YOGA - REMEDIES For REMEDIES And REMEDIES
योग - साधना के विघ्न और उन्हें दूर करने के उपाय
समाधी क्रिय माणे तु विघ्ना न्यायान्ति वै बलात्।समाधिकाल में विघ्न बलपूर्वक आने लगते हैं। योगी को चाहिये कि उन विघ्नों का धीरे - धीरे त्याग करे। भगवान् पतञ्जलि ने योग दर्शन में कहा है -व्याधि स्त्यान संशय प्रमादालस्या विरतिभ्रान्ति दर्शना लव्य भूमि कत्वानव स्थित त्वानि चित्त विक्षेपास्तेऽन्तरायाः।व्याधि, