्रकार की तृष्णा। लोकएसणा, पुत्रएसणा, और जिजीवएसणा अर्थात जीने की तृष्णा है और तीसरा सबसे सुक्ष्म सब्टल ईश्वर है। प्रकृति या प्रोटान ही कारण है भौतिक परीवर्तन का अर्थात खरबुजे रूपी शरीर का उसके अन्दर जो सुक्ष्म तत्त्व है, मन यानी न्युट्रान जिसको बेल भी कहते है जो जोणने वाला माध्यम है। अन्त में तीसरा तत्त्व मूल बीज है इलेक्ट्रान जो खरबुजे के बीज में उर्जा के रूप में व्याप्त है। जिसे वैज्ञानिक विगवैंग कहते है यह बिस्फोट उर्जा में ही होता है। जैसा की वैज्ञानिक पहले मानते थे की यह सम्पूर्ण जगत और उसमें सब कुछ पदार्थ गत है और उसी से बना है। कालर्माक्स की तरह वह भी यही कहता था की सब कुछ पदार्थ गत है और सभी धर्म अफीम के नशे से ज्यादा कुछ नहीं है। लेकिन अब बातें बदल रही है वैज्ञानिक अब कह रहें है की सब कुछ उर्जामय है और हम सब भी एक उर्जा के ही पुन्ज है। खरबुजे के उपर जो आवरण है वह प्रोटान से बना है और न्युट्रान आन्तरीक है यह तीनो मिल कर ही खरबुजे के मूल कारण है। इलेक्ट्रान जो बीज को तोण कर उसे अंकुरीत करने का मुख्य श्रोत है। यही बीगवैग थ्योरी का जन्मदाता है। यह जो क्रिया यहां पर ऋषि खरबुजे के अलंकारीक रूप में समझा रहे है जो बीज में घट रहा है वही क्रिया इस विशाल विश्व ब्रह्माण्ड में भी घट रहा है। ऐसा वैज्ञानिकों का भी मानना है। इससे यह स्पष्ट होता है जिस प्रकार की घटना खरबुजा के साथ घट रही है बिल्कुल वही घटना मनुष्य के साथ भी घट रही है। क्योंकि मनुष्य भी ब्रह्माण्ड कि ही एक कड़ी है या युं कहे मनुष्य लघु ब्रह्माण्ड छोटा सा पिण्ड है। जो विस्तृत रूप में ब्रह्माण्ड में है वही सुक्ष्म रूप से इस मानव शरीर में भी व्याप्त है। यही नहीं प्रत्येक प्राणी का शरीर चाहे वह कितना ही सुक्ष्म है। इसलिए मंत्र का द्रष्टा कह रहा है यदि तुम खरबुजे को समझ गये तो तुम्हें स्वयं को भी समझने में बहुत आसानी होंगी, और सरलता से स्वयं को समझ कर सम्पूर्ण संसार रूपी ब्रह्माण्डीय शरीर से मुक्त होकर मोक्ष के भागी बन सकते है। यह मंत्र ही नहीं वेद के सारें मंत्र अलंकार में बातें करते है। इसमें उदाहरण दे कर समझाया गया है कि सबसे सुक्ष्म ईश्वर है उससे थोड़ा कम जीव है, और जो सबसे स्थुल प्रकृत है। ईश्वर रूपी इलेक्ट्रन पूरे प्रकृत रूपी ब्रह्माण्ड में व्याप्त है। जैसा कि मंत्र कह रहा है, ईशा वास्य मिदं सर्वम्।। अर्थात ईश्वर प्रत्येक कड़ में व्याप्त मिला हुआ है। वैज्ञानिक भी यही कहते है कि इलेक्ट्रान प्रत्येक कड़ में सम्लित मिला हुआ है और इलेक्ट्रान के चारों तरफ प्रोट्रान और न्युट्रान भ्रमण करता है दोनों की दिशा एक दूसरे से बिपरीत है। प्रोट्रान और न्युट्रान इलेक्ट्रान के रक्षा कवच का कार्य करते है। इसको इस तरह से समझते है कि परमात्मा का रक्षा कवच जीवात्मा है और जीवात्मा का रक्षा कवच प्रकृत है। जब जीवात्मा ही नहीं होंगा तो परमात्मा का होना या ना होना कोई मायने नहीं रखता है। क्योंकि किसी को समझाने के लिए उसके दूसरें पहलु का होना परम आवश्यक है। द्रष्टा के लिए दृष्य का होना आवश्यक है प्रकाश इसलिए है क्योंकि अन्धकार की सत्ता है एक व्यक्ति जो जन्म से अंधा है उसको ना ही अन्धकार का ज्ञान है ना ही प्रकाश का ही ज्ञान है उसके लिए ऐसी स्थिती है जिसका वर्णन ऋगवेद 10.129.1-7 का नासदिय सुक्त करता है। नासदिय सुक्त जो कह रहा है उसको समझते है प्रलय अवस्था में ना ही सत्य था ना ही असत्य ही था, उस समय ना ही लोक था ना ही परलोक ही था ना अन्तरीक्ष ही था, उस समय सबको ढकने वाला क्या था, कहां किसके आश्रय में था, अगाध और गंम्भिर जल क्या था? यह सब अनिश्चित ही था। उस समय ना ही मृत्यु थी नाही अमृत ही था सुर्य चन्द्र के अभाव में रात दीन का भी ज्ञान नहीं था। उस समय वायु से रहित दशा में एक अकेला वही अपनी शक्ती से सांश बिना साशों के ले रहा था उससे परे या भिन्न कोई वस्तु नहीं थी। सृष्टि से पूर्व प्रलय दशा में अंधकार से आच्छादित था अज्ञात दशा में और यह सब कुछ जल ही जल था, जो कुछ था वह चारों ओर होने वाले सदविलक्षण भाव में डुबा हुआ था और वह सब मन के तप के प्रभाव से प्रलया अवस्था में चारों ओर अंधकार ही अंधकार था। अतः कुछ भी ज्ञान नहीं होता था और जो कुछ था वह सब आश्चर्यमय अजीबो-गरीब अद्भूत<span style="mso-spacerun: yes;"> </span>रहस्यपूर्ण था। उसमें सबसे पहले परमात्मा के मन में सृष्टि करने की इच्छा ने जन्म लिया। उसके बाद उस मन से ऋत बीज का कारण उत्पन्न हुआ फिर बुद्धिमानों ने अपनी बुद्धि द्वारा ऋषियों ने अपने हृदय में विचार कर बन्धन का कारण भुत विद्यमान वस्तु को अविद्यमान पाया, अर्थात सब दृश्यमय जगत का कारण असत् अदृश्य मय ब्रह्म को पाया। इस प्रकार बीज को धारण करने वाले पुरुष भोक्ता और महीलाए भोक्ता उत्पन्न फिर इन भोग्य की किरणें तीरछे, उपर, नीचे सब तरफ फैली इनमें भोग्य शक्ति निकृष्ट थी, और भोक्ता का एक जोड़ा हुआ और इन्हीं भोग्य और भोक्ता से सारी सृष्टि हुई। इसमें भोग्य शक्ति निकृष्ट होने के कारण वह भोक्ता के अधीन हो गई। <span style="mso-spacerun: yes;"> </span>कौन जानता है? कौन कहेगा की यह सृष्टि कहा से किस कारण से उतपन्न हुई। इसलिए यह सृष्टि जिससे हुई उसे कौन जानता है? यह सृष्टि जिससे पैदा हुई वह इसको धारण भी करता है या नहीं इसको आखीर जानता कौन है? इसलिए हे विद्वानों वही जानता है जो परम आकाश में होता हुआ उस सृष्टि का अध्यक्ष। अथवा वह भी नहीं जानता है। उतपत्ती से पूर्व यह संसार निगला हुआ अधंकार से आच्छादित था। यहां जिसकी बात हो रही है वह सब के अन्तरतम में विद्यमान है। सत्य को जानने वाले कहते है कि उन्होंने अपने हृदय में ध्यान के माध्यम से यह जाना की यह जो बाहरी दृश्यमय जगत है, इसका स्वामी अदृश्य रूप से हम सब में व्याप्त है और वहीं पर उसका साक्षात्कार किया गया है। </span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><span style="mso-spacerun: yes;"> </span></span></i></b><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">एक बार की बात है जापान में एक बोकुजी नाम का साधु था जो जापान में बहुत ज्यादा प्रसिद्ध ख्याती प्राप्त था। जापान में बहुत ज्यादा भुकम्प आता है। ऐसी ही एक घटना उसके जीवन में आती है। जो बहुत प्रसिद्ध है एक बार एक बड़े होटल के मालिक ने बोकुजी की प्रशन्शा प्रसिद्धि से प्रभावीत होकर अपने एक विशाल लकड़ी के होटल में नीमंत्रीत किया उसका होटल भी सबसे पूराना और पूरे जापान में बहुत प्रसिद्ध था। वह लकड़ी का सबसे उंचा और शानदार होटल था उसी में एक दिन शाम को अपने कुछ मित्रों और बोकुजी साथ एकत्रीत हुए। भोजन की टेबल पर उन सब ने यही विचार किया की भोजन भी होगा साथ में बोकुजी के सत्संग भी हो जाएगा। सबके लिए सुस्वादु भोजन को परोंसा गया और उसके लिए मालिक ने बोकुजी से पूछा तो आप बताइए की आप किस प्रकार का ज्ञान देते है? बोकुजी कहना प्रारम्भ करें, उससे पहले ही बहुत भयंकर भुकम्प आगया और वहां पर सारें लोग जो खाने के लिए लिए बोकुजी के साथ उपस्थित थे वह सब वहां से पलक झंपकते ही भाग खड़े हुए, और उस होटल का मालिक भी वहां से अपने पैर को सर पर रख कर भागा। लेकिन जब वह सिढ़ीयों पर पहुंचा तो उसे याद आया वह साधु जो उसका मेहमान था वह तो नहीं आया, वह वहीं पर क्यों बैठा रह गया, उसने विचार किया की उसको बुला लेते है। जब उस होटल का मालिक बोकुजी के पास पहुंचा तो वह देखता है कि बोकुजी तो आंख बन्द करके निश्चिन्त होकर बैठा है। उस समय होटल के मालिक ने कुछ नहीं बोला उसने अपने मन में सोचा की जब यह साधु यहां से भाग कर नहीं जा रहा है तो मैं भी कहीं नहीं जाउंगा। वह भी वही पर अपनी आंखे बन्द करके बोकुजी के पास ही बैठ गया। कुछ समय के बाद भुकम्प शान्त हो गया, क्योकि भुकम्प हमेंशा थोड़े ही रहता है। तब बोकुजी ने अपनी आंखों को खोला और उस होटल के मालिक से कहा की हां अब बताओ क्या बात हो रही थी वही से पुनः फिर से प्रारम्भ करते है। उस होटल के मालिक ने कहा बश रहने दे अब फिर कभी बाद में इसके बारें में बात करेंगे। क्योंकि वह आदमी भुकम्प के कारण से अन्दर तक हील गया था। लेकिन उसने देखा बोकुजी बिल्कुल उसी प्रकार से था जिस तरह से वह आया था जैसे कुछ हुआ ही नहीं है यह सब एक सामान्य साधारण सी घटना थी। जबकि भुकम्प ने काफि तबाही मचाई थी। होटल के मालिक ने बोकुजी से कहा मैं केवल एक प्रश्न के बारें में जानना चाहता हूं कि आप यहां पर ही क्यों बैठें रहे, जबकि और सारे व्यक्ति हमारें साथ बैठे थे वह यहां से भाग गए। मैं भी भाग गया था, लेकिन जब मुझे आपका ख्याल आया तो मैं वापस आगया, और जब मैंने आपको देखा तो मैं भी आपके साथ बैठ गया। बोकुजी ने कहा यह मत कहो की मैं नहीं भागा, मैं भी भागा था तुम्हारी तरह अन्तर सिर्फ इतना था कि तुम सब बाहर की तरफ भागे और मैं अपने अन्दर की तरफ भागा, क्योंकि मैं जानता था की बाहर कही भी भाग जाओ हर जगह भुकम्प ही भुकम्प है। यदि भुकम्प से बचना है तो वहां जाना चाहिए जहां भुकम्प नहीं है। वह अस्थान तो हम सब के अन्दर है, और मैं अपने अन्दर चला गया जहां कभी किसी प्रकार का भुकम्प आया ही नहीं करता है। जहां पर परम शान्ति और परमानन्द है।</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="HI" style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"> </span></i></b><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">इस कहानी को कहने का तात्पर्य है यह है कि बाहरी जगत की जितनी भी समस्या है या परेशानी है उन सब का समाधान स्वयं के अन्दर जाने के बाद ही सबको मिलता है और आज भी सभी को मिलने की संभावना है। बाहर जाने का मतलब सिर्फ इतना है कि हम प्रश्न को कुछ समय के ढकेल देते है जो प्रश्न स्वयं के जीवन से संबन्धीत उनको बाहर के प्रश्नों से हम कभी तृप्त नहीं कर सकते है। वह तो समाधि को जब उपलब्ध करता है तभी परम शान्ति को उपलब्ध होता है। तो कहने का मतलब है कि मन को जो भी थोड़ा सा भी समझा गया है क्योंकी वह हमेंशा दुबीधा कि स्थिती में रहता है और यह सिर्फ बाहरी जगत को ही समझता है। यह एक दूसरें पर निर्भर करते है वैज्ञानिक मानव को समझने का दावा करते है और प्रकृति को भी समझने को भी वह समझ रहे हैं। वह केवल इलेक्ट्रान रूपी ईश्वर को समझने में असमर्थ हैं। क्योंकि इलेक्ट्रान को तोड़ने में समर्थ है लैप्टान और कितने सुक्ष्म रूप में वह है उसको पूर्ण समझना अभी सम्भव नहीं हो पाया है, और वही सबके मूल में व्याप्त है। जो रहस्यपूर्ण चामत्कारीक है। जैसे शरीर और मन को तो काफी हद तक समझने का दम भरते है। मृत्यु और जीवन एक दूसरें के पुरक है और एक दूसरें पर निर्भर करते है। बस आत्मा ही एक रहस्य है जिसको वह ना ही समझ पाये है ना ही उस पर किसी प्रकार का प्रयोंग ही कर पाये हैं। मगर ऋषियों ने सारा प्रयोंग आत्मा पर कर के ही सभी प्रकार के ज्ञान, विज्ञान, और ब्रह्मज्ञान <span style="mso-spacerun: yes;"> </span>को जाना है। वह सब एक साथ ही रह कर एक दूसरें को पुष्ट कर रहें हैं। जो सबसे सुक्ष्म कण इलेक्ट्रान उसमें सबसे पहले एक बिस्फोट की घटना घटती है जिसे विगवैंग के नाम से जानते हैं और वैज्ञानिकों ने यह सिद्ध कर दिया है। कुछ समय पहले वैज्ञानिकों ने एक प्रयोंग किया जिसे वह अब तक का सबसे बड़ा प्रयोंग कहते है। फ्रांस और स्विजरलैण्ड के मध्य जमिन के अन्दर किया गया। जिससे उनके सिद्धान्त को बल मिलता है कि इस ब्रह्माण्ड की उत्पत्ति बिगवैंग जैसी घटना के कारण ही हुई है और इस बात को ऋग वेद का मंत्र भी सिद्ध करता है। हजारों वर्षों पहले ऋषियों ने यही बात कही है। सृष्टि में सबसे पहले एक आग्नेयपिण्ड पैदा हुआ, सवाल यह उठता है की आग्नेयपिण्ड कहां से पैदा हुआ? इसके उत्तर में वैज्ञानिक ऋषि कहते है की आग्नेयपिण्ड शून्य से उत्पन्न हुआ जो बिल्कुल भार रूप आकार परीणाम से भी शून्य था। शून्यता भी चार प्रकार की होती है। एक तो आकाश की शून्यता है जिसे वैज्ञानिक कहते है यदी पृथ्वी का सम्पूर्ण आकाश रीक्तता को किसी माध्यम से खीच लिया जाये तो यह पृथ्वी एक सेब के आकार की हो जाएगी। यह तो आकाश की शून्यता है। एक पदार्थ की शून्यता होती है, एक उर्जा की शून्यता होती है और एक चेतना की शून्यता होती है। वैज्ञानिक अभी तीन प्रकार की शून्यता से ही परीचित है। एक प्रकार की जो सबसे सुक्ष्म शून्यता है जिसकी बात पतञ्जली करते है, उसको नहीं जानते है। यह सब जगत उसी शून्यता से उत्पन्न हुआ, इस विषय पर वैज्ञानिक आज भी अनिश्चियता की स्थित में है। जबकी दर्शन कार पतञ्जली निसंदेह होकर बोल रहे है कि एक चेतना की भी शून्यता है। जैसा की सुत्र कहता है "</span><i style="mso-ansi-font-style: normal;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">तद् एवार्थ मात्रनिर्भासमं स्वरूपशून्यम् इव समाधिः" </span></i><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">परमात्मा के चेतना की</span><i style="mso-ansi-font-style: normal;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"> </span></i><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">शून्यता से अग्नीपिण्ड उत्पन्न हुआ और प्रकास हो गया। इस आग्नेयपिण्ड होने बाद क्रमशः सारी सृष्टि उत्पन्न हुई, इस महान आग्नेयपिण्ड के सहयोग से पृथ्वी पर जल और औषधियां रमण करने लगी। ऋग वेद 10.80.2 आग्नेयपिण्ड यहां पर आटम या परमाणु के छोटे से कणों के कहा जारहा है। क्योंकि वैज्ञानिकों ने एक अणु को तोणा था सन 1945 में जो परमाणु बम जापान पर गीराया गया था। वह एक छोटो सा अणु ही था जिससे वैज्ञानिकों ने यह जाना की एक अणु में इतनी शक्ति सुक्ष्म से छुपी है जो चमत्कारीक और आश्चर्यमय उर्जा का श्रोत है, जो सम्पूर्ण पृथ्वी ही नहीं इस वयुमंडल को भौतिक रूप से एक बार नहीं हजारों बार समाप्त कर सकता है। उन्होंने इसका अन्दाज नहीं लगाया था कि इतने ज्यादा लोग मरेगें लाखों कि संख्या में लोग कुछ ही क्षण में भष्म हो गए, और वह एक बहुत छोटा सा प्रयोंग था उस बम का नाम लिटील ब्वाय अर्थात छोटा सा बच्चा दिया था। अब तो उसका<span style="mso-spacerun: yes;"> </span>दादें, परदादे को बनाया जा चुका है। जैसे परमाणु, हाइड्रोजन, न्युट्रान, बम जिसके अन्दर लगभग उतनी उर्जा को छोड़ने वाला है जितना सूर्य के पास उसकी सतह पर है और उससे आगे भी बम हैं। न्युट्रान जो सिर्फ पृथ्वी पर से जीवन को समाप्त कर देगा, इस धरा या वायुमंडल से क्योंकि वैज्ञानिकों को भौतिक वस्तु नष्ट होने का भय खाये जा रहा था, वह चाहते है कि भौतिक वस्तुएं यह दुकान, मकान, गाड़ीया बची रहें। मानव और जीव, जन्तु सारें प्राणी पशु पक्षी मर जायें इसकी उनको कोई परवाह नहीं है। अब आप कहेंगे की इसमें तो सब पूराना है नया क्या है? अब इस पर थोड़ा सा विचार करेंगे क्योंकि यह कुछ थोड़े से आधार भुत सिद्धान्त है। एक अस्तर तक खरबुजे का विकास होता है फिर उसका हरास होना प्रारम्भ हो जाता है। जो विकास है इसको ही वैज्ञानिक विगवैंग थ्योरी का नाम दिया है और जो हरास हो रहा है उसको ब्लैकहोल कहते है। यह ब्लैकहोल और वीगवैंग कि घटना सिर्फ ब्रह्माण्ड के विकास और प्रलय के लिए जिम्मेंदार नहीं है बल्कि जीवन के प्रत्येक के जीवन बीन्दु के लिए यही उत्तरदाई है, और ऐसा ही प्रत्येक प्राणी के साथ हो रहा है। मानव अस्तित्व रूपी जो मूल उर्जा है उसके तीन किनारे हैं एक आन्तरीक रूप से बहती है दूसरी बाहर की तरफ बहती है और तीसरी अपने अस्थान पर ही एक रस स्थिर अचल अदृश्य रूप से व्याप्त हो रहा है। विगवैंग का कार्य फैलना और ब्लैकहोल का कार्य सिकुड़ना जो आन्तरीक रूप में कार्य करता है। जब तक इस शरीर क विकास होता है। तब तक विगवैंग कि घटना घटती है, और जब शरीर का नाश अर्थात होता है तब ब्लैकहोल की घटना घटती है। इस भौतिक ब्रह्माण्ड में सबसे अधीक गुरुत्त्वाकर्षण ब्लैकहोल का ही है। ब्लैकहोल प्रकाश की किरणों को भी अपने से दूर नहीं जाने देता है। अपने भयंकर गुरुत्त्वाकर्षण के करण वह प्रत्येक वस्तु को स्वयं में समाहित कर लेता है। जब खरबुजा पूर्णतः पक जाता है तो वह स्वतः ही बेल से अलग हो जाता है। उसी प्रकार जब मनुष्य पूर्ण रूप से पक जाता है। पकने का मतलब है स्वयं को पूर्णतः जान लेना, चेतनता और जागरुकता के साथ सतर्क होकर स्वयं का साक्षात्कार कर लेता है, तो वह भी जो जड़ रूपी मन बेल है उससे आत्मा मुक्त हो जाती है। इसको दूसरी तरह से समझते है जब खरबुजा पक जाता है तो जिस शक्ति के प्रभाव विस्फोट हुआ था वह एक अस्तर तक बढ़ता है और वही शक्ति वापस पुनः रिटर्न हो जाती है। यह शक्ति रूपी उर्जा या चेतना इसको कुछ भी कह सकते है। इसके दो सिरे हैं ए और बी यह दोनों बहुत ज्यादा एक दूसरें के बहुत करीब है। लेकिन इनकी करीबता को मानव मन नहीं समझ पा रहा है क्योंकि मानव मन हमेंशा आगे की सोचता है या फिर पीछे की सोचता है। जबकी उस उर्जा के दोनों सिरें बिल्कुल पास है, और मन निरन्तर यात्रा करता है या तो एकस्ट्रावर्ट अर्थात भविष्य की वासना पर सवारी करता है या तो फिर इन्ट्रावर्ट आन्तरीक वासना पर सवारी करता है। इसका अर्थ सिर्फ यह है कि मन के जो उसके संसकार है वही उसको आगे बढ़ने की प्रेरणा देता है इसके साथ जो इसके संसकार है वह मात्र एक प्रकार के अभ्यास ही हैं जो भी सीखा गया है वह सब मन की वासना का ही नाम है। जहां तक वासना है वहां तक मन और उसकी यात्रा है। वह किसी प्रकार की हो सकती है शक्ति को पाने की सम्पत्ति ऐश्वर्य भोग, बिलास, योग, संभोग की तृप्ति का आनन्द पाने की आकांक्षा जो मानव मन में काम वासना सबसे अधीक प्रबल है, और इस मन की यात्रा दो तरफा है एक आन्तरीक है और दूसरी बाहरी है। साधु, सन्त, योगी, फकीर, पीर, पैगम्बर कहते अन्दर की ओर चलों इसके लिए ही सारी साधनाओं का विधान इसलेए ही किया गया है। दूसरी तरफ सम्पूर्ण भौतिक जगत का आकर्षण बाहरी यात्रा आर्टिफीसियल का प्रतिनिधीत्व कर रहें है। मन या तो बाहर जाता है विषय भोग और सांसारीक भौतिक छणीक आनन्द को पाने की दौड़ में स्वयं का सर्वस्व बिलीन करने के लिए अपनी सारी उर्जा को खत्म करके बाहरी वस्तु को पाना ही मूल उदे्श्य बना लिया है। या वह अपना सब कुछ दाव पर लगा कर विषय वस्तु को पाना चाहता है। जिससे क्षणीक इन्द्रिय तृप्ती के लिए है। जितनी तीब्रता से मन बाहर की तरफ यात्रा करता है उतनी ज्यादा व्यग्रता और से उत्सुकता श्रद्धा के साथ अन्दर की यात्रा नहीं करता है। क्योंकि बहरी यात्रा करने में उसको हजारों लोग सह यात्री के रूप में मिल जते है। जबकी अन्दर की यात्रा करने में ऐसा नहीं है। वहां तो अकेले ही चलना पड़ता है यह तो मरने की कला है कोई कभी किसी के साथ नहीं मरता है। इस यात्रा पर तो कोई सुरमा ही चलने को तैयार होता है। या वह अपने मन को तैयार कर लेता है अपनी बागडोर को सम्हालने की ताकत सबमें कहा हैं। क्योंकि यह मार्ग पगडंण्डीयों जैसा है। इस पर तो एक-एक कदम चलकर ही रास्ता बनता है और वह स्वयं के लिए होता है। उस पर हम कितना भी चाहे किसी दूसरों को अपने साथ नहीं ले जा सकते या घसीट सकते है। क्योंकि यह मार्ग अदृश्य है जो आत्मा के उपलब्धी को सहज करता है। यह मार्ग बाहरी राज पथ जैसा नहीं है कि आपने अपनी गाड़ी नीकाली और चल पड़े यह तो मार्ग तो केवल दृश्यमय जगत के लिए ही संभव है। मन का स्वभाव अस्थिरता, चंचलता जो एक जगह कभी भी केन्द्रित नहीं होता है और यही मन की सबसे बड़ी समस्या है। मन से ही मानव या मनुष्य बनता है। परमात्मा मानव मन से परे है।</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>इस मार्ग पर चलने के लिए ही पतञ्जली कह रहें है। </span><i style="mso-ansi-font-style: normal;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">स तु दिर्घकारनैरन्तर्यसत्कार सेवितो दृढ़भुमिः।।</span></i><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"> अभी तक हम ने दो बातों के बारें में विचार किया ज्ञान और कर्म अथवा बाहरी और आन्तरीक यात्रा ज्ञान जो जानकारी के रूप में उपलब्ध होता है। यह अन्तर यात्रा का ही एक रूप है। क्योंकि विचार हमारें अन्दर चलते है जिस पर मन सवार होकर स्वयं को ज्ञानवान समझने का भ्रम पाल लेता है और उसी के अनुसार अपने हाथ पैर को चलाता है। बाहर की तरफ यह उसकी बाहरी यात्रा हो गई। एक तीसरे प्रकार का भी ज्ञान है जिसको उपासना कहते है। जहां पर न ही कर्म है ना ही वहां पर ज्ञान रूपी जानकारी की ही आवश्यकता है। जिसको पतञ्जली </span><i style="mso-ansi-font-style: normal;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">समाधिसिद्धरीश्ररप्रणिधानात्।।</span></i><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"> कहते है। उपासना अर्थात ईश्वरप्रणिधान जो उपनिषद् से आया है, उप अर्थात पास में वैठना परमात्मा के पास में बैठना जिसे ध्यान कहते है। स्वयं का सम्पूर्ण रूप से परमात्मा को समर्पण कर देना। समर्पण का मतलब है स्वयं का मर जाना समझ लेना। अब सिर्फ परमात्मा ही है मैं नहीं हूं जैसा की कबीर कहते है मेंरा मुझमें कुछ नहीं जो कुछ है वह सब कुछ तेरा है, तेरा तुझको अर्पण क्या लागे है मेंरा। वहां ना ही कोई कर्म ही है ना ही वहां पर किसी प्रकार की क्रिया ही है वहां पर होना ही पर्याप्त है अर्थात परमात्मा के पास केवल कुछ समय बैठना ही उपासना है। जिसको पतञ्जली संयम कहते है। संयम यह दार्शनिक शब्द है जिसका अर्थ है धारणा, ध्यान, समाधि जहां पर यह तीनो मिल कर एक होते है वही संयम है और जहां संयम है वहां पर ही सभी प्रकार की सिद्धियां हैं संयम सभी सिद्धियों का मूल कहा गया है। दो तरह के प्राणी होते है एक वह होते है जो उस ब्लैकहोल कि घटना को रोकना चाहते है ऐसा वह करते है जो बाहरी जगत के भौतिक आनन्द को प्राप्त करने के लिए व्यग्र है। ययाती सदृश्य जिसके लिए वह सब पूरा का पूरा साइन्टफिक प्रयोग करते हैं। दूसरें वह होते है जो उसका सपोट या सहयोग करतें हैं। यह मेडीटेसन ध्यानयोग, राजयोग, कर्मयोग, भक्तियोग, ज्ञानयोग और कुछ नहीं यह सब पकने की कला मृत्यु में जीवित प्रवेश करने या मरने की कला सिखाती है। जिसकी बात पतञ्जली और उनके अनुगामी करते हैं। या फिर इस तरह से कहा जाए तो गलत नहीं होगा की यह सब ब्लैकहोल कहते है। जिससे आत्मा सहजता के साथ मन रूपी बेल जिसकी शाखांए सम्पूर्ण विश्व रूपी ब्रह्माण्डीय शरीर में व्याप्त है। उससे सहजता के साथ छुट जाते हैं। जो व्यक्ति अपने जीवन में ध्यान का प्रयोग करते है, ध्यान क्या है? इसके लिए योग दर्शन कार पतञ्जली कहते हैं </span><i style="mso-ansi-font-style: normal;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">तत्र प्रत्ययैकता ध्यानम्।।</span></i><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"> ध्यान आसानी से शरीर और मन के पार चला जाता है। जितने भी महान दार्शन कार हुए है ब्रह्मा से जैमिनी और हमारें छः वैदिक दर्शन इसी की समर्थन में बातें करते हैं। उन सब का उदे्श्य केवल एक सभी मानव को समाधि उपलब्ध कराने के लिए ही उत्सुक है। महात्मा बुद्ध का भी यही मानना है, और जब मनुष्य अपूर्ण रहता है शरीर से पक जाता है लेकिन आत्मा से अधपका ही रहता है वह वुद्धी में ही जीता है। जो ठोस पदार्थ का ही तीसरा रूप है। जो ऐसा करते है उन्हें कष्ट उठाना पड़ता है जैसा की मैंने पहले बताया की दुःख तीन तरह होता है। शारीरिक, मानसीक, आत्मिक क्योंकि वह उस सार तत्त्व नियंत्रीत करने का ब्यर्थ प्रयास करते है नियंत्रीत तो नहीं होता है यद्यपि अनयंत्रीत अवश्य हो जाता है इसका मुख्य कारण है कि जीवन में ध्यान अनिवार्य रूप से नहीं सम्लित है और सभी शरीर में ही ज्यादा समय तक ठहरना चाहते है। जबकि जिससे उसकी उत्पत्ति हुई है जिससे जन्म हुआ है वह बीज बहुत अधीक अद्वितीय प्रबल शक्ति को धारण करता है। जैसा की पतञ्जली कहते है। </span><i style="mso-ansi-font-style: normal;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">तद् एवार्थ मात्रनिर्भासमं स्वरूपशून्यमिव समाधिः।।</span></i><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"> समाधि और कुछ नहीं है अपने सम्पूर्ण स्वयं के शरीर से शून्य होना है। शरीर का जो भान उसका पूर्णतः समाप्त हो जाना ही समाधि है। इसके लिए ही ऋषि कह रहा है अहमं इन्द्र न शरीरं, अर्थात मैं शरीर नहीं हूं यद्यपि ईन्द्र शरीर का स्वामी इसका राजा सम्राट हूं। मैं शरीर नहीं हू इसका मात्र द्रष्टा हूं जो सब कुछ देखने वाला है जो भी शरीर और मन के द्वारा तमाशा हो रहा है। उसका साक्षी मात्र हूं ध्यान साक्षी की साधना का प्रथम चरण है। </span><i style="mso-ansi-font-style: normal;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">परज्ञानं ब्रह्म।</span></i><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"> <span style="mso-spacerun: yes;"> </span>ज्ञान से जो परे है वही ब्रह्म है अथवा </span><i style="mso-ansi-font-style: normal;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अहं ब्रह्मास्मि। </span></i><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">मैं ही ब्रह्म अर्थात मैं परमात्मा हूं जो अपनी आत्मा से भी परे है वह परमात्मा जो सर्वज्ञ है जो सिर्फ स्वयं के बारें में ही नहीं सोचता समझता या जानता है उससे भी जो परे है। जो सारी सिमा से परे है वही परमात्मा है </span><i style="mso-ansi-font-style: normal;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">तत् त्वं असी।</span></i><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"> तुम सब भी वही हो। अयंम् आत्मा ब्रह्म। यह आत्मा ही ब्रह्माण्डीय चेतना है और यह आत्मा की एक अवस्था है यहां तक पहुजने के लिए ही सभी मनुष्यों का इस पृथ्वी पर आगमन हुआ है। यहां से सभी प्रस्थान भी कर रहें है यह सब कुछ बहुत ही तीब्र गती से हो रहा है जिसकी मानव मन कलप्ना भी नहीं कर सकता है। </span><i style="mso-ansi-font-style: normal;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">सर्व खल्विदं ब्रह्म।</span></i><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"> सब कुछ ब्रह्म अर्थात परमात्मा उसके शिवाय कुछ नहीं है। </span><i style="mso-ansi-font-style: normal;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">दूरंदृशं गृहपतिमतर्युम्।।</span></i><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"> सब जगह वही ही है अर्थात सब जगह हमारी ही चेतना व्याप्त है। यह सभी प्रमाण वेद और उपनिषद् से लिए गए है। </span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">कुर्वेन्वेह कर्माणि जीजिविच्छयते समाँ।</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">एवं त्वयि नानथतो</span><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">स्ति ना कर्म लिप्यते नरें।।</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>अर्थात हे मानव सौ वर्षों तक तू जिने की ईच्छा कामना कर वह भी बीना कर्मों में लिप्त या तल्लीन हुए, अर्थात निस्काम कर्म करके। गीता में येगेश्वर कृष्ण यही बातें कहते है </span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span style="font-family: Kundli; font-size: 16.0pt; mso-bidi-font-family: "Kruti Dev 020 Wide";"><span style="mso-spacerun: yes;"> </span></span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">प्रत्येक कण में जो ब्लैकहोल व्याप्त वह अपनी तरफ ब्रह्माण्ड रूपी प्रत्येक वस्तु के उर्जा को गरम करके पी जाता है यह सब की गर्भ की तरह कहे तो गलत नहीं होगा। जिसे मृत्यु भी कहते हैं जो आन्तरीक रूप से विद्यमान व्याप्त हो कर कृआन्वित हो रहा है। वास्तवीकता तो यह है कि मृत्यु तो है ही नहीं, यद्यपि प्रत्येक बीज में सुक्ष्म रूप से ब्लैकहोल ही व्याप्त है। जिसको ही मृत्यु के नाम से लोगों के लिए प्रख्यात किया गया है जो आन्तरीक रूप से कृयाशील है, और जो उसका बाहरी रूप है वह ब्रह्माण्डीय शरीर है है जिसे विगवैगं भी कहते है। इसलिए संस्कृत का पूराना सुत्र कहता है। <i>यत पिण्डे तत ब्रह्माण्डे।।</i> जो जीवन रूपी शाश्वत स्थिर अचल बीज है वह सभी का केन्द्र है। जिसे वैज्ञानिक वैक्ट्रिया कहते है और उसी को ऋषि चेतना आत्मा कहते है, जहां वैक्ट्रिया है वही पर आक्सिजन है। क्योंकि आक्सिजन पैदा होने का मूल कारण वैक्ट्रिया ही है। इसलिए वैज्ञानिक प्रयास कर रहे है की किसी तरह से वैक्ट्रिया को मंगल ग्रह पर स्थापित करना चाहते है। यदि मंगल ग्रह पर और उसके वायुमंडल में वैक्ट्रिया स्वयं के अस्तित्व को के बचान् सफल हो जाता है तो वहां पर पुनः एक बार नयी दुनीया बसाने की सम्भावना है। अभी वैज्ञानिक प्रयोगशाला में ही वह मंगल ग्रह का आर्टिफीसियल वायुमंडल तैयार करके प्रयोग कर रहें हैं। चांद पर जीवन का रहना सम्भव नहीं है। वहां पर रीबोटीक संसार बसाने की पुरी तैयारी चल रही है। लेकिन उस पर एक खतरा भी है कि वह भविष्य में पृथ्वी से टकरा कर नष्ट हो सकता है। क्योंकि पृथ्वी का गुरुत्त्वाकर्रषण उसे खीच रहा है जिससे भवीष्य में चांद दो टुकड़ों में बिभक्त हो सकता है। ऐसा एक बार मंगल ग्रह पर पहले हो चुका है। जिसके कारण ही वहां का जीवन एक बार नष्ट हो चुका है। ऐसा ही पृथ्वी के साथ भी होने की सम्भावना है। जिस खतरें से बचने के लिए वैज्ञानिक प्रयास रत है।<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span style="font-family: Kundli; font-size: 16.0pt; mso-bidi-font-family: "Kruti Dev 020 Wide";"><span style="mso-spacerun: yes;"> </span></span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">इस वैक्ट्रिया का निर्वाण प्रकृति के जिन मूल तत्त्व के मिलने से हुआ है। वह बहुत सुक्ष्म है उसके अन्दर भी दो प्रकार की घटना घटीत होती है। एक बाहरी घटना जिसे विगवैंग थ्योरी के नाम से जानते है और ऐसी ही एक घटना आन्तरीक रूप से घटीत होती है जिसे विगवैंग कहते है। वैक्ट्रिया का जीवन सामान्यतः दो घंटे का होता है। सुक्ष्मता दो तरह की होती है एक तो वैक्ट्रिया है जिसे वैज्ञानिक सुक्ष्मदर्शि की सहायता से देख सकते है जिसे वैज्ञाविक नंगी आखों से नहीं देख सकते है उसको वह सुक्ष्म कहते है। एक दूसरें प्रकार की आध्यात्मिक सुक्ष्मता भी है जिसको सुक्ष्मदर्शि की सहायता से भी नहीं देख सकते है। वैज्ञानिक जिसे स्वीकारने से ही इन्कार कर देते है। लेकिन जो प्रबुद्ध पुरुष हुए है वह यह स्वीकारते है कि एक ऐसी सुक्ष्म शरीर है जिसका विज्ञान को ज्ञान नहीं है। विज्ञान मन की ब्याख्या करता है जो मन से परे है उस तक विज्ञान नहीं पहुच पाया है। जिसको ध्यान के माध्यम से ऋषियों ने साक्षात्कार किया है। ध्यान एक कला है जो इस कला को जानता है उसके कर्मों का संस्कार नहीं बनता है उसका प्रत्येक कर्म निस्कामता की आधारशीला पर खड़ा होता है। इसी को दूसरें शब्दों में ईश्वरप्रणीधान भी कहते है।</span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>ईश्वरप्रणीधान का साधारण सा अर्थ है जो किसी पर किसी भी प्रकार का विश्वास नहीं करता है। जबकि आम लोगों का जो जीवन जीने का तरीका है वह किसी विश्वास के आश्रीत ही है वह नहीं जानते हैं कि उनका जीवन किसी भी विश्रवास और भवीष्यवाणी से परे है। यदि वह विश्वास तुम सब से छीन लिया जाए तो तुम्हारा जीवन तुमसे जुदा हो जाएगा। जबकि मैं चाहता हूं कि तुम सिवाय विश्वास को अपना आधार मत बनाओ यद्यपि मैं चाहता हूं की तुम स्वयं को जानों और जीवन को उसकी सम्पूर्णता में जीवो। यदि तुम स्वयं को जानते हो तो तुम्हारें विश्वास कि तुमको कोई आवश्यकता नहीं है की तुम हो। मैं सारे विश्रवास को सम्पूर्ण रूप से नष्ट कर देना चाहता हूं। मैं किसी प्रकार का विश्वास या मान्यता को नहीं देना चाहता हूं यद्यपि मैं चाहता हूं की जीवन की नग्नता में जीवन के संगीत को पीयों तभी तुम समझ पाओगे अपनी मुर्खता और अपनी बेहुंदी मान्यताओं को। विश्वास से उपर उठ पाओं जो मंत्र कह रहा है <i>सुगन्धिं पुष्टिवर्रधनम्।।</i><span style="mso-spacerun: yes;"> </span></span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>एक अमिर आदमी अपने बेटे को अपने साथ ले कर देश के उस इलाके में गया जहां पर बहुत गरीब लोग रहते थे क्योंकि वह अपने बेटे को समझाना चाहता था की देखों इस पृथ्वी पर कितने गरीब निर्धन और असहाय लोग रहते है जिनको दो वक्त की रोटी भी उपलब्ध नहीं होती है। उन गरीब और निर्धन के बीच में वह पिता और पुत्र दो हप्ते का समय लगा कर पूरा बिस्तार से सर्वेक्षण किया और देखा की उनका जीवन कितना घटीया और निष्क्रिय है। जब वह अपनी यात्रा करके लौट रहे थे तो अमिर आदमी ने अपने बेटे से पूछा बेटे यात्रा कैसी रही? </span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>उसके बेटे ने कहा पिता जी बहुत अच्छा रहा अतिउत्त्म!</span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>उस अमिर आदमी ने कहा कि बेटे तुमने देखा की वे तोग कितने गरीब है।</span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>उसके बेटे ने कहा हां मैने देखा!</span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>उस अमीर ने अपने बेटे से पूछा तो तुम बताओ की तुमने क्या देखा और उससे क्या शिक्षा प्राप्त किया उनकी गरीबी को देख कर?</span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>उसके बेटे ने कहा पीता जी मैंने देखा कि मेरे पास केवल एक कुत्ता है और उनके पास चार कुत्ते है। हमारें पास केवल एक तालाब हे बगीचे के मध्य में और उनके पास एक बड़ी झील है जिसका कोई अन्त नहीं है। हमारें पास बिदेश से मगाई गई एक लालटेन है जो बगीचे में जलती है, और उनके पास आकाश के अनगीनित सितारें है जो बिना तेल के ही जल कर प्रकाश उत्पन्न करते है। हमारें घर के पास सामने एक आगन है और उनके पास दूर तक फैला खाली मैदान है। हमारें पास एक छोटा सा टुकड़ा जमीन का है और उनके पास बड़े-बड़े खेत हैं। हमारी सेवा के लिए हमारें पास नौकर हैं और वे दूसरों की सेवा करते हैं। हम भोजन खरीदते है और वह सब अपना भोजन स्वयं पैदा करते हैं। हमारें चारों तरफ हमारी रक्षा के लिए दिवाले बनाई गई है, और उनकी रक्षा उनके मित्र करतें है। उसके पिता जी ने जब अपने पुत्र का उत्तर को सुना तो उनके पास सीवाय मौन सहमती के कोई भी शब्द नहीं था। उसके बाद अमीर के बेटे के ने अपने पिता से कहा धन्यवाद आपकी बड़ी मेहरबानी जो आप मुझे यहां अपने साथ ले कर आए। जिससे मुझको ज्ञात हुआ की इनकी तुलना में हम सब बहुत गरीब हैं।</span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>जैसा की वेद कहते है कि आ देवानामपि पन्थामगन्म। अर्थात हम सब निष्काम ज्ञानियों और प्रबुद्ध महापुरूषों के मार्ग का अनुसरण करें और सबसे बड़ा महापुरूष तो परमात्मा ही है वह अपने हृदय में ही रहता है हम सब उस इन्द्र अर्थात शिव जो कल्याण कारक अन्तर्यामीं है उसके बताए मार्ग पर चलने के लिए ही उद्योग करते रहें। वहीं हम सब का अस्तित्व है। भद्रं कर्णभिः श्रृणुयाम देवाः। हम उत्तम भावों और उच्य विचारों को ही अपने कानों से सुनने में समर्थ हो और स्वयं की ईन्द्रियों पर स्वयं को संयम हो, परमात्मा को अपने जीवन में धारण करें। वियवायुर्धेयहि यजथाह देव।। हम सब परमात्मा से प्रार्थना करते है कि हमारा जीवन सदा यज्ञमय कल्याणमय आनन्दमय और परमात्मा की क्षत्र छया में ही रहे, भले मनुष्य श्रेष्ठ लोगों <span style="mso-spacerun: yes;"> </span>के संगती में ही गुजरे और हम सदा कल्रयाण कारक निष्काम दिव्य कर्म में ही लगे रहें, जो बिना क्रोद किए गाली, मार,पाट को झेलता है। जिसके पास धैर्य की भण्डार है उसके पास पूरी सेना की ताकत है उसी को मैं पवीत्र आदमी कहता हूं। <span style="mso-spacerun: yes;"> </span></span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>बहुत समय पहले की बात है एक ब्राह्मण था जिसकी औरत महात्मा बुद्ध का सम्मान और उनसे सज्जनता विनम्रता प्रेम से बोलती थी। उस ब्राह्मण ने पहले उस पर कोई ध्यान नहीं दिया, लेकिन जल्दी ही उसकी पत्नी बुद्ध को अत्यधिक पसन्द करने लगी और यह निरन्रतर बढ़ने लगा जिसके कारण उसके पती को इस बास से ईर्श्या होने लगी। एक दिन वह महात्मा वुद्ध के पास उनके आश्रम में गया। वहां जाकर उसने उसने महात्मा वुद्ध बहुत प्रश्नों का बौछार करने लगा। क्योंकि वह महात्मा वुद्ध को शास्त्रार्थ करके उनको परास्थ करना चाहता था। वह चाहता था यदि महात्मा वुद्ध को बिवाद करके हरा देगा तो वह विवश होकर यह अस्थान छोड़ कर कही और चले जायेगें, और वह स्वयं को अपमानित समझेगें। इस तरह से उसकी पत्नी समझ जायेगी की उसने महात्मा वुद्ध का पर श्रद्धा अनुसरण करके बहुत भुल की है वह इसके योग्य नहीं है।</span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>उस ब्राह्मण ने महात्मा बुद्ध से पूछा कि किसको मारें जिससे हम सब जीवन में प्रशन्नता और शान्ति को प्राप्त कर लेगें। </span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>महात्मा बुद्ध का उत्तर बहुत सरल और स्पस्ट था उन्होंने कहा जब अक आदमी क्रोध के साथ शान्ति देना, सन्तुष्टि देना, प्रेरणा देने का त्याग कर देता है, तब वह शान्ति और प्रसन्नता पुर्वक जीवन जी सकेगा। आगे उन्होंने कहा जिस आदमी ने अपने जीवन में से क्रोध को मार दिया उसने उसने सब पर बिजय प्राप्त कर लिया। क्योंकि क्रोध अकेले ही सभी तरह की शान्ति, प्रसन्नता, सुख, आनन्द को मारने की सामथ्र्य रखता है।</span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>वह ब्राह्मण महात्मा बुद्रध के उत्तर को सुन कर बहुत अधीक प्रसन्न और सन्तुष्ट हुआ और उसने निर्णय किया कि वह एक भिक्षु बन जायेगा। भिक्षु बनने के कुछ समय के बाद वह आर्हत अर्थात सनत्त्व को उपलब्ध हुआ। जब उस ब्राह्मण के छोटे भाई ने सुना की उसका बड़ा भाई भिक्षु बन गया है। तो वह बहुत क्रोधित हुआ, वह महात्मा बुद्ध के पास आया और उसने उनको बहुत बुरे-भले शब्दों के साथ गालियां देने लगा। जब वह अपने गन्दे शब्दों का डंक मारना बुद्ध पर पूरा कर लिया। तब महात्मा बुद्ध ने उससे कहा अपने घर आने वाले किसी मेहमान को तुम भोजन का निमंत्रण देते हो और वह तुम्हारें दिये गये भोजन में से जरा भी खाने से मना कर देता है। इसी तरह से जो तुमने मुझको गालियां दिया है उसको मैंने लेने से मना कर दिया। उस ब्राह्मण को अपनी गल्ती का यहसास हुआ और वह स्वयं कृत्य पर अत्यधिक शर्मिन्दित महसूश करने लगा। उसके अन्दर महात्मा बुद्ध के लिए बहुत ज्यादा श्रद्धा जागृत हुई। क्योंकि उसने वह शिक्षा प्राप्त कर लिया जिससे उसके ज्ञान चछु जो सदियों से बन्द थे वह खुल गए, वह भी आगे चल कर महात्मा बुद्ध का शिष्य भिक्षु बन गया, और कुछ समय के बाद वह भी आत्मज्ञान को उपलब्ध हुआ। उस ब्राह्मण ने आश्चर्य के साथ कहा की वह महात्मा बुद्ध के लिए ही यह संभव है जो उनको गालियां देता है उसको भी बुद्धत्त्व को उपलब्ध कराने की क्षमता रखते है। </span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>महात्मा बुद्ध ने कहा मैं कभी भी गलत का गलत उत्तर नहीं देता हूं, क्योंकि मेरे पास ऐसे बहुत सारे लोग आते हैं जो मुझसे बदला लेने की भावना रखते है या मुझे अस्वीकार करते हैं।</span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>पहले समय जापान में, बांस के पोपले और उसके उपर मोटे कागज को लपेट कर उसके अन्दर मोमबत्ति को जलाकर लालटेन की तरह से उसका उपयोग करते थे। एक रात्री को एक अन्धा आदमी अपने एक मित्र से मिलने के लिए गया। जब वह अन्धा आदमी अपने मित्र से मिल कर घर वापिस आने के लिए खड़ा हुआ तो उसके मित्र ने उसके हाथ में लालटेन देते हुए कहा इसको अपने साथ ले जाओ बाहर काफी अन्धेरा है। उस अन्धे आदमी ने कहा मेरे लिए कोई फर्क नहीं पड़ता है बाहर अन्धेंरा हो या प्रकाश हो मेरें लिए तो दोनों एक समान है। तब उसके मित्र ने कहा मैं जानता हूं की तुम्हें अपना रास्ता तलासने के लिए किसी प्रकार के प्रकाश की कोई आवश्यकता नहीं है।<span style="mso-spacerun: yes;"> </span>लेकिन यह लालटेन तुम्रहारें पास नहीं रहेगा तो सायद कोई तुम्हारें उपर ही चढ़ जाये या अन्धेंरें कि वजह से धक्का मार दे जिससे तुम्हें जख्मी कर सकता है। इससे अच्छा है की तुम अपने साथ यह लालटेन ले जाओ जिससे दूसरा तुम्हें अन्धेरें में देख कर नहीं टकराएगा। </span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>उस अन्धे आदमी ने अपने मित्र की सलाह मान कर अपने साथ लालटेन लेकर अपने घर के लिए चल पड़ा। जब वह काफी दूर अपने मित्र के घर से एक चौरास्ते पर उस समय एक आदमी आया और उस अन्धे आदमी से टकरा गया। तब उस अन्धे आदमी ने उस अजनबी आदमी पर तिल्लाते हुए कहा कि देखो बाहर तुम कहां जारहे हो? क्या तुम इस लालटेन को देख सकते हो? उस अजनबी आदमी ने कहा भाई तुम्हारें लालटेन की मोमबत्ती जल चुकी है।<span style="mso-spacerun: yes;"> </span><span style="mso-tab-count: 1;"> </span></span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none; text-indent: .5in;"><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; mso-ascii-font-family: "Kruti Dev 020 Wide"; mso-bidi-language: HI; mso-hansi-font-family: "Kruti Dev 020 Wide";">ओ3म् पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते।</span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div align="center" class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; mso-ascii-font-family: "Kruti Dev 020 Wide"; mso-bidi-language: HI; mso-hansi-font-family: "Kruti Dev 020 Wide";">पूर्णस्य पूर्रणमादाय पूर्णमेवावशिष्यते।।</span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div align="center" class="MsoNormal" style="margin-left: .5in; mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 16.0pt; mso-ascii-font-family: "Kruti Dev 020 Wide"; mso-bidi-language: HI; mso-hansi-font-family: "Kruti Dev 020 Wide";">ओ3म् शान्तिः शन्तिः शान्ति।।</span><span style="font-family: "Kruti Dev 020 Wide"; font-size: 16.0pt; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><br />
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</div></div>Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com1tag:blogger.com,1999:blog-5880408998080538985.post-17793869438620590962011-03-04T17:36:00.000-08:002011-03-07T16:57:05.110-08:00अहम् इन्द्रं न शरीरंम्<div dir="ltr" style="text-align: left;" trbidi="on"><div style="text-align: left;"></div><div class="MsoNormal" style="page-break-after: avoid; text-align: center;"><span lang="HI" style="font-family: Mangal;"> </span><span lang="HI" style="font-family: Mangal; font-size: 48pt;">अहम् इन्द्रं न शरीरंम्</span><span lang="HI" style="font-size: 14pt;"><o:p></o:p></span></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt 174.95pt center 3.0in 236.5pt; text-align: center;"><br />
</div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt 174.95pt center 3.0in 236.5pt; text-align: center;"><span lang="HI" style="font-family: Mangal; font-size: 18pt;">द फ्राग्रेन्स आँफ मिस्ट्रियश एडीफिकेसन </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 18pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt 174.95pt center 3.0in 236.5pt; text-align: center;"><br />
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</div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt 174.95pt center 3.0in 236.5pt; text-align: center;"><span lang="HI" style="font-family: Mangal; font-size: 14pt;">बिषय सूची</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 16pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-family: Mangal; font-size: 14pt;">भुमिका</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">1 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">त्रैतवाद साक्षी ऋतं बदिष्यामि।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">2 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">शून्य की नाव भाव कि जिज्ञासा।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">3 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">अहम् इन्द्र न शरीरमं आत्मदर्शन।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">4 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">भष्मान्त शरीरं ज्ञान की पराकाष्ठा।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">5 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">ज्ञान ईश्वरों ज्ञेयो योनीः कारणमुच्यते।। </span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;"> 6 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">विज्ञानं यज्ञं तनुते</span><span lang="HI" style="font-size: 14pt;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">कर्मादि तनुते</span><span lang="HI" style="font-family: Mangal; font-size: 16pt;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">पि च।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">7 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">अज्ञान युयोध्यस्यमज्जुहूराणमेनो।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">8 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">अन्तः प्रज्ञा यज्जोतिरन्तरमृतं प्रजासु।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">9 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">सुर्यआत्मा जगतस्तथुषश्च सर्वज्ञ।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">10 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">मनुर्भवः जनया छाया</span><span lang="HI" style="font-family: Mangal; font-size: 16pt;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">मृतं।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">11 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">कालो अश्वोवहति सप्तिरश्मिः।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">12</span><span lang="HI" style="font-family: Mangal; font-size: 14pt;"> कामविपश्चितस्य चक्रा भुवनानि विश्वा।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">13 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">राम संसाररस्य मृत्युवाच्यब्रह्मोपासना।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">14 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">संभोगः समुद्र एवास्य बन्धुः समुद्रयोनि।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">15 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">मनुष्य ऋष्यश्चय समुद्रः परमात्मा।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">16 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">धर्म यज्ञयस्य ईदमिन्द्राय</span><span lang="HI" style="font-size: 14pt;">-</span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">ईदं न मम।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-size: 14pt;">17 </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">ब्रह्मसाक्षात्कार अयं त ईध्म आत्मा।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><br />
</div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-family: Mangal; font-size: 14pt;">न में द्वेषरागौ न लोभो न मोहो मदो नैव मात्सर्य्यमान्।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-family: Mangal; font-size: 14pt;">न धर्मो न चार्थे न कामो न मोक्षश्चिदानन्दरूपः शिव</span><span lang="HI" style="font-family: Mangal; font-size: 16pt;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">हं</span><span lang="HI" style="font-size: 22pt;"> </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">शिव</span><span lang="HI" style="font-family: Mangal; font-size: 16pt;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">हम्।।</span><span lang="HI" style="font-size: 14pt;">1</span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-family: Mangal; font-size: 14pt;">न पुण्यं न पापं न सौख्यं न दुःखं न मंत्रो न तीर्थो नवेदा न यज्ञाः।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 236.5pt; text-align: center;"><span lang="HI" style="font-family: Mangal; font-size: 14pt;">अहं भोजनं</span><span lang="HI"> </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">नैव भोज्यं न भोक्ता श्चिदानन्दरूपः शिव</span><span lang="HI" style="font-family: Mangal; font-size: 16pt;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">हं शिव</span><span lang="HI" style="font-family: Mangal; font-size: 16pt;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">हम्।।</span><span lang="HI" style="font-size: 14pt;">2</span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">।।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 3.0in left 281.25pt;"><span lang="HI" style="font-size: 14pt;"> </span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">न में मृत्युशंङका न में जातिभेदः पिता नैव माता न जन्म।</span><b style="mso-bidi-font-weight: normal;"><span style="font-family: Kundli; font-size: 14pt;"><o:p></o:p></span></b></div><div align="center" class="MsoNormal" style="page-break-after: avoid; tab-stops: 64.1pt center 3.0in left 281.25pt; text-align: center;"><span lang="HI" style="font-family: Mangal; font-size: 14pt;">न बन्धुर्न मित्रं गुरुनैंव शिष्य श्चिदानन्दरूपः शिव</span><span lang="HI" style="font-family: Mangal; font-size: 16pt;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">हं शिव</span><span lang="HI" style="font-family: Mangal; font-size: 16pt;">ऽ</span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">हम्।।</span><span lang="HI" style="font-size: 14pt;">3</span><span lang="HI" style="font-family: Mangal; font-size: 14pt;">।।</span><span lang="HI" style="font-size: 14pt;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-autospace: none;"><br />
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</div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">भुमिका</span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><br />
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</div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span></span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>मैंने ऐसी किताब लिखने का निर्णय क्यों किया</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">? </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">यह सबसे पहला प्रश्न आप सबके दिमाग में गुंजता होगा। मैं बहुत ज्यादा तो नहीं जानता हूं। लेकिन जितना जानता और समझता हूं वह अपने आप में अद्वितीय है। मैंने यह किताब छापने के लिए एक प्रकाशन के मालिक से बात की तो उसने पहले जबाब ही दे दिया</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">बाद में मैंने एक दूसरे प्रकाशन के मालिक से बात की तो उन्होंने कहा की आप कहना क्या कहना चाहते हैं</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">? </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अपने किताब के माध्यम से उसको आप सार रूप में कुछ एक पेज में ही लिख कर मेल कर दीजिए। मैंने काफी विचार किया कि मैं क्या लिखू</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">? </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">जो कुछ एक पेज में आ</span><span lang="HI" style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"> </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">जाए और उसमें किताब का सार भूत सम्पूर्ण निचोण भी आ</span><span lang="HI" style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"> </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">जाए</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">उसी समय मेरे मन में विचार आया कि मैं क्यों ना इस किताब की भुमिका को लिखूं जो कुछ एक पेज में आ</span><span lang="HI" style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"> </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">जाए और जो अब तक नहीं लिखा है। तो इस तरह से इस किताब की भुमिका को मैंने इस लिखना प्रारम्भ कर दिया। लेकिन जो मुख्य प्रश्न सभी लोग करते हैं। वही प्रश्न आप सब के मन में भी उठ रहा होगा कि ऐसा क्या है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">? </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">जो इस किताब में है इसका उत्तर मैं कुछ ही शब्दों में ही दे सकता हूं। वह शब्द है इसमें सत्य के रहस्य और उसकी खुशबू मात्र है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">जैसा कि मैंने अपनी किताब का उप शीर्षक रखा है। आज तक जो भी ज्ञान</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">विज्ञान</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ब्रह्मज्ञान के द्वारा जाना गया है। जिससे मानव को परमानन्द की अनुभूति हुई है। उसकी खुशबू के रूप में मैंने इस किताब को तैयार किया है। मानव आत्मा को सम्पूर्णता की अनुभूति कैसे हुई</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">? </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">और वह स्वयं के जीवन को परमानन्द में कैसे बदलता है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">? </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">और इसमें कुछ भी नया नहीं है। जो भी है वह बहुत पुराना है इतना पुराना है कि लोगों के सामने</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">वह जब आ</span><span lang="HI" style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"> </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">कर खड़ा हो जाता है तो लोग उसको पहचाने से इन्कार कर देते है। अब प्रश्न खड़ा होता है कि वह कौन है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">? </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">जिसे हम सब पहचानने से इन्कार कर देते है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">या फिर इस दुनिया ने अस्वीकार कर दिया है। वह स्वयं का अस्तित्व है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">और जो भी इस अस्तित्व के पक्ष में खड़े होते है उनको इस दुनिया ने तब तक नहीं स्वीकार किया जब तक वह शरीर साथ थे जब वह बिना शरीर के होगए तो उनके नाम की माला जपने लगे</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">और उनके नाम से पाखण्ड फैलाकर उसको धर्म का का नाम दे दिया</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">धर्म को मैं नहीं जानता हूं। ना मैं धर्म की बातें ही करता हूं। मैं स्वयं को जानता हूं और उस स्वयं को जो भी जानता है वह मेरा मित्र</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">सखा या मेरा अस्तित्व है और मैं उसी की बातें कर रहा हूं। मैंने इस किताब के माध्यम से सिर्फ यह कहने का प्रयास करने का प्रयास किया है कि जो तुम स्वयं</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">देखते</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">सुनते</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">जानते</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">मानते</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">समझते</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">हो वह तुम नहीं हो</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">तुम एक ऐसे सम्राट हो जो सम्पूर्ण विश्व ब्रह्माण्ड का स्वामी है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">तुम्हारे अन्दर अद्वितीय अद्भुत खजाना और उस पर कैसे पुनः फिर से अपना अधिकार कर के स्वयं को पूर्ण कर सकते हैं। जो मार्ग जीवन और मृत्यु से परे जाने का है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">वह कौन सा मार्ग है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">? </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">मैं मृत्यु के अन्दर किस तरह से प्रवेश करते उसकी बातें कर रहा हूं जो अमृत का द्वार है उस पर चिन्तन</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">मनन</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">निधीध्यासन और ध्यान में उतरने उसका जीवन में प्रयोग करके जीवन की सम्पूर्णता की उपलब्धी करने के लिए जो परम आवश्यक महत्त्वपूर्ण चरण हैं उसपर विचार के साथ कुछ सहज प्रयोग करने के लिए प्रेरित कर रहा हूं। जैसा कि सदगुरुओं ने मुझसे पहले भी ऐसा कार्य करने में ही अपने जीवन शरीर की सम्पूर्ण प्राण उर्जा चुका दिया है। क्योंकि वह जीवन की समग्रता</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">सम्पूर्णता और सहजता के साथ उसकी परीपूर्णता में स्वीकारतें है और मैं उनको पसन्द करता हूं। मृत को अमृत कैसे कर दिया है उन लोगों ने जिनको मैं जानता हूं। उस मार्ग पर चलने की बात मेंरे द्वारा की जारही है। मानव मन को मानव मन से मुक्त करके उसकी चेतना में कैसे तटस्थ किया जा सकता है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">? </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">उसके बारें में मैं बातें कर रहा हूं। मैं मानव को परमात्मा से एक करने कि बात करता हूं। जो आत्मा से परे है इसका मतलब यह नहीं है की मैं परमात्मा को जानता हूं। मैं उसकी बातें करता हूं जो मानव आत्मा से परे है और परमात्मा मानव शरीर के अन्दर है उसके सम्पूर्ण साम्राज्य का मालिक मानव है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">वह नहीं जानता है स्वयं को भूल गया है कीड़े</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">-</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">मकौड़े से ज्यादा स्वयं को नहीं जानता है स्वयं को नहीं समझता है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ना मानता है। उसको फिर से याद दिलाने के लिये आवश्यक हो गया मेरे लिए की मैं इस किताब को लिखुं और वह संदेश उस अस्तित्व तक पहुंचा दु</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">जो इसके लिये प्यासे है। मैं कहना चाहता हूं कि मानव जमीन पर रेंगने वाला किड़ा नहीं है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">वह अद्वितीय अदृश्य पंखों वाला ब्रह्माण्ड का स्वामी है। उसके पास एक अदृश्य शक्ति समपन्न अद्भुत खजाना है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">उसी तरह से जैसा कि एक फकिर था जिसका कटोंरा कभी भरता ही नहीं था उसमें कुछ भी डाल दिया जाता और वह अदृश्य हो जाता था ऐसा ही स्वयं के अन्दर भी एक अदृश्य खजाना समाया है जो कभी भी रीक्त खाली नहीं होता है। उसमें से कितना ही खर्च करों वह और बढ़ता ही जाता है। उसी खजाने कि चाभी यह किताब है मानव जीवन में जो अज्ञान रूपी अंधकार है जो अभी श्राप की तरह से उसके खुन को चुस</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">-</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">चुस कर उसको मार रहा है। तरह</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">-</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">तरह के विचारों के पाखंण्ड</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">सिद्धान्त और मान्यताओं से परे जो प्रकाश देने वाला सुर्य है उस सुर्य के उपर जो हजारों जन्मों की धुल जम गई है। उस धुल को कैसे साफ कर सकते है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">? </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">उसकी ही बात इस किताब में कि जारही हैं। उस दिपक में जो तेल खत्म हो गया है उसमें तेल कैसे भर करके पुनः उसे जला कर अपने जीवन से सदा</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">-</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">सदा के लिये अन्धेंरे को दूर करने कि बात मैं इस किताब के माध्यम से कर रहा हूं। यह किताब मानव मात्र के उपकार और सहायता के लिए लिखी गई है। मैंने उन सब का उपयोग किया है जो मानव को महामानव बनाने के लिए और उसके जीवन को परमानन्द में रूपान्तरीत करने की बातें करते है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">चाहे वह आत्मज्ञानी हो</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">,</span><span lang="HI" style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"> </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">विज्ञानी हो या वह ब्रह्मज्ञानी हो</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">क्योंकि मैं एक वैश्विक मानव हूं और सम्पूर्ण विश्व के मानव ने जो भी आज तक कमाया या प्राप्त किया वह सब हमारे उपयोग के लिए ही संचित किया गया है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">और वही कार्य मैंने किया है। तो मैं मानव में जो पहले से बीज रूप में विद्यमान</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अज्ञान</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ज्ञान</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">,</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"> विज्ञान</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अर्न्तज्ञान</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ब्रह्मज्ञान है। उसको फिर से भुमि कैसे उपलब्ध कराकर उसको पूर्ण रूपेण विकसीत करके उसके फलों का स्वाद रस लेकर स्वयं को परम तृप्ति सदा</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">-</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">सदा के लिये कर पायें</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">और अतृप्ति के भव सागर में जो डुब</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">-</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">डुब कर मर रहे है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">जिनकी सांशें घुट रही है उनके लिये यह अमृत बाण</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अमृत रस</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अमृत का दरवाजा बनें यही मेरी कामना है। जिस तरह से मेरे जीवन में प्रकाश</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ज्ञान</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अमृत</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">आनन्द के फुल खीलें</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">मैं मृत्यु में डुब रहा था उससे पार जाने का ध्यान रूपी अमृत द्वार मैनें पाया</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">उसी तरह से सभी को वह अमृत मार्ग उपलब्ध हो यहीं मेरी कामना है। मैं अपनी बात उपनिषद् के एक श्लोक के माध्यम से कहना चाहता हूं वह है असतो माँ सद्गमय अर्थात असत्य से सत्य की ओर और तमसो माँ ज्योर्तिगयं</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">तम अर्थात अंधकार</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अज्ञान</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">पाखण्ड से प्रकाश कि ज्योती आनन्द की तरफ</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">मृर्त्यु माँ अमृतगमय। मृत्यु से अमृत की तरफ चलने कि अतृप्ति से तृप्ति की ओर जाने का मात्र निमंत्रण है। जो इसके लिए तैयार है वही इसे समझ सकते है। इस किताब को मानव मन से जो परे है उसको केन्द्र या ध्यान में रखकर निर्माण किया गया है। इसके द्वारा किसी के मन को प्रताड़ित करने का प्रयास नहीं किया गया है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">यदि कोई भी स्वयं को ऐसा महसूश करता है तो वह स्वयं मानव मन और मृत्यु के पंजे में फंसा हुआ है वह हाड़</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">-</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">मांस या मिट्टि का ढेर ही स्वयं को समझता है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">और वह स्वयं को वास्तवीक रूप से नहीं जानता है। वह स्वयं को जाने यहीं इस किताब का मूल उदे्श्य है जैसा कि मैंने किताब के शिषर्क और सारे अध्यायों का नाम करण वेद और उपनिषद् से लिये है और कुछ नया अपनी तरफ से भी जोड़ा है। मूल किताब के शिर्षक का अर्थ है मैं शरीर नहीं हूं इसका स्वामी</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">राजा</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">सम्राट हूं। इस शरीर को ब्रह्माण्ड कहा गया है। यत पीण्डे तत् ब्रह्माण्डे</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ऐसा वैज्ञानिकों का भी मानना है जो इस शरीर में है वही इस बृहद ब्रह्माण्ड में भी विद्यमान उपस्थित है अन्तर मात्र मात्रा का है जिससे रेत का एक कण बना है उसी से विश्व के विशाल पर्वत और हिमालय भी बना है इस तरह से यह सिद्ध हो रहा है कि जिससे मानव शरीर बनी है उसी से यह बाहरी बृहद ब्रह्माण्ड भी बना है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">मैं वहीं बोल रहा हूं जो सिद्धों ने बोला है जैसा कि कबीर कहते हैं की मैं तो बांस कि बासुंरी हूं मेंरे द्वारा बोलने वाला तो कोई और है। बांस की बांसुरी तो खुद बोलती ही नहीं है उसको बजाने वाला मानव शरीर में अदृश्य आत्मा है जो फुंक पर फुंक मार रहा है जिसके द्वारा ही यह शरीर बज रही है। वेद का मंत्र साफ</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">-</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">साफ कह रहा है कि मैं शरीर नहीं हूं। इससे अलग इसका स्वामी इसका राजा हूं</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अर्थात जितना मानव मन अपने शरीर को जानता है उतना ही उसके बाहर परमात्मा के ब्रह्माण्डिय शरीर को भी जानता है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">और जो स्वयं को सिर्फ शरीर तक ही जानता है वही वैज्ञानिक है</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">लेकिन यहां पर जो बातें कि जा रही है उसे वैज्ञानिक भी नहीं जानते है। जैसा कि चाईना का सद्गुरु लाओत्सो कहता है मन को बस में करने का मतलब है की तुमने ब्रह्माण्ड को बस में कर लिया। आगे वेद स्वयं कहता है आपो ज्योती रसोऽमृतं ब्रह्म</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अर्थात तू स्वयं अमृत ज्योति रस से परीपूर्ण ब्रह्म है।<span style="mso-spacerun: yes;"> </span></span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>एक दिन एक युवा साधु अपनी यात्रा करते हुए एक नदी के किनारें आगया</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">और नदी बहुत बड़ी थी उसका पाट थोड़ा लम्बा</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">, </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">वह विचार करने लगा की किस तरह से इस नदी को पार किया जाये यह विचार करते हुए वही नदी किनारें बैठकर वह किसी नाव के आने का इन्तजार करने लगा। वह साधु बहुत समय तक नाव को देखता रहा शाम होने लगी और नाव कहीं नहीं दिखाई देरही थी।</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"> </span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">वहां नाव के आने की कोई सम्भावना भी नहीं दिखाई दे रही थी। ज्यों</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">-</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ज्यों शाम होरही थी उसी तरह से धीरे</span><span lang="HI" style="font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">-</span><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">धीरे उसके सामने बहुत बड़ी कठिनाई आरही थी। उसको कोई समाधान नहीं दिखाई दे रहा था। तभी उसने सुर्य को अस्त होते देखा जिसकी सुनहरी लालीमा सम्पूर्ण पृथ्वी को अपने आगोश में समेट रही थी। अचानक उसकी नजर नदी के दूसरें किनारें पर पड़ी तो वह देख कर आश्चर्यचकित हुआ। उस तरफ अपने समय का एक महान रहस्यदर्शी गुरु सम्मानित सन्त अपनी साधना में लिन थे। वह युवा साधु जब दूसरें किनारें पर बैठे हुए सन्त को देखा तो उसका कुछ हौसला बढ़ा और उसने बहुत तेज चिल्लाकर नदी के दूसरें किनारें पर बैठे हुए सन्त को बुलाया और उससे पूछा गुरुदेव क्या आप मुझे भी नदी के पार आने का कोई रास्ता बता सकते है। </span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>नदी के दूसरें किनारें पर बैठे हुए रहस्यदर्शि गुरु ने कुछ देर तक चिन्तन किया और उसको उपर से निचे तक देखते हुए कहा मेंरे पुत्र तुम तो पहले से ही नदी के दूसरें किनारें पर हो।<span style="mso-spacerun: yes;"> </span></span><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: justify; text-autospace: none;"><br />
</div><div align="right" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: right; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">आचार्य मनोज<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><br />
</div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><br />
</div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">।।त्रैतवाद साक्षी ऋतं वदिष्यामि ।।</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="HI" style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: "Kruti Dev 020 Wide";"> </span></i></b><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><br />
</div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">ओ3म् त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम्।</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">उर्वारुकमिव बन्धनात् मृत्योःमुक्षीय माऽमृतात्।।</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">अग्ने नय सुपथा राये अस्मान विश्वानि देव वयुनानि विद्वान्।</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">युयोध्यस्मज्जुहुराणमेनो भुयिष्ठां ते नम उक्तिं विधेयं।।</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><br />
</div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>मैं अपनी बात को एक कहानी से आरम्भ करना चाहता हूं। एक बार कि बात है एक बहुत बड़ा मन्दिर दक्षिण भारत में था। उसमें सैकड़ों पुरोहीत कार्य करते थे। एक रात जो मुख्य पुरोहीत था, उसके स्वप्न में परमात्मा आया और उससे कहा की कल मैं तुम्हारें मन्दिर में आऊगा, तुम्हारा आतिथ्य स्वीकार कर लिया गया है और परमात्मा अदृश्य हो गया। अगले दिन सुबह मुख्य पुरोहीत ने अपने और दूसरें सहयोगी पुरोहीतों से कहा की आज परमात्मा हम सब से मिलने के लिए आरहा है। उसके साथी जो दूसरें पुरोहीत थे उन्होंने कहा कि क्या बकवास करते हो कहां है परमात्मा? और उसका आना असम्भव है, क्योंकि परमात्मा नाम की कोई वस्तु है ही नहीं यह तो हम सब का पेसा या युं कहें की यह तो हमारा धन्धा या व्यापार है। हम सब यह अच्छी तरह से जानते है कि हमारी सारी प्रार्थना और उपासना तो केवल दिखावा है यह सब तो खाली आकाश में जाकर बिलीन हो जाती है। उस मुख्य पुरोहीत ने जिसके स्वप्न में परमात्मा आया था उसने कहा की मान लो यदि परमात्मा सच में ही आगया तो हम सब के लिये समस्या आ जायेगी, हमारा जाता ही क्या है? किसी तरह से वह सारे लोग तैयार हो जाते है और पूरे मन्दिर को साफ-सुथरा किया गया और सब तरफ से मन्दिर को खुब सजाया, सवांरा गया तरह-तरह के धुप अगरबत्ती फुल मालाओं से अलंकृत किया गया, और बावन प्रकार के सुस्वादु व्यनजन पकवान को तैयार किया गया। जब सब कुछ तैयार हो गया तब वह सारे पुरोहीत बैठकर परमात्मा के आने का इन्तजार करने लगे। दोपहर होगई और परमात्मा का कहीं कोई भी खबर नहीं आइ, तब मुख्य पुरोहीत ने अपने एक सेवक को बुलाया और उससे कहा कि तुम बाहर चौरास्ते पर देख कर आवो कि परमात्मा का कहीं कोई आने का पता है या नहीं। वह सेवक गया काफि दूर तक देख कर वापस आगया और उसने सूचना दी की परमात्मा का कहीं भी कोई अता-पता नहीं है। इन्तजार करते हुए अन्त में शाम हो गई धीरें-धीरें रात्री उतरने लगी और परमात्मा नहीं आया। जब सारे इन्तजार करते हुए निराश हो गये। तब सभी पुरोहीतों ने मिलकर मुख्य पुरोहीत का बहुत मजाक उड़ाया और बहुत बुरा-भला कहते हुए कहा अच्छा हुआ जो हमने गांव वालों को परमात्मा के आने का समाचार नहीं बताया, नहीं तो वह सभी गांव वाले हमरा सब का जीना मुस्किल कर देते और मिल कर हम सब को पागल समझते मजाक भी <span style="mso-spacerun: yes;"> </span>उड़ाते और हमें मुर्ख कहते। इसके बाद में उन सब ने मिल कर भोजन किया जो परमात्मा के लिए बनाया गया था। उसके बाद सब अपने-अपने बिस्तर पर चले गए। मध्य रात्री को जब सारे पुरोहीत सोगए, तब एक पुरोहीत अचानक जाग गया और जोर-जोर से चिल्लाकर सभी को जगाते हुए कहने लगा की सभी लोग उठ जाओ जिस परमात्मा का हम सब दिन भर इन्तजार कर रहे थे वह आरहा है उसके रथ के आने की आवाज मन्दिर के बाहर से आरही है। तब दूसरें पुरोहीतों ने मिलकर उस पुरोहीत को बहुत डांटा और कहा मुर्ख सो जा कोई परमात्मा नहीं आ रहा है, यह आवाज तो बादल के गण-गणाने से आ रही है। फिर वह सभी सो गए, कुछ देर के बाद जब सभी सो गए तभी एक दूसरें पुरोहीत कि नीद खुल गई, और उसने कहा की कोइ जाकर दरवाजे को खोलें परमात्मा आ रहा है उसके कदमों की आहट आवाज आ रही है। फिर कुछ मजबुत पुरोंहीतों ने मिल कर उसको खुब डांटा फटकारा और कहा क्या तू हम सब को पागल समझता है क्यों हम सब से मार खाना चाहता है। दिन भर परमात्मा-परमात्मा कहता रहा और तेरा परमात्मा नहीं आया, अब जब जमिन पर हवा के चलने की और धुल-धुसर की आवाज आ रही है, जिसे तू परमात्मा के कदमों की आहट समझता है। तू तो महा मुर्ख है सो जा, इस तरह से फिर सारे सो गए। जब थोड़ा समय और गुजर गया तब एक पुरोहीत फिर जाग गया और उसने कहा अब मत सोओ क्योंकि परमात्मा सच में ही आ गया है। वह दरवाजा को खट-खटा रहा है। तब तो आश्चर्य ही होगया उन सारे पुरोंहीतों ने मिलकर उस पुरोंहीत की अच्छी पीटाई कर दी वह पुरोंहीत बुरी तरह से घायल लहु-लूहान होगया, तब मारने वाले पुरोंहीतों ने कहा कि यह तो खीड़की पर हवा के टकराने की आवाज आ रही है। उसके बाद एक बार फिर चद्दर डाल कर घोड़ा बेच कर सब सो गए। जब सुबह हुई तो जो मुख्य पुरोहीत था वह जब दरवाज खोल कर बाहर आया तो उसने देखा की सच में परमात्मा आया था उसके रथ के पहीये का निशान और कदमों के चिन्ह मवजुद थे यह देख कर वह बहुत आश्चर्य चकित हुआ, और अपनी छाती पीट कर फुट-फुट कर रोने लगा, उसको देख कर गांव वाले आ गये और उन्होंने पूछा क्या बात है? क्यों रो रहे हैं? तो उस पुरोहीत ने कहा की परमात्मा हमारें दरवाजे पर आ कर हमें बुला रहा था और हम सब घोड़ा बेच कर सो रहे थे, वह वापिस चला गया। ऐसा सिर्फ उन पुरोहीतों के साथ नहीं हुआ हम सब के साथ भी यही हो रहा है। हम सब भी सदियों से सोने के आदि हो गए हैं परमात्मा तो हम सब के हृदय में उपस्थित है और हम सब को हर पल बुला रहा है, हम सब सोने में ही जीवन को सार्थक समझते है। स्वयं को जगाने के लिये ही यह एक प्रयास है। परमपिता परमेश्वर की असीम कृपा से यह शुभ और पवित्र दिन मुझे और आप सब को दिया हमारी योग्यता ही क्या थी? फिर भी उसने हम सब को हमारी योग्यता से कही अधीक दिया है, और हर क्षण बिना किसी स्वार्थ के दे रहा है। इस लिये सर्व प्रथम आदर, श्रद्घा, प्रेम और अहो भाग्य कृत्यज्ञता से भर कर उसको नमस्कार प्रणाम करते हैं। यहां इस भौतिक जगत में कुछ भी निःशुल्क नहीं मिलता है। हर वस्तु के पिछे हमारा स्वार्थ अवश्य होता है। वह स्वार्थ भौतिक, दैविक अथवा आध्यात्मिक हो सकता है यह निश्चित है, कि स्वार्थ मूल है, जैसा कि स्वामी तुलसी दास जी कहते है कि </span><i style="mso-ansi-font-style: normal;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">स्वार्थ लाई करई सब प्रिती सुर नर मुनि की यही है ऋति।</span></i><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"> अर्थात स्वार्थ के वसी भुत होकर ही यहां प्रत्येक मानव सुर अर्थात देवता मुनि भी इसी के वश में होकर ही प्रत्येक कार्य का सम्पादन करते है. हम सब के सभी कार्य में स्वार्थ मिला है वह कुछ भी हो सकता है। मानव और परमात्मा में यही मूल अन्तर है परमात्मा का स्वभाव है, सारा ज्ञान, विज्ञान, योग, भोग की सामग्री और सम्पूर्ण ऐश्वर्य निःशुल्क देता है बिना किसी स्वार्थ के वशीभुत हुए निश्वार्थ और निश्पक्ष भाव वह हम सब के साथ न्याय और अपनी दया को प्रकट कर रहा है। उसे भी हम सब नहीं देख सकते है उसमें भी कारण है। हमारा अज्ञान और अहंकार रोड़ा अटका कर खड़ा हो जाता है। फिर भी वह शाश्वत बिना कीसि भेद भाव के है, या युं कहे सब मुफ्त में ही दे रहा है उस पर सभी का किसी ना किसी तरह से श्रद्धा विश्वास अडीग है, और इसमें जो मानव मन का अहम् है। वही मूल कारण है उसका अज्ञान ही है जो दूसरों को दुःखी और तरह-तरह से परेशान करके स्वयं को उससे ज्यादा आनन्दित करने की तीब्र आकांक्षा दूसरें को कुचलने की प्रेरणा देता है और मानव मन उसी अहम् के कारण ही स्वयं दुःखी रहता है और दूसरों को भी दुःखी रखता है। यह सब क्यों हो रहा है इसके पिछे अपना ही अज्ञान है या युं कहे कि उसके अन्दर का जो परमात्मा है वह उसके द्वारा दबा दिया गया है, या उसने अपनी आत्मा जिसके पिछे से परमात्मा की आवाज आ रही है उसे उसने सुनना बन्द कर दिया है। जैसा की मन्दिर के पुजारी करते है सिर्फ मन्दिरों के पुजारी ही ऐसा नहीं कर रहे है उसी तरह से हम सब भी कर रहें है क्योंकि यह मानव शरीर परमात्मा का मन्दिर है और हम सब अपने हृदय का दरवाजा जाने कितने सदियों से बन्द करने में ही अपनी सम्पूर्ण प्राण उर्जा शक्ति को व्यय खर्च कर रहें है। यह एक प्रकार का सबसे बड़ा व्यापार, पेसा, व्यवसाय है जिसे सिर्फ मन्दिर के पुजारी ही नहीं कर रहे है यद्यपि हम सब भी यहीं कर रहें है आज के समय में पश्चिम जगत अपने चरम पर है यह एक अति है जिसकी वजह से उन सब का अन्तर्जगत सम्पूर्ण नष्ट हो चुका है पुरब भी उसके चपेट प्रभाव में आ चुका है इसका परीणाम मैडनेस पागलपनता कि मात्रा अत्यधीक तेजी से बढ़ रही है, और यह सब मिल कर सामुहिक आत्मघात, आत्महत्या की तैयारी में पूरी ताकत से जुटे है। इस सम्पूर्ण पृथ्वी को भौतिक स्वर्ग बना रहे है और यह सब जिस पदार्थ से बन रहा है वह सब बारुद का ढेर है जिससे यह सम्पूर्ण पृथ्वी राख में तब्दिल हो जायेगी जैसे कोयला जलने या भष्म होने के बाद होता है। </span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>एक बार कई धर्म के शास्त्रि पंडीतों का एक बहुत बड़े शास्त्रार्थ का आयोजन एक सम्राट ने किया, उसको सुनने के लिए दूर-दूर से बहुत सारे लोग एकत्रित हुए जैसा की प्रायः हुआ करता है, वहां पर यह निर्णय होने वाला था कि परमात्मा कैसा है, और परमात्मा का स्वरूप कैसा है? जैसा की प्रायः होता है एक धर्म पण्डीत दूसरें धर्म के विचारों से कभी सहमत नहीं होते है। ऐसा ही उन सब में भी होने लगा, इसलिए ही यहां पृथ्वी पर सबसे ज्यादा लड़ाईयां और युद्ध धर्म को लेकर हुए है, और अभी भी गुरील्ला युद्ध हो रहे है। एक धर्म दूसरें धर्म को समापत्त करने के लिए अपनी पूरी ताकत को झोंक रहे है। इश्लाम का प्रचार और धर्मान्तरण, ईसाईयों का धर्रमान्तरण बरा-बर बहुत तेजी से हो रहा है। जिसके पास ज्यादा धन है उसी का धर्म ज्यादा फल फुल रहा है। आज ईसाईयत का राज्य करने के लिये ही इसके पिछे बहुत बड़ी मात्रा में धन और जीवन को व्यर्थ में खर्च किया जा रहा है। </span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span></span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><span style="mso-spacerun: yes;"> </span></span></i></b><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">धर्म का जो शास्त्रार्थ हो रहा था उसमें किसी का निर्णय न होने की स्थिति में लोग बहुत अधीक निराश हुए, और उनमें जो कुछ बुद्धिमान लोग थे उन्होंने धर्म और परमात्मा के विषय में अपनी जिज्ञासा को शान्त करने के लिए महात्मा बुद्ध के पास गए, क्योंकि महात्मा बुद्ध उस समय अपने चरम पर थे अर्थात उनकी प्रसिद्धि बहुत थी। </span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>महात्मा बुद्ध ने उन वुद्धिजीवियों को पहले शान्त हो कर सुना और फिर अपने शिष्यों से कहा की एक अच्छा हाथी और चार अंधे आदमीयों को लेकर आवो। फिर वह एक मस्त तन्दुरुस्त हाथी और चार अंधे आदमीयों को लेकर आए, तब महात्मा बुद्ध ने उन अंधे व्यक्तियों से कहा कि जावो हाथी को देखों और यहां मेंरे पास आकर बताओ की हाथी कैसा होता है? पहले अंधे आदमी ने हाथी के पैरों को छुआ और उसने आकर कहा हाथी तो खम्भे की तरह होता है, और दूसरें अंधे ने हाथी के पेट को छुआ और उसने कहा कि हाथी तो दीवाल की तरह होता है। तीसरें अंधे ने हाथी के कान को छुआ और उसने आकर सुचना दी की हाथी तो कपड़े की तरह से होते है। अन्त चौथे अंधे ने आकर बताया की हाथी तो रस्सी की तरह होता है क्योंकि उसने ने हाथी के पुंछ को छुआ और कहा की हाथी तो रस्सी की तरह होती है, और वह आपस में सारें बहस करने लगे। क्योंकि सबने हाथी को अलग-अलग बताया जो एक दूसरें से मेल नहीं हो रहा था। उन सबने उस हाथी को छु कर देखा और सब एक दूसरें को बताने लगे कि हाथी कैसा होता है? जिसने पुछ को पकड़ा वह समझ गया कि हाथी तो रस्सी कि तरह होता है, और जिसने हाथी कि पैर को छुआ उसने कहा कि हाथी खम्भे कि तरह होता है अन्त में महात्मा बुद्ध ने कहा कि प्रत्येक अंधे ने हाथी को छुआ और सबने हाथी कि व्याख्या कि या उसके बारें में बताया इसमें सही कौन रहा है? इसका मतलब है। सारे धर्म और उसके सारे अंध श्रद्धालु उसी प्रकार से है, और उनका परमात्मा या धर्म के विषय में उसी प्रकार से जानते समझते जिस प्रकार से अंधो ने हाथी को समझा है। जिसके पास आंखें है वह किसी से नहीं पूछता है कि हाथी रूपी धर्म या परमात्मा क्या और कैसा है?</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>मैं जीवन को बिना किसी तैयारी के ही जीता हूं जैसा हमको यह जीवन मिला है, उसको उसकी परीपूर्णता में पूरा स्वीकारता हूं इसके बारें में मैं पहले से कुछ भी तैयारी नहीं करता हूं क्योंकि मैं यह जानता हूं कि यह जीवन परमात्मा का एक अद्वितीय उपहार है। मैं आने वाले कल को बिल्कुल कल के लिए खुला रखता हूं उसके लिए मेंरे पास कोई योजना या पहले से कुछ भी तय नहीं करता हूं। अगर मुझे लगता है कुछ बोलना चाहिए तो ही मैं कुछ बोलता हूं अगर नहीं लगता है कि मुझे बोलने की कोई खास जरुरी नहीं तो मैं मौन ही रहता हूं। इसके सिवाय कोई दूसरा रास्ता ही नहीं बचता है मैं वहीं करता हूं जो मुझसे मेंरा अस्तित्व कराता है। मैं स्वयं से कभी यह प्रश्न नहीं पूछता हूं ऐसा क्यों है? क्योंकि इस क्यों कोई उत्तर ही नहीं है। यह सहज है, बहता हूं जिस प्रकार से नदी, समन्दर और बादलों पर सवार हवा बह रही है। सारे उत्तर स्वयं के बनाये गए है और सब स्वयं को झुठा, असत्य, पाखण्डी बनाने के लिए और स्वयं की तृप्ति के लिए हैं। उसमें जीवन का सार्थक सत्य और उसकी वास्तवीकता नहीं है। सत्य कहा नहीं जा सकता, सत्य बहुत विशाल, विस्तृत व्यापक व्योंम, अज्ञेय अन्तरीक्ष की तरह है उसको जितना जान लों वह कम ही है। जिसका कोई अन्त नहीं है वह अनन्त है। जिसके लिए ही नेति-नेति अनन्त वेदानन्त कहा गया है अर्थात जहां वेदों का अन्त होता है वहां से वह प्रारम्भ होता है और सारे शब्द चम्मच की तरह है जिससे हम सब समन्दर को खाली करने के लिए भागीरथी प्रयास करते है। यह कभी भी आज तक संभव नहीं हुआ है नाहीं आगे ही होगा, शब्द मात्र विशाल परम ज्ञान सत्य की कुछ हल्की सी झलक से ज्यादा कुछ नहीं है। जिस प्रकार झील के शान्त पानी में अपना चेहरा देखते है या कांच में अपनी तस्बीर देखते। उसी प्रकार से मुर्दे शब्दों में सत्य की झलक होती है। शब्द का अर्थ यह है सत्य के सन्दर्रभ में नहीं से अच्छा कुछ है शब्द तो है। इसलिए मैं नदी की धारा के साथ बहता हूं बिना किसी प्रश्न के कि कहां जा रहा हूं क्योंकि नदी स्वयं कि लहरों से कभी नहीं पूछती है कि तुम कहां जा</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="HI" style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"> </span></i></b><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">रहे हो? क्योंकि नदी के लिए यह प्रश्न ही ब्यर्थ है। मेंरा प्रयास है केवल चलते रहो यह चलना ही जीवन है जो अज्ञेय है जिसे वेद यज्ञामहे कहते है। यह जीवन यज्ञ की तरह से है जो परमात्मा का दिया मानव को दिव्य आशिर्वाद उसके कल्याण के लिए है। लेकिन जब हमारी इच्छा अवरोध रुकावट बन कर खड़ी हो जाती है, तो उसमें जीवन नहीं बचता है। जीवन स्वयं में परीपूर्ण है उसका कोई लक्ष्य नहीं है और उसे बखुबी ज्ञान है कि उसे कहां जाना है उसकी मंजील क्या है? दुःख उधार है और परमआनन्द परमात्मा स्वयं का आन्तरीक जीवन का स्वभाव है।</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>एक बार एक जाबाज नाविक समन्दर में यात्रा कि अचानक समन्दर में बहुत ही भयानक और दिल दहला देने वाली खतरनाक तुफान आगया जिसमें वह नाविक बुरी तरह से फंस गया। नाव में समन्दर की लहरें जोर दार थपेड़े मारने लगी जो 15 से 20 फुट तक उंची थी जिसमें नाविक को बचने की कोई उम्मीद नहीं था। नाव के टुकड़े-टुकड़े होकर धीरे-धीरे समन्दर में समाने लगी और वह नाविक बेहोंस हो गया। जब उसकी आंख खुली तो वह ऐसे द्विप के किनारें पड़ा था। जहां पर वह बिल्कुल अकेला और केवल उसका परमात्मा था। उसने परमात्मा को याद किया और अपने जीवन को बचाने के लिए उस बिरान द्विप पर भटकने लगा कुछ दीनों में उसने स्वयं को वहां पर किसी तरह से व्यवस्थित कर लिया और अपने लिए सुखी लकड़ी तथा घास फुंस से एक झोपड़ी रहने के लिए बना लिया वहां पर अपने जीवन को बिताने लगा। एक दिन वह रोज कि तरह जब अपने भोजन की तलास कर के वापिस आया तो क्या देखता है कि उसकी झपड़ी में आग लग गई है और वह बुरी तरह से आग के लपटों में आ</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="HI" style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"> </span></i></b><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">चुकी है, उसको बचाने से पहले उसका बसा बशाया घर उस एकान्त द्विप पर आग में भस्म हो</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="HI" style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"> </span></i></b><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">गया। उसने परमात्मा से कहा तूने सब जान कर ऐसा क्यों किया? जब वह सो कर उठा तो सबसे पहले उसने देखा कि एक जहाज उस द्विप की तरफ ही चला आ रहा है उस जहाज की आवाज दूर से ही उसके कानों में आ</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span lang="HI" style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"> </span></i></b><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;">रही थी। जब वह आ गए तो उसने उस जहाज के कप्तान से पहला प्रश्न किया की तुम सब को यह कैसे ज्ञात हुआ की मैं यहां पर फंसा हुआ हूं? जहाज के कप्तान ने कहा की हमें तुम्हारें धुए का सिग्नल दिखाई दिया जिससे हम सब समझ गए कि वहां द्विप पर जरूर कोई फंस गया है जो हम सब की मद्त चाहता है। फिर उस नावीक ने कहा की परमात्मा का कार्य रहस्यात्मक है वह सब जानता है, और उसे सब ज्ञात है की हमें किस बस्तु की आवश्यक्ता है वह जानता है और उसको किसी ना किसी तरह से हमारें पास अवश्य ही भेजता या उपलब्ध कराता है। वह हम सब में हर पल सांशे ले रहा है वह हम सब को एक पल के लिए भी स्वयं से कभी दूर नहीं करता है, हम सब ही अल्प बुद्धि है जो उसे समझने में पूर्णतः असमर्थ है। जैसा की वेद स्वयं कहता है की वह तो हिरर्णयगर्भः है हम सब के हृदय के गर्भ में सदा से हर पल निवास कर रहा है। वह अपनी शरीर से भी करीब है।</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>अब हम इस मंत्र में धीरे-धीरे उतरते हैं इसमें काफी सुक्ष्म और गुढ़ अर्थ छुपा है। जैसा कि महामृत्युञ्जय मंत्र में कहा जा रहा है कि ओ3म् यह परमात्मा का मुख्य नाम है। जैसा की महर्षि दयानन्द जी कहते है। जो अ, उ, म, तीन अक्षर हैं, ये मिलकर एक समुदाय बनाते है इस परमेंश्वर के बहुत नाम है, जैसा की अकार से वीराट, अग्नी और विश्वादि, उकार से हिरण्यर्गभ, वायु और तैजसादि, मकार से ईश्वर, आदित्य और प्रज्ञादि नामों का वाचक और ग्राहक हैं। उसका ऐसा ही वेदादि सत्यशास्त्रों में स्पष्ट व्याख्यान किया गया है। प्रकरणानुकूल ये सब नाम परमेंश्वर के ही है।</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; text-align: justify; text-autospace: none;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>जैसा की स्वयं महर्षि दयानन्द कह रहे है जो संस्कृत और वेदों के <span style="mso-spacerun: yes;"> </span>प्रकाण्ड विद्वान है विश्व में अपना एक नम्बर का अस्थान रखते है। वह कह रहें है की वेदादि जो सम्पूर्ण विश्व का सबसे प्राचिन ग्रन्थ है वह ब्रह्म लिपी में हैं जिनमें ना कुछ जोड़ा जा सकता ना ही कुछ घटाया ही जा सकता है। वेद अपने आप में अद्वतिय और अपने को अदृश्य में व्यक्त करते है उनकी जड़े अदृश्य हैं मैं जो कह रहा हूं उनका सत्यशास्त्रों में व्याख्यान किया गया है। अकार, उकार और मकार यह परमात्मा के विषेश गुण और स्वभाव की चर्चा करते है बतलाते है ब्याख्या या परीभाषा करते हैं अकार का सिधा सा अर्थ है आकार देने वाला, उकार का मतलब है, उपकार दूसरों का कल्यान करने वाला, मकार का मतलब है सबका कल्यान करने वाला, सबका सही सत्य न्याय करने वाला या दण्ड देने वाला मारने वाला और यही मुख्यतः तीन सत्तायें है जिसे त्रैतवाद कहते है, ईश्वर, जीव, प्रकृत यही मूल तीन तत्व है। जिसे वैज्ञानिक इलेक्ट्रान, प्रोटान और न्युट्रान कहते है और इसको ही पौराणीक काल में ब्रह्मा विष्णु, महेश कहते है और इसको ही जब दर्शनों को लिखा गया तो वैषेशीक दर्शन कार कणाद सत्, रज, तम कह रहे है और इन्हीं तीन विषय को ध्यान में रख कर वेदों को परमात्मा द्वारा रचा गया वह मानव तन की सहायता से तैयार किया गया है परमात्मा मानव शरीर में प्रकट हुआ। वेद जिसे त्रयी विद्या के नाम से जानते है, अर्थात ज्ञान, कर्म, उपासना, ज्ञान का मतलब सिर्फ जानकारी से नहीं है जैसा की इन्फारमेंसन नालेज है। आज इसकी बहुत मांग हैं और इसी को ज्ञान समझा जा रहा है। जबकी ज्ञान का मतलब सत्य और स्वयं को उपलब्ध करने में जो सहायक हो वही ज्ञान है। जैसा की कहा गया है सा या विद्याविमुक्तय, विद्या या ज्ञान वह है जो आत्मा को शरीर से मुक्त करती है। आज के समय में जिसे ज्ञान समझा जा रहा है वह मुक्त नहीं करता है वह तो स्वयं को बन्धन में डालने वाला हैं। यदि ज्ञान मुक्त करने वाला होता तो आज संसार में दुःखी मानव को तलासना मुस्किल ही नहीं असंभव होता, लेकिन आज हम सब इसका बिल्कुल ही उल्टा या विपरीत देखते है। सारा संसार ही यहां दुःख में डुबा है और संसार भयंकर एक से बढ़ कर एक खतरनाक जानवरों से भरा पड़ा है जो श्रेष्ठ मनुष्यों को ऐसे तड़पा-तड़पा कर मारती है जिससे उनकी रुह भी कांप जाती है। जिसस, सरमद, मन्सुर, सुकरात, बन्दाबैरागी, ओशो, दयानन्द ऐसे सैकड़ों है जिनकी आज इस भुमंडल पर सांशे घुट रही है यह ग्रह एक भयानक और विक्षीप्त ग्रह पागलों की बस्ती बन कर रह गया हैं किस पल यह सारे पागल मिल कर एक साथ आत्महत्या कर लें यह कौन जानता है क्योंकि सारी तैयारी हर तरफ से सामुहीक आत्मघात के लिए ही हो रहा है। आज जिसको हम सब ज्ञान समझते है उसे न्याय दर्शनकार ऋषि गौतम वात, जल्प, वितण्डा कह रहे हैं। सच्चा ज्ञान तो वह है जो हम सब में समाया है वैदिक संस्कृत या दुनीया के किसी भी संस्कृत में नहीं है और जो ऋषियों महर्षियों के द्वारा कहा गया है। वेद, उपनिषद् और सम्पूर्ण विश्व के दर्शन वह सभी सत्य की परछायीं से अधीक नहीं है। जैसा की स्वयं महर्षि दयानन्द कहते है की मैं ब्रह्मा से लेकर जैमिनी तक सभी ऋषियों को मानता हूं और उनका अनुमोदन करता हूं उन्हीं का अनुसरण करता हूं जो सुत्र के रूप में है और उनके सारे ज्ञान का निचोंड़ आन्तरीक यात्रा का बिधान है। मृत्यु में प्रवेश करके उसके पार जाने का विज्ञान है। आज की पिढ़ी को उसको समझना ऐसा है जैसे दातों से लोहे के चना चबाना पड़े, और यह कार्य तो कोई दयानन्द या उनके जैसा कोई बिरला ही समझ सकता है जिसने स्वयं के जीवन में मृत्यु को स्वीकृती दे दिया है या उसको सहर्ष स्वीकार कर लिया है। सारा ज्ञान मरने की कला के अलावा और कुछ नहीं है। आज इस पृथ्वी पर मरना कौन चाहता है? और जो मरने के लिए तैयार है वही सच्चा ज्ञानी है जो हर पल मर रहा है जिसका ना आने वाला कल है ना ही जो कल चला गया है वही उसका है। जो आज और अभी में जीते है और यह देख रहा है हर पल कि उसके शरीर की मृत्यु हो रही है वह हर पल घट रही है ऐसे मानव जो सदियों और युगों में हुआ करते हैं आज भी संभव है जब उसको समझने का पुरषार्थ किया जाए। जैसा की दर्शन कार कपील मुनी कहते हैं केवल और केवल एक मार्ग है तीनों प्रकार के भौतिक, दैविक, और आध्यात्मिक दुःखों से छुटने का है वह मार्ग पुरषार्थ हैं। पुरषार्थ का मतलब है अपनी आंखों को खोलना स्वयं को उपलब्ध करना इसके सिवाय दूसरा कोई मार्ग नहीं है।</span><b style="mso-bidi-font-weight: normal;"><i style="mso-bidi-font-style: normal;"><span style="font-family: Kundli; font-size: 14.0pt; mso-bidi-font-family: Mangal; mso-bidi-language: HI;"><o:p></o:p></span></i></b></div><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ansi-language: EN-US; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: Kundli;"><span style="mso-spacerun: yes;"> </span>एक कहानी मुझे याद आती है एक बार एक बृद्ध आदमी था उसकी उम्र करीब 70 साल की थी उसके चार लड़के उसकी पत्नी उसकी चार बहुयें भी थी उनका एक बच्चा भी था कुल मिला कर उसके परीवार में उसको छोड़ कर 20 व्यक्ति थे जो उसकी बहुत अच्छी प्रकार से उसकी सेवा करते थे, वह बहुत प्रसन्न और आनन्द पूर्वक अपना जीवन बीता रहा था सब कुछ बहुत अच्छा चल रहा था की अचानक उसकी आंखों में किसी कारण बस कोई रोग हो गया जिससे उसकी आंखें खराब हो गई, और वह पूरी तरह से अंधा हो गया। उसको चाहने वाले उसके बहुत मित्र शुभ चिन्तक लोग थे। उन्होंने उससे कहा की तुम अपनी आंखों को ठीक करा लों नहीं तो तुमको बहुत कठीनाईयों का सामना करना पड़ सकता है लेकिन उस बृद्ध ने बार-बार यही कहा की क्या आवश्यक्ता है। अब मेंरी आंखों को ठीक कराने का मतलब होगा व्यर्थ में पैसा को खर्च करना। मेंरा परीवार बहुत अच्छे लोगों से भरा है जो मेरी कितनी अच्छी तरह से देख-भाल और ध्यान रखते है। मेंरे परीवार में कुल बीस आंखें हैं मेंरी पत्नी चार बेटे चार बहुयें और उनका एक बहुत सुन्दर बच्चा भी है, उनकी आंखों से ही मेंरा सारा कार्य चल रहा है। लोगों ने उस बृद्ध को बहुत समझाने का प्रयास किया। लेकिन मोह और ममता के कारण उसकी बुद्धि<span style="mso-spacerun: yes;"> </span>भ्रस्ट हो चुकी थी। उस बृद्ध ने अपनी जीद के कारण अपनी आंखों को ठीक नहीं कराया, बाद में लोगों ने उसको समझाना समाप्त कर दिया। कुछ समय तक सब कुछ अच्छी तरह से चल रहा था क्योंकि वह एक पूराना बहुत बड़ा व्यापारी था। उसके नाम उसके पास काफी धन था। जिसके कारण सारे परीवार वाले उसका जरुरत से कहीं ज्यादा ही ध्यान रखते थे, उसको अपनी आंखों की कोई जरुरत ही महसुश नहीं होती थी। सब कुछ ठीक चल रहा था की अचानक उसके मकान में एक रात्री के मध्य में भयंकर आग लग गई और उसमें जितने लोग थे वह सब किसी तरह से उस जलते हुए मकान स्वयं को निकालने में सफल हो गए, अब आग बहुत भड़क चुकी थी जब सभी मकान से बाहर निकल चुके, तब उनमें से किसी को याद आया की वह बृद्ध आदमी तो अन्दर जलते हुए मकान में ही रह गया है। लेकिन अब क्या हो सकता था क्योंकि अब उस मकान के अन्दर जाने का मतलब था स्वयं को मृत्यु के मुख में झोंकना और इसके लिए कोई भी तैयार नहीं था। वह बृद्ध आदमी जिन्दा ही जल रहा था और तड़प-तड़प कर चिल्ला रहा था मुझे बचाओ लेकिन वहां उसकी बात को सुनने वाला कोई नहीं था। तब उसको अपने पूराने मित्रों और शुभ चिन्तकों की बात याद आई की मैंने बहुत बड़ी गल्ती कर दी जो अपनी आंखों को ठीक करावाया जिसके कारण ही आज मुझे जिन्दा आग में जलना पड़ रहा है। लेकिन अब क्या हो सकता था दरवाजे तो बहुत थे लेकिन वह बार-बार दीवाल से ही टकराता रहा, तब तक जब तक उसकी मृत्यु या प्राण पखेंरू नहीं उड़ गए। क्योंकि जिससे दरवाजा दिखता है वह ज्ञान इन्द्रि आंख तो उसके पास थी ही नहीं। एक बाहरी आंख है और एक आन्तरीक आंखें होती हैं। जिसको प्रज्ञा चछु कहते हैं उसकी तो दोनों आंखें नष्ट हो चुकी थी जिसके करण वह अकाल मृत्यु को उपलब्ध हुआ। ऐसा ही हम सब के साथ भी हो रहा है हम सब भी दूसरों की आंखों से चलना चाहते हैं। यहां तो आग हम सब के अन्दर लगी है और इसका इलाज बाहरी गुरुओं और ज्ञानीयों से पूछ रहें हैं। जिसका ही परीणाम जीवन में अशान्ती और बितृष्णा, अतृपत्ति है से ज्यादा कुछ नहीं हैं। जब की सब का गुरु तो हम सब के अन्दर बैठा है जैसा की योग दर्शन कार पतञ्जली कहते है। </span><i style="mso-ansi-font-style: normal;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ansi-language: EN-US; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: Kundli;">स पूर्वेषाम अपि गुरुः कालेनानवच्छेदात्।।</span></i><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ansi-language: EN-US; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: Kundli;"> मुसिबत में अपनी ही आंखें ही काम करती हैं दूसरों के पास कितना ही ज्ञान क्यों ना हो वह अपने काम कभी नहीं आता है। अपना काम तो अपने ही ज्ञान से चलता है और अपनी आंखें ही काम आती हैं उसी आंख को खोलने के लिए ही सांख्य दर्शन कार कपील कह रहें है। यह तो ज्ञान हो गया। दूसरा कर्म है जब किसी वस्तु का ठीक-ठीक ज्ञान होगा तो उसके अनुरूप कर्म करने से उसका परिणाम आना निश्चित है विज्ञान का जो सुत्र है वही सिस्टम या व्यवस्था यहां पर ऋषियों महर्षियों द्वार लागु की जा रही है। ऋषि आज के वैज्ञानिकों से बहुत श्रेष्ठ उत्कृष्ठ हैं। क्योंकि वह सिर्फ भौतिक ज्ञान नहीं देते है यद्यपि वह तीन प्रकार के ज्ञान की बातें करते हैं जिसको जानकर मानव चेतना मन, शरीर और हजारों जन्म के संग्रहीत किए गये अज्ञान कुसंसकार से मुक्त होकर परमानन्द मोक्ष परमात्मा में स्वयं को बीलिन करने की क्षमता प्राप्त कर लेता है। सिर्फ समय के साथ नये-नये शब्द को जन्म दिया गया है। ऋषि का मतलब होता है ऋ से ऋत बनता है जिसका अर्थ शास्वत है स का अर्थ है वह अर्थात ऋषि वह है जो शास्वता चैतन्यता में स्वयं को स्थिर कर चुका है ऋषि वै मंत्र द्रष्टाः। ऋषि वह है जो मंत्र अर्थात जो मन का द्रष्टा मन का साक्षात्कार करने वाला मन का स्वामी है। वह मूल तत्त्व आज भी उसी प्रकार से है जिस प्रकार से तब थे जब वेदों को लिखा गया था। वास्तवीक मूल तत्त्व तो वही हैं। वह आज भी निश्चल उसी प्रकार से है। अब इस मंत्र को समझते हैं। त्र्यम्बकं का अर्थ है जो मुख्य तीन प्रकार के तत्त्व वह आपस में मिल कर (ब्रह्मा, विष्णु, महेश) जो यज्ञामहे, यज्ञ का कार्य कर रहें उसी के कारण इस सम्पूर्ण ब्रह्माण्ड का सृजन और प्रलय हो रहा है यह सब उन्हीं के द्वारा हो रहा है। हर पल यह सब सम्पूर्ण जीव, जन्तु, प्राणी के कल्यान के लिए अभी भी हो रहा है, और जीवन रूपी यज्ञ उन्हीं के द्वारा हो रहा है। वह जीवन रूपी आनन्द को बरषाने वाले हैं जिनके होने से ही यह जीवन रूपी पुष्प सुगन्धित हो रहा है या सुगन्ध आ रही है। वह सब यज्ञ के कारण ही हो रहा है यज्ञ एक बहुत ही बिस्तृत अर्थ और रहस्यपूर्ण शब्द है। इस यज्ञ को थोड़ा सा समझते है जैसा की ब्राह्मण ग्रन्थों में कहा जा रहा है कि </span><i style="mso-ansi-font-style: normal;"><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-weight: bold; mso-ansi-language: EN-US; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: Kundli;">"यज्ञो वै श्रेष्ठतमं कर्म"</span></i><span lang="HI" style="font-family: Mangal; font-size: 14.0pt; mso-ansi-font-style: italic; mso-ansi-font-weight: bold; mso-ansi-language: EN-US; mso-ascii-font-family: Kundli; mso-bidi-language: HI; mso-fareast-font-family: "Times New Roman"; mso-fareast-language: EN-US; mso-hansi-font-family: Kundli;"> अर्थात यज्ञ मानव और इस समस्त ब्रह्माण्ड का सर्वश्रेष्ट कर्म है। यज्ञ की महीमा प्रस्तुत करते हुए ऋगवेद '1,16,4,35, में यजुर्वेद '26.62' अर्थवेद '9.104' "अयं यज्ञो भुवनस्य नाभी" अर्थात यज्ञ सम्पूर्ण विश्व ब्रह्माण्ड की नाभी केन्द्र है। शब्दों के साथ यज्ञ समग्र संसार और समस्त विश्व ब्रह्माण्ड का आधार माना गया है। छान्दोग्योपनिषद् "4,6,2" और ब्राह्मणग्रन्थों में "यज्ञो वै सः पूरुषो वै यज्ञः" 'शतपथ ब्राह्मण 1,3,2,1' शब्दों से इस सृष्टि के रचैयता ब्रह्म को यज्ञ अभिहीत किया गया।</span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 3.0in right 6.0in; text-align: center; text-autospace: none;"><br />
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</span></span></div></div>Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com1tag:blogger.com,1999:blog-5880408998080538985.post-48158149530806215542011-02-03T05:53:00.000-08:002011-02-03T05:53:49.550-08:00the fragrance of mysterious edification<div dir="ltr" style="text-align: left;" trbidi="on"><br />
<div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I am not the mind, intellect, thought, or opinion of yourself;<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">Not investigation, not tasting, and not smelling, not considering;<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I am not the fundamentals–the atmosphere, earth, conflagration, air:<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I am the form of mindful ecstasy: I am the strength of mind!<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I am neither Prana, nor the five of the essence airs;<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">Nor the seven apparatus of the unpleasant body;<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">Nor the subtle bodies; nor organs of action:<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I am the form of Conscious Bliss: I am Spirit!<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I have no repugnance, clinging, revenues, a figment of the imagination;<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">No jealousy or self-importance, and no responsibility or principle;<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I have no aspiration, and I have no self-determination:<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I am the form of Conscious harmony: I am Spirit!<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I have no advantage or transgression, nor gratification or tenderness;<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">No mantra, pilgrimage, Veda or surrender;<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">Not enjoying, pleasurable, or enjoyer;<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I am the outward appearance of Conscious Bliss: I am Spirit!<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I have no bereavement or trepidation, no dissimilarity of background;<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">Neither member of the clergy, nor mother, nor do I have confinement;<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">No friend or family member, spiritual leader or supporter:<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I am the form of Conscious Bliss: I am Spirit!<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I am devoid of attributes; I am without outward appearance;<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I am omnipresent, I am all-pervading;<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">By senses safe and sound, neither without charge, nor predictable:<o:p></o:p></span></div><div align="center" class="MsoNormal" style="mso-layout-grid-align: none; mso-outline-level: 1; tab-stops: center 216.0pt right 432.0pt; text-align: center; text-autospace: none;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: Calibri; mso-fareast-theme-font: minor-latin;">I am the form of Conscious Bliss: I am Spirit!</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI;"><o:p></o:p></span></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 216.0pt right 432.0pt; text-autospace: none;"><span class="apple-style-span"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span>I decided to write this book did it first the question will arise in the minds of you all.</span></span><span class="apple-converted-space"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span></span><span class="apple-style-span"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">I'm pretty much the people but not as much as I know he himself is unique. I took him to publisher to print the book and he refused to publish when I took a second loop of the publisher and told that if he said something to her you want to say come take a page write. I thought of quite a few pages just how such a large book to write this book than I have not written it yet why I wrote let the </span></span><span class="apple-style-span"><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">foreword <span style="background: white;">and the </span>Prolegomenon<span style="background: white;"> I started writing this book.</span></span></span><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI;"><o:p></o:p></span></b></div><div class="MsoNormal" style="mso-layout-grid-align: none; tab-stops: center 216.0pt right 432.0pt; text-align: justify; text-autospace: none;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI;"><span style="mso-spacerun: yes;"> </span></span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI;">This is the mystery about the fragrance of mysterious edification that is come the man who is unknown at this time that is the foundation of rich culture and civilization of east and spread entire world the base is Vedas written by Vedic sage many-many years ago I have chosen some sweet fragrance that is compendious abstract about it not complete but this is the nectar of spirituality.<span style="mso-spacerun: yes;"> </span><o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify; vertical-align: top;"><b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI;"><span style="mso-spacerun: yes;"> </span></span></b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI;">I will not give you this is new knowledge of spirituality but attempt to explain what are real and rare things in the ancient spiritual treasure of the eastern world </span><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: "Times New Roman";">in this book the answer I can give in a few words. And the word of divine truth in the book today and has been known that the secret to its flavor or fragrance only. As this book is to be expressed as the main name. Knowledge today that have been deemed to be by science and spirituality nonrepresentational it is the smell of his words in the swing of things by me I have been through this book. And their stories which are attractive much also I have used the human spirit to achieve ecstasies, which are the means by using them in your life to own life perfectly perfect. By which the human soul has the sensation of bliss. As his fragrance fills up in this book I have been a great effort. Because the only way today has been reported that human cognition and self-knowledge of the completely enlighten which he is also helpful to know them. All in the life of a human problem and the difficulty is all only a response that is the transformation of consciousness to super consciousness how practical are available using her entire life to achieve her ultimate goal in life which is the purpose of this book. And this is nothing new that even the very old then come when he appears in front of you if you give it refused to recognize that even if your internal existence. And that who talked about the existence in this world no any only acknowledge that person like that Jesus and many more men is available in this world Socrates’ or Mansur</span><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: "Times New Roman"; mso-themecolor: text1;">. After bereavement every one veneration that individual and to distribute? This person name lot of hypocrisy, unawareness makes every man and women with personality like disaster and destroys everything that is original. This type of ignorance and hypocritical man gives the name that things this is the religious conviction but they only make an effort to destroy original religion. Original religion is know them self by meditation practice without it no other way. I do not say that I completely know about the religion because I don’t know how many religions exist on the earth mad? By hypocritical man. Who is? Know what is original religion and spirituality that an internal process of our existence and that is beyond mind, life and death original spirituality and religion is the door of nectar. My knowledge is only the relation of myself? Existence experience and who is? Know that type of understanding that is my best friends and my continuation family member and here? I say about that. I should want to say this book that you knowing about you or understanding self with thought or any type of religion scripture most important that is very big incorrect because word is? Unfinished which type a word explain inscrutability by word of philosophy that method is completely beginning the way of wrong destination. <o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify; vertical-align: top;"><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: "Times New Roman"; mso-themecolor: text1;"><span style="mso-spacerun: yes;"> </span>Man is the emperor of universal world and which type man all over again supervision the body of universe in this book’s key and very expensive prescription also in this book. If you use properly in for every day of your life subsequently you achieved the higher destination of your life. I want to invent the way which any one inter on to death that is beyond our mind and senses and transformed death to life of nectar by meditation. I want to develop methods that which anyone stands on his foundation of the existence of the universal soul that are in the body of man. I want to join man’s consciousness to universal super consciousness that is already one but among the God and man most difficult things are man’s mind egos that come to pass lot of problems for man if man use methods of meditation then change everything in his life. Man is not known? About God but God is living the heart of man if man is visited in his internal world then he achieves them. Man is emperor and the empire every prosperous property of God but he does not therefor? He lives on this earth like an animal that live without knowledge of his existence so he suffers a lot of difficulty and painful life.<o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify; vertical-align: top;"><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: "Times New Roman"; mso-themecolor: text1;"><span style="mso-spacerun: yes;"> </span>That is the way which we are free from this dangerous disaster that is the knowledge of enternal existence by continue practice of meditation.</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"> <o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify; vertical-align: top;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span></span><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: "Times New Roman";">Hanuman had forgotten the way his supremacy when they were reminded that they have knowledge of their strengths was the same way the human sense of yourself and his existence is not it time - time needed to be reminded that the undertaking now I have also just been. Hanuman was like when the knowledge of his power by crossing the ocean beyond reaches Lanka being the same way the man is his knowledge so he crossed the world external illusion takes to provide that freedom. </span><span class="apple-style-span"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">For me that I have been absolutely necessary to human existence of which he himself has forgotten about it Let again reminded us of as the first great spiritual people have done.</span></span><span class="apple-converted-space"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span></span><span class="apple-style-span"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">That's just the same way I wrote this beautiful book the way honey bee thousand flowers to make honey by sucking the juice the same way I spiritual master by so many constituent juice like the nectar of flower nectar showers</span></span><span class="apple-converted-space"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span></span><span class="apple-style-span"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">New presentation with their few drops of time I have required to keep in mind that if the fruit juice be saved.</span></span><span class="apple-converted-space"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span></span><span class="apple-style-span"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">The message to the existence require let you thirsty for the way the canals rivers by removing the water of the rivers are dry field reach without water to the desert and barren farm goods were to be green once again enveloped in it</span></span><span class="apple-converted-space"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span></span><span class="apple-style-span"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">And they are desert, barren land of diamonds, pearls, gold seem to be generated the same way that the human heart even if it is a stream of nectar which way that there are ways to use it all their done to </span></span><span class="apple-style-span"><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">get pleasure from life to the ultimate wish of my heart desires that are available .</span></span><span class="apple-converted-space"><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span></span><span class="apple-style-span"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">I want to tell humans the animals are not human on the ground saunter like monkey came from the work force even though humans are a very immense the whole universe is the only human power to the people not it wonderful to use invisible wings</span></span><span class="apple-converted-space"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span></span><span class="apple-style-span"><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">If the human right to utilize the wings is to be on familiar terms with if it can make the world a God who is not increasingly possible for a monkey.</span></span><span class="apple-converted-space"><span style="color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span></span><span class="apple-style-span"><span style="background: #EBEFF9; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">Humans are a magnificent and exceptional treasure is the treasure so much to him extraordinarily to a great extent as the body of her body and human consciousness is not so much as distance traveled in the middle of the ground and sky present.</span></span><span class="apple-converted-space"><span style="background: #EBEFF9; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span></span><span class="apple-style-span"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">Human about the self and my personal treasure it the way animals are not people, and in their natural habitat animal life, only food, sleep, sex, the passes are in the same way a human would, but with</span></span><span class="apple-converted-space"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span></span><span class="apple-style-span"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">about the matchless treasures inside when he can not immediately know that it takes to compose obtainable so that not to tell her a wonderful nor can judge against him to like him as a nectar receives the ultimate gratification and self-</span></span><span class="apple-converted-space"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span></span><span class="apple-style-span"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">look at the top of the mountain and all that it appears that others be in this world in such darkness valleys where ever light is not the same viewpoint.<o:p></o:p></span></span></div><div class="MsoNormal" style="text-align: justify;"><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><span class="apple-style-span"><span style="background: white; color: black;">surrounded by the inner darkness and unawareness of humans for centuries that the science exists to find solutions by using the human person it has made itself much more counterfeit and the fake wear from top to bottom decorated the way a donkey lion</span></span><span class="apple-converted-space"><span style="background: white; color: black;"> </span></span><span title="खाल पहना देने से वह शेर नही हो जाता हैं वह तो गधा ही रहता हैं उसने तो मात्र ऊपर से शेर का आवरण डाल लिया और वह खुद भी नही जनता हैं क्योकि गधा तो वास्तव में स्वभाव से गधे ही होते हैं इसी तरह से आज की पीढ़ी"></span><span class="apple-style-span"><span style="background: white; color: black;">If he gets the lion not to be dressed in fur that keeps the donkey are the same if only he had put up the lion's cover and he himself is not because people are approximating ass ass by nature so faithfully the same way today's generation</span></span><span class="apple-converted-space"><span style="background: white; color: black;"> </span></span><span title="हैं."></span><span class="apple-style-span"><span style="color: black;">are.</span><span style="background: white;"><span title="वह अपने वास्तविक स्वरूप को नही जानती हैं उसको जो बताया जा रहा हैं उसके द्वारा उसको केवल गुलाम बनाया जा रहा हैं जैसा की शुकरात कहता हैं की यदि तुम हीरो बनाना चाहते हो तो बाहर से नही अपने अंदर से हीरो बनो लेकिन विज्ञानं का कार्य उसी तरह">He knows not his accurate temperament which is described by him, as he is only being made slave of the Shukrat asks if you want to formulate heroes out of the hero inside yourself Do not do something the same way, but science</span></span></span><span class="apple-converted-space"><span style="background: white; color: black;"> </span></span><span title="से हैं जैसे की गधे को शेर की खल पहना दी जाये और यही काम विज्ञानं ने सदियों में किया हैं क्योकि महान वैज्ञानिक आइन्स्टीन ने कहा हैं की बिना विज्ञानं के आध्यात्म इस तरह से हैं जैसे बिना आँखों का आदमी हो, और बिना अध्यात्म के विज्ञानं इस"></span><span class="apple-style-span"><span style="background: #EBEFF9; color: black;">like the lion's ass was wearing cloths Let science and that the work is done in ages because of the great scientist Einstein said that without the spirit of science like the way the man without eyes and not including the science of spirituality</span></span><span class="apple-converted-space"><span style="background: #EBEFF9; color: black;"> </span></span><span title="तरह से हैं जैसे बिना पैरो का आदमी हो."></span><span class="apple-style-span"><span style="background: white; color: black;">such as a man without legs.</span></span><span class="apple-converted-space"><span style="background: white; color: black;"> </span></span><span title="विज्ञानं ने आदमी को अँधा कर दिया हैं वह केवल अपने शरीर के बहार ही देखने में समर्थ हैं विज्ञानं ने मनुष्य को स्वयं से बहुत अधिक दूर कर दिया हैं और मृत्यु के बहुत पास कर दिया जीवन नही रहा वास्तव में जीवन एक रह्श्य की भाति हैं जबकि"></span><span class="apple-style-span"><span style="background: white; color: black;">Science has blinded the man she only just competent to see the outer surface of your body to science, the man turned away too much of yourself and be exceptionally in the neighborhood of death, life is not really a life mystrious while the life of inscrutability spirit of the attendance occurs when the human full space in it is clear that the man inside today are fully loaded as a philosopher once been one of Japan's spiritual master Munan Munan said so before you</span></span><span class="apple-converted-space"><span style="background: white; color: black;"> </span></span><span title="अपने अंदर जो भरा हुआ हैं उसको खली करो तब मैं तुम में जो वास्तविक झेन अर्थात ध्यान को तुम्हारे अंदर हैं प्रवेश करने का या उसको समझाने का प्रयाश करुगा."></span><span class="apple-style-span"><span style="background: white; color: black;">which are burdened inside me then I missed it in you that is the real Zen meditation is to enter into you or him try to explain it.</span></span><o:p></o:p></span></div><div class="MsoNormal" style="text-align: justify; vertical-align: top;"><span class="apple-style-span"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"><span style="mso-spacerun: yes;"> </span>This book is for them to understand that it they are written keeping in mind the subject of this book are beyond the human mind to focus on him and hit him for life.</span></span><span class="apple-converted-space"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span></span><span class="apple-style-span"><span style="background: #EBEFF9; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">Not to hurt anyone's mind that would hurt someone if it means that he himself is not the public, though he considers himself the only body which are beyond the body to give him a place in life that</span></span><span class="apple-converted-space"><span style="background: #EBEFF9; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;"> </span></span><span class="apple-style-span"><span style="background: white; color: black; font-family: "Times New Roman","serif"; font-size: 12.0pt;">are convinced that this book is worthy of understanding.</span></span><span style="color: #888888; font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-bidi-language: HI; mso-fareast-font-family: "Times New Roman";"><o:p></o:p></span></div></div>Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-66100088220826168922011-01-11T07:14:00.000-08:002011-01-11T07:14:48.605-08:00this is dengerous things that is change anyone life without confution. <a href="http://photos1.blogger.com/img/invalid.jpg"><img style="CLEAR: both; FLOAT: left; MARGIN: 0px 10px 10px 0px" alt="" src="http://photos1.blogger.com/img/invalid.jpg" border="0" /></a><div style='clear:both; text-align:LEFT'><a href='http://picasa.google.com/blogger/' target='ext'><img src='http://photos1.blogger.com/pbp.gif' alt='Posted by Picasa' style='border: 0px none ; padding: 0px; background: transparent none repeat scroll 0% 50%; -moz-background-clip: initial; -moz-background-origin: initial; -moz-background-inline-policy: initial;' align='middle' border='0' /></a></div>Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-29891143367513981172010-12-17T07:39:00.001-08:002010-12-17T07:39:51.122-08:00MA-TSU: ORIGINATOR OF "SHOCK" ENLIGHTENMENTIf Hui-neng was the Sixth Patriarch, then who was the seventh? Although several of his followers are mentioned in the Platform Sutra, the only one who seems to have made any difference in Ch'an history was Shen-hui (670-762), who successfully destroyed the Northern school of Shen-hsiu (605-706) and elevated Hui-neng. Although Shen-hui was given the accolade of Seventh Patriarch in some parts of the north, history was to be written elsewhere. Shen-hui's school of "Southern" Ch'an was soon compromising with the remaining Northern Ch'anists—conceding that the study of the sutras could go along hand in hand with sudden enlightenment—and he seems to have enjoyed a little too much his role as imperial socialite. The only member of Shen-hui's school to realize any historical prominence was Tsung-mi (780-841), whose fame attaches not to his original thought but rather to his scholarly writings describing the various sects of Ch'an.1 A litterateur and friend of the famous poet Po Chu-i (772-846), he also tried unsuccessfully to mediate between the followers of the step-by-step sutra-reading Buddhists of the cities and the all-at-once, anti-literary proponents of sudden enlighten¬ment in the country, but he succeeded only in bringing the history of Northern Ch'an to a dignified close.2<br />
The Chinese scholar Hu Shih skillfully pinpoints why the social success of Shen-hui's new "Southern" school in the north actually contributed to its decline. As he saw it: "The explanation is simple. Zennism could not flourish as an officially patronized religion, but only as an attitude of mind, a method of thinking and a mode of living. An officially patronized teacher of Buddhism is obliged to perform all the traditional rituals and ceremonies which the true Zennist despises. Shen-hui succeeded in establishing Zennism as a state religion, but by so doing he almost killed it. All further development of Chinese Zen had to come from those great teachers who valued simple life and intellectual freedom and independence more than worldly recognition."3 And in fact just such teachers had begun springing up like mushrooms. On lonely mountaintops, teachers of sudden enlightenment were experimenting with new ways to transmit wordless insight. They seem to have despised traditional Buddhism, perhaps partly because Buddhism—by which is meant the cultural elitists and aristocrats in the capitals of Ch'ang-an and Loyang—had so long despised them. (Recall the Fifth Patriarch's greeting to Hui-neng: "If you're from the south, you must be a barbarian.") Although traditional Buddhism (including teachers of dhyana) continued to flourish, and the city of Ch'ang-an remained a model for Asian civilization, the political power of the T'ang government in the north gradually withered. And as it declined, so too did the fortunes of the traditional Ch'an establishments that had flourished under imperial patronage.<br />
The new Ch'an teachers of the Southern school may have felt smug in their new prestige and independence, but they still were subject to the ingrained Chinese desire for a lineage. (Perhaps in the land of Confucius, spiritual ancestors were essential to dignity.) The triumph of the legend of Hui-neng in the north had not been lost on the Ch'anists elsewhere, and it effectively meant that for any Ch'an school to have respectability nationwide, it had to be able to trace its lineage back to this illiterate southerner and his temple at Ts'ao-ch'i. Unfortunately this turned out to be difficult, since by the time Hui-neng actually came to be recognized as the Sixth Patriarch, he had been dead for half a century and there were few Chinese who even knew firsthand of his existence—and none besides Shen-hui who ever claimed to have studied under him. How then could he be made the founder of the Ch'an schools blooming all over China?<br />
The scholar Hu Shih has speculated somewhat knavishly on how Hui-neng's "lineage" may have been created after the fact: "By the last quarter of the eighth century, there began to be a great stampede of almost all the Ch'an schools to get on the bandwagon of the school of Hui-neng. . . . Hui-neng died early in the eighth century, and his disciples were mostly unknown ascetics who lived and died in their hilly retreats. One could easily have paid a visit to some of them. So in the last decades of the century, some of those unknown names were remembered or discovered. Two of the names thus exhumed from obscurity were Huai-jang of the Heng Mountains in Hunan, and Hsing-ssu of the Ch'ing-yuan Mountains of Kiangsi. Neither of these names appeared in earlier versions of Hui-neng's life story."4<br />
These two masters, Nan-yueh Huai-jang (677-744) of Hunan and Ch'ing-yuan Hsing-ssu (d. 740) of Kiangsi, were made the missing links between Hui-neng and the two schools of Ch'an that would one day become Japanese Rinzai and Soto, respectively. Since the lineage most important for the early years of Ch'an's Golden Age was that which would one day be the Rinzai school, the tradition of Huai-jang will be examined here first. As noted above, although the legend says that Huai-jang once studied under the Sixth Patriarch, Hui-neng, supporting historical evidence is not readily found. However, he is thought to have studied under another follower of the Fifth Patriarch Hung-jen and to have been a part of the general scene of Southern Ch'an.5 His actual function may have been to supply a direct line of descent between Hui-neng and the man who was to be the creator of Rinzai Zen as we know it today.<br />
That man is the famous Ma-tsu Tao-i (709-788), who even if not a direct spiritual descendant of Hui-neng was certainly a product of the same exciting period of intellectual ferment. According to the more or less contemporary record left by the northern historian Tsung-mi, Ma-tsu (which means "Patriarch Ma") was a native of Szechuan who was ordained a monk at an early age by a Korean master in his home province.6 Young Ma traveled on, as was common with beginning Ch'an monks, and (so say the later legends) finally came to the monastery of Huai-jang, located on Mt. Nan-yueh. The story of their first encounter became a standard among later Ch'an masters, for it is a particularly effective discrediting of that onetime Ch'an mainstay, meditation, which became anathema to the more revolutionary Southern school.<br />
As the story goes, Huai-jang one day came upon Ma-tsu absorbed in meditation and proceeded to question the purpose of his long bouts of dhyana. Ma-tsu immediately replied, "I want to become a Buddha, an enlightened being."<br />
Saying nothing, Huai-jang quietly picked up a brick and started rubbing it on a stone. After a time Ma-tsu's curiosity bested him and he inquired, "Why are you rubbing that brick on a stone?"<br />
Huai-jang replied, "I am polishing it into a mirror."<br />
Ma-tsu probably knew by this time that he had been set up, but he had to follow through: "But how can you make a mirror by polishing a brick on a stone?"<br />
The celebrated answer was: "How can you become enlightened by sitting in meditation?"<br />
The point, driven home time and again throughout the eighth century, was that enlightenment is an active, not a passive, condition. And Ma-tsu himself was to become the foremost exponent of enlightenment as a natural part of life.<br />
Ma-tsu always made a profound impression on his contemporaries, and no small part may be attributable to his peculiar physical traits. As The Transmission of the Lamp describes him:<br />
<br />
In appearance and bearing he was most striking. He glared as a tiger does and he ambled like a cow. He could touch his nose with his tongue, and on the soles of his feet were wheel-shaped marks [physical qualities also attributed to the Buddha]. During the period [of 713-41] he studied the dhyana . . . under Master Huai-jang, who then had nine disciples. Of these only [Ma-tsu] received the sacred mind seal.7<br />
<br />
However, his real immortality derives from his contribution to the arsenal of methods for shocking novices into enlightenment. It will be recalled that the legendary Sixth Patriarch, Hui-neng, neglected to explain exactly what a person should do to "see into one's own nature." Ma-tsu apparently was the first master who developed non-meditative tricks for nudging a disciple into the state of "no-thought." He was an experimenter, and he pioneered a number of methods that later were perfected by his followers and the descendants of his followers. He was the first master to ask a novice an unanswerable question, and then while the person struggled for an answer, to shout in his ear (he liked the syllable "Ho!")—hoping to jolt the pupil into a non-dualistic mind state. Another similar technique was to call out someone's name just as the person was leaving the room, a surprise that seemed to bring the person up short and cause him to suddenly experience his original nature. A similar device was to deliver the student a sharp blow as he pondered a point, using violence to focus his attention completely on reality and abort ratiocination. Other tricks included respond¬ing to a question with a seemingly irrelevant answer, causing the student to sense the irrelevancy of his question. He would also sometimes send a pupil on a "goose chase" between himself and some other enlightened individual at the monastery, perhaps in the hope that bouncing the novice from one personality to another would somehow shake his complacency. Whatever the technique, his goal was always to force a novice to uncover his original nature for himself. He did this by never giving a straight answer or a predictable response and therefore never allowing a disciple to lapse into a passive mental mode.<br />
Ma-tsu also seems to have simplified the idea of what constitutes enlightenment. As he defined it, "seeing into one's own nature" simply meant understanding (intuitively, not rationally) who you are and what you are. This truth could be taught with whatever method seemed appropriate at a given moment. As Hu Shih so eloquently describes his teaching,<br />
<br />
". . . any gesture or motion, or even silence, might be used to communicate a truth. [Recall the Buddha once enlightened a follower by holding up a flower.] Ma-tsu developed this idea into a pedagogical method for the new Zen. There is no need to seek any special faculty in the mind for the enlightenment. Every behavior is the mind, the manifestation of the Buddha-nature. Snapping a finger, frowning or stretching the brow, coughing, smiling, anger, sorrow, or desire . . . is the functioning of the Buddhahead: it is the Tao, the Way. There is no need to perform any special act, be it dhyana or worship, in order to achieve the Tao. To be natural is the Way. Walk naturally, sit naturally, sleep naturally, live naturally—that is the Way. Let the mind be free: do not purposely do evil; nor purposely do good. There is no Law to abide, no Buddhahood to attain. Maintain a free mind and cling to nothing: that is Tao."8<br />
<br />
Thus it seems that the most preeminent Ch'an master of the eighth century not only repudiated all the apparatus of traditional Buddhism, he also simplified enlightenment down to a quite secular condition of acceptance of the natural state of human affairs. For instance, although he was familiar with the great Mahayana sutras, Ma-tsu never mentions Hui-neng or the Diamond Sutra. His Ch'an, expressed in simple everyday language, seems merely so many ways of finding out who you are and what you are. Furthermore, there seems to be nothing specifically that you can do to accelerate the occurrence of sudden enlightenment, other than use traditional practices to make your psyche as uncomplicated as possible and then wait for the moment to strike (he, of course, experimented to find ways to accelerate the arrival of that moment). But he has nothing encouraging to say about the effectiveness of meditation as an aid to finding the desired non-rational insight, which he sometimes described using the borrowed term "Tao":<br />
Cultivation is of no use for the attainment of Tao. The only<br />
thing that one can do is to be free of defilement. When one's<br />
mind is stained with thoughts of life and death, or deliberate action, that is defilement. The grasping of the Truth is the function of everyday-mindedness. Everyday-mindedness is free from intentional action, free from concepts of right and wrong, taking and giving, the finite or the infinite. . . . All our daily activities—walking, standing, sitting, lying down—all response to situations, our dealings with circumstances as they arise: all this is Tao.9<br />
<br />
Ma-tsu eventually left Huai-jang (if, in fact, he ever met him in the first place) and presided over a community of Ch'an disciples at K'ai-yuan temple in Kiangsi. This was to be the incubator for the greatest thinkers of the eighth century, and the setting for some of the finest Ch'an anecdotes. The anecdote, incidentally, is the perfect Ch'an teaching device, since it forces the listener to find its meaning in his own inner experience. The sermon provided the theoretical basis for an idea, but the anecdote showed the theory in action and made the listener share in a real experience, if only vicariously. But first we will begin with a sermon credited to him, in which he summarizes the philosophical position he held. There was nothing particularly new about his understanding; it was his method that was novel. His sermon said, in essence, that reality is merely our mind, and that enlightenment comprised the nonrational recognition of this.<br />
<br />
All of you should realize that your own mind is Buddha, that is, this mind is Buddha's Mind. . . . Those who seek for the Truth should realize that there is nothing to seek. There is no Buddha but Mind; there is no Mind but Buddha.10<br />
<br />
Again there is the counsel against discriminations between good and evil, since the original Mind transcends these:<br />
<br />
Do not choose what is good, nor reject what is evil, but rather be free from purity and defilement. Then you will realize the emptiness of sin.11<br />
<br />
This is not a preachment of values; rather it is the insight that there is a reality beyond our puny discriminations. If you can achieve this larger perspective, then good and evil become an inconse¬quential part of the larger flow of life.<br />
His sermon then returns to the theme of the mind as the arbiter of reality, recalling the Void of Nagarjuna and pointing out that even the workings of the mind are ephemeral and possess no self-nature.<br />
<br />
Thoughts perpetually change and cannot be grasped because they possess no self-nature. The Triple World [of desire, form, and beyond-form] is nothing more than one's mind. The multitudinous universe is nothing but the testimony of one Dharma [truth]. What are seen as forms are the reflections of the mind. The mind does not exist by itself; its existence is manifested through forms. . . . If you are aware of this mind, you will dress, eat, and act spontaneously in life as it transpires, and thereby cultivate your spiritual nature. There is nothing more that I can teach you.12<br />
<br />
The essence of this teaching is that reality is, for us, merely what our mind says it is, and "enlightenment" or "becoming a Buddha" is merely coming to terms with ourselves and with this tricky mind that constantly devises our reality for us.<br />
This credo is remembered most vividly in two anecdotes that were later enshrined in a famous collection of koans called the Wu-men Kuan (or Mumonkan in Japanese). In both of these anecdotes, Ma-tsu is asked, "What is Buddha?"—meaning what is the spirituality that all seek. In one he replied, "Mind is Buddha" (Mumonkan, Case 30), and in the other anecdote he said, "No mind, no Buddha" (Mumonkan, Case 33), which merely affirms that spirituality is in the mind, and for its realization one must realize the mind.13 In either instance he is merely following the earlier idea that there is no reality and thus no enlightenment outside the mind.<br />
These two exchanges are part of a single anecdote of Ma-tsu recorded in the chronicles.<br />
<br />
A monk asked why the Master maintained, "The Mind is the Buddha." The Master answered, "Because I want to stop the crying of a baby." The monk persisted, "When the crying has stopped, what is it then?" "Not Mind, not Buddha," was the answer. "How do you teach a man who does not uphold either of these?" The Master said, "I would tell him, 'Not things.' " The monk again questioned, "If you met a man free from attachment to all things, what would you tell him?" The Master replied, "I would let him experience the Great Tao."14<br />
<br />
As the scholar John Wu has pointed out, "This dialogue reveals an important secret about Ma-tsu's art of teaching. Sometimes he used a positive formula, sometimes he used a negative formula. On the surface they are contradictory to each other. But when we remember that he was using them in answering persons of different grades of attainments and intelligence, the contradiction disap¬pears at once in the light of a higher unity of purpose, which was in all cases to lead the questioner to transcend his present state."15 Another example of a seemingly contradictory position is recorded as a koan in another famous collection, the Blue Cliff Record (Case 3). In this anecdote, Ma-tsu is asked one day about his health, and he responded with, "Sun-faced Buddhas, Moon-faced Buddhas."16 According to a Buddhist tradition, a Sun-faced Buddha lives for eighteen hundred years, a Moon-faced Buddha lives only a day and a night. Perhaps he was proposing these two contradictory cases to demonstrate the irrelevance of an inquiry after his physical state. It would have been far better if the question had concerned his mind.<br />
A story describing how Ma-tsu handled other teachers who wandered by depicts very well the way that he could undermine logic and categorization. In a particularly famous anecdote, a visiting teacher proposed a condition of duality, a condition equivalent to that of a switch that can be either off or on. Having permitted the teacher to adopt this very un-Zen position, Ma-tsu proceeds to demolish him. The story goes as follows:<br />
<br />
A monk who lectured on Buddhism came to the Master and asked, "What is the teaching advocated by the Ch'an masters?" Ma-tsu posed a counterquestion: "What teachings do you maintain?" The monk replied that he had lectured on more than twenty sutras and sastras. The Master exclaimed, "Are you not a lion?" The monk said, "I do not venture to say that." The Master puffed twice and the monk commented, "This is the way to teach Ch'an." Ma-tsu retorted, "What way do you mean?" and the monk said, "The way the lion leaves the den." The Master became silent. Immediately the monk remarked, "This is also the way of Ch'an teaching." At this the Master again asked, "What way do you mean?" "The lion remains in his den." "When there is neither going out nor remaining in, what way would you say this was?" The monk made no answer. . . .17<br />
<br />
Ma-tsu had posed a seemingly unanswerable question, at least a question that logic could not answer. This provocative exchange, later to be known as a mondo, was a new teaching technique that departed significantly from the earlier methods of Hui-neng and Shen-hui, who mounted a platform, gave a sermon, and then politely received questions from the audience.<br />
But how did Ma-tsu handle this question when it was presented to him? He fell back on the fact that reality is what we make it, and all things return to the mind. He once handled essentially the same question that he put to the visiting monk, showing how it can be done. His response is the essence of Zen.<br />
<br />
A monk once drew four lines in front of Ma-tsu. The top line was long and the remaining three were short. He then demanded of the Master, "Besides saying that one line is long and the other three are short, what else could you say?" Ma-tsu drew one line on the ground and said, "This could be called either long or short. That is my answer."18<br />
<br />
Language is deceptive. But if it is used to construct an anti-logical question, it can equally be used to construct an anti-logical reply.<br />
Ma-tsu discovered and refined what seems to have eluded the earlier teachers such as Hui-neng and Huai-jang: namely, the trigger mechanism for sudden enlightenment. As noted earlier, he originated the use of shouting and blows to precipitate enlighten-ment, techniques to become celebrated in later decades in the hands of men such as Huang-po and Lin-chi, masters who shaped the Rinzai sect. As a typical example, there is the story of a monk coming to him to ask, "What was the purpose of Bodhidharma's coming from the West?" which is Ch'an parlance for "What is the basic principle of Zen?" As the monk bowed reverently before the old master waiting for the reply that would bring it all together, Ma-tsu knocked him to the ground, saying, "If I do not strike you, people all over the country will laugh at me." The hapless monk picked himself up off the ground and—suddenly realizing he had just tasted the only reality there is—was enlightened on the spot.19 Obviously, every boxer does not experience enlightenment when he receives a knockout punch. The blow of enlightenment is meant to rattle the questioning mind and to disrupt, if only for an instant, its clinging to abstractions and logic. It seems almost as though enlightenment were a physical phenomenon that some¬times can best be achieved by a physical process—such as a blow or a shout.<br />
The violence seemed to work both ways, for the monks often gave him a dose of his own medicine. An example is reported in the following story:<br />
<br />
It happened once that his disciple Yin-feng was pushing along a cart, while Ma-tsu was sitting on the road with his feet stretched out. Yin-feng requested him to draw back his feet, but Ma-tsu said, "What is stretched out is not to be drawn back again!" Yin-feng retorted, "Once advanced, there is no turning backward!'' Disregarding the master, he kept pushing the cart until it ran over and injured his feet. Ma-tsu returned to the hall with an axe in his hand, saying, "Let the one who a few moments ago injured my feet with his cart come forward!" Yin-feng, not to be daunted, came forward stretching his neck in front of the master. The master [peacefully] put down his axe.20<br />
<br />
The significance of this story, if it has any significance, is that it conveys the atmosphere of Ch'an monasteries around 750. It demonstrates that the leader of a monastery had to win his spurs. He had to be tougher, more audacious, and faster than anybody else.<br />
During the T'ang it was common to use the ox as a metaphor for all that is uncontrollable in human nature. The ox was not necessarily bad; it just had to be governed. The rigor with which this control was applied at Ma-tsu's monastery is illustrated in the story concerning one of the disciples, a former hunter who Ma-tsu encountered one day working in the monastery kitchen.<br />
"What are you doing?" asked the master—a question that never got a straight answer from an enlightened Ch'an monk.<br />
"I am herding an ox," the man replied, a metaphorical way of saying he was trying to discipline himself. "And how," shot back Ma-tsu, "do you go about tending it?" The monk replied, "Whenever it starts to go to grass [i.e., self-indulgence], I yank it back by the nostrils [the tender part of the great animal]."<br />
To which Ma-tsu admiringly replied, "If you really can do that by yourself, then I may as well retire."21<br />
This story illustrates the emphasis on self-control that was a part of the Ch'an monasteries. Yet self-control was only to be practiced for what it gave in return. There were no value judgments or rules that had to be followed. The point was to do what seemed the most rewarding. For example, there is a story that a local governor asked Ma-tsu, "Master, should I eat meat and drink wine?" The master did not give him a reply that implied a value judgment, but rather outlined the rewards of the two possible paths: "To eat and drink is your natural right, to abstain from meat and wine is your chance for greater blessedness."22<br />
Ma-tsu often used the structure of language, with its natural capacity for parallels, as a teaching tool in itself. <br />
<br />
Another time a monk asked, what is the meaning of Bodhidharma coming from the West?" "What is the meaning [of your asking] at this moment?" replied the Master.23<br />
<br />
The monk was interested in abstract issues (using the Ch'an metaphor for enlightenment's meaning); Ma-tsu reminded him that the only reality that mattered was his own being, his own needs. And he did it using almost identical language.<br />
Ma-tsu was constantly testing his disciples, keeping them on their toes and reinforcing their enlightenment. There is the story that one evening while enjoying the moonlight with three of his disciples (including the two most famous, Huai-hai and Nan- ch'uan), he asked them the question "what should we do right now, this very moment?"—a typical Zen challenge. One of the monks said, "It would be best to be studying the sutras of the ancients who have achieved enlightenment." The monk Huai-hai, who was later to receive Ma-tsu's mantle, countered, "It would be good to practice meditation."<br />
At that point Nan-ch'uan, the third monk, simply rose, shook the sleeves of his robe, and silently walked away. Ma-tsu acknowl¬edged this as the right answer and declared, "The sutra scriptures are returnable to the Buddhist canon, and meditation to the undifferentiated ocean, but Nan-ch'uan alone leaps over and transcends these."24 Nan-ch'uan's response was a triumph of physical action and simplicity over religiosity and abstraction.<br />
Ma-tsu is reported in the chronicles to have had 139 enlightened disciples, many of whom went on to become Ch'an leaders in their own districts. The most outstanding were the monks Huai-hai and Nan-ch'uan and a layman named P'ang—all three of whom are today remembered in anecdotes that have become Ch'an scrip¬tures. But others were probably just as active and enlightened. Southern Ch'an was expanding, with mountaintop retreats blossoming everywhere. Many teachers probably have been forgotten only because they had no disciples who took the pains to transcribe and preserve their teachings. Ma-tsu himself also apparently wrote nothing, but he was more fortunate in his disciples. In any case, he reportedly died in the typical Ch'an way. He predicted his death a month in advance, and when the time came, he bathed, assumed the meditation posture, and silently passed on.Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-46371479472084634012010-12-17T07:36:00.001-08:002010-12-17T07:36:32.546-08:00HUI-NENG: THE SIXTH PATRIARCH AND FATHER OF MODERN ZENThe master honored today as the father of modern Zen was an impoverished country lad from South China, whose attributed autobiography, The Platform Sutra of Hui-neng, is the only "sutra" of Buddhism written by a Chinese.1 In this work, Hui-neng (638-713) told the story of his rise from obscurity to fame. He described his father as a high Chinese official who, unjustly banished and reduced to a commoner, died of shame while Hui-neng was still a small child. To survive, the fatherless boy and his mother sold wood in the marketplace at Han-hai, near Canton in South China. Then one day he chanced to overhear a man reciting a passage from the Diamond Sutra. Hui-neng stopped to listen, and when he heard the phrase "Let your mind function freely, without abiding anywhere or in anything," he was suddenly awakened. Upon inquiry, he discovered that the reciter was a follower of the Fifth Patriarch, Hung-jen. This teacher, the stranger said, taught that by reciting the Diamond Sutra it was possible to see into one's own nature and to directly experience enlightenment.<br />
The Diamond Sutra (sometimes called the Vajracchedika Sutra) became the passion of Hui-neng as well as the touchstone for the new Chinese Ch'an. An unusually brief work, it has been called the ultimate distillation of the Buddhist Wisdom Literature. The following excerpt is representative of its teaching.<br />
<br />
All the mind's arbitrary concepts of matter, phenomena, and of all conditioning factors and all conceptions and ideas relating thereto are like a dream, a phantasm, a bubble, a shadow, the evanescent dew, the lightning's flash. Every true disciple should thus look upon all phenomena and upon all the activities of the mind, and keep his mind empty and selfless and tranquil.2<br />
<br />
The Diamond Sutra does not search the philosophic heights of the Lankavatara Sutra, the treatise revered by the early dhyana school of Bodhidharma, and precisely for this reason it appealed to the Southern school—whose goal was the simplification of Ch'an. Hui-neng could not resist the call and immediately set out for the East Mountain monastery of the Fifth Patriarch.<br />
When he arrived, Hung-jen opened the interview by asking the newcomer his origin. Hearing that he was from the Canton region, the old priest sighed, "If you're from the south you must be a barbarian. How do you expect to become enlightened?" To this Hui-neng shot back, "The people in the north and south may be different, but enlightenment is the same in both regions." Although this impertinence caused the master to immediately recognize Hui-neng's mental gifts, he said nothing and simply put him to work threshing and pounding rice. (This exchange, incidentally, will be recognized as the memorable first encounter between two generations of masters, an obligatory element in all the legends of the early Patriarchs.)<br />
For the next eight months, the young novice toiled in obscurity, never so much as seeing the Fifth Patriarch. Then one day the old priest called an assembly and announced that he was ready to pass on the robe of the patriarchy to the one who could compose a verse showing an intuitive understanding of his own inner nature. The disciples talked over this challenge among them¬selves and decided, "The robe is certain to be handed down to Shen-hsiu, who is head monk and the natural heir. He will be a worthy successor to the master, so we will not bother composing a verse."<br />
Shen-hsiu, the same master later exalted by the Empress Wu in Loyang, knew what was expected of him and began struggling to compose the verse. After several days' effort, he found the courage to write an unsigned gatha on a corridor wall in the dark of night.<br />
<br />
Our body is the Bodhi-tree <br />
And our mind a mirror bright.<br />
Carefully we wipe them hour by hour,<br />
And let no dust alight.3<br />
<br />
When the Fifth Patriarch saw the verse, he convened an assembly in the corridor, burned incense, and declared that they all should recite the anonymous passage. Afterward, however, he summoned Shen-hsiu to his private quarters and inquired if he was author of the verse. Receiving an affirmative reply, the master said, "This verse does not demonstrate that you have yet achieved true understanding of your original nature. You have reached the front gate, but you have not yet entered into full understanding. Prepare your mind more fully and when you are ready, submit another gatha." It is a Ch'an commonplace that Shen-hsiu's verse stressed methodical practice and was perfectly logical—just the opposite of the sudden, anti-logical leap of intuition that is true enlightenment. Shen-hsiu departed, but try as he might he could not produce the second gatha.<br />
In the meantime, Hui-neng overheard the monks reciting Shen-hsiu's lines. Although he recognized that its author had yet to grasp his own original nature, Hui-neng asked to be shown the verse and allowed to do homage to it. After he was led to the hall, the illiterate lad from the barbarian south asked to have a gatha of his own inscribed next to the one on the wall.<br />
<br />
There is no Bodhi-tree<br />
Nor stand of a mirror bright.<br />
Since all is void,<br />
Where can the dust alight?4<br />
<br />
Although the assembly was electrified by the insight contained in this gatha, the diplomatic old Fifth Patriarch publicly declared that its author lacked full understanding. During the night, however, he summoned young Hui-neng to the darkened meditation hall, where he expounded the Diamond Sutra to him and then ceremonially passed to him the robe of Bodhidharma, symbol of the patriarchy. He also advised him to travel immediately to the south, to stay underground for a time in the interest of safety, and then to preach the Dharma to all who would listen. Hui-neng departed that very night, crossing the Yangtze and heading south—the anointed Sixth Patriarch at age twenty-four.<br />
When the other monks realized what had happened, they hastily organized a party to retrieve Hui-neng and the Ch'an relics. Finally one of the pursuers, a burly former soldier, reached the new Sixth Patriarch in his hideaway. Suddenly overcome by the presence of Hui-neng, he found himself asking not for the return of the robe but rather for instruction. Hui-neng obliged him with, "Not thinking of good, not thinking of evil, tell me what was your original face before your mother and father were born." This celebrated question—which dramatizes the Zen concept of an original nature in every person that precedes and transcends artificial values such as good and evil—caused the pursuer to be enlightened on the spot.<br />
For the next several years Hui-neng sought seclusion, living among hunters in the south and concealing his identity. The legends say his kindly nature caused him sometimes to secretly release animals from the hunters' traps and that he would accept only vegetables from their stewpots. But this life as an anonymous vagabond, a Patriarch while not even a priest, could not be his final calling. One day when the time felt right (in 676, as he neared forty), he renounced the life of a refugee and ventured into Canton to visit the Fa-hsing temple. One afternoon as he lingered in the guise of an anonymous guest, he overheard a group of monks arguing about a banner flapping in the breeze.<br />
One monk declared, "The banner is moving."<br />
Another insisted, "No, it is the wind that is moving."<br />
Although he was only a lay observer, Hui-neng could not contain himself, and he interrupted them with his dramatic manifesto, "You are both wrong. It is your mind that moves."<br />
The abbot of the temple, standing nearby, was dumbstruck by the profound insight of this stranger, and on the spot offered to become his pupil. Hui-neng declined the honor, however, requesting instead that his head be shaved and he be allowed to enter Buddhist orders, a priest at last. He was shortly acclaimed by one and all as the Sixth Patriarch, and after a few months in Canton he decided to move to a temple of his own at Ts'ao-ch'i, where he taught for the next four decades. From this monastery came the teachings that would define the faith.<br />
The foregoing story, perhaps the most famous in the Zen canon, is drawn mainly from the aforementioned Platform Sutra of Hui-neng, purportedly an autobiography and sermon pre¬sented to an assembly in his later years.5 (The setting was a temple near his monastery, where he was invited to lecture one day by the local abbot. It was transcribed by one of his disciples, ince Hui-neng traditionally was said to have been illiterate.) The document has come down to us in three parts. The first part is the story just summarized: a poetry contest at the monastery of the Fifth Patriarch in which the man later to lead Northern Ch'an is humiliated by a bumpkin, who himself must then flee the wrath of the Ch'an establishment and wait for recognition in the south. The second part is a lecture that scholars believe probably represents the general outline of Hui-neng's views on man's original nature. The third part is a highly embellished account of his later years, usually dismissed as the pious invention of a more recent date.<br />
The real life of Hui-neng is a historical puzzle that may well never be resolved. For example, it is common to note that the later Ch'an writers took great pains to render Hui-neng as illiterate and unlettered as possible, the more to emphasize his egalitarianism. (This in spite of the fact that the sermon attributed to him refers to at least seven different sutras.) The facts were adjusted to make a point: If a simple illiterate wood peddler could become Patriarch, what better proof that the faith is open to all people? Many of the traditional anecdotes surrounding his early years are similarly suspect, and in fact the most respected Hui-neng scholar has declared, "If we consider all the available material, and eliminate patiently all the inconsistencies by picking the most likely legends, we can arrive at a fairly credible biography of Hui-neng. If, on the other hand, we eliminate the legends and the undocumented references to the Sixth Patriarch, we may conclude that there is, in fact, almost nothing that we can really say about him."6 Yet does it really matter whether the legend is meticulously faithful to the facts? Hui-neng is as much a symbol as a historical individual, and it was essential that his life have legendary qualities. In his case, art may have helped life along a bit, but it was for a larger purpose.<br />
The purpose was to formalize the new philosophical ideas of Southern Ch'an. The second part of the Platform Sutra, which details his philosophical position, has been characterized as a masterpiece of Chinese thought, the work not of a scholar but of a natural sage whose wisdom flowed spontaneously from deep within. Yet it is commonly conceded that the uniqueness of his message lies not so much in its being original (which most agree it is not) but in its rendering of the basic ideas of Buddhism into Chinese terms.7 Buddhism itself seems at times to be in question, as the Sixth Patriarch discounts traditional observances, even<br />
suggesting that the Buddhist Western Paradise, known as the Pure Land, might be merely a state of mind.<br />
<br />
The deluded person concentrates on Buddha and wishes to be born in the other land; the awakened person makes pure his own mind. . . . If only the mind has no impurity, the Western Land is not far. If the mind gives rise to impurities, even though you invoke the Buddha and seek to be reborn in the West, it will be difficult to reach . . . but if you practice straightforward mind, you will arrive there in an instant.8<br />
<br />
Hui-neng also questioned the traditional Ch'an practice of sitting in meditation, declaring it to be more a mind-set than a physical act (if his Sutra is authentic, then he predates his pupil Shen-hui on this point). He also broke it apart into two different categories: the sitting and the meditation.<br />
<br />
. . . what is this teaching that we call "sitting in medita¬tion"? In this teaching "sitting" means without any obstruction anywhere, outwardly and under all circum¬stances, not to activate thoughts. "Meditation" is internal¬ly to see the original nature and not become confused.9<br />
<br />
Elsewhere he is quoted as declaring that protracted sitting only shackles the body without profiting the mind.10 Although Hui-neng severely took to task those who depended on medita¬tion, there is no evidence that he forbade it entirely. What he did reject was a fixation on meditation, a confusion—to use a later Zen expression—of the finger pointing at the moon with the moon itself. Even so, this was a radical move. Hui-neng presents us with the startling prospect of a dhyana teacher questioning the function of dhyana—until then the very basis of the school.<br />
Yet the sutra is far from being all negative. It has a number of positive messages, including the following: All people are born in an enlightened state, a condition in which good and evil are not distinguished. Nor are there distracting discriminations, attachments, and perturbations of the spirit in this primal estate. (A very similar view is found throughout the poetry of William Wordsworth, to give only one example from Western thought.11) But if man's original nature is pure and unstained, how then does evil enter into a person's character? He faces this classic theological question head-on:<br />
<br />
Good friends, although the nature of people in this world is from the outset pure in itself, the ten thousand things are all within their own natures. If people think of all the evil things, then they will practice evil; if they think of all the good things, then they will practice good. Thus it is clear that in this way all the dharmas (aspects of humanity) are within your own natures, yet your own natures are always pure. The sun and moon are always bright, yet if they are covered by clouds, although they are bright, below they are darkened, and the sun, moon, stars, and planets cannot be seen clearly. But if suddenly the wind of wisdom should blow and roll away the clouds and mists, all forms in the universe appear at once. . . . [I]f a single thought of good evolves, intuitive wisdom is born. As one lamp serves to dispel a thousand years of darkness, so one flash of wisdom destroys ten thousand years of ignorance.12<br />
<br />
As Hui-neng viewed it, there is latent within us all the condition of enlightenment, the state that precedes our concern with good and evil. It can be reclaimed through an intuitive acquaintance with our own inner natures. This is well summarized by the Hui-neng scholar Philip Yampolsky: "The Platform Sutra maintains that the nature of man is from the outset pure, but that his purity has no form. But by self-practice, by endeavoring for himself, man can gain insight into this purity. Meditation, prajna, true reality, purity, the original nature, self-nature, the Buddha nature, all these terms, which are used constantly throughout the sermon, indicate the same undefined Absolute, which when seen and experienced by the individual himself, constitutes enlightenment."13<br />
This condition of original innocence that is enlightenment can be reclaimed through "no-thought," a state in which the mind floats, unattached to what it encounters, moving freely through phenomena, unperturbed by the incursions and attrac¬tions of the world, liberated because it is its own master, tranquil because it is pure. This is the condition in which we were born and it is the condition to which we can return by practicing "no-thought." Although it happens to be similar to the condition that can be realized through arduous meditation, Hui-neng apparently did not believe that meditation was required. This primal condition of the mind, this glimpse into our original nature, could be realized instantaneously if our mind were receptive. But what is this state called "no-thought"? According to Hui-neng:<br />
<br />
To be unstained in all environments is called no-thought. If on the basis of your own thoughts you separate from environment, then, in regard to things, thoughts are not produced. If you stop thinking of the myriad things, and cast aside all thoughts, as soon as one instant of thought is cut off, you will be reborn in another realm. . . . Because man in his delusion has thoughts in relation to his environment, heterodox ideas stemming from these thoughts arise, and passions and false views are produced from them.14<br />
<br />
Yampolsky characterizes "no-thought" as follows: "Thoughts are conceived as advancing in progression from past to present to future, in an unending chain of successive thoughts. Attachment to one instant of thought leads to attachment to a succession of thoughts, and thus to bondage. By cutting off attachment to one instant of thought, one may, by a process unexplained, cut off attachment to a succession of thoughts and thus attain to no-thought, which is the state of enlightenment."15 Precisely how this condition of "no-thought" enlightenment is achieved is not explained in the Platform Sutra and in fact has been the major concern of Zen ever since. The one thing that all will agree is that the harder one tries to attain it, the more difficult it becomes. It is there inside, waiting to be released, but it can be reached only through the intuitive mind. And it happens suddenly, when we least expect.<br />
The master Hui-neng stands at the watershed of Zen history. Indeed he may be the watershed, in the embodied form of a legend. There seems reason to suspect that he was canonized well after the fact, as was Bodhidharma. But whereas Bodhidharma provided an anchor for the original formation of a separate Dhyana sect in Chinese Buddhism, Hui-neng became the rallying symbol for a new type of Ch'an, one wholly Chinese, and one that seemed to discount Bodhidharma's old mainstay, meditation. He became the Chinese answer to the Indian Bodhidharma.<br />
Hui-neng redefined the specific characteristics of the Ch'an goal and described in nontheological terms the mind state in which duality is banished. But he failed to go the next step and explain how to get there. All he did was point out (to use the terminology of logic) that meditation not only was not a sufficient condition for enlightenment, it might not even be a necessary condition. What then was required? The answer to this question was to be worked out during the next phase of Ch'an, the so-called Golden Age of Zen, when a new school of Southern Ch'an exploded (to use a common description) in the south and went on to take over all of Ch'an. These new teachers seem to have accepted Hui-neng as their patron, although the direct connection is not entirely clear. These masters learned how to impose a torture chamber on the logical mind, bringing to it such humiliations that it finally annihilated ego or self and surrendered to prajna, intuitive wisdom. They devised systematic ways to produce the state of "no-thought" that Hui-neng and Shen-hui apparently could only invoke.Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-64978221664050786542010-12-17T07:32:00.001-08:002010-12-17T07:32:08.383-08:00SHEN-HSIU AND SHEN-HUI: "GRADUAL" AND "SUDDEN" MASTERSWhereas the Ch'an Patriarchs of earlier times had been, more often than not, fractious teachers ignored by emperors and gentry alike, the T'ang Dynasty saw Ch'an masters rise to official eminence, receiving honors from the highest office in China. The first half of the eighth century witnessed what was to be the greatest battle within the school of Ch'an, but it was also the time when Ch'an was finally recognized by Chinese ruling circles. The name most often associated with this imperial recognition is the famous, or perhaps infamous, Empress Wu.1<br />
Wu was not born to royalty, but in the year 638, when she was thirteen, she was placed in Emperor T'ai-tsung's harem as a concubine of relatively low rank. Disapproving historians claim that one day she managed to catch the crown prince, the heir apparent to the aging emperor, in what we today might euphemistically call the bathroom, and seduced him at a moment when he was without benefit of trousers. Thus she was already on familiar terms with the next emperor when her official husband, Emperor T'ai-tsung, went to his ancestors in the summer of 649. Although she was only twenty-four years old, custom required that she join all the deceased emperor's concubines in retirement at a monastery—which ordinarily would have been the last anyone heard of her. As it happened, however, the new emperor's first wife was childless, with the effect that he began devoting increasing attention to a favorite concubine. Knowing of the emperor's earlier acquaintance and infatuation with Wu, the barren empress recalled her from the convent, intending to divert the emperor from his current favorite. The cure, however, turned out to be far more deadly than the ailment.<br />
Through an intrigue that apparently included murdering her own child by the emperor and then blaming the empress, Wu soon had both the empress and the competing concubine in prison. Not content with mere imprisonment for her rivals, she went on to have them both boiled alive—after first amputating their hands and feet, eliciting a dying curse from the concubine that she would return as a cat to haunt Wu. To escape this curse, Wu permanently banned cats from the imperial compound, and eventually persuaded the emperor to move the government from Ch'ang-an to Loyang, where for the next half century she tried to exorcise the memory of her deed. In late 683 Wu's husband, the emperor, died, and for a time she allowed his son, the true heir, to occupy the throne—until she could find a pretext to take over the government completely.<br />
A couple of years after the emperor's death, when Wu was aged sixty, she became infatuated with a lusty peddler of cosmetics and aphrodisiacs, a man whose virility had made him a favorite with various serving ladies around the palace. To give him a respectable post, she appointed him abbot of the major Buddhist monastery of Loyang—enabling him to satisfy, as it were, a double office in the service of the state. His antics and those of his followers did the cause of Buddhism little good over the next few years. When in 695 his arrogance finally became too much even for Wu, she had him strangled by the court ladies and his body sent back to the monastery in a cart. Although Wu is remembered today as an ardent Buddhist, some have suggested that her devotions turned as much to the claims of fortune telling by Buddhist nuns (some of whose organizations in Loyang reportedly ran brothels on the side) as to a pious concern with Indian philosophy.<br />
<br />
SHEN-HSIU (605-706), THE FIRST "SIXTH PATRIARCH"<br />
<br />
It is known that around 701 Empress Wu invited an aging Ch'an monk named Shen-hsiu, follower of the Lankavatara school of Bodhidharma, to come north to the imperial capital from his monastery in central China.2 He was over ninety at the time and had amassed a lifelong reputation for his rigorous practice of dhyana. Shen-hsiu agreed reluctantly, reportedly having to be<br />
carried on a pallet into the presence of the empress. It is said that Wu curtsied to him, an unusual act for a head of state, and immediately moved him into the palace, where he seems to have become the priest-in-residence. As for why Empress Wu would have chosen to honor a lineage of Ch'an Buddhism, it has been pointed out that she was at the time attempting to supplant the established T'ang Dynasty of her late husband with one of her own. And since the T'ang emperors had honored a Buddhist lineage, it was essential that she do the same—but one of a different school. Shen-hsiu was both eminent and unclaimed, an ideal candidate to become the court Buddhist for her fledgling dynasty—which, needless to say, was never established. Nonetheless, Shen-hsiu was given the title of "Lord of the law of Ch'ang-an and Loyang," and he preached to vast crowds drawn from the entire northern regions. To solidify his eminence, Wu had monasteries built in his honor at his birthplace, at his mountain retreat, and in the capital.<br />
Shen-hsiu, who briefly reigned as the Sixth Patriarch of Ch'an, was described in the early chronicles as a sensitive and bright child who, out of despair for the world, early on turned away from Confucianism to become a Buddhist monk. At age forty-six he finally found his way to the East Mountain retreat of the Fifth Patriarch, Hung-jen, where he studied under the master until achieving enlightenment. As noted previously he was among the eleven most prominent individuals remembered from the monastery of the Fifth Patriarch. He later left the monastery and traveled for almost two decades, during which time another of the students of Hung-jen, Fa-ju, eclipsed him in fame and followers. However, Shen-hsiu seems to have been the best known Master, eventually becoming the titular head of the Lankavatara faction, also to be known as the Northern school—possibly because Shen-hsiu brought it to the urbanized, sophisticated capitals of North China, Loyang and Ch'ang-an. This was Ch'an's most imperial moment, and no less than a state minister composed the memorial epitaph for Shen-hsiu's gravestone. Although his specific teachings are not well known, a verse survives from one of his sermons that seems to suggest that the teachings of Ch'an were really teachings of the mind and owed little to traditional Buddhism.<br />
<br />
The teaching of all the Buddhas<br />
In one's own Mind originally exists:<br />
To seek the Mind without one's Self,<br />
Is like running away from the father.3<br />
<br />
After he died a pupil named P'u-chi (d. 739) carried on his organization in the capital. This was the high point of official Ch'an, signifying the moment of the Lankavatara school's greatest prestige.<br />
Perhaps most important, the success of Shen-hsiu was also the success of Ch'an, or what appeared to be success. The sect had risen from being the passion of homeless teachers of dhyana to the object of imperial honors in the midst of China's finest moment, the T'ang Dynasty. The T'ang was an era to be remembered forever for its poetry, its art, its architecture, its cultural brilliance.4 Unfortu-nately for Northern Ch'an, this cultural brilliance was beginning to be the province of groups other than the blueblooded gentry that traditionally had controlled China's culture. The glories of the T'ang were to some degree the creation of the non-gentry, and an outcast warrior would before long bring the government to its knees, even as an obscure Ch'an master from the rural south was soon to erase Shen-hsiu's seemingly permanent place in history.<br />
<br />
SHEN-HUI (670-762), THE "MARTIN LUTHER" OF CH'AN<br />
<br />
The David to Shen-hsiu's Goliath was a master with a similar- sounding name: Shen-hui. This theological street fighter was a native of the province of Hupeh, some distance south of the lavish twin T'ang captials of Ch'ang-an and Loyang.5 He began as a Taoist scholar, but later turned to Buddhism, traveling even farther south around his fortieth year to become the disciple of a priest named Hui-neng, whose temple was Ts'ao-ch'i, just north of the southern port city of Canton in Kuangtung province. It will be remembered that Hui-neng (whose legend we will explore in the next chapter) had also been a disciple of the Fifth Patriarch, Hung-jen, studying alongside Shen-hsiu. Shen-hui is thought to have studied under Hui-neng for around five years, until the latter's death in 713. After this he traveled about China, ending up at Hua-t'ai, slightly northeast of the capital of Loyang. He seems to have been a man of charismatic presence, one who inspired followers easily. Then, in the year 732, at a convocation of Ch'an worthies at the temple, he mounted the platform and, in a historic moment, declared that the great Ch'an organizations of China, heretofore beholden to Shen-hsiu as Sixth Patriarch, were following a false master.6<br />
The historical significance of this convocation and Shen-hui's attack might be likened to the defiant act of Martin Luther, when he challenged church hierarchy in sixteenth-century Germany. With superb audacity, Shen-hui went on to spell out a new history of Ch'an that supported his claims. His revised chronicle culminated with the name of his old teacher Hui-neng, theretofore an obscure follower of the Fifth Patriarch, Hung-jen, whom he declared Sixth Patriarch. He insisted that Shen-hsiu, the man honored by Empress Wu, had posed falsely as the heir of Hung-jen. The Northern school of Shen-hsiu and his heir, P'u-chi, had perpetrated a historical deceit, said Shen-hui, robbing the true Sixth Patriarch, the southerner Hui-neng, of his due recognition. For Shen-hui to have challenged the hand-picked school of the ruling family was an incredibly courageous act, but perhaps one that was just audacious enough to win public sympathy.<br />
He touted this new proposition more or less full-time between the years 732 and 745, as he traveled about North China and got to know the officials of the T'ang regime. His political standing gradually improved and he was eventually invited (in 745, at age seventy-seven) to Loyang to assume leadership of the great Ho-tse temple. Although the particular object of his criticism, Shen-hsiu's disciple P'u-chi, had died in 739, Shen-hui's attacks on the lineage continued undiminished. Politics finally caught up with him, however, when a follower of Shen-hsiu's "Northern" Ch'an named Lu I, who just happened to be chief of imperial censors, accused him of plotting against the government (citing as evidence the large crowds he routinely attracted). Finally, Emperor Hsuan-tsung (grandson of Empress Wu) himself summoned Shen-hui from Loyang to Ch'ang-an, where he questioned the master and finally sent him into exile in the deep south. This was about 753. It was at this point that Chinese political history and Ch'an collide, for the throne was soon to need Shen-hui's help.<br />
Emperor Hsuan-tsung (reigned 712-756) has been credited by many with the wreck of the T'ang Dynasty. At the beginning of his reign the capital had been in the east at Loyang (where Empress Wu had moved it. to escape her memories), but the aristocracy in the west successfully pressured him to bring it back to Ch'ang-an. In his declining years Hsuan-tsung became infatuated with the wife of his son, a lady now infamous in Chinese history as Yang Kuei-fei. She subsequently was divorced by her husband and became a member of the emperor's harem in 738, coming to enjoy enormous influence in affairs of state. She had first been brought to the emperor's attention by one of her relatives, and in typical Chinese style she procured government posts for all available members of her family. As the poet Tu Fu (712-770) described her machina¬tions:<br />
<br />
So many courtiers now throng around the court <br />
That honest men must tremble; <br />
And it's said that the gold plate from the treasury <br />
Has gone to the kinsmen of Lady Yang.7<br />
<br />
Although none of these blood relatives ever rose to the rich opportunities the situation afforded, another of her favorites compensated abundantly for their political ineptitude.<br />
His name was An Lu-shan, a "barbarian" of Turkish extraction, born in 703, who first entered China as a slave to an officer in a northern garrison of the empire. After distinguishing himself as a soldier, he came to the attention of Yang Kuei-fei, who was so charmed by the man that she adopted him as her son. Before long he was a familiar figure at the court, reportedly very fat and possessing a flair for entertaining the bored aristocracy by his flippancy. Eventually he was made governor of a frontier province, where under pretense of a foreign threat he proceeded to recruit an army of alarming proportions and questionable allegiance.<br />
Meanwhile, back in the capital, Lady Yang and her relatives had taken over the government, whereupon they unwisely decided that An Lu-shan should be brought under firmer control. With their hostility providing him just the pretext needed, he marched his new army toward Ch'ang-an, pausing only long enough to conquer Loyang and proclaim himself emperor. This was in January 756. By July he had also taken Ch'ang-an, from which the royal family had already fled. Conditions deteriorated sufficiently that the troops supporting the throne demanded, and got, the head of Lady Yang Kuei-fei as the price for continued support. (On imperial orders she was strangled by a eunuch.) In the meantime, the imperial T'ang forces found reinforcements, including some Arab mercenaries. After a battle outside Ch'ang-an which left An Lu-shan's forces in disarray, the rebel was murdered, some say by his own son. Soon thereafter the victorious mercenaries sacked and looted Loyang, ending forever its prominence in Chinese history. The government of the T'ang survived, but it was penniless after the many war years in which it could not enforce taxation.8<br />
The time was now 757, some four years after Shen-hui's banishment. The destitute government, desperate for money, decided to set up ordination platforms in the major cities across China and raise cash by selling certificates of investiture for<br />
Buddhist monks. (Since entry into the priesthood removed an individual from the tax rolls, it was accepted practice for the Chinese government to require an advance compensation.) Shen-hui's oratorical gifts were suddenly remembered by some of his former followers, and the old heretic was recalled to assist in the fundraising. He was such an effective fundraiser in the ruined city of Loyang that the government commissioned special quarters to be built for him on the grounds of his old temple, the Ho-tse. (He was later to be remembered as the Master of Ho-tse.)<br />
The price for his cooperation seems to have been the official acceptance of his version of Ch'an's history. In his battle with the Northern school of Ch'an he had outlived his opponents and through a bizarre turn of events had finally won the day. Solely through his persistence, the obscure Southern Ch'an monk Hui-neng was installed as Sixth Patriarch in Ch'an histories (replacing Shen-hsiu), and one history went so far as to declare Shen-hui himself the Seventh Patriarch.<br />
The philosophical significance of what Shen-hui's "Southern" doctrine brought to Ch'an has been described as nothing less than a revolution. A modern Zen scholar has claimed that Shen-hui's revolution produced a complete replacement of Indian Buddhism with Chinese philosophy, keeping only the name. Shen-hui, he claims, swept aside all forms of meditation or dhyana and replaced it with a concept called no-mind: the doctrines of "absence of thought" and "seeing into one's original nature."9<br />
Perhaps this philosophical coup d'etat may best be understood by comparing the Northern and Southern teachings. The discred¬ited Northern school of Shen-hsiu had preached that the road to enlightenment must be traversed "step by step," that there were in fact two stages of the mind—the first being a "false mind" which perceives the world erroneously in dualities, and the second a "true mind" which is pure and transcends all discriminations and dualities, perceiving the world simply as a unity. One proceeds from the "false mind" to the "true mind" step by step, through the suppression of erroneous thought processes by the practice of dhyana or meditation, in which the mind and the senses slowly reach a state of absolute quietude.<br />
The Southern school took issue with this theory of the mind on a number of points. To begin, they said that if there really is no duality in the world, then how can the mind be divided into "false" and "true"? They argued that the answer quite simply is that there is only one mind, whose many functions are all merely expressions of single true reality. The unity of all things is the true reality; our minds are also part of this reality; and upon realizing this, you have achieved the same enlightenment experience once realized by the Buddha. There is no "false mind" and "true mind," nor is there any need for a long program of dhyana to slowly suppress false thoughts. All that is needed is to practice "absence of thought" and thereby intuitively to realize a simple truth: One unity pervades everything. This realization they called Buddha-mind, and it could only happen "all at once" (not "step by step"), at any time and without warning. This moment of primal realization they called "seeing into one's original nature."<br />
Although Shen-hui is somewhat vague about exactly what practice should replace meditation, the scholar Walter Liebenthal has inferred the following about Shen-hui's attitude toward "sudden enlightenment" as a replacement for meditation: "He seems to have rejected meditation in the technical sense of the word. Instead of methodical endeavors designed to promote religious progress he recommends a change of point of view leading to non-attachment. . . . Non-attachment in this case means that external objects are not allowed to catch our fancy.. . . <br />
<br />
[A] thing recollected is isolated, it is singled out of the whole, and is thus an illusion; for all short of the undifferentiated continuum is illusive. The senses work as usual . . . but 'no desire is aroused.' . . . This change happens suddenly, that is, it is not dependent upon preceding exertions; it can be brought about without first passing through the stages of a career. That is why it is called 'sudden awakening.' "10 <br />
<br />
Liebenthal interprets Shen-hui as saying that whereas the purpose of meditation should be merely to erase our attachment to physical things, it also removes our cognizance of them, which is not necessarily a requirement for nonattachment. It should be possible for us to be aware of the world without being attached to it and enslaved by it. According to Shen-hui's sermon:<br />
<br />
When thus my friends are told to discard as useless all they have learned before, then those who have spent fifty or more, or only twenty years practicing meditation, hearing this, might be very much puzzled. . . . Friends, listen attentively, I speak to you of self-deception. What does self-deception mean? You, who have assembled in this place today, are craving for riches and pleasures of intercourse with males and females; you are thinking of gardens and houses. . . . The Nirvana Sutra says, "To get rid of your passions is not Nirvana; to look upon them as no matter of yours, that is Nirvana."11<br />
<br />
So far so good; but how do we reach this state of recognition without attachment? Apparently the way is to somehow find our original state, in which we were naturally unattached to the surrounding world. The way is to mentally disassociate ourselves from the turmoil of society that surrounds us and look inward, touching our original nature. In this way, both prajna and samadhi, awareness and noninvolvement, which have been described as the active and passive sides of meditation, are achieved simultaneously.<br />
<br />
Now, let us penetrate to that state in which we are not attached. What do we get to know? Not being attached we are tranquil and guileless. This state underlying all motions and passions is called samadhi. Penetrating to this fundamental state we encounter a natural wisdom that is conscious of this original tranquility and guilelessness. This wisdom is called prajna. The intimate relation between samadhi and prajna is thus defined.<br />
. . . If now you penetrate to that state in which your mind is not attached, and yet remains open to impressions, and thus are conscious of the fact that your mind is not attached, then you have reached the state of original blankness and tranquility. From that state of blankness and tranquility there arises an inner knowledge through which blue, yellow, red, and white things in this world are well distinguished. That is prajna. Yet no desires arise from these distinctions. That is samadhi.<br />
. . . It follows that freedom from attachment (to external things, which replaces meditation in Ch'an Buddhism), enables you to look into the heart of all the Buddhas of the past, and yet it is nothing else than what you yourselves experience today.12<br />
<br />
Perhaps the most revolutionary thing about this approach was that it seemed to eliminate the need for all the traditional apparatus of Buddhism. It had little or nothing to do with organized religion, and even less connection with the mountains of Indian philosophy that had gone before. A thousand years of Indian thought had been distilled down to a single truth: The realization of our original nature comprises enlightenment. If this were taken at face value, then there was no longer any need for the Buddhist community, the sutras, the chanting, even meditation. There was, in fact, no longer any need for Buddhism. It had been reduced, as the Chinese scholar Wing-tsit Chan has observed, to a concern for the mind alone.<br />
By redefining meditation, Shen-hui had "laid the foundations of Chinese Zen which was no Zen at all."13 As Shen-hui now described meditation or dhyana: Sitting motionless is no dhyana; introspection into your own mind is no dhyana; and looking inward at your own calmness is no dhyana.14. . . Here in my school, to have no thoughts is sitting, and to see one's original nature is dhyana (Ch'an).15<br />
What happened to Indian meditation? No wonder the scholar Hu Shih has described this new teaching as a Chinese revolt against Buddhism.<br />
The political triumph of Shen-hui made Southern Ch'an the official sect, but it also meant that he, now one of the leading religious figures in China, had necessarily become a part of the ruling establishment. Little wonder that the actual future of Ch'an soon reverted back to rural teachers, men who could more convincingly claim to despise the ways of the world, as they meditated in their secluded mountain retreats far from imperial patronage. Shen-hui's school of "Southern" Ch'an of Ho-tse temple, which had established dominance in the north, was soon to be eclipsed by these new vigorous but unlettered rural Ch'anists.16 Interestingly, the official recognition of the court seemed to quickly extinguish any school of Ch'an that received it. Shen-hsiu was honored by Empress Wu, and his school was then supplanted by that of Shen-hui, whose own imperial recognition and honors were soon to be dust in the history of Ch'an, as the new rural school burst on the scene and effectively took over.17<br />
The disorders surrounding and following the rebellion of An Lu-shan are commonly considered today as signaling the decline of the great age of the T'ang Dynasty. They certainly signified the atrophy of the war-torn North Chinese capitals as the political power in China. Loyang and Ch'ang-an came to be replaced in economic influence by the south, a region relatively untouched by the constant struggles North China had to mount against barbarian invaders. Northern scholars retired to the pastoral south, where they lazed in peaceful gardens and recalled the great poets of the early T'ang. Thus Northern urban Ch'an followed the general demise of North Chinese political strength.<br />
Was Shen-hui really the father of the new "meditationless" Ch'an of the mind? Some traditional scholars claim it was not really Shen-hui who revolutionized Ch'an, but rather his master, the Southern teacher Hui-neng. For example, D. T. Suzuki believed that whereas Shen-hui was correct in equating meditation with the primal knowledge of self called prajna, he actually taught that this knowledge came about through rational understanding rather than intuition.18 It was Hui-neng, said Suzuki, who correctly under¬stood that prajna was intuition and who knew that it could be realized only through the "sudden" path rather than through the "step-by-step" path. This may well have been true. Just as the Apostle Paul interpreted the teachings of an obscure provincial teacher, Jesus of Nazareth, and popularized them among the urban centers of the Roman Empire, so Shen-hui dispensed the ideas of Hui-neng in northern cities, possibly tempering them where necessary to gain acceptance from the more rationally inclined urban Ch'anists. To continue the analogy, Shen-hui (like Paul) never quotes his mentor directly in his writings—something he certainly would have done if there had been anything to quote—but in a few decades there would be a full autobiography of Hui-neng complete with a "sermon." Shen-hui's own contribution was to open the way for the anti-meditation rural school to take over Ch'an. We may now turn to the legendary Hui-neng, remembered as the "Sixth Patriarch."Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-48399962744286196262010-12-17T07:31:00.001-08:002010-12-17T07:31:11.382-08:00SHEN-HSIU AND SHEN-HUI: "GRADUAL" AND "SUDDEN" MASTERSWhereas the Ch'an Patriarchs of earlier times had been, more often than not, fractious teachers ignored by emperors and gentry alike, the T'ang Dynasty saw Ch'an masters rise to official eminence, receiving honors from the highest office in China. The first half of the eighth century witnessed what was to be the greatest battle within the school of Ch'an, but it was also the time when Ch'an was finally recognized by Chinese ruling circles. The name most often associated with this imperial recognition is the famous, or perhaps infamous, Empress Wu.1<br />
Wu was not born to royalty, but in the year 638, when she was thirteen, she was placed in Emperor T'ai-tsung's harem as a concubine of relatively low rank. Disapproving historians claim that one day she managed to catch the crown prince, the heir apparent to the aging emperor, in what we today might euphemistically call the bathroom, and seduced him at a moment when he was without benefit of trousers. Thus she was already on familiar terms with the next emperor when her official husband, Emperor T'ai-tsung, went to his ancestors in the summer of 649. Although she was only twenty-four years old, custom required that she join all the deceased emperor's concubines in retirement at a monastery—which ordinarily would have been the last anyone heard of her. As it happened, however, the new emperor's first wife was childless, with the effect that he began devoting increasing attention to a favorite concubine. Knowing of the emperor's earlier acquaintance and infatuation with Wu, the barren empress recalled her from the convent, intending to divert the emperor from his current favorite. The cure, however, turned out to be far more deadly than the ailment.<br />
Through an intrigue that apparently included murdering her own child by the emperor and then blaming the empress, Wu soon had both the empress and the competing concubine in prison. Not content with mere imprisonment for her rivals, she went on to have them both boiled alive—after first amputating their hands and feet, eliciting a dying curse from the concubine that she would return as a cat to haunt Wu. To escape this curse, Wu permanently banned cats from the imperial compound, and eventually persuaded the emperor to move the government from Ch'ang-an to Loyang, where for the next half century she tried to exorcise the memory of her deed. In late 683 Wu's husband, the emperor, died, and for a time she allowed his son, the true heir, to occupy the throne—until she could find a pretext to take over the government completely.<br />
A couple of years after the emperor's death, when Wu was aged sixty, she became infatuated with a lusty peddler of cosmetics and aphrodisiacs, a man whose virility had made him a favorite with various serving ladies around the palace. To give him a respectable post, she appointed him abbot of the major Buddhist monastery of Loyang—enabling him to satisfy, as it were, a double office in the service of the state. His antics and those of his followers did the cause of Buddhism little good over the next few years. When in 695 his arrogance finally became too much even for Wu, she had him strangled by the court ladies and his body sent back to the monastery in a cart. Although Wu is remembered today as an ardent Buddhist, some have suggested that her devotions turned as much to the claims of fortune telling by Buddhist nuns (some of whose organizations in Loyang reportedly ran brothels on the side) as to a pious concern with Indian philosophy.<br />
<br />
SHEN-HSIU (605-706), THE FIRST "SIXTH PATRIARCH"<br />
<br />
It is known that around 701 Empress Wu invited an aging Ch'an monk named Shen-hsiu, follower of the Lankavatara school of Bodhidharma, to come north to the imperial capital from his monastery in central China.2 He was over ninety at the time and had amassed a lifelong reputation for his rigorous practice of dhyana. Shen-hsiu agreed reluctantly, reportedly having to be<br />
carried on a pallet into the presence of the empress. It is said that Wu curtsied to him, an unusual act for a head of state, and immediately moved him into the palace, where he seems to have become the priest-in-residence. As for why Empress Wu would have chosen to honor a lineage of Ch'an Buddhism, it has been pointed out that she was at the time attempting to supplant the established T'ang Dynasty of her late husband with one of her own. And since the T'ang emperors had honored a Buddhist lineage, it was essential that she do the same—but one of a different school. Shen-hsiu was both eminent and unclaimed, an ideal candidate to become the court Buddhist for her fledgling dynasty—which, needless to say, was never established. Nonetheless, Shen-hsiu was given the title of "Lord of the law of Ch'ang-an and Loyang," and he preached to vast crowds drawn from the entire northern regions. To solidify his eminence, Wu had monasteries built in his honor at his birthplace, at his mountain retreat, and in the capital.<br />
Shen-hsiu, who briefly reigned as the Sixth Patriarch of Ch'an, was described in the early chronicles as a sensitive and bright child who, out of despair for the world, early on turned away from Confucianism to become a Buddhist monk. At age forty-six he finally found his way to the East Mountain retreat of the Fifth Patriarch, Hung-jen, where he studied under the master until achieving enlightenment. As noted previously he was among the eleven most prominent individuals remembered from the monastery of the Fifth Patriarch. He later left the monastery and traveled for almost two decades, during which time another of the students of Hung-jen, Fa-ju, eclipsed him in fame and followers. However, Shen-hsiu seems to have been the best known Master, eventually becoming the titular head of the Lankavatara faction, also to be known as the Northern school—possibly because Shen-hsiu brought it to the urbanized, sophisticated capitals of North China, Loyang and Ch'ang-an. This was Ch'an's most imperial moment, and no less than a state minister composed the memorial epitaph for Shen-hsiu's gravestone. Although his specific teachings are not well known, a verse survives from one of his sermons that seems to suggest that the teachings of Ch'an were really teachings of the mind and owed little to traditional Buddhism.<br />
<br />
The teaching of all the Buddhas<br />
In one's own Mind originally exists:<br />
To seek the Mind without one's Self,<br />
Is like running away from the father.3<br />
<br />
After he died a pupil named P'u-chi (d. 739) carried on his organization in the capital. This was the high point of official Ch'an, signifying the moment of the Lankavatara school's greatest prestige.<br />
Perhaps most important, the success of Shen-hsiu was also the success of Ch'an, or what appeared to be success. The sect had risen from being the passion of homeless teachers of dhyana to the object of imperial honors in the midst of China's finest moment, the T'ang Dynasty. The T'ang was an era to be remembered forever for its poetry, its art, its architecture, its cultural brilliance.4 Unfortu-nately for Northern Ch'an, this cultural brilliance was beginning to be the province of groups other than the blueblooded gentry that traditionally had controlled China's culture. The glories of the T'ang were to some degree the creation of the non-gentry, and an outcast warrior would before long bring the government to its knees, even as an obscure Ch'an master from the rural south was soon to erase Shen-hsiu's seemingly permanent place in history.<br />
<br />
SHEN-HUI (670-762), THE "MARTIN LUTHER" OF CH'AN<br />
<br />
The David to Shen-hsiu's Goliath was a master with a similar- sounding name: Shen-hui. This theological street fighter was a native of the province of Hupeh, some distance south of the lavish twin T'ang captials of Ch'ang-an and Loyang.5 He began as a Taoist scholar, but later turned to Buddhism, traveling even farther south around his fortieth year to become the disciple of a priest named Hui-neng, whose temple was Ts'ao-ch'i, just north of the southern port city of Canton in Kuangtung province. It will be remembered that Hui-neng (whose legend we will explore in the next chapter) had also been a disciple of the Fifth Patriarch, Hung-jen, studying alongside Shen-hsiu. Shen-hui is thought to have studied under Hui-neng for around five years, until the latter's death in 713. After this he traveled about China, ending up at Hua-t'ai, slightly northeast of the capital of Loyang. He seems to have been a man of charismatic presence, one who inspired followers easily. Then, in the year 732, at a convocation of Ch'an worthies at the temple, he mounted the platform and, in a historic moment, declared that the great Ch'an organizations of China, heretofore beholden to Shen-hsiu as Sixth Patriarch, were following a false master.6<br />
The historical significance of this convocation and Shen-hui's attack might be likened to the defiant act of Martin Luther, when he challenged church hierarchy in sixteenth-century Germany. With superb audacity, Shen-hui went on to spell out a new history of Ch'an that supported his claims. His revised chronicle culminated with the name of his old teacher Hui-neng, theretofore an obscure follower of the Fifth Patriarch, Hung-jen, whom he declared Sixth Patriarch. He insisted that Shen-hsiu, the man honored by Empress Wu, had posed falsely as the heir of Hung-jen. The Northern school of Shen-hsiu and his heir, P'u-chi, had perpetrated a historical deceit, said Shen-hui, robbing the true Sixth Patriarch, the southerner Hui-neng, of his due recognition. For Shen-hui to have challenged the hand-picked school of the ruling family was an incredibly courageous act, but perhaps one that was just audacious enough to win public sympathy.<br />
He touted this new proposition more or less full-time between the years 732 and 745, as he traveled about North China and got to know the officials of the T'ang regime. His political standing gradually improved and he was eventually invited (in 745, at age seventy-seven) to Loyang to assume leadership of the great Ho-tse temple. Although the particular object of his criticism, Shen-hsiu's disciple P'u-chi, had died in 739, Shen-hui's attacks on the lineage continued undiminished. Politics finally caught up with him, however, when a follower of Shen-hsiu's "Northern" Ch'an named Lu I, who just happened to be chief of imperial censors, accused him of plotting against the government (citing as evidence the large crowds he routinely attracted). Finally, Emperor Hsuan-tsung (grandson of Empress Wu) himself summoned Shen-hui from Loyang to Ch'ang-an, where he questioned the master and finally sent him into exile in the deep south. This was about 753. It was at this point that Chinese political history and Ch'an collide, for the throne was soon to need Shen-hui's help.<br />
Emperor Hsuan-tsung (reigned 712-756) has been credited by many with the wreck of the T'ang Dynasty. At the beginning of his reign the capital had been in the east at Loyang (where Empress Wu had moved it. to escape her memories), but the aristocracy in the west successfully pressured him to bring it back to Ch'ang-an. In his declining years Hsuan-tsung became infatuated with the wife of his son, a lady now infamous in Chinese history as Yang Kuei-fei. She subsequently was divorced by her husband and became a member of the emperor's harem in 738, coming to enjoy enormous influence in affairs of state. She had first been brought to the emperor's attention by one of her relatives, and in typical Chinese style she procured government posts for all available members of her family. As the poet Tu Fu (712-770) described her machina¬tions:<br />
<br />
So many courtiers now throng around the court <br />
That honest men must tremble; <br />
And it's said that the gold plate from the treasury <br />
Has gone to the kinsmen of Lady Yang.7<br />
<br />
Although none of these blood relatives ever rose to the rich opportunities the situation afforded, another of her favorites compensated abundantly for their political ineptitude.<br />
His name was An Lu-shan, a "barbarian" of Turkish extraction, born in 703, who first entered China as a slave to an officer in a northern garrison of the empire. After distinguishing himself as a soldier, he came to the attention of Yang Kuei-fei, who was so charmed by the man that she adopted him as her son. Before long he was a familiar figure at the court, reportedly very fat and possessing a flair for entertaining the bored aristocracy by his flippancy. Eventually he was made governor of a frontier province, where under pretense of a foreign threat he proceeded to recruit an army of alarming proportions and questionable allegiance.<br />
Meanwhile, back in the capital, Lady Yang and her relatives had taken over the government, whereupon they unwisely decided that An Lu-shan should be brought under firmer control. With their hostility providing him just the pretext needed, he marched his new army toward Ch'ang-an, pausing only long enough to conquer Loyang and proclaim himself emperor. This was in January 756. By July he had also taken Ch'ang-an, from which the royal family had already fled. Conditions deteriorated sufficiently that the troops supporting the throne demanded, and got, the head of Lady Yang Kuei-fei as the price for continued support. (On imperial orders she was strangled by a eunuch.) In the meantime, the imperial T'ang forces found reinforcements, including some Arab mercenaries. After a battle outside Ch'ang-an which left An Lu-shan's forces in disarray, the rebel was murdered, some say by his own son. Soon thereafter the victorious mercenaries sacked and looted Loyang, ending forever its prominence in Chinese history. The government of the T'ang survived, but it was penniless after the many war years in which it could not enforce taxation.8<br />
The time was now 757, some four years after Shen-hui's banishment. The destitute government, desperate for money, decided to set up ordination platforms in the major cities across China and raise cash by selling certificates of investiture for<br />
Buddhist monks. (Since entry into the priesthood removed an individual from the tax rolls, it was accepted practice for the Chinese government to require an advance compensation.) Shen-hui's oratorical gifts were suddenly remembered by some of his former followers, and the old heretic was recalled to assist in the fundraising. He was such an effective fundraiser in the ruined city of Loyang that the government commissioned special quarters to be built for him on the grounds of his old temple, the Ho-tse. (He was later to be remembered as the Master of Ho-tse.)<br />
The price for his cooperation seems to have been the official acceptance of his version of Ch'an's history. In his battle with the Northern school of Ch'an he had outlived his opponents and through a bizarre turn of events had finally won the day. Solely through his persistence, the obscure Southern Ch'an monk Hui-neng was installed as Sixth Patriarch in Ch'an histories (replacing Shen-hsiu), and one history went so far as to declare Shen-hui himself the Seventh Patriarch.<br />
The philosophical significance of what Shen-hui's "Southern" doctrine brought to Ch'an has been described as nothing less than a revolution. A modern Zen scholar has claimed that Shen-hui's revolution produced a complete replacement of Indian Buddhism with Chinese philosophy, keeping only the name. Shen-hui, he claims, swept aside all forms of meditation or dhyana and replaced it with a concept called no-mind: the doctrines of "absence of thought" and "seeing into one's original nature."9<br />
Perhaps this philosophical coup d'etat may best be understood by comparing the Northern and Southern teachings. The discred¬ited Northern school of Shen-hsiu had preached that the road to enlightenment must be traversed "step by step," that there were in fact two stages of the mind—the first being a "false mind" which perceives the world erroneously in dualities, and the second a "true mind" which is pure and transcends all discriminations and dualities, perceiving the world simply as a unity. One proceeds from the "false mind" to the "true mind" step by step, through the suppression of erroneous thought processes by the practice of dhyana or meditation, in which the mind and the senses slowly reach a state of absolute quietude.<br />
The Southern school took issue with this theory of the mind on a number of points. To begin, they said that if there really is no duality in the world, then how can the mind be divided into "false" and "true"? They argued that the answer quite simply is that there is only one mind, whose many functions are all merely expressions of single true reality. The unity of all things is the true reality; our minds are also part of this reality; and upon realizing this, you have achieved the same enlightenment experience once realized by the Buddha. There is no "false mind" and "true mind," nor is there any need for a long program of dhyana to slowly suppress false thoughts. All that is needed is to practice "absence of thought" and thereby intuitively to realize a simple truth: One unity pervades everything. This realization they called Buddha-mind, and it could only happen "all at once" (not "step by step"), at any time and without warning. This moment of primal realization they called "seeing into one's original nature."<br />
Although Shen-hui is somewhat vague about exactly what practice should replace meditation, the scholar Walter Liebenthal has inferred the following about Shen-hui's attitude toward "sudden enlightenment" as a replacement for meditation: "He seems to have rejected meditation in the technical sense of the word. Instead of methodical endeavors designed to promote religious progress he recommends a change of point of view leading to non-attachment. . . . Non-attachment in this case means that external objects are not allowed to catch our fancy.. . . <br />
<br />
[A] thing recollected is isolated, it is singled out of the whole, and is thus an illusion; for all short of the undifferentiated continuum is illusive. The senses work as usual . . . but 'no desire is aroused.' . . . This change happens suddenly, that is, it is not dependent upon preceding exertions; it can be brought about without first passing through the stages of a career. That is why it is called 'sudden awakening.' "10 <br />
<br />
Liebenthal interprets Shen-hui as saying that whereas the purpose of meditation should be merely to erase our attachment to physical things, it also removes our cognizance of them, which is not necessarily a requirement for nonattachment. It should be possible for us to be aware of the world without being attached to it and enslaved by it. According to Shen-hui's sermon:<br />
<br />
When thus my friends are told to discard as useless all they have learned before, then those who have spent fifty or more, or only twenty years practicing meditation, hearing this, might be very much puzzled. . . . Friends, listen attentively, I speak to you of self-deception. What does self-deception mean? You, who have assembled in this place today, are craving for riches and pleasures of intercourse with males and females; you are thinking of gardens and houses. . . . The Nirvana Sutra says, "To get rid of your passions is not Nirvana; to look upon them as no matter of yours, that is Nirvana."11<br />
<br />
So far so good; but how do we reach this state of recognition without attachment? Apparently the way is to somehow find our original state, in which we were naturally unattached to the surrounding world. The way is to mentally disassociate ourselves from the turmoil of society that surrounds us and look inward, touching our original nature. In this way, both prajna and samadhi, awareness and noninvolvement, which have been described as the active and passive sides of meditation, are achieved simultaneously.<br />
<br />
Now, let us penetrate to that state in which we are not attached. What do we get to know? Not being attached we are tranquil and guileless. This state underlying all motions and passions is called samadhi. Penetrating to this fundamental state we encounter a natural wisdom that is conscious of this original tranquility and guilelessness. This wisdom is called prajna. The intimate relation between samadhi and prajna is thus defined.<br />
. . . If now you penetrate to that state in which your mind is not attached, and yet remains open to impressions, and thus are conscious of the fact that your mind is not attached, then you have reached the state of original blankness and tranquility. From that state of blankness and tranquility there arises an inner knowledge through which blue, yellow, red, and white things in this world are well distinguished. That is prajna. Yet no desires arise from these distinctions. That is samadhi.<br />
. . . It follows that freedom from attachment (to external things, which replaces meditation in Ch'an Buddhism), enables you to look into the heart of all the Buddhas of the past, and yet it is nothing else than what you yourselves experience today.12<br />
<br />
Perhaps the most revolutionary thing about this approach was that it seemed to eliminate the need for all the traditional apparatus of Buddhism. It had little or nothing to do with organized religion, and even less connection with the mountains of Indian philosophy that had gone before. A thousand years of Indian thought had been distilled down to a single truth: The realization of our original nature comprises enlightenment. If this were taken at face value, then there was no longer any need for the Buddhist community, the sutras, the chanting, even meditation. There was, in fact, no longer any need for Buddhism. It had been reduced, as the Chinese scholar Wing-tsit Chan has observed, to a concern for the mind alone.<br />
By redefining meditation, Shen-hui had "laid the foundations of Chinese Zen which was no Zen at all."13 As Shen-hui now described meditation or dhyana: Sitting motionless is no dhyana; introspection into your own mind is no dhyana; and looking inward at your own calmness is no dhyana.14. . . Here in my school, to have no thoughts is sitting, and to see one's original nature is dhyana (Ch'an).15<br />
What happened to Indian meditation? No wonder the scholar Hu Shih has described this new teaching as a Chinese revolt against Buddhism.<br />
The political triumph of Shen-hui made Southern Ch'an the official sect, but it also meant that he, now one of the leading religious figures in China, had necessarily become a part of the ruling establishment. Little wonder that the actual future of Ch'an soon reverted back to rural teachers, men who could more convincingly claim to despise the ways of the world, as they meditated in their secluded mountain retreats far from imperial patronage. Shen-hui's school of "Southern" Ch'an of Ho-tse temple, which had established dominance in the north, was soon to be eclipsed by these new vigorous but unlettered rural Ch'anists.16 Interestingly, the official recognition of the court seemed to quickly extinguish any school of Ch'an that received it. Shen-hsiu was honored by Empress Wu, and his school was then supplanted by that of Shen-hui, whose own imperial recognition and honors were soon to be dust in the history of Ch'an, as the new rural school burst on the scene and effectively took over.17<br />
The disorders surrounding and following the rebellion of An Lu-shan are commonly considered today as signaling the decline of the great age of the T'ang Dynasty. They certainly signified the atrophy of the war-torn North Chinese capitals as the political power in China. Loyang and Ch'ang-an came to be replaced in economic influence by the south, a region relatively untouched by the constant struggles North China had to mount against barbarian invaders. Northern scholars retired to the pastoral south, where they lazed in peaceful gardens and recalled the great poets of the early T'ang. Thus Northern urban Ch'an followed the general demise of North Chinese political strength.<br />
Was Shen-hui really the father of the new "meditationless" Ch'an of the mind? Some traditional scholars claim it was not really Shen-hui who revolutionized Ch'an, but rather his master, the Southern teacher Hui-neng. For example, D. T. Suzuki believed that whereas Shen-hui was correct in equating meditation with the primal knowledge of self called prajna, he actually taught that this knowledge came about through rational understanding rather than intuition.18 It was Hui-neng, said Suzuki, who correctly under¬stood that prajna was intuition and who knew that it could be realized only through the "sudden" path rather than through the "step-by-step" path. This may well have been true. Just as the Apostle Paul interpreted the teachings of an obscure provincial teacher, Jesus of Nazareth, and popularized them among the urban centers of the Roman Empire, so Shen-hui dispensed the ideas of Hui-neng in northern cities, possibly tempering them where necessary to gain acceptance from the more rationally inclined urban Ch'anists. To continue the analogy, Shen-hui (like Paul) never quotes his mentor directly in his writings—something he certainly would have done if there had been anything to quote—but in a few decades there would be a full autobiography of Hui-neng complete with a "sermon." Shen-hui's own contribution was to open the way for the anti-meditation rural school to take over Ch'an. We may now turn to the legendary Hui-neng, remembered as the "Sixth Patriarch."Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-5122845630313142762010-12-17T07:28:00.000-08:002010-12-17T07:28:02.637-08:00SENG-TS'AN, TAO-HSIN, FA-JUNG, AND HUNG-JEN FOUR EARLY MASTERSThe Fifth Patriarch,Hung-jen (left)<br />
<br />
The master succeeding Hui-k'o was Seng-ts'an (d. 606), who then taught Fa-jung (594-657) and Tao-hsin (580-651), the latter in turn passing the robe of the patriarchy to Hung-jen (601-74). The masters Seng-ts'an, Tao-hsin, and Hung-jen are honored today as the Third, Fourth, and Fifth Patriarchs, respectively, and revered as the torchbearers of Ch'an's formative years. Yet when we look for information about their lives, we find the sources thin and diffuse. One reason probably is that before 700 nobody realized that these men would one day be elevated to founding fathers, and consequently no one bothered recording details of their lives.<br />
During the seventh century the scattered teachers of dhyana seem to have gradually coalesced into a sort of ad hoc movement—with sizable followings growing up around the better-known figures. A certain amount of respectability also emerged, if we can believe the references to imperial notice that start appearing in the chronicles. It would seem that the dhyana or Ch'an movement became a more or less coherent sect, a recognizable if loosely defined school of Buddhism. However, what the movement apparently was striving to become was not so much a branch of Buddhism in China as a Chinese version of Buddhism. The men later remembered as the Third, Fourth, and Fifth Patriarchs have in common a struggle to bend Buddhist thought to Chinese intellectual requirements, to sinicize Buddhism. Whereas they succeeded only in setting the stage for this transformation (whose realization would await other hands), they did establish a personality pattern that would set apart all later masters: a blithe irreverence that owed as much to Chuang Tzu as to Bodhidharma.<br />
When reading the biographies that follow, it is useful to keep in mind that the explicit details may well have been cooked up in later years to satisfy a natural Chinese yearning for anecdotes, with or without supporting information. Yet the fact that the dhyana practitioners eventually became a movement in need of a history is itself proof that these men and their stories were not complete inventions. In any case, they were remembered, honored, and quoted in later years as the legendary founders of Ch'an.<br />
<br />
SENG-TSAN, THE THIRD PATRIARCH (d. 606)<br />
<br />
The question of the Second Patriarch Hui-k'o's successor was troublesome even for the ancient Ch'an historians. The earliest version of his biography (written in 645, before the sect of Ch'an and its need for a history existed) declares, "Before [Hui-k'o] had established a lineage he died, leaving no worthy heirs." When it later became necessary for Ch'an to have an uninterrupted patriarchy, a revised history was prepared which supplied him an heir named Seng-ts'an, to whom he is said to have transmitted the doctrine.1 The story of their meeting recalls Hui-k'o's first exchange with Bodhidharma, save that the roles are reversed. The text implies that Seng-ts'an was suffering from leprosy when he first encountered Hui-k'o, and that he implored the Master for relief in a most un-Zenlike way, saying: "I am in great suffering from this disease; please take away my sins."<br />
Hui-k'o responded with, "Bring me your sins, and I will take them away."<br />
After a long silence, Seng-ts'an confessed, "I've looked, but I cannot find them."<br />
To which Hui-k'o replied, echoing Bodhidharma's classic rejoinder, "Behold, you have just been cleansed."<br />
Another version of the story says Hui-k'o greeted Seng-ts'an with the words, "You are suffering from leprosy; why should you want to see me?"<br />
To this Seng-ts'an responded, "Although my body is sick, the mind of a sick man and your own mind are no different."<br />
Whatever actually happened, it was enough to convince Hui-k'o that he had found an enlightened being, one who perceived the unity of all things, and he forthwith transmitted to Seng-ts'an the symbols of the patriarchy—the robe and begging bowl of Bodhidharma—telling him that he should take refuge in the Buddha, the Dharma (the universal truth proclaimed by Buddha), and the Sangha (the Buddhist organization or priesthood). Seng-ts'an replied that he knew of the Sangha, but what was meant by the Buddha and the Dharma? The answer was that all three were expressions of Mind.2<br />
This exchange seems to have taken place while Hui-k'o was in the northern Wei capital of Yeh-tu.3 In later years Seng-ts'an found it necessary to feign madness (to escape persecution during the anti-Buddhist movement of 574), and finally he went to hide on Huan-kung mountain for ten years, where his mere presence reportedly was enough to tame the wild tigers who had terrorized the people there. The only surviving work that purportedly relays his teaching is a poem, said to be one of the earliest Ch'an treatises, which is called the Hsin-hsin-ming, or "On the Believing Mind."4 It starts off in a lyrical, almost Taoist, voice worthy of Chuang Tzu, as it celebrates man's original nature and the folly of striving.<br />
<br />
There is nothing difficult about the Great Way <br />
But, avoid choosing! <br />
Only when you neither love nor hate, <br />
Does it appear in all clarity.<br />
<br />
Do not be anti- or pro- anything.<br />
The conflict of longing and loathing,<br />
This is the disease of the mind.<br />
Not knowing the profound meaning of things,<br />
We disturb our (original) peace of mind to no purpose.5<br />
<br />
Next, the poem turns to an acknowledgment of the Mahayanist concept of the all-encompassing Mind, the greatest single truth of the universe, and of Nagarjuna's Void, the cosmic emptiness of sunyata.<br />
<br />
Things are things because of the Mind. <br />
The Mind is the Mind because of things. <br />
If you wish to know what these two are, <br />
They are originally one Emptiness. <br />
In this Void both (Mind and things) are one, <br />
All the myriad phenomena contained in both.6<br />
<br />
The poem closes with an affirmation of the Ch'an credo of unity and the absence of duality as a sign of enlightenment.<br />
<br />
In the World of Reality<br />
There is no self, no other-than-self.<br />
. . .<br />
All that can be said is "No Duality!"<br />
When there is no duality, all things are one,<br />
There is nothing that is not included.<br />
. . .<br />
The believing mind is not dual;<br />
What is dual is not the believing mind.<br />
Beyond all language,<br />
For it there is no past, no present, no future.7<br />
<br />
Since the earliest historical sources maintain that Seng-ts'an left no writings, some have questioned the attribution of this lilting work to the Third Patriarch. Whatever its authorship, the real importance of the poem lies in its subtle merging of Taoism and Buddhism. We can watch as the voices of ancient China and ancient India are blended together into a perfect harmony until the parts are inseparable. It was a noble attempt to reconcile Buddhist metaphysics with Chinese philosophical concepts, and it was successful in a limited way. As for Seng-ts'an, the legends tell that he finally was overcome by his longing for the south and, handing down the symbols of the patriarchy to a priest named Tao-hsin, he vanished.<br />
<br />
TAO-HSIN, THE FOURTH PATRIARCH (580-651)<br />
<br />
China, whose political turmoil had sent the early Patriarchs scurrying from one small kingdom to another, found unity and the beginnings of stability under a dynasty known as the Sui (581-618), the first in three and a half centuries (since the end of the Han in 220) able to unify the land.8 This brief dynasty (which soon was replaced by the resplendent T'ang) came to be dominated by the Emperor Yang, a crafty politician who maneuvered the throne away from an elder brother—partially, it is said, by demonstrating to his parents his independence of mind by abandoning all the children he begat in the ladies' quarters. Whereas his father had undertaken the renovation of the North Chinese capital of Ch'ang-an—not incidentally creating one of the glories of the ancient world and the site of the finest moments of the later T'ang Dynasty—Emperor Yang decided to reconstruct the city of Loyang, some two hundred miles to the east. The result was a "Western Capital" at Ch'ang-an and an "Eastern Capital" at Loyang, the latter city soon to be the location of some pivotal episodes in Ch'an history.<br />
For the construction of Loyang, a fairyland of palaces and gardens, millions of citizens were conscripted and tens of thousands died under forced labor. Emperor Yang's other monument was a grand canal, linking the Yellow River in the north with the rich agricultural deltas of the Yangtze in the south, near Nanking. The emperor loved to be barged down this vast waterway—journeys that unsympathetic historians have claimed were merely excuses to seek sexual diversions away from the capital. In any case, his extravagances bankrupted the country and brought about his overthrow by the man who would become the founder of the T'ang Dynasty, later to reign under the name of Emperor T'ai-tsung (ruled 626-49).<br />
The T'ang is universally regarded as one of the great ages of man, and it is also considered the Golden Age of Ch'an. The founding emperor, T'ai-tsung, was a wise and beneficent "Son of Heaven," as Chinese rulers were styled.9 Under his influence, the capital city of Ch'ang-an became the most cosmopolitan metropolis in the ancient world, with such widespread influence that when the first visiting Japanese came upon it, they were so dazzled they returned home and built a replica for their own capital city. The city was laid out as a grid, with lavish vermilion imperial palaces and gardens clustered regally at one end. Its inhabitants numbered upward of two million, while its international markets and fleshpots were crowded with traders from the farthest reaches of Asia and Europe, echoing with a truly astounding cacophony of tongues: Indian, Japanese, Turkish, Persian, Roman Latin, and Arabic, not to mention the many dialects of Chinese. Christians moved among the Buddhists, as did Muslims and Jews. Artisans worked with silver, gold, jewels, silks, and porcelains, even as poets gathered in wine shops to nibble fruits and relax with round-eyed foreign serving girls. Such were the worldly attractions of Ch'ang-an during the early seventh century. This new sophistication and urbanization, as well as the political stability that made it all possible, was also reflected in the change in Ch'an—from a concern chiefly of nomadic dhyana teachers hiding in the mountains to the focus of settled agricultural communities centered in monasteries.<br />
The growth in Ch'an toward an established place in Chinese life began to consolidate under the Fourth Patriarch, Tao-hsin, the man whose life spanned the Sui and the early T'ang dynasties. He is best remembered today for two things: First, he was particularly dedicated to meditation, practicing it more avidly than had any dhyana master since Bodhidharma; and second, he is credited with beginning the true monastic tradition for Ch'an. His formation of a self-supporting monastic community with its own agricultural base undoubtedly brought Ch'an a long way toward respectability in Chinese eyes, since it reduced the dependence on begging. Itinerant mendicants, even if teachers of dhyana, had never elicited the admiration in China they traditionally enjoyed in the Indian homeland of the Buddha. Begging was believed to fashion character, however, and it never disappeared from Ch'an disci¬pline. Indeed, Ch'an is said to have encouraged begging more than did any of the other Chinese Buddhist sects, but as a closely regulated form of moral training.<br />
Tao-hsin, whose family name was Ssu-ma, came from Honan, but he left home at seven to study Buddhism and met the Third Patriarch, Seng-ts'an, while still in his teens. When Seng-ts'an decided to drop out of sight, he asked this brilliant pupil to take up the teaching of dhyana and Bodhidharma's Lankavatara Sutra at a monastery on Mt. Lu. Tao-hsin agreed and remained for a number of years, attracting followers and reportedly performing at least one notable miracle. The story says that he saved a walled city from being starved out by bandits by organizing a program of public sutra chanting among its people. We are told that the robbers retired of their own accord while, as though by magic, previously dry wells in the city flowed again. One day not too long thereafter Tao-hsin noticed an unusual purple cloud hanging over a nearby mountain. Taking this as a sign, he proceeded to settle there (the mountain later became known as Shuang-feng or "Twin Peaks") and found the first Ch'an community, presiding over a virtual army of some five hundred followers for the next thirty years.<br />
He is remembered today as a charismatic teacher who finally stabilized dhyana teaching. In an age of political turmoil, many intellectuals flocked to the new school of Ch'an, with its promise of tranquil meditation in uneasy times. Tao-hsin apparently encouraged his disciples to operate a form of commune, in which agriculture and its administration were merged with the practice of meditation.10 In so doing, he seems not only to have revolutionized the respectability of dhyana practice, but also to have become something of a national figure himself. This, at any rate, is what we may surmise from one of the more durable legends, which has him defying an imperial decree to appear before the emperor, T'ai-tsung.<br />
This legend concerns an episode which allegedly took place around the year 645. As the story goes, an imperial messenger arrived one day at the mountain retreat to summon him to the palace, but Tao-hsin turned him down cold. When the messenger reported this to the emperor, the response was to send back a renewed invitation. Again the messenger was met with a refusal, along with a challenge.<br />
"If you wish my head, cut it off and take it with you. It may go but my mind will never go."<br />
When this reply reached the emperor, he again dispatched the messenger, this time bearing a sealed sword and a summons for the master's head. But he also included a contradictory decree requiring that Tao-hsin not be harmed. When the master refused a third time to come to the palace, the messenger read the decree that his head should be severed. Tao-hsin obligingly bent over, with the command "Cut it off." But the messenger hesitated, admitting that the imperial orders also forbade harming him. On hearing this Tao-hsin reportedly roared with laughter, saying, "You must know that you possess human qualities."11<br />
The Fourth Patriarch's teachings are not well known, other than for the fact that he supposedly devised and promoted new techniques to help novices achieve intensive meditation. The following excerpt of his teaching illustrates his fervor for dhyana.<br />
Sit earnestly in meditation! The sitting in meditation is basic to all else. By the time you have done this for three to five years, you will be able to ward off starvation with a bit of meal. Close the door and sit! Do not read the sutras, and speak to no man! If you will so exercise yourself and persist in it for a long time, the fruit will be sweet like the meat which a monkey takes from the nutshell. But such people are very rare.12<br />
The de-emphasis on the sutras points the way to later Ch'an. Interestingly, however, the usefulness of sitting in meditation would also come under review in only a few short years, when the new style of Ch'an appeared.<br />
The reports of Tao-hsin say that Hung-jen, who was to become the Fifth Patriarch, was one of his followers and grasped the inner meaning of his teaching. It was Hung-jen whom he asked to construct a mausoleum in the mountainside, the site of his final repose, and when it was finished he retired there for his last meditation. After he passed away, his body was wrapped in<br />
lacquered cloth, presenting a vision so magnificent that no one could bear to close the mausoleum.<br />
Aside from his historical place as the founder of the first real community for Ch'an, there is little that can be said with assurance about Tao-hsin. However, a manuscript discovered early in this century in the Buddhist caves at Tun-huang purportedly contains a sermon by the Fourth Patriarch entitled "Abandoning the Body."<br />
<br />
The method of abandoning the body consists first in meditating on Emptiness, whereby the [conscious] mind is emptied. Let the mind together with its world be quieted down to a perfect state of tranquility; let thought be cast in the mystery of quietude, so that the mind is kept from wandering from one thing to another. When the mind is tranquilized in its deepest abode, its entanglements are cut asunder. . . . The mind in its absolute purity is like the Void itself.13<br />
<br />
The text goes on to quote both Lao Tzu and Chuang Tzu, as well as some of the older sutras, and there is a considerable reference to Nagarjuna's Emptiness. This text, real or spurious, is one more element in the merging of Taoism and Buddhism that was early Ch'an, even as its analysis of the mind state achieved in meditation anticipates later Ch'an teachings.<br />
<br />
FA-JUNG, THE ST. FRANCIS OF ZEN (594-657)<br />
<br />
In the parade of Patriarchs, we should not overlook the maverick Fa-jung, a master who was never officially crowned a Patriarch, but whose humanity made him a legend.14 Fa-jung (594-657), whose family name was Wei, was born in a province on the south bank of the Yangtze River and in his early years was a student of Confucian thought. But before long his yearning for spiritual challenge led him to Buddhism. He finally settled in a rock cave in the side of a cliff near a famous monastery on Mt. Niu-t'ou, where his sanctity reportedly caused birds to appear with offerings of flowers.<br />
According to the Zen chronicle Transmission of the Lamp (1004), sometime between 627 and 649 the Fourth Patriarch, Tao-hsin, sensed that a famous Buddhist was living on Mt. Niu-t'ou and went there to search out the man. After many days of seeking, he finally came upon a holy figure seated atop a rock. As the two meditation masters were becoming acquainted, there suddenly came the roar of a tiger from the bramble farther up the mountain. Tao-hsin was visibly startled, causing Fa-jung—friend of the animals—to observe wryly, "I see it is still with you." His meaning, of course, was that Tao-hsin was still enslaved by the phenomenal world, was not yet wholly detached from his fears and perceptions.<br />
After they had chatted a while longer, Fa-jung found occasion to leave his seat and attend nature at a detached location. During his absence Tao-hsin wrote the Chinese character for the Buddha's name on the very rock where he had been sitting. When Fa-jung returned to resume his place, he was momentarily brought up short by the prospect of sitting on the Buddha's name. Expecting this, Tao-hsin smiled and said, "I see it is still with you."<br />
He had shown that Fa-jung was still intimidated by the trappings of classical Buddhism and had not yet become a completely detached master of the pure Mind. The story says that Fa-jung failed to understand his comment and implored Tao-hsin to teach him Ch'an, which the Fourth Patriarch proceeded to do.<br />
Tao-hsin's message, once again, was to counsel nondistinction, nonattachment, nondiscrimination; he said to abjure emotions, values, striving. Just be natural and be what you are, for that is the part of you that is closest to the Buddhist ideal of mental freedom.<br />
<br />
There is nothing lacking in you, and you yourself are no different from the Buddha. There is no way of achieving Buddhahood other than letting your mind be free to be itself. You should not contemplate nor should you purify your mind. Let there be no craving and hatred, and have no anxiety or fear. Be boundless and absolutely free from all conditions. Be free to go in any direction you like. Do not act to do good, nor to pursue evil. Whether you walk or stay, sit or lie down, and whatever you see happen to you, all are the wonderful activity of the Great Enlightened One. It is all joy, free from anxiety—it is called Buddha.15<br />
<br />
After Tao-hsin's visit, the birds offering flowers no longer appeared: evidence, said the later Ch'an teachers, that Fa-jung's physical being had entirely vanished. His school on Mt. Niu-t'ou flourished for a time, teaching that the goals of Ch'an practice could be realized by contemplating the Void of Nagarjuna. As Fa-jung interpreted the teachings of the Middle Path:<br />
<br />
All talk has nothing to do with one's Original Nature, which can only be reached through sunyata. No-thought is the Absolute Reality, in which the mind ceases to act. When one's mind is free from thoughts, one's nature has reached the Absolute.16<br />
<br />
Although Fa-jung's teachings happened to be transmitted to Japan in later years, through the accident of a passing Japanese pilgrim, his school did not endure in either country beyond the eighth century. His was the first splinter group of Zen, and perhaps it lacked the innovation necessary to survive, because it clung too much to traditional Buddhism.<br />
As Fa-jung's years advanced, he was encouraged to come down from his mountain and live in a monastery, which his better judgment eventually compelled him to do. It is reported that after his final farewell to his disciples he was followed down the mountain by the laments of all its birds and animals. A more ordinary teacher would have been forgotten, but this beloved St. Francis of Zen became the topic of lectures and a master remembered with reverence ever after.<br />
<br />
HUNG-JEN, THE FIFTH PATRIARCH (601-74)<br />
<br />
The other well-known disciple of the Fourth Patriarch, Tao-hsin, was the man history has given the title of Fifth Patriarch, Hung-jen (601-74). The chronicles say that he came from Tao-hsin's own province and impressed the master deeply when, at age fourteen, he held his own with the Fourth Patriarch in an introductory interview. As the exchange has been described, Tao-hsin asked the young would-be disciple his family name, but since the word for "family name" is pronounced the same as that for "nature," Hung-jen answered the question as though it had been, "What is your 'nature'?"—deliberately misinterpreting it in order to say, "My 'nature' is not ordinary; it is the Buddha-nature."<br />
Tao-hsin reportedly inquired, "But don't you have a 'family name'?"<br />
To which Hung-jen cleverly replied, "No, for the teachings say that our 'nature' is empty."17<br />
Hung-jen went on to become the successor to the Fourth Patriarch, with an establishment where several hundred followers gathered. The chronicles have little to say about the actual life and teachings of the Fifth Patriarch, but no matter. His place in history is secured not so much for what he said—there is actually very little that can reliably be attributed to him—but rather for his accidental appearance at the great crossroads of Zen. Hung-jen and his monastery became the symbol of a great philosophical debate that occupied the first half of the eighth century, a conflict to be examined in detail in the two chapters to follow. Suffice it to say here that the chronicles at least agree that he was an eminent priest and well respected, a man to whom an early-eighth-century document attributes eleven disciples of note.18 Among those listed who are particularly important to the events that follow are a monk named Shen-hsiu and another named Hui-neng, the men whose names would one day be associated with a celebrated midnight poetry contest in Hung-jen's monastery.<br />
This contest eventually came to symbolize the conflict between the teachings of gradual enlightenment and sudden enlightenment, between intellectual and intuitive knowledge, between sophisti¬cated urban Buddhism and unlettered rural teachers, and between promoters of the abstruse but challenging Lankavatara Sutra sanctioned by Bodhidharma and the cryptic Diamond Sutra. Quite simply, it was a battle between what would eventually be known as the Northern and Southern schools of Ch'an, and it concerned two fundamentally opposing views of the functions of the human mind. As things turned out, the gradual, Northern, Lankavatara Sutra faction went on for years thinking it had won—or perhaps not really aware that there was a battle in progress—while the anti-intellectual, Southern, Diamond Sutra faction was gathering its strength in the hinterlands for a final surge to victory. When the Southern school did strike, it won the war handily and then proceeded to recast the history of what had gone before, even going so far as to put posthumous words of praise for itself into the mouths of the once-haughty Northern masters. Thus the mighty were eventually brought low and the humble lifted up in the annals of Ch'an. It is to the two masters whose names are associated with this battle that we must turn next.Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-91157356798048164892010-12-17T07:24:00.003-08:002010-12-17T07:24:58.737-08:00HUI-K'O: SECOND PATRIARCH OF ZENHui-k'o (487-593) first enters the history of Zen as an eager Chinese scholar devoted to meditation. Wishing to become a disciple of the famous Indian monk who had recently installed himself at the Shao-lin monastery, Hui-k'o set up a vigil outside the gate. Time passed and the snows began to fall, but still Bodhidharma ignored him, declaring, "The incomparable doc¬trine of Buddhism can only be comprehended after a long hard discipline, by enduring what is most difficult to endure and by practicing what is most difficult to practice. Men of inferior virtue are not allowed to understand anything about it."1 Finally Hui-k'o despaired and resorted to an extreme measure to demonstrate his sincerity: he cut off his own arm and offered it to the master. (This act reportedly has been repeated since by an occasional overenthusiastic Zen novice.) Even a singleminded master of meditation like Bodhidharma could not ignore such a gesture, and he agreed to accept Hui-k'o as his first Chinese disciple.<br />
Unlike Bodhidharma, Hui-k'o is not a mysterious, legendary figure, but rather is remembered by a detailed history that interacts periodically with known events in Chinese history.2 He came from the Chi family and was originally named Seng-k'o, only later becoming known as Hui-k'o. The most reliable report has him coming from Wu-lao, with a reputation as a scholarly intellectual preceding him. Indeed he seems to have been a Chinese scholar in the finest sense, with a deep appreciation of all three major philosophies: Confucianism, Taoism, and Buddhism. It was toward the last, however, that he<br />
slowly gravitated, finally abandoning his scholarly secular life and becoming a Buddhist monk. He was around age forty, in the prime of what was to be a very long life, when he first encountered Bodhidharma at the Shao-lin monastery. Whether he lost his arm by self-mutilation, as the later Zen chronicles say, or whether it was severed in a fight with bandits, as the earliest history reports, may never be determined.3 The later story is certainly more pious, but the earlier would seem more plausible.<br />
For six years he studied meditation with Bodhidharma, gradually retreating from the life of the scholar as he turned away from intellectualism and toward pure experience. When Bodhidharma finally decided to depart, he called in all his disciples for the famous testing of their attainment recounted in Chapter l.4 Hui-k'o, by simply bowing in silence when asked what he had attained, proved that his understanding of the master's wordless teaching was superior, and it was he who received the Lankavatara Sutra. The event reportedly was sealed by a short refrain, now universally declared to be spurious, in which Bodhidharma predicted the later division of Ch'an into five schools:<br />
<br />
Originally I came to this land <br />
To transmit the Dharma and to save all from error <br />
A flower with five petals opens; <br />
Of itself the fruit will ripen.5<br />
<br />
As the story goes, Hui-k'o remained at the Shao-lin for a while longer and then went underground, supporting himself through menial work and learning about Chinese peasant life firsthand. Reportedly, he wanted to tranquilize his mind, to acquire the humility necessary in a great teacher, and not incidentally to absorb the Lankavatara Sutra. When asked why he, an enlightened teacher, chose to live among menial laborers, he would reply tartly that this life was best for his mind and in any case what he did was his own affair. It was a hard existence, but one he believed proper. Perhaps it was in this formative period that the inner strength of Ch'an's first Chinese master was forged.<br />
Hui-k'o's major concern during this period must inevitably have been the study of the Lankavatara Sutra entrusted him by Bodhidharma. The Lankavatara was not written by a Zen master, nor did it come out of the Zen tradition, but it was the primary scripture of the first two hundred years of Ch'an. As<br />
D. T. Suzuki has noted, there were at least three Chinese translations of this Sanskrit sutra by the time Bodhidharma came to China.6 However, he is usually given credit, at least in Zen records, for originating the movement later known as the Lankavatara school. As the sutra was described by a non-Ch'an Chinese scholar in the year 645, "The entire emphasis of its teaching is placed on Prajna (highest intuitive knowledge), which transcends literary expression. Bodhidharma, the Zen master, propagated this doctrine in the south as well as in the north, the gist of which teaching consists in attaining the unattainable, which is to have right insight into the truth itself by forgetting word and thought. Later it grew and flourished in the middle part of the country. Hui-k'o was the first who attained to the essential understanding of it. Those addicted to the literary teaching of Buddhism in Wei were averse to becoming associated with these spiritual seers."7<br />
The Lankavatara purportedly relays the thoughts of the Buddha while ensconced on a mountain peak in Sri Lanka. Although the work is notoriously disorganized, vague, and obscure, it was to be the stone on which Hui-k'o sharpened his penetrating enlightenment. The major concept it advances is that of Mind, characterized by D. T. Suzuki as "absolute mind, to be distinguished from an empirical mind which is the subject of psychological study. When it begins with a capital letter, it is the ultimate reality on which the entire world of individual objects depends for its value."8 On the question of Mind, the Lankavatara has the following to say:<br />
<br />
. . . the ignorant and the simple minded, not knowing that the world is what is seen of Mind itself, cling to the multitudinousness of external objects, cling to the notions of being and non-being, oneness and otherness, bothness and not-bothness, existence and non-existence, eternity and non-eternity. . . .9 <br />
<br />
According to the Lankavatara, the world and our perception of it are both part of a larger conceptual entity. The teachings of the Lankavatara cast the gravest doubt on the actual existence of the things we think we see. Discrimination between oneself and the rest of the world can only be false, since both are merely manifestations of the same encompassing essence, Mind. Our perception is too easily deceived, and this is the reason we must not implicitly trust the images that reach our consciousness.<br />
<br />
. . . [I]t is like those water bubbles in a rainfall which have the appearance of crystal gems, and the ignorant taking them for real crystal gems run after them. . . . [T]hey are no more than water bubbles, they are not gems, nor are they not-gems, because of their being so comprehended [by one party] and not being so comprehended [by another].10<br />
<br />
Reality lies beyond these petty discriminations. The intellect, too, is powerless to distinguish the real from the illusory, since all things are both and neither at the same time. This conviction of the Lankavatara remained at the core of Zen, even after the sutra itself was supplanted by simpler, more easily approached literary works.<br />
As Hui-k'o studied the Lankavatara and preached, he gradual¬ly acquired a reputation for insight that transcended his deliberately unpretentious appearance. Throughout it all, he led an itinerant life, traveling about North China. It is reported that he found his way to the capital of the eastern half of the Wei kingdom after its division in the year 534. Here, in the city of Yeh-tu, he taught his version of dhyana and opened the way to enlightenment for many people. Though unassuming in manner and dress, he nonetheless aroused antagonism from established Buddhist circles because of his success, encountering particular opposition from a conventional dhyana teacher named Tao-huan. According to Further Biographies of the Eminent Priests (645), Tao-huan was a jealous teacher who had his own following of as many as a thousand, and who resented deeply the nonscriptural approach Hui-k'o advocated. This spiteful priest sent various of his followers to monitor Hui-k'o's teaching, perhaps with an eye to accusing him of heresy, but all those sent were so impressed that none ever returned. Then one day the antagonistic dhyana master met one of those former pupils who had been won over by Hui-k'o's teachings. D. T. Suzuki translates the encounter as follows:<br />
<br />
When Tao-huan happened to meet his first messenger, he asked: "How was it that I had to send for you so many times? Did I not open your eye after taking pains so much on my part?" The former disciple, however, mystically answered: "My eye has been right from the first, and it was through you that it came to squint."11<br />
<br />
The message would seem to be that Hui-k'o taught a return to<br />
one's original nature, to the primal man without artificial learning or doctrinal pretense. Out of resentment the jealous dhyana master reportedly caused Hui-k'o to undergo official persecution.<br />
In later years, beginning around 574, there was a temporary but thorough persecution of Buddhism in the capital city of Ch'ang-an. Sometime earlier, an ambitious sorcerer and apostate Buddhist named Wei had decided to gain a bit of notoriety for himself by attacking Buddhism, then a powerful force in Ch'ang-an. In the year 567 he presented a document to the emperor claiming that Buddhism had allowed unsavory social types to enter the monasteries. He also attacked worship of the Buddha image on the ground that it was un-Chinese idolatry. Instead, he proposed a secularized church that would include all citizens, with the gullible emperor suggested for the role of "pope." The emperor was taken with the idea and after several years of complex political maneuvering, he proscribed Bud¬dhism in North China.<br />
As a result, Hui-k'o was forced to flee to the south, where he took up temporary residence in the mountainous regions of the Yangtze River. The persecution was short-lived, since the emperor responsible died soon after his decree, whereupon Hui-k'o returned to Ch'ang-an. However, these persecutions may have actually contributed to the spread of his teaching, by forcing him to travel into the countryside.<br />
The only authentic fragment of Hui-k'o's thought that has survived records his answer to an inquiry sent by a lay devotee named Hsiang, who reportedly was seeking spiritual attainment alone in the jungle. The inquiry, which seems more a statement than a question, went as follows:<br />
<br />
. . . he who aspires to Buddhahood thinking it to be independent of the nature of sentient beings is to be likened to one who tries to listen to an echo by deadening its original sound. Therefore the ignorant and the enlightened are walking in one passageway; the vulgar and the wise are not to be differentiated from each other. Where there are no names, we create names, and because of these names, judgments are formed. Where there is no theorizing, we theorize, and because of this theorizing, disputes arise. They are all phantom creations and not realities, and who knows who is right and who is wrong? They are all empty, no substantialities have they, and who knows what is and<br />
what is not? So we realize that our gain is not real gain and our loss not real loss. This is my view and may I be enlightened if I am at fault?12<br />
<br />
This "question," if such it is, sounds suspiciously like a sermon and stands, in fact, as an eloquent statement of Zen concerns. Hui-k'o reportedly answered as follows, in a fragment of a letter that is his only known extant work.<br />
<br />
You have truly comprehended the Dharma as it is; the deepest truth lies in the principle of identity. It is due to one's ignorance that the mani-jewel is taken for a piece of brick, but lo! when one is suddenly awakened to self-enlightenment it is realized that one is in possession of the real jewel. The ignorant and the enlightened are of one essence, they are not really to be separated. We should know that all things are such as they are. Those who entertain a dualistic view of the world are to be pitied, and I write this letter for them. When we know that between this body and the Buddha, there is nothing to separate one from the other, what is the use of seeking after Nirvana [as something external to ourselves]?13<br />
<br />
Hui-k'o insists that all things spring from the one Mind, and consequently the ideas of duality, of attachment to this or that phenomenon, or even the possibility of choice, are equally absurd. Although he knew all too well that enlightenment could not be obtained from teaching, he still did not advocate a radical break with the traditional methods of the Buddhist dhyana masters. His style was unorthodox, but his teaching methods were still confined to lectures and meditation. This low-key approach was still closer to the tradition of the Buddha than to the jarring techniques of "sudden enlightenment" destined to erupt out of Chinese Ch'an.<br />
Toward the end of his life, Hui-k'o was back in Ch'ang-an, living and teaching in the same unassuming manner. His free-lance style seems to have continued to outrage the more conventional teachers, and a later story records a martyr's death for him.14 One day, while a learned master was preaching inside the K'uang-chou Temple, Hui-k'o chanced by and started to chat with the passersby outside. Gradually a crowd started to collect, until eventually the lecture hall of the revered priest was emptied. This famous priest, remembered as Pien-ho, accused the ragged Hui-k'o to the magistrate Che Ch'ung-j'an as a teacher of false doctrine. As a result he was arrested and subsequently executed, an impious 106-year-old revolutionary.Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-88052523687609243012010-12-17T07:23:00.001-08:002010-12-17T07:23:00.862-08:00BODHIDHARMA: FIRST PATRIARCH OF ZENThere is a Zen legend that a bearded Indian monk named Bodhidharma (ca. 470-532), son of a South Indian Brahmin king, appeared one day at the southern Chinese port city of Canton, sometime around the year 520. From there he traveled northeast to Nanking, near the mouth of the Yangtze River, to honor an invitation from China's most devout Buddhist, Emperor Wu of the Liang Dynasty. After a famous interview in which his irreverence left the emperor dismayed, Bodhidharma pressed onward to the Buddhist centers of the north, finally settling in at the Shao-lin monastery on Mt. Sung for nine years of meditation staring at a wall. He then transmitted his insights and a copy of the Lankavatara sutra to a successor and passed on—either physically, spiritually, or both. His devotion to meditation and to the aforementioned sutra were his legacies to China. He was later honored as father of the Chinese Dhyana, or "Meditation," school of Buddhism, called Ch'an.<br />
Bodhidharma attracted little notice during his years in China, and the first historical account of his life is a brief mention in a chronicle compiled well over a hundred years after the fact, identifying him merely as a practitioner of meditation. However, later stories of his life became increasingly embellished, as he was slowly elevated to the office of First Patriarch of Chinese Ch'an. His life was made to fulfill admirably the requirements of a legend, as it was slowly enveloped in symbolic anecdotes illustrating the truth more richly than did mere fact. However, most scholars do agree that there actually was a Bodhidharma, that he was a South Indian who came to China, that he practiced an intensive form of meditation, and that a short treatise ascribed to him is probably more or less authentic. Although the legend attached to this unshaven Indian Buddhist tells us fully as much about early Ch'an as it does about the man himself, it is nonetheless the first page in the book of Zen.<br />
<br />
[Bodhidharma], the Teacher of the Law, was the third son of a great Brahmin king in South India, of the Western Lands. He was a man of wonderful intelligence, bright and far-reaching; he thoroughly understood everything that he had ever learned. As his ambition was to master the doctrine of the Mahayana, he abandoned the white dress of a layman and put on the black robe of monkhood, wishing to cultivate the seeds of holiness. He practiced contemplation and tranquillization; he knew well what was the true significance of worldly affairs. Inside and outside he was transpicuous; his virtues were more than a model to the world. He was grieved very much over the decline of the orthodox teaching of the Buddha in the remoter parts of the earth. He finally made up his mind to cross over land and sea and come to China and preach his doctrine in the kingdom of Wei.1<br />
<br />
China at the time of Bodhidharma's arrival was a politically divided land, with the new faith of Buddhism often supplying a spiritual common denominator. Bodhidharma happened to appear at a moment when an emperor in the northwest, the aforementioned Wu (reigned 502-49), had become a fanatic Buddhist. Shortly after taking power, Wu actually ordered his imperial household and all associated with the court to take up Buddhism and abandon Taoism. Buddhist monks became court advisers, opening the imperial coffers to build many lavish and subsequently famous temples.<br />
Emperor Wu led Buddhist assemblies, wrote learned commen-taries on various sutras, and actually donated menial work at temples as a lay devotee. He also arranged to have all the Chinese commentaries on the sutras assembled and catalogued. Concerned about the sanctity of life, he banished meat (and wine) from the imperial table and became so lax about enforcing criminal statutes, particularly capital punishment, that critics credited his good nature with an increase in corruption and lawlessness. While the Taoists understandably hated him and the Confucianists branded him a distracted ineffectual sovereign, the Buddhists saw in him a model emperor. Quite simply, Emperor Wu was to southern Chinese Buddhism what Emperor Constantine was to Christianity.<br />
The emperor was known for his hospitality to visiting Indian monks, and it is entirely possible he did invite Bodhidharma for an audience.2 According to the legend, Emperor Wu began almost immediately to regale his visiting dignitary with a checklist of his own dedication to the faith, mentioning temples built, clergy invested, sutras promulgated. The list was long, but at last he paused, no doubt puzzled by his guest's indifference. Probing for a response, he asked, "Given all I have done, what Merit have I earned?" Bodhidharma scowled, "None whatsoever, your majesty." The emperor was stunned by this reply, but he pressed on, trying another popular question. "What is the most important principle of Buddhism?" This second point Bodhidharma reportedly answered with the abrupt "Vast emptiness."3 The emperor was equally puzzled by this answer and in desperation finally inquired who, exactly, was the bearded visitor standing before him—to which Bodhidharma cheerfully admitted he had no idea. The interview ended as abruptly as it began, with Bodhidharma excusing himself and pressing on. For his first miracle, he crossed the Yangtze just outside Nanking on a reed and headed north.<br />
The legend of Bodhidharma picks up again in North China, near the city of Loyang. The stories differ, but the most enduring ones link his name with the famous Shao-lin monastery on Mt. Sung. There, we are told, he meditated for nine years facing a wall (thereby inventing "wall gazing") until at last, a pious version reports, his legs fell off. At one time, relates another Zen story, he caught himself dozing and in a fit of rage tore off his eyelids and cast them contemp-tuously to the ground, whereupon bushes of the tea plant—Zen's sacramental drink—sprang forth. Another story has him inventing a Chinese style of boxing as physical education for the weakling monks at Shao-lin, thereby founding a classic Chinese discipline. But the most famous episode surrounding his stay at the Shao-lin concerns the monk Hui-k'o, who was to be his successor. The story tells that Hui-k'o waited in the snows outside Shao-lin for days on end, hoping in vain to attract Bodhidharma's notice, until finally in desperation he cut off his own arm to attract the master's attention.<br />
Bodhidharma advocated meditation, sutras, and the trappings of traditional Buddhism as a way to see into one's own nature. His legends represent Zen in its formative period, before the more unorthodox methods for shaking disciples into a new mode of consciousness had been devised. However, one of the stories attributed to him by later writers sounds suspiciously like a Zen mondo (the traditional consciousness-testing exchange between master and monk). According to this story, the disciple Hui-k'o<br />
entreated Bodhidharma, saying, "Master, I have not found peace of mind. I beg you to pacify my mind for me." Bodhidharma replied, "Bring me your mind and I will pacify it for you." Hui-k'o was silent for a time, finally conceding he could not actually find his mind. "There," said Bodhidharma, "I have pacified it for you." This symbolic story illustrates eloquently the concept of the mind as a perceiver, something that cannot itself be subject to analysis. Logical introspection is impossible. The mind cannot examine itself any more than the eye can see itself. Since the mind cannot become the object of its own perception, its existence can only be understood intuitively, as Hui-k'o realized when he tried to plumb its whereabouts objectively.<br />
The actual teachings of Bodhidharma are not fully known. The first notice of the "blue-eyed barbarian" (as later Chinese called him) is in the Chinese Buddhist history entitled Further Biographies of Eminent Priests, usually dated around the year 645, more than a century after he came to China. This biography also contains the brief text of an essay attributed to Bodhidharma. At the time it was compiled, Bodhidharma had not yet been anointed the First Patriarch of Zen: rather he was merely one of a number of priests teaching meditation. Accordingly there would have been no incentive to embellish his story with an apocryphal essay, and for this reason most authorities think it is authentic.4 A later, more detailed version of the essay by Bodhidharma is contained in the Records of the Transmission of the Lamp (A.D. 1004). This latter text is usually the one quoted, and it is agreed to be the superior literary document.5 We are in good company if we accept this essay as a more or less accurate record of the thoughts of the First Patriarch.<br />
The text that Bodhidharma left was meant to show others the several ways to enlightenment.<br />
<br />
There are many ways to enter the Path, but briefly speaking, they are two sorts only. The one is "Entrance by Reason" and the other "Entrance by Conduct."6<br />
<br />
The first of these paths, the Entrance by Reason, might more properly be called entrance by pure insight. The path advocated seems a blending of Buddhism and Taoism, by which the sutras are used as a vehicle for leading the seeker first to meditation, and then to a nonliterary state of consciousness in which all dualities, all sense of oneself as apart from the world, are erased. This is an early and eloquent summary of Zen's objectives.<br />
<br />
By "Entrance by Reason" we mean the realization of the spirit of Buddhism by the aid of scriptural teaching. We then come to<br />
have a deep faith in the True Nature which is one and the same in all sentient beings. The reason that it does not manifest itself is due to the overwrapping of external objects and false thoughts. When one, abandoning the false and embracing the true, and in simpleness of thought, abides in pi-kuan [pure meditation or "wall-gazing"], one finds that there is neither selfhood nor otherness, that the masses and the worthies are of one essence, and firmly holds on to this belief and never moves away therefrom. He will not then be guided by any literary instructions, for he is in silent communication with the principle itself, free from concep¬tual discrimination, for he is serene and not-acting.7<br />
<br />
Bodhidharma is given credit for inventing the term pi-kuan, whose literal translation is "wall-gazing," but whose actual meaning is anyone's guess. Pi-kuan is sometimes called a metaphor for the mind's confrontation with the barrier of intellect—which must eventually be hurdled if one is to reach enlightenment. In any case, this text is an unmistakable endorsement of meditation as a means for tranquilizing the mind while simultaneously dissolving our impulse to discriminate between ourselves and the world around us. It points out that literary instructions can go only so far, and at last they must be abandoned in favor of reliance on the intuitive mind.8<br />
The other Path (or Tao) he described was called the "Entrance by Conduct" and invokes his Indian Buddhist origins. The descrip-tion of "conduct" was divided into four sections which, taken together, were intended to subsume or include all the possible types of Buddhist practice.<br />
<br />
By "Entrance by Conduct" is meant the Four Acts in which all other acts are included. What are the four? 1. How to requite hatred; 2. To be obedient to karma; 3. Not to seek after anything; and 4. To be in accord with the Dharma.9<br />
<br />
The first Act of Conduct counseled the believer to endure all hardships, since they are payment for evil deeds committed in past existences.<br />
<br />
What is meant by "How to requite hatred"? Those who discipline themselves in the Path should think thus when they have to struggle with adverse conditions: During the innumerable past ages I have wandered through multiplicity of existences, all the while giving myself to unimportant details of life at the expense of essentials, and thus creating infinite occasions for hate, ill-will, and wrong-doing. While no violations have been committed in this life, the fruits of evil deeds in the past are to be gathered now. Neither gods nor men can foretell what is coming upon me. I will submit myself willingly and patiently to all the ills that befall me, and I will never bemoan or complain. In the Sutra it is said not to worry over ills that may happen to you. Why? Because through intelligence one can survey [the whole chain of causation]. When this thought arises, one is in concord with the principle because he makes the best use of hatred and turns it into the service of his advance towards the Path. This is called the "way to requite hatred."10<br />
<br />
The second Rule of Conduct is to be reconciled to whatever comes, good or evil. It seems to reflect the Taoist attitude that everything is what it is and consequently value judgments are irrelevant. If good comes, it is the result of meritorious deeds in a past existence and will vanish when the store of causative karma is exhausted. The important thing to realize is that none of it matters anyway.<br />
<br />
We should know that all sentient beings are produced by the interplay of karmic conditions, and as such there can be no real self in them. The mingled yarns of pleasure and pain are all woven of the threads of conditioning causes. . . . Therefore, let gains and losses run their natural courses according to the ever changing conditions and circumstances of life, for the Mind itself does not increase with the gains nor decrease with the losses. In this way, no gales of self-complacency will arise, and your mind will remain in hidden harmony with the Tao. It is in this sense that we must understand the rule of adaptation to the variable conditions and circumstances of life.11<br />
<br />
The third Rule of Conduct was the teaching of the Buddha that a cessation of seeking and a turning toward nonattachment brings peace.<br />
<br />
Men of the world remain unawakened for life; everywhere we find them bound by their craving and clinging. This is called "attachment." The wise, however, understand the truth, and their reason tells them to turn from the worldly ways. They enjoy peace of mind and perfect detachment. They adjust their bodily movements to the vicissitudes of fortune, always aware of the emptiness of the phenomenal world, in which they find nothing to covet, nothing to delight in. . . . Everyone who has a body is an heir to suffering and a stranger to peace. Having comprehended this point, the wise are detached from all things of the phenomenal world, with their minds free of desires and craving. As the scripture has it, "All sufferings spring from attachment; true joy arises from detachment." To know clearly the bliss of detachment is truly to walk on the path of the Tao.12<br />
<br />
The fourth Rule of Conduct was to dissolve our perception of object-subject dualities and view life as a unified whole. This merging of self and exterior world Bodhidharma calls pure mind or pure reason.<br />
<br />
The Dharma is nothing else than Reason which is pure in its essence. This pure Reason is the formless Form of all Forms; it is free of all defilements and attachments, and it knows of neither "self" nor "other."13<br />
<br />
Having set forth this rather elegant statement of Zen and Buddhist ideals, as ascribed to Bodhidharma, it unfortunately is necessary to add that it appears to have been taken directly from the Vajrasamadhi Sutra (attributing quotations from the sutras to Patriarchs was common), with the sole exception of the term pi-kuan.14 At the very least, the legend at this time does not portray Bodhidharma as a despiser of the sutras. He was, in fact, using a sutra as a vehicle to promote his practice of intensive meditation. It is not known what role meditation played in Buddhism at this time. However, the scholar Hu Shih questions how well it was understood. "[An early Buddhist historian's] Biographies, which covered the whole period of early Buddhism in China from the first century to the year 519, contained only 21 names of 'practitioners of dhyana (meditation)' out of a total of about 450. And practically all of the 21dhyana monks were recorded because of their remarkable asceticism and miracu¬lous powers. This shows that in spite of the numerous yoga manuals in translation, and in spite of the high respect paid by intellectual Buddhists to the doctrine and practice of dhyana, there were, as late as 500, practically no Chinese Buddhists who really understood or seriously practiced dhyana or Zen."15<br />
Perhaps Bodhidharma, arriving in 520, felt his praise of meditation, using the words of an existing sutra, could rouse Chinese interest in this form of Buddhism. As it turned out, he was successful beyond anything he could have imagined, although his success took several centuries. As D. T. Suzuki sums it up, "While there was nothing specifically Zen in his doctrine of 'Two Entrances and Four Acts,' the teaching of pi-kuan, wall-contemplation, was what made Bodhidharma the first patriarch of Zen Buddhism in China."16 Suzuki interprets pi-kuan as referring to the mind in a thoughtless state, in which meditation has permitted the rational mind to be suppressed entirely. The use of meditation for this goal instead of for developing magical powers, as had been the goal of earlier dhyana masters, seems to have been the profound new idea introduced to China by Bodhidharma.17<br />
The passage of Bodhidharma is also swathed in legend. What eventually happened to this traveling Indian guru? Did he die of poison, as one legend says; or did he wander off to Central Asia, as another reports; or did he go to Japan, as still another story would have it? The story that has been the most enduring (recorded in a Sung work, Ching-te ch'uan-teng-lu) tells that after nine years at the Shao-lin monastery decided to return to India and called together his disciples to test their attainment. The first disciple reportedly said, "As I view it, to realize the truth we should neither rely entirely on words and letters nor dispense with them entirely, but rather we should use them as an instrument of the Way." To this, Bodhidharma replied, "You have got my skin."<br />
Next a nun came forward and said, "As I view it, the Truth is like an auspicious sighting of the Buddhist Paradise; it is seen once and never again." To this Bodhidharma replied, "You have attained my flesh."<br />
The third disciple said, "The four great elements are empty and the five skandhas [constituents of the personality: body, feelings, perception, will, and consciousness] are nonexistent. There is, in fact, nothing that can be grasped." To this Bodhidharma replied, "You have attained my bones."<br />
Finally, it was Hui-k'o's turn. But he only bowed to the master and stood silent at his place. To him Bodhidharma said, "You have attained my marrow."18<br />
According to a competing story, Bodhidharma died of poisoning at the age of 150 and was buried in the mountains of Honan.19 Not too long thereafter a lay Buddhist named Sung Yun, who was returning to China after a trip to India to gather sutras, met Bodhidharma in the mountains of Turkestan. The First Patriarch, who was walking barefoot carrying a single shoe, announced he was returning to India and that a native Chinese would arise to continue his teaching. Sung Yun reported this to Bodhidharma's disciples on his return and they opened the master's grave, only to find it empty save for the other shoe.<br />
How much of the story of Bodhidharma is legend? The answer does not really matter all that much. As with Moses, if Bodhidharma had not existed it would have been necessary to<br />
invent him. Although his first full biography (ca. 645) makes no particular fuss over him, less than a century after this, he was declared the founder of Zen, provided with a lineage stretching directly back through Nagarjuna to the Buddha, and furnished an exciting anecdotal history. Yet as founders go, he was a worthy enough individual. He does seem to have devised a strain of Buddhist thought that could successfully be grafted onto the hardy native Chinese Taoist organism. He also left an active disciple, later to be known as the Second Patriarch, Hui-k'o, so he must have had either a charismatic personality or a philosophical position that distinguished him from the general run of meditation masters.<br />
It is important to keep in mind that Bodhidharma, man and myth, was the product of an early form of Zen. The later masters needed a lineage, and he was tapped for the role of First Patriarch. The major problem with Bodhidharma was that many of his ideas were in direct contradiction to the position adopted by later Zen teachings. For instance, recall that he promoted the reliance on a sutra (the Lankavatara); and he heavily stressed meditation (something later Zen masters would partially circumvent). The Jesuit scholar Heinrich Dumoulin has declared that Bodhidharma's attributed teaching in no way deviates from the great Mahayana sutras.20 It is, in fact, a far cry from later Zen ideas, says John Wu, the Chinese authority.21 Finally, he left no claim to patriarchy, nor did his first biographer offer to do this for him.<br />
Perhaps the evolution of Zen is best demonstrated by the slow change in the paintings of Bodhidharma, culminating in the latter-day portrayals of him as a scowling grump. His image became successively more misanthropic through the centuries, perhaps as a way of underscoring the later Zen practice of establishing a rather dehumanized relationship between the Zen master and pupil, as the master shouts, beats a monk, and destroys his ego through merciless question-and-answer sessions. For all we know, the "wall-gazing Brahmin" of ancient China may have had a wry smile to go along with his droll sense of humor. Perhaps it is fitting to close with the most lasting apocrypha associated with his name, to wit the stanza that later masters attributed to him as an alleged summary of his teaching, but which he, promulgator of the Lankavatara Sutra, would undoubtedly have disowned:<br />
<br />
A special transmission outside the sutras;<br />
No reliance upon words and letters;<br />
Direct pointing to the very mind;<br />
Seeing into one's own nature.Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-88202123563903880752010-12-17T07:19:00.000-08:002010-12-17T07:19:56.640-08:00we are going in to deathPREFACE TO ZEN<br />
<br />
<br />
Lao Tzu, Buddha, Confucius<br />
<br />
Some call it "seeing," some call it "knowing," and some describe it in religious terms. Whatever the name, it is our reach for a new level of consciousness. Of the many forms this search has taken, perhaps the most intriguing is Zen. Growing out of the wisdom of China, India, and Japan, Zen became a powerful movement to explore the lesser-known reaches of the human mind. Today Zen has come westward, where we are rediscovering modern significance in its ancient insights. This book is an attempt to encounter Zen in its purest form, by returning to the greatest Zen masters.<br />
Zen teachings often appear deceptively simple. This misconception is compounded by the Zen claim that explanations are meaningless. They are, of course, but merely because genuine Zen insights can arise only from individual experience. And although our experience can be described and even analyzed, it cannot be transmitted or shared. At most, the "teachings" of Zen can only clear the way to our deeper consciousness. The rest is up to us.<br />
Zen is based on the recognition of two incompatible types of thought: rational and intuitive. Rationality employs language, logic, reason. Its precepts can be taught. Intuitive knowledge, however, is different. It lurks embedded in our consciousness, beyond words. Unlike rational thought, intuition cannot be "taught" or even turned on. In fact, it is impossible to find or manipulate this intuitive consciousness using our rational mind—any more than we can grasp our own hand or see our own eye.<br />
The Zen masters devised ways to reach this repressed area of human consciousness. Some of their techniques—like meditation—were borrowed from Indian Buddhism, and some—like their antirational paradoxes—may have been learned from Chinese Taoists. But other inventions, like their jarring shouts and blows, emerged from their own experience. Throughout it all, however, their words and actions were only a means, never an end.<br />
That end is an intuitive realization of a single great insight—that we and the world around are one, both part of a larger encompassing absolute. Our rational intellect merely obscures this truth, and consequently we must shut it off, if only for a moment. Rationality constrains our mind; intuition releases it.<br />
The irony is that the person glimpsing this moment of higher consciousness, this Oneness, encounters the ultimate realization that there is nothing to realize. The world is still there, unchanged. But the difference is that it is now an extension of our consciousness, seen directly and not analytically. And since it is redundant to be attached to something already a part of you, there is a sudden sense of freedom from our agonizing bondage to things.<br />
Along with this also comes release from the constraints of artificial values. Creating systems and categories is not unlike counting the colors of a rainbow—both merely detract from our experience of reality, while at the same time limiting our appreciation of the world's richness. And to declare something right or wrong is similarly nearsighted. As Alan Watts once observed, "Zen unveils behind the urgent realm of good and evil a vast region of oneself about which there need be no guilt or recrimination, where at last the self is indistinguishable from God." And, we might add, where God is also one with our consciousness, our self. In Zen all dualities dissolve, absorbed in the larger reality that simply is.<br />
None of these things is taught explicitly in Zen. Instead they are discovered waiting in our consciousness after all else has been swept away. A scornful twelfth-century Chinese scholar sum¬marized the Zen method as follows: "Since the Zen masters never run the risk of explaining anything in plain language, their followers must do their own pondering and puzzling—from which a real threshing-out results." In these pages we will watch the threshing-out of Zen itself—as its masters unfold a new realm of consciousness, the Zen experience.<br />
<br />
TAOISM: THE WAY TO ZEN<br />
<br />
Taoism is the original religion of ancient China. It is founded on the idea that a fundamental principle, the Tao, underlies all nature. Long before the appearance of Zen, Taoists were teaching the superiority of intuitive thought, using an anti-intellectualism that often ridiculed the logic-bound limitations of conventional Chinese life and letters. However, Taoism was always upbeat and positive in its acceptance of reality, a quality that also rubbed off on Zen over the centuries. Furthermore, many Taoist philosophers left writings whose world view seems almost Zen-like. The early Chinese teachers of meditation (called dhyana in Sanskrit and Ch'an in Chinese) absorbed the Taoist tradition of intuitive wisdom, and later Zen masters often used Taoist expressions. It is fitting, therefore, that we briefly meet some of the most famous teachers of Chinese Taoism.<br />
<br />
LAO TZU<br />
<br />
One of the most influential figures in ancient Chinese lore is remembered today merely as Lao Tzu (Venerable Master). Taoist legends report he once disputed (and bettered) the scholarly Confucius, but that he finally despaired of the world and rode an oxcart off into the west, pausing at the Han-ku Pass—on the insistence of its keeper—to set down his insights in a five-thousand-character poem. This work, the Tao Te Ching (The Way and the Power), was an eloquent, organized, and lyrical statement of an important point of view in China of the sixth century B.C., an understanding later to become an essential element of Ch'an Buddhism.<br />
The word "Tao" means many, many things—including the elan vital or life force of the universe, the harmonious structuring of human affairs, and—perhaps most important—a reality transcend¬ing words. Taoists declared there is a knowledge not accessible by language. As the Tao Te Ching announces in its opening line, "The Tao that can be put into words is not the real Tao."<br />
Also fundamental to the Tao is the unity of mind and matter, of the one who knows and the thing known. The understanding of a truth and the truth itself cannot be separated. The Tao includes and unifies these into a larger "reality" encompassing both. The notion that our knowledge is distinguishable from that known is an illusion.<br />
Another teaching of the Tao Te Ching is that intuitive insight surpasses rational analysis. When we act on our spontaneous judgment, we are almost always better off. Chapter 19 declares, "Let the people be free from discernment and relinquish intellection . . . Hold to one's original nature . . . Eliminate artificial learning and one will be free from anxieties."1 The wise defer to a realm of insight floating in our mind beyond its conscious state.<br />
Taoists also questioned the value of social organization, holding that the best government is the one governing least and that "the wise deal with things through non-interference and teach through no-words."2 Taoists typically refused to draw value judgments on others' behavior. Lao Tzu asks, "What is the difference between good and bad?"3 and concludes, "Goodness often turns out to be evil."4 There is complete acceptance of what is, with no desire to make things "better." Lao Tzu believed "good" and "bad" were both part of Tao and therefore, "Even if a man is unworthy, Tao will never exclude him."5 If all things are one, there can be no critical differentiation of any part. This concentration on inner perception, to the exclusion of practical concerns, evoked a criticism from the third-century-B.C. Confucian philosopher Hsun Tzu that has a curiously modern ring of social consciousness. "Lao Tzu under¬stood looking inward, but knew nothing of looking outward. . . . If there is merely inward-looking and never outward-looking, there can be no distinction between what has value and what has not, between what is precious and what is vile, between what is noble and what is vulgar."6 But the refusal of Lao Tzu to intellectualize what is natural or to sit in judgment over the world was the perfect Chinese precedent for Ch'an.<br />
<br />
<br />
<br />
<br />
CHUANG TZU<br />
<br />
The second important figure in Taoism is the almost equally legendary teacher remembered as Chuang Tzu, who is usually placed in the fourth century B.C., some two centuries after Lao Tzu. An early historian tells that once Chuang Tzu was invited to the court to serve as a minister, an invitation he declined with a typical story: An ox is selected for a festival and fattened up for several years, living the life of wealth and indulgence—until the day he is led away for sacrifice. At that reckoning what would he give to return to the simple life, where there was poverty but also freedom?<br />
In Chuang Tzu's own book of wisdom, he also derided the faith in rationality common to Chinese scholars. To emphasize his point he devised a vehicle for assaulting the apparatus of logic—that being a "nonsense" story whose point could only be understood intui-tively., There has yet to be found a more deadly weapon against pompous intellectualizing, as the Ch'an Buddhists later proved with the koan. Chuang Tzu also knew how quickly comedy could deflate, and he used it with consummate skill, again paving the way for the absurdist Zen masters. In fact, his dialogues often anticipate the Zen mondo, the exchanges between master and pupil that have comic/straight-man overtones.<br />
In this regard, Chuang Tzu also sometimes anticipates twentieth-century writers for the Theater of the Absurd, such as Beckett or Ionesco. Significantly, the Columbia scholar Burton Watson suggests that the most fruitful path to Chuang Tzu "is not to attempt to subject his thoughts to rational and systematic analysis, but to read and reread his words until one has ceased to think of what he is saying and instead has developed an intuitive sense of the mind moving beyond the words, and of the world in which it moves."7 This is undoubtedly true. The effect of comic parody on logic is so telling that the only way to really understand the message is to stop trying to "understand" it.<br />
Concerning the limitations of verbal transmission, Chuang Tzu tells a story of a wheelmaker who once advised his duke that the book of ancient thought the man was reading was "nothing but the lees and scum of bygone men." The duke angrily demanded an explanation—and received a classic defense of the superiority of intuitive understanding over language and logic.<br />
<br />
I look at the matter in this way; when I am making a wheel, if my stroke is too slow, then it bites deep but is not steady; if my stroke is too fast, then it is steady, but does not go deep. The right pace, neither slow nor fast, cannot get into the hand unless it comes from the heart. It is a thing that cannot be put into words; there is an art in it that I cannot explain to my son. That is why it is impossible for me to let him take over my work, and here I am at the age of seventy, still making wheels. In my opinion, it must have been the same with the men of old. All that was worth handing on died with them; the rest, they put into their books.8<br />
<br />
Chuang Tzu's parable that perhaps best illustrates the Taoist ideal concerns a cook who had discovered one lives best by following nature's rhythms. The cook explained that his natural¬ness was easy after he learned to let intuition guide his actions. This approach he called practicing the Tao, but it is in fact the objective of Zen practice as well.<br />
Prince Wen Hui remarked, "How wonderfully you have mastered your art." The cook laid down his knife and said, "What your servant really cares for is Tao, which goes beyond mere art. When I first began to cut up oxen, I saw nothing but oxen. After three years of practicing, I no longer saw the ox as a whole. I now work with my spirit, not with my eyes. My senses stop functioning and my spirit takes over."9<br />
<br />
What he described is the elimination of the rational mind, which he refers to as the senses, and the reliance upon the intuitive part of his mind, here called the spirit. He explained how this intuitive approach allowed him to work naturally.<br />
<br />
A good cook changes his knife once a year because he cuts, while a mediocre cook has to change his every month because he hacks. I've had this knife of mine for nineteen years and have cut up thousands of oxen with it, and yet the edge is as if it were fresh from the grindstone. There are spaces between the joints. The blade of the knife has no thickness. That which has no thickness has plenty of room to pass through these spaces. Therefore, after nineteen years, my blade is as sharp as ever.10<br />
<br />
Lao Tzu and Chuang Tzu did not see themselves as founders of any formal religion. They merely described the obvious, encouraging others to be a part of nature and not its antagonist. Their movement, now called Philosophical Taoism, was eclipsed during the Han Dynasty (206 B.C.-A.D. 220) in official circles by various other systems of thought, most particularly Confucianism (which stressed obedience to authority—both that of elders and of superiors—and reverence for formalized learning, not to mention the acceptance of a structured hierarchy as part of one's larger social responsibility). However, toward the end of the Han era there arose two new types of Taoism: an Esoteric Taoism that used physical disciplines to manipulate consciousness, and a Popular Taoism that came close to being a religion in the traditional mold. The first was mystical Esoteric Taoism, which pursued the prolonging of life and vigor, but this gave way during later times to Popular Taoism, a metaphysical alternative to the comfortless, arid Confucianism of the scholarly establishment.<br />
The post-Han era saw the Philosophical Taoism of Lao Tzu and Chuang Tzu emerge anew among Chinese intellectuals, actually coming to vie with Confucianism. This whole era witnessed a turning away from the accepted values of society, as the well-organized government of the Han era dissolved into political and intellectual confusion. Government was unstable and corrupt, and the Confucianism which had been its philosophical under¬pinning was stilted and unsatisfying. Whenever a society breaks down, the belief system supporting it naturally comes under question. This happened in China in the third and fourth centuries of the Christian era, and from it emerged a natural opposition to Confucianism. One form of this opposition was the imported religion of Buddhism, which provided a spiritual solace missing in the teachings of Confucius, while the other was a revival among intellectuals of Philosophical Taoism.<br />
<br />
KUO HSIANG: A NEO-TAOIST<br />
<br />
In this disruptive environment, certain intellectuals returned again to the insights of Lao Tzu and Chuang Tzu, creating a movement today known as Neo-Taoism. One of the thinkers who tried to reinterpret original Taoist ideas for the new times was Kuo Hsiang (d. ca. 312), who co-authored a major document of Neo-Taoism entitled Commentary on the Chuang Tzu. It focused on the important Taoist idea of wu-wei, once explained as follows: " . . .to them the key concept of Taoism, wu (literally, nonexistence), is not nothingness, but pure being, which transcends forms and names, and precisely because it is absolute and complete, can accomplish everything. The sage is not one who withdraws into the life of a hermit, but a man of social and political achievements, although these achievements must be brought about through wu-wei, 'nonaction' or 'taking no [unnatural] action.' 1,11<br />
This concept of wu-wei has also been described as abstaining from activity contrary to nature and acting in a spontaneous rather than calculated fashion. In Kuo Hsiang's words:<br />
<br />
Being natural means to exist spontaneously without having to take any action. . . . By taking no action is not meant folding one's arms and closing one's mouth. If we simply let everything act by itself, it will be contented with its nature and destiny. (12)<br />
<br />
Kuo Hsiang's commentary expanded on almost all the major ideas of Chuang Tzu, drawing out with logic what originally had been set in absurdism. Criticizing this, a later Ch'an monk observed, "People say Kuo Hsiang wrote a commentary on Chuang Tzu. I would say it was Chuang Tzu who wrote a commentary on Kuo Hsiang."13 Nonethe¬less, the idea of wu-wei, processed through Buddhism, emerged in different guise in later Ch'an, influencing the concept of "no-mind."<br />
<br />
THE SEVEN SAGES OF THE BAMBOO GROVE<br />
<br />
Other Chinese were content merely to live the ideas of Neo-Taoism. Among these were the Seven Sages of the Bamboo Grove, men part of a larger movement known as the School of Pure Conversation. Their favorite pastime was to gather north of Loyang on the estate of one of their members, where they engaged in refined conversation, wrote poetry and music, and (not incidentally) drank wine. To some extent they reflected the recluse ideal of old, except that they found the satisfaction of the senses no impediment to introspec¬tion. What they did forswear, however, was the world of getting and spending. Although men of distinction, they rejected fame, ambition, and worldly station.<br />
There is a story that one of the Seven Sages, a man named Liu Ling (ca. 221-330), habitually received guests while completely naked. His response to adverse comment was to declare, "I take the whole universe as my house and my own room as my clothing. Why, then, do you enter here into my trousers."14<br />
It is also told that two of the sages (Juan Chi, 210-63, and his nephew Juan Hsien) often sat drinking with their family in such conviviality that they skipped the nuisance of cups and just drank directly from a wine bowl on the ground. When pigs wandered by, these too were invited to sip from the same chalice. If one exempts all nature—including pigs—from distinction, discrimination, and duality, why exclude them as drinking companions?<br />
But perhaps the most significant insight of the Seven Sages of the Bamboo Grove was their recognition of the limited uses of language. We are told, "They engaged in conversation 'til, as they put it, they reached the Unnameable, and 'stopped talking and silently understood each other with a smile.' "1S<br />
<br />
THE BUDDHIST ROOTS OF ZEN<br />
<br />
There is a legend the Buddha was once handed a flower and asked to preach on the law. The story says he received the blossom without a sound and silently wheeled it in his hand. Then amid the hush his most perceptive follower, Kashyapa, suddenly burst into a smile . . . and thus was born the wordless wisdom of Zen.<br />
The understanding of this silent insight was passed down<br />
through the centuries, independent of the scriptures, finally emerging as the Chinese school of Ch'an, later called Zen by the Japanese. It is said the absence of early writings about the school is nothing more than would be expected of a teaching which was, by definition, beyond words. The master Wen-yu summed it up when he answered a demand for the First Principle of Ch'an with, "If words could tell you, it would become the Second Principle."<br />
This version of Zen's origin is satisfying, and for all we know it may even be true. But there are other, considerably more substantive, sources for the ideas that came to flower as Ch'an. Taoism, of course, had plowed away at the Confucianist clutter restraining the Chinese mind, but it was Buddhism that gave China the necessary new philosophical structure—this being the meta-physical speculations of India. Pure Chinese naturalism met Indian abstraction, and the result was Ch'an. The school of Ch'an was in part the grafting of fragile foreign ideas (Buddhism) onto a sturdy native species of understanding (Taoism). But its simplicity was in many ways a re-expression of the Buddha's original insights.<br />
<br />
THE BUDDHA<br />
<br />
The historic Buddha was born to the high-caste family Gautama during the sixth century B.C. in the region that is today northeast India and Nepal. After a childhood and youth of indulgence he turned to asceticism and for over half a decade rigorously followed the traditional Indian practices of fasting and meditation, only finally to reject these in despair. However, an auspicious dream and one final meditation at last brought total enlightenment. Gautama the seeker had become Buddha the Enlightened, and he set out to preach.<br />
It was not gods that concerned him, but the mind of man and its sorrowing. We are unhappy, he explained, because we are slaves to our desires. Extinguish desire and suffering goes with it. If people could be taught that the physical or phenomenal world is illusion, then they would cease their attachment to it, thereby finding release from their self-destructive mental bondage.<br />
The Buddha neglected to set down these ideas in written form however, perhaps unwisely leaving this task to later generations. His teachings subsequently were recreated in the form of sermons or sutras. In later years, the Buddhist movement split into two separate philosophical camps, known today as Theravada and Mahayana. The Theravada Buddhists—found primarily in south¬east Asia, Sri Lanka, and Burma—venerate the early writings of Buddhism (known today as the Pali Canon) and tend to content themselves with practicing the philosophy of the Buddha rather than enlarging upon it with speculative commentaries. By contrast, the followers of Mahayana—who include the bulk of all Buddhists in China, Japan, and Tibet—left the simple prescriptions of the Buddha far behind in their creation of a vast new literature (in Sanskrit, Tibetan, and Chinese) of complex theologies. Chinese Ch'an grew out of Mahayana, as of course did Japanese Zen.<br />
<br />
NAGARJUNA<br />
<br />
After the Buddha, perhaps the most important Buddhist figure is the second-century A.D. Indian philosopher Nagarjuna. Some call him the most important thinker Asia has produced. According to Tibetan legends his parents sent him away from home at seven because an astrologer had predicted his early death and they wished to be spared the sight. But he broke the spell by entering Buddhist orders, and went on to become the faith's foremost philosopher.<br />
Today Nagarjuna is famous for his analysis of the so-called Wisdom Books of Mahayana, a set of Sanskrit sutras composed between 100 B.C. and A.D. 100. (Included in this category are The Perfection of Wisdom in 8,000 Lines, as well as the Diamond Sutra and Heart Sutra, both essential scriptures of Zen.) Nagarjuna was the originator of the Middle Path, so named because it strove to define a middle ground between affirmation of the world and complete negation of existence.<br />
Reality, said Nagarjuna, cannot be realized through conceptual constructions, since concepts are contained inside reality, not vice versa. Consequently, only through the intuitive mind can reality be approached. His name for this "reality" beyond the mind's analysis was sunyata, usually translated as "emptiness" but sometimes as "the Void." (Sunyata is perhaps an unprovable concept, but so too are the ego and the unconscious, both hypothetical constructs useful in explaining reality but impossible to locate on the operating table.) Nagarjuna's most-quoted manifesto has the logic-defying ring of a Zen : "Nothing comes into existence nor does anything disappear. Nothing is eternal, nor has anything any end. Nothing is identical or differentiated. Nothing moves hither and thither."<br />
As the Ch'an teachers interpreted the teaching of sunyata, the things of this world are all a mental creation, since external phenomena are transient and only exist for us because of our perception. Consequently they are actually "created" by our mind (or, if you will, a more universal entity called Mind). Consequently they do not exist outside our mind and hence are a void. Yet the<br />
mind itself, which is the only thing real, is also a void since its thoughts cannot be located by the five senses. The Void is therefore everything, since it includes both the world and the mind. Hence, sunyata.<br />
As a modern Nagarjuna scholar has described sunyata, or emptiness, it is a positive sense of freedom, not a deprivation<br />
<br />
"This awareness of 'emptiness' is not a blank loss of consciousness, an inanimate space; rather it is the cognition of daily life without the attachment to it. It is an awareness of distinct entities, of the self, of 'good' and 'bad' and other practical determinations; but it is aware of these as empty structures."16 <br />
<br />
The Zen masters found ways to achieve the cognition without attachment postulated by Nagarjuna, and they paid him homage by making him one of the legendary twenty-eight Indian Patriarchs of Zen by posthumous decree.<br />
<br />
KUMARAJIVA<br />
<br />
The Indian missionary who transmitted the idea of Emptiness to China was Kumarajiva (344-413), a swashbuckling guru who, more than any other individual, was responsible for planting sophisti¬cated Mahayana Buddhist ideas in Chinese soil. Before telling his story, however, it may be well to reflect briefly on how Buddhism got to China in the first place.<br />
Although there are records of a Buddhist missionary in China as early as A.D. 148, historians are hard pressed to find the name of an out-and-out native Chinese Buddhist before sometime in the third century. Buddhism, which at first apparently was confused with Taoism, seems to have come into fashion after the Neo-Taoists ran out of creative steam. Shortly thereafter, around A.D. 209, intelligible Chinese translations of Indian Mahayana sutras finally began to become available.<br />
There were many things about Buddhism, however, that rubbed Chinese the wrong way. First there were the practical matters: Buddhism allowed, if not encouraged, begging, celibacy, and neglect of ancestors—all practices to rankle any traditional Chinese. Then there were fundamental philosophical differences: Buddhism offered to break one out of the Hindu cycle of rebirth, something the Chinese had not realized they needed; and Indian thought was naturally geared to cosmic time, with its endless cycles of eons, whereas the Chinese saw time as a line leading back to identifiable ancestors. Early missionaries tried to gain acceptability for Bud¬dhism by explaining it in Taoist terms, including stretching the two enough to find "matching concepts" or ideas with superficial similarity, and they also let out the myth that the Buddha was actually Lao Tzu, who had gone on to India after leaving China.<br />
When barbarians sacked the Northern Chinese center of Loyang in the year 313 and took over North China's government, many of its influential Confucianist scholars fled to the south. These emigres were disillusioned with the social ideas of Confucianism and ready for a solace of the spirit. Thus they turned for comfort to Buddhist ideas, but using Neo-Taoist terminology and often treating Buddhism more as a subject for salon speculations than as a religion. By translating Buddhism into a Neo-Taoist framework, these southern intellectuals effectively avoided having to grapple with the new ideas in Buddhist metaphysics.<br />
In North China, the Buddhists took advantage of the new absence of competing Confucianists to move into ruling circles and assume the role of the literate class. They preached a simple form of Buddhism, often shamelessly dwelling on magic and incantations to arouse interest among the greatest number of followers. The common people were drawn to Buddhism, since it provided for the first time in China a religion that seemed to care for people's suffering, their personal growth, their salvation in an afterlife. Thus Buddhism took hold in North China mainly because it provided hope and magic for the masses and a political firewall against Confucianism for the new rulers. As late as the beginning of the fifth century, therefore, Buddhism was misunderstood and encouraged for the wrong reasons in both north and south.<br />
Kumarajiva, who would change all this, was born in Kucha to an Indian father of the Brahmin caste and a mother of noble blood. When he was seven he and his mother traveled to Kashmir to enter Buddhist orders together. After several years of studying the Theravada sutras, he moved on to Kashgar, where he turned his attention to Mahayana philosophy. At age twenty we find him back in Kucha, being ordained in the king's palace and sharpening his understanding of the Mahayana scriptures. He also, we are told, sharpened his non-Buddhist amorous skills, perhaps finding consolation in the illusory world of the senses for the hollow emptiness of sunyata.<br />
In the year 382 or 383, he was taken captive and removed to a remote area in northeastern China, where he was held prisoner for almost two decades, much to the dismay of the rulers in Ch'ang-an, who wanted nothing more than to have this teacher (who was by then a famous Buddhist scholar) for their own. After seventeen years their patience ran out and they sent an army to defeat his recalcitrant captors and bring him back. He arrived in Ch'ang-an in the year 401 and immediately began a project crucial to the future of Chinese Buddhism. A modern scholar of Chinese religion tells what happened next. <br />
<br />
". . . Chinese monks were assembled from far and near to work with him in translating the sacred texts. This was a 'highly structured project,' suggestive of the cooperative enterprises of scientists today. There were corps of specialists at all levels: those who discussed doctrinal questions with Kumarajiva, those who checked the new translations against the old and imperfect ones, hundreds of editors, sub-editors, and copyists. The quality and quantity of the translations produced by these men in the space of eight years is truly astounding. Thanks to their efforts the ideas of Mahayana Buddhism were presented in Chinese with far greater clarity and precision than ever before. Sunyata—Nagar- juna's concept of the Void—was disentangled from the Taoist terminology that had obscured and distorted it, and this and other key doctrines of Buddhism were made comprehensible enough to lay the intellectual foundations of the great age of independent Chinese Buddhism that was to follow."17<br />
<br />
The Chinese rulers contrived to put Kumarajiva's other devotion to use as well, installing a harem of ten beautiful young Chinese girls for him, through whom he was encouraged to perpetuate a lineage of his own. This genetic experiment apparently came to nothing, but two native Chinese studying under him, Seng-chao (384-414) and Tao-sheng (ca. 360-434), would carry his contribution through the final steps needed to open the way for the development of Ch'an.<br />
<br />
SENG-CHAO <br />
<br />
The short-lived Seng-chao was born to a humble family in the Ch'ang-an region, where he reportedly got his indispensable ground-ing in the Chinese classics by working as a copyist. He originally was a confirmed Taoist, but after reading the sutra of Vimalakirti (which described a pious nobleman who combined the secular life of a bon vivant businessman with an inner existence of Buddhist enlighten¬ment, a combination instantly attractive to the practical Chinese), Seng-chao turned Buddhist. In the year 398, at age fifteen, he traveled to the northwest to study personally under the famous Kumarajiva, and he later returned to Ch'ang-an with the master.<br />
Conversant first in the Taoist and then in the Buddhist classics, Seng-chao began the real synthesis of the two that would eventually evolve into Ch'an. The China scholar Walter Liebenthal has written that the doctrine of Nagarjuna's Middle Path, sinicized by Seng-chao, emerged in the later Ch'an thinkers cleansed of the traces of Indian origin. He declares, "Seng-chao interpreted Mahayana, [the Ch'an founders] Hui-neng and Shen-hui re-thought it."18<br />
Three of Seng-chao's treatises exist today as the Book of Chao (or Chao Lun), and they give an idea of how Chuang Tzu might have written had he been a Buddhist. There is the distrust of words, the unmistakable preference for immediate, intuitive knowledge, and the masterful use of wordplay and paradox that leaves his meaning ambiguous. Most important of all, he believed that truth had to be experienced, not reasoned out. Truth was what lay behind words; it should never be confused with the words themselves:<br />
<br />
“A thing called up by a name may not appear as what it is expected to appear; a name calling up a thing may not lead to the real thing. Therefore the sphere of Truth is beyond the noise of verbal teaching. How then can it be made the subject of discussion? Still I cannot remain silent.”19<br />
<br />
The dean of Zen scholars, Heinrich Dumoulin, declares, "The relationship of Seng-chao to Zen is to be found in his orientation toward the immediate and experiential perception of absolute truth, and reveals itself in his preference for the paradox as the means of expressing the inexpressible."20 Dumoulin also notes that the Book of Chao regards the way to enlightenment as one of gradual progress. However, the idea that truth can be approached gradually was disputed by the other major pupil of Kumarajiva, whose insistence that enlightenment must arrive instantaneously has caused some to declare him the ideological founder of Zen.<br />
<br />
TAO-SHENG<br />
<br />
The famous Tao-sheng was the first Chinese Buddhist to advance the idea of "sudden" enlightenment, and as a result he earned the enmity of his immediate colleagues—and lasting fame as having anticipated one of the fundamental innovations of Zen thought. He first studied Buddhism at Lu-shan, but in 405 he moved to Ch'ang-an, becoming for a while a part of the coterie surrounding Kumarajiva. None of his writings survive, but the work of a colleague, Hui-yuan, is usually taken as representative of his ideas.<br />
Tao-sheng is known today for two theories. The first was that good deeds do not automatically bring reward, a repudiation of the Indian Buddhist concept of merit. The other, and perhaps more important, deviation he preached was that enlightenment was instantaneous. The reason, he said, was simple: since Buddhists say the world is one, nothing is divisible, even truth, and therefore the subjective understanding of truth must come all at once or not at all. Preparatory work and progress toward the goal of enlightenment, including study and meditation, could proceed step-by-step and are wholesome and worthwhile, but to "reach the other shore," as the phrase in the Heart Sutra describes enlightenment, requires a leap over a gulf, a realization that must hit you with all its force the first time.<br />
What exactly is it that you understand on the other shore? First you come to realize—as you can only realize intuitively and directly—that enlightenment was within you all along. You become enlightened when you finally recognize that you already had it. The next realization is that there actually is no "other shore," since reaching it means realizing that there was nothing to reach. As his thoughts have been quoted: "As to reaching the other shore, if one reaches it, one is not reaching the other shore. Both not-reaching and not-not-reaching are really reaching. . . . If one sees Buddha, one is not seeing Buddha. When one sees there is no Buddha, one is really seeing Buddha."21<br />
Little wonder Tao-sheng is sometimes credited as the spiritual father of Zen. He championed the idea of sudden enlightenment, something inimical to much of the Buddhism that had gone before, and he distrusted words (comparing them to a net which, after it has caught the fish of truth, should be discarded). He identified the Taoist idea of wu-wei or "nonaction" with the intuitive, spontaneous apprehension of truth without logic, opening the door for the Ch'an mainstay of "no-mind" as a way to ultimate truth.<br />
<br />
THE SYNTHESIS<br />
<br />
Buddhism has always maintained a skeptical attitude toward reality and appearances, something obviously at odds with the wholeheart-ed celebration of nature that characterizes Taoism. Whereas Buddhism believes it would be best if we could simply ignore the world, the source of our psychic pain, the Taoists wanted nothing so much as to have complete union with this same world. Buddhism teaches union with the Void, while Taoism teaches union with the Tao. At first they seem opposite directions. But the synthesis of these doctrines appeared in Zen, which taught that the oneness of the Void, wherein all reality is subsumed, could be understood as an encompassing whole or continuum, as in the Tao. Both are merely expressions of the Absolute. The Buddhists unite with the Void; the Taoists yearn to merge with the Tao. In Zen the two ideas reconcile.<br />
With this philosophical prelude in place, we may now turn to the masters who created the world of Zen.<br />
<br />
PART I<br />
THE EARLY MASTERS<br />
in which a sixth-century Indian teacher of meditation, Bodhidharma, arrives in China to initiate what would become a Buddhist school of meditation called Ch'an. After several generations as wanderers, these Ch'an teachers settle into a form of monastic life and gradually grow in prominence and recognition. Out of this prosperity emerges a split in the eighth-century Ch'an movement, between scholarly urban teachers who believe enlightenment is "gradual" and requires preparation in traditional Buddhism, and rural Ch'anists who scorn society and insist enlightenment is experiential and "sudden," owing little to the prosperous Buddhist establishment. Then a popular teacher of rural Ch'an, capitalizing on a civil disruption that momentarily weakens the urban elite, gains the upper hand and emasculates urban Ch'an through his preaching that the authentic line of teaching must be traced to an obscure teacher in the rural south, now remembered as the Sixth Patriarch, Hui-neng.Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-46925014331087368582010-12-12T05:15:00.000-08:002010-12-12T05:15:51.690-08:00It is the last way for human existenceThe third step, Intention, sets the way we deal with ourselves, enlisting the universe to be with us in our journey of self-discovery. It consists of a determination to act in a certain way. Through it, we make commitments to pursue our goals, knowing that a goal without a commitment is just a wish. We thereby allow spirit to be our companion in the process and also allow a field of propensity to exist as an opportunity for fulfillment. There is nothing magical about spirituality: it is there already, merely awaiting our becoming aware of it. When we set our intention to gain this awareness, we find that everything is right there to help us. Things just begin to happen in our favor, people appear in our lives saying and doing the right things, opportunities come, and the universe just works with the pattern we set. Of course, if we set our intention to materialism instead of spirituality, or to suffering and depravity instead of happiness and fulfillment, those things will tend to manifest in turn. We have to set our intentions carefully, for intention allows the power of the universe to facilitate events through collapse of the wave form of possibilities into specific particle forms of actuality, as quantum theory shows us. We note the vast number of ways people around the world treat and pray for health, including using talismans and icons, rituals, pleading with God, lighting candles, making promises and sacrifices, imaging the good health as already taking place, and on and on. Manifestations seem to take place no matter what specific methods are used and for good reason: it is the intention behind the method that opens the field of propensity to make it easier for such a thing to take place. This means that our outward thoughts are not necessarily the prime movers, but rather the thoughts behind the thoughts, the real intentions of our inner selves. These are the ones we have to watch carefully. We can mouth nice platitudes, but It is the deep-seated essence of our real thoughts that sets our intentions for us. Superficial, goody-goody thoughts have little effect. Meditation through the Self, our spiritual center, is the best place to set our intentions. The fourth step, LOVE, is how we treat everyone and everything in the world around us, including ourselves. This is not the romantic or gushy type of love that is so emotion-based that it can easily turn to hatred. A sign of this type of love is that it requires a duality, a "me" loving a "you." It is mainly a product of thoughts (physical attraction and intimate relations are always said to originate in the mind), has a specific object of its affections, and generally involves some form of possession. It is thus unable to cross the barrier to the overall aspect of what real love is: oneness with God and with everything in creation, an unchanging state of appreciation, gratitude, and support in a blissful state of total joy. Therefore, real love is a quality of the divine, an all- inclusive power. The letters of our definition are in capitals, for they stand for another acronym: Level Of Veritable Enlightenment. The word "veritable" means real or genuine, so in LOVE, we behave as if we were enlightened already. Basically, in human terms, this LOVE consists of treating everything and everything, including ourselves, with constant kindness, forgiveness, compassion, acceptance, caring, appreciation, honesty, generosity, patience, tolerance, peacefulness, thoughtfulness, unselfishness, and all the other high-level attributes of the Consciousness that we can think of from the perspective of our spiritual Self. It is a steady, dependable, caring type of good will that is always present, accepting, encouraging, and seeking the best for everyone. As we said, it means seeing God in everything and everyone, and acting accordingly. And it means enjoying the peace and love of God and radiating this joy to others. Now, if these lists seem too long, let us reduce them to just three: kindness, appreciation, and forgiveness. Kindness consists of enjoying and completely accepting others, treating them with warmth and compassion; thinking positively of them and passing these thoughts to them; encouraging and assisting them; being gentle and pleasant with them; rejoicing with them or consoling them as may befit the changes that life brings; constantly seeing their God-natures.Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com0tag:blogger.com,1999:blog-5880408998080538985.post-48710832391066831022010-12-12T04:51:00.000-08:002010-12-12T04:51:17.134-08:00Enter in to death first stepThe first step enter in to death is meditation without meditation you do not enter in to death because this is first step who want to enter in to death. and meditation is the way of entering in to death with live body mind and soul meditation is no completely gives death for your mind but meditation is give you eye which that you see the reality of your body mind and soul if you understand and your vision concentrated on your existence then you see that is beyond life and death that is you existence. You do not born and you do not die death is related to your body if your existence joined with your body then very most important death for you. But if you are us proper meditation then your existence understand and enter in new path that path is going to beyond you life and death that is very mysterious for your mind who dose not understand you and your consciousness.This is much the definition of a mystical person, as we have seen. The view is that of God's overall workings, the whole field of human relations, the level of consciousness of the earth's population, rather than specific news headlines or the operations of individuals. The mystical person does watch detailed events, but does not become involved, since that would mean dealing with specific circumstances or being led to take action thinking that God isn't doing things right. That is for others on different paths. In the world of the mystical person there are no errors since everything is God, and nothing has to be taken care of; rather, such a person maintains a high level of consciousness to help facilitate the overall advancement of human awareness. Therefore, the mystical person sees only perfection and beauty. Now, this is not just a head-in-the-sand existence. As we saw earlier, quantum physics shows us that things in the subatomic level exist as waves of possibilities, and collapse into different particle forms depending on the individual seeing or measuring them. There is one truth overall, but many ways of seeing it or arriving at it, What the mystical person sees is just as real as what the pessimist or the agnostic sees, each one carving out a specific reality that is suitable for the individual pathway at this point in life. There are no mistakes and there are no errors, for all is God. "Twixt the optimist and pessimist/ the difference is droll./ The optimist sees the donut,/ while the pessimist sees the hole." But it is still a donut, and the hole is not a negative but a way of frying it completely. The mystical person sees no lacks left over from the past or hopes for better situations in the future. The only thing seen is the Present, the true Reality, with acceptance of what it has regardless of what that might be. Therefore, all that is seen is the spiritual aspect of anything, through awareness that the spiritual encompasses all there is. Achieving this.<br />
There is a story which I like very much of two fakirs: The two fakirs, the old guru and the young disciple, were returning to their hut in Japan for the rainy season. For eight months of the year they traveled from village to village singing the praises of the Lord, but in the rainy season they returned to their hut. When they reached the bank of the lake where the hut stood, they found the roof fallen to the ground by a violent storm that had struck just the night before. It was not only a very small hut, but on top of that, half the roof was on the ground.<br />
There were ominous clouds in the sky and darkness all around. Nothing could be done for they were far away from any other habitation. The younger sannyasin couldn’t contain him. ”Look at this. We kill ourselves singing His glories and this is how we are rewarded. What use is all that prayer and worship? What do we get in return? Rich sinners are lying blissfully in their mansions while the gale has carried away the roof of two poor fakirs. The storm is also His.” Having given vent to all his rage, he turned to the guru and what did he see?<br />
There knelt the guru with folded hands looking up at the sky, his eyes filled with tears of joy and supreme contentment. He was singing,”Oh Lord, Your compassion knows no bounds. The tempest could have blown the whole roof away and you must have stopped it half-way for us. Only you can be so thoughtful.” Then they both entered the hut. Though they seem to enter the same hut, they are different people: one is contented, the other dis-contented. They both slept. The younger fakir kept tossing and turning, grumbling and worrying about the rain, constantly complaining and filled with anger.<br />
But the guru slept very soundly. When he got up at 4 a.m. he wrote a song. He could see the moon above through the half-open roof. He said in his song,”Oh Lord, had we known before, we would not have troubled your tempest to rip off half the roof. We would have done it ourselves. We have been so foolish, but now we can see the wonderful work of the storm; we can watch the moon over the hut! How close is your sky, and we shut it off with a roof! Your moon came and went so many times and we remained behind a roof.<br />
We did not know, please forgive us! Had we known we wouldn’t have put the storm to so much trouble?”<br />
A man who can sing like this under the most direct circumstances is truly a contented person. But he who becomes contented out of helplessness follows the path of impotent and vigorless people; if only they could find contentment before having to lose everything then they wouldn’t have to lose anything; for you cannot steal anything from a contented man. You may take away his belongings but not his contentment. His inner equilibrium cannot be disturbed. His true possessions are all within.<br />
awareness requires dedication and commitment, but then the intuitions come, and the rewards of peace and beauty are worth the effort. One way to put ourselves into this frame of mind is to cease making comments or judgments about things we see happening or being talked about, even internally and mentally. We find that we can pull back out of any personal involvement or self-interest as a participant into the observer state, seeing the overall rather than the detail, feeling no need to jump in and arrange specific details. Instead, we just observe the complete view, which includes everyone's physical forms and egos acting out in their specific arenas. We just make a point of seeing the overall aspects due to the spiritual Selves within us and everyone and everything else. We see only the highest and best, not the lesser. And we can see the creativity of God in all of it. This type of detachment helps us get away from the concept of "my thoughts" and "my opinions" as it keeps things in a dispassionate nature. It also helps us see the picture in context, rather than just specific and limited points. Thoughts and opinions are just spiritual vanities anyway. You cannot rationalize or think your way into higher levels of consciousness; rather, you have to let go, let God, and just experience things, "being" rather than "learning about." We actually need to empty out the mind, rather than put more thoughts into it. We deal in a non-linear, non-cause- and-effect state of oneness with God. We do not flounder about in the ego's world of separation and cluttered thoughts about specifics. Ideas tend to flow following the paths of propensity created by intention according to the level of consciousness, and we try to keep such high levels of consciousness that feelings of love and support exist instead of thoughts from the materialistic world of conflict. If we remove importance and attachment from worldly mental operations, they tend to stop and then we can meditate on the intuitions that come from God. Note that the mystical person is indeed aware of receiving intuitions directly from God. Anyone can receive such intuitions, but often the noise of the world or of mind chatter covers up the necessary awareness, or it is just not the right path for people at that moment. Whatever the reason, many people seek religious teaching from other sources such as from groups or from a strong leader. Some such leaders and ministers are spiritually strong and guide their people well. Others put barriers between people and God, and generally, any element that separates man from God or puts any barriers between him and the sensing of the Presence is a man-made fallacy. Being a mystical person, therefore, requires no memberships (either in churches or in special groups), rituals, secret knowledge, special clothing, specific worship practices, classes, approvals, or codes of conduct, especially when there is the implied threat of punishment or suffering if these are not rigidly adhered to. And certainly there is no money involved at all. A true spiritual teacher already possessing everything of importance in life does not need to deal in money. Naturally, religious ministers and other such dedicated folks need to support themselves in the physical world as they deal in church affairs since religions are organized businesses, after all. But spirituality, someone dealing directly with God, is a different matter, and many ministers do give of themselves freely in purely spiritual affairs. But the mystical person, having no such responsisbilities to others, is happy to share insights with everyone within the harmony and oneness of life in God with no thought of remuneration.<br />
God. There is a non-duality between the Self and God, and, therefore, the Self can be the source of bliss and peace, for when we realize that we are one with the Presence, nothing more can be needed or imagined as we lose ourselves in Its indefinable joy. The second step, Meditation, is really two: Meditation and Contemplation. Meditation, the time we spend quietly and alone, is the best method for receiving inspiration and intuition directly from the Source. It involves becoming aware of the spirituality latent within us that presents itself when we turn inward in peacefulness, getting our worldly egos out of the way. In meditation, we replace the constant chatter of everyday thoughts running almost unchecked through our brains, with impressions from the Self about spiritual creation, positive relations with others, happiness, and peace, and allow Intuition to bring us inspiration directly from the Source in the silence. We let the Self be our teacher through its communion with God. Through it, we are all-inclusive, experiencing the overall picture of life and its spiritual side rather than everyday worldly details, and seeing everything in a oneness of love, therefore appreciating and enjoying all things due just to the fact that they are. Contemplation is the way we live those realizations in daily life among others. It keeps us in a high level of consciousness as we leave our sanctuary and go out into the world in our daily activities so that we continue to see the spiritual side of everything and receive ongoing intuitions from the Source. It is our way of looking at and living life in our actions, thoughts, and relationships with others and with nature. Meditation helps us plan our way of life; contemplation is the actual living of it.<br />
Osho: You do not exist even in dream. You must sometimes have dreamed a dream within a dream. You dream that you are going to bed, you have fallen asleep and you are dreaming a dream.<br />
There is an old Chinese story: A woodcutter was cutting wood in a jungle. He was tired, so he came down from the tree and fell asleep. He dreamed that nearby lay buried a great treasure of diamonds and gold in huge pots that were lightly covered with dirt. In his dream he thought that he would come at night and remove the treasure quietly.<br />
If he removed it in the daytime he might be caught. Hewas a poor man and the treasure was worth millions. When he awoke, he buried a stick to mark the place and returned home. When it became dark, he went back to the spot. He found the stick in place but the pots had been removed. He went back and told his wife,”I don’t understand whether I dreamed about the treasure or actually saw it. The stick is there all right, and there are holes where the pots were, so it is certainly not just a dream. But someone has removed the pots.”<br />
His wife replied,”It must be a dream. You must also have dreamed that you went out at night and saw the stick in the ground, and that there was an empty place where the pots were supposed to be. So go back to sleep and sleep in peace.” But it happened that another man also dreamed that he saw these very pots buried in the same place, and that a woodcutter had buried a stick to mark the place. When he got up from his sleep he ran to the place. He found the stick in the ground and also the vessels underneath!<br />
He removed the pots and brought them home. He told his wife,”I cannot understand whether I dreamed a dream or I actually saw a vision. Whatever it is, I have brought the pots home. They are proof that it is not just a dream. I must actually have seen the woodcutter burying the stick and therefore I knew where the treasure was.” His wife said,”The pots are here. That much is clear. But if you actually saw the woodcutter marking the spot, it isn’t right that we should keep this treasure.<br />
Take the pots to the king and let him decide.” He was an honest man, so he took the pots to the king’s court where the woodcutter had already lodged a complaint. The king was perplexed. Finally he told them,”It is very difficult to decide whether you were asleep or awake, so I shall divide the treasure equally between you both, for the pots are very much there.” So he divided the treasure between them. That night the king told his wife,”A very strange thing happened today: Two men dreamed the same dream.<br />
Now it is difficult to decide whether they dreamed or whether they really saw the treasure. But the pots of treasure were actually there, so I divided them equally between them.” The queen said,”Go to sleep, you must be dreaming.” For thousands of years this was discussed in China – did they dream it or not? Who actually dreamed? But this is what happens by the time we reach the end of life. All of life seems like a dream. It is difficult to decide whether the stick was really there and whether the pots were really buried; whether the wife and children ever existed, or friends and foes; whether there was poverty or riches; whether there was conflict and competition; whether we really lost or won, were successful or unsuccessful. At the time of death all events pass before a man like a dream. Did we really live, or was it only a dream? Those who have known say,”This is a dream dreamed with open eyes.” It is a dream because it has no relation to that which is. This is an intermediary state of imagination; it is merely a thought.<br />
It makes no difference whether you saw it when asleep or when awake. The characteristic of a dream is that it is here one moment and gone the next.<br />
At the time of death all is lost. Within this dream you see another dream that is called the ego. You consider yourself the doer, the author of the dreams.<br />
You are filled with conceit, which all the world can see; only you do not see it. Everyone else is in the same state, never seeing their own, but seeing<br />
everyone else’s egoAnonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.comtag:blogger.com,1999:blog-5880408998080538985.post-64187824097321984952010-12-12T04:48:00.000-08:002010-12-12T04:48:32.930-08:00Enter in to death first stepThe first step enter in to death is meditation without meditation you do not enter in to death because this is first step who want to enter in to death. and meditation is the way of entering in to death with live body mind and soul meditation is no completely gives death for your mind but meditation is give you eye which that you see the reality of your body mind and soul if you understand and your vision concentrated on your existence then you see that is beyond life and death that is you existence. You do not born and you do not die death is related to your body if your existence joined with your body then very most important death for you. But if you are us proper meditation then your existence understand and enter in new path that path is going to beyond you life and death that is very mysterious for your mind who dose not understand you and your consciousness.This is much the definition of a mystical person, as we have seen. The view is that of God's overall workings, the whole field of human relations, the level of consciousness of the earth's population, rather than specific news headlines or the operations of individuals. The mystical person does watch detailed events, but does not become involved, since that would mean dealing with specific circumstances or being led to take action thinking that God isn't doing things right. That is for others on different paths. In the world of the mystical person there are no errors since everything is God, and nothing has to be taken care of; rather, such a person maintains a high level of consciousness to help facilitate the overall advancement of human awareness. Therefore, the mystical person sees only perfection and beauty. Now, this is not just a head-in-the-sand existence. As we saw earlier, quantum physics shows us that things in the subatomic level exist as waves of possibilities, and collapse into different particle forms depending on the individual seeing or measuring them. There is one truth overall, but many ways of seeing it or arriving at it, What the mystical person sees is just as real as what the pessimist or the agnostic sees, each one carving out a specific reality that is suitable for the individual pathway at this point in life. There are no mistakes and there are no errors, for all is God. "Twixt the optimist and pessimist/ the difference is droll./ The optimist sees the donut,/ while the pessimist sees the hole." But it is still a donut, and the hole is not a negative but a way of frying it completely. The mystical person sees no lacks left over from the past or hopes for better situations in the future. The only thing seen is the Present, the true Reality, with acceptance of what it has regardless of what that might be. Therefore, all that is seen is the spiritual aspect of anything, through awareness that the spiritual encompasses all there is. Achieving this.<br />
There is a story which I like very much of two fakirs: The two fakirs, the old guru and the young disciple, were returning to their hut in Japan for the rainy season. For eight months of the year they traveled from village to village singing the praises of the Lord, but in the rainy season they returned to their hut. When they reached the bank of the lake where the hut stood, they found the roof fallen to the ground by a violent storm that had struck just the night before. It was not only a very small hut, but on top of that, half the roof was on the ground.<br />
There were ominous clouds in the sky and darkness all around. Nothing could be done for they were far away from any other habitation. The younger sannyasin couldn’t contain him. ”Look at this. We kill ourselves singing His glories and this is how we are rewarded. What use is all that prayer and worship? What do we get in return? Rich sinners are lying blissfully in their mansions while the gale has carried away the roof of two poor fakirs. The storm is also His.” Having given vent to all his rage, he turned to the guru and what did he see?<br />
There knelt the guru with folded hands looking up at the sky, his eyes filled with tears of joy and supreme contentment. He was singing,”Oh Lord, Your compassion knows no bounds. The tempest could have blown the whole roof away and you must have stopped it half-way for us. Only you can be so thoughtful.” Then they both entered the hut. Though they seem to enter the same hut, they are different people: one is contented, the other dis-contented. They both slept. The younger fakir kept tossing and turning, grumbling and worrying about the rain, constantly complaining and filled with anger.<br />
But the guru slept very soundly. When he got up at 4 a.m. he wrote a song. He could see the moon above through the half-open roof. He said in his song,”Oh Lord, had we known before, we would not have troubled your tempest to rip off half the roof. We would have done it ourselves. We have been so foolish, but now we can see the wonderful work of the storm; we can watch the moon over the hut! How close is your sky, and we shut it off with a roof! Your moon came and went so many times and we remained behind a roof.<br />
We did not know, please forgive us! Had we known we wouldn’t have put the storm to so much trouble?”<br />
A man who can sing like this under the most direct circumstances is truly a contented person. But he who becomes contented out of helplessness follows the path of impotent and vigorless people; if only they could find contentment before having to lose everything then they wouldn’t have to lose anything; for you cannot steal anything from a contented man. You may take away his belongings but not his contentment. His inner equilibrium cannot be disturbed. His true possessions are all within.<br />
awareness requires dedication and commitment, but then the intuitions come, and the rewards of peace and beauty are worth the effort. One way to put ourselves into this frame of mind is to cease making comments or judgments about things we see happening or being talked about, even internally and mentally. We find that we can pull back out of any personal involvement or self-interest as a participant into the observer state, seeing the overall rather than the detail, feeling no need to jump in and arrange specific details. Instead, we just observe the complete view, which includes everyone's physical forms and egos acting out in their specific arenas. We just make a point of seeing the overall aspects due to the spiritual Selves within us and everyone and everything else. We see only the highest and best, not the lesser. And we can see the creativity of God in all of it. This type of detachment helps us get away from the concept of "my thoughts" and "my opinions" as it keeps things in a dispassionate nature. It also helps us see the picture in context, rather than just specific and limited points. Thoughts and opinions are just spiritual vanities anyway. You cannot rationalize or think your way into higher levels of consciousness; rather, you have to let go, let God, and just experience things, "being" rather than "learning about." We actually need to empty out the mind, rather than put more thoughts into it. We deal in a non-linear, non-cause- and-effect state of oneness with God. We do not flounder about in the ego's world of separation and cluttered thoughts about specifics. Ideas tend to flow following the paths of propensity created by intention according to the level of consciousness, and we try to keep such high levels of consciousness that feelings of love and support exist instead of thoughts from the materialistic world of conflict. If we remove importance and attachment from worldly mental operations, they tend to stop and then we can meditate on the intuitions that come from God. Note that the mystical person is indeed aware of receiving intuitions directly from God. Anyone can receive such intuitions, but often the noise of the world or of mind chatter covers up the necessary awareness, or it is just not the right path for people at that moment. Whatever the reason, many people seek religious teaching from other sources such as from groups or from a strong leader. Some such leaders and ministers are spiritually strong and guide their people well. Others put barriers between people and God, and generally, any element that separates man from God or puts any barriers between him and the sensing of the Presence is a man-made fallacy. Being a mystical person, therefore, requires no memberships (either in churches or in special groups), rituals, secret knowledge, special clothing, specific worship practices, classes, approvals, or codes of conduct, especially when there is the implied threat of punishment or suffering if these are not rigidly adhered to. And certainly there is no money involved at all. A true spiritual teacher already possessing everything of importance in life does not need to deal in money. Naturally, religious ministers and other such dedicated folks need to support themselves in the physical world as they deal in church affairs since religions are organized businesses, after all. But spirituality, someone dealing directly with God, is a different matter, and many ministers do give of themselves freely in purely spiritual affairs. But the mystical person, having no such responsisbilities to others, is happy to share insights with everyone within the harmony and oneness of life in God with no thought of remunerationAnonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.comtag:blogger.com,1999:blog-5880408998080538985.post-60897446293051360832010-12-12T04:41:00.000-08:002011-08-29T03:35:28.137-07:00Enter in to death first step<div dir="ltr" style="text-align: left;" trbidi="on"><div class="separator" closure_uid_c22af1="327" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhSnWfy37RL2Xh4EJkB_Qkt7ySLyipxEdG2seiyTmF8Bk7jNhfqJYmS6dwWExvPTFVw8kgMARDgyNohUvh05yYeL3-z-euN_foWU67XiHGZ45UK1kVysMfSv6HUp48mh7MdsF0D8kIE2ag8/s1600/Picture+007.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640px" qaa="true" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhSnWfy37RL2Xh4EJkB_Qkt7ySLyipxEdG2seiyTmF8Bk7jNhfqJYmS6dwWExvPTFVw8kgMARDgyNohUvh05yYeL3-z-euN_foWU67XiHGZ45UK1kVysMfSv6HUp48mh7MdsF0D8kIE2ag8/s640/Picture+007.jpg" width="464px" /></a></div><div class="separator" closure_uid_c22af1="449" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRxrg_KcU7hIf9vxXnL5zuPOy9_ucjJ1L7_dOTnkl2qo8QJPe618TxYTEj6f4hdzvYXgWnX1dE7pen3On67RFLKQIAATGk8axcHmgkht77BN2-od1k0Y4vrH9I24hc0U14l1UxBcSlfHLw/s1600/Picture+006.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640px" qaa="true" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRxrg_KcU7hIf9vxXnL5zuPOy9_ucjJ1L7_dOTnkl2qo8QJPe618TxYTEj6f4hdzvYXgWnX1dE7pen3On67RFLKQIAATGk8axcHmgkht77BN2-od1k0Y4vrH9I24hc0U14l1UxBcSlfHLw/s640/Picture+006.jpg" width="464px" /></a></div><div class="separator" closure_uid_c22af1="277" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyiJNJ85ZDq9TzpCNEE6EAzPyNBPVQLpgpJVz_sy4NvOLrMdato4UVxgDwwr3RRCMAPj_Vhzs11RcVeoVU1QSdTwHy6-oWdofCHrwucMEIq6332HH0SgrgcAeDnejWB9QzlpblF3gvFha9/s1600/Picture+008.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640px" qaa="true" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjyiJNJ85ZDq9TzpCNEE6EAzPyNBPVQLpgpJVz_sy4NvOLrMdato4UVxgDwwr3RRCMAPj_Vhzs11RcVeoVU1QSdTwHy6-oWdofCHrwucMEIq6332HH0SgrgcAeDnejWB9QzlpblF3gvFha9/s640/Picture+008.jpg" width="464px" /></a></div><div class="separator" closure_uid_c22af1="216" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEI7wEiq_GDZAzWxUWFCzIyHZkY7QCeAeecA4r70oFHSq6lskVkXB0Zd-oRciNmVz_zRfEvhv_4ndrmKC2Dxj_9b_4LQunAPNGD7DeSTRPvdhmJDllp7FA8nWkZWoffmaVRaL5CCI1GmvI/s1600/Picture+009.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="640px" qaa="true" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEI7wEiq_GDZAzWxUWFCzIyHZkY7QCeAeecA4r70oFHSq6lskVkXB0Zd-oRciNmVz_zRfEvhv_4ndrmKC2Dxj_9b_4LQunAPNGD7DeSTRPvdhmJDllp7FA8nWkZWoffmaVRaL5CCI1GmvI/s640/Picture+009.jpg" width="464px" /></a></div><div closure_uid_c22af1="108">The first step enter in to death is meditation without meditation you do not enter in to death because this is first step who want to enter in to death. and meditation is the way of entering in to death with live body mind and soul meditation is no completely gives death for your mind but meditation is give you eye which that you see the reality of your body mind and soul if you understand and your vision concentrated on your existence then you see that is beyond life and death that is you existence. You do not born and you do not die death is related to your body if your existence joined with your body then very most important death for you. But if you are us proper meditation then your existence understand and enter in new path that path is going to beyond you life and death that is very mysterious for your mind who dose not understand you and your consciousness.</div></div>Anonymoushttp://www.blogger.com/profile/09835504589994911986noreply@blogger.com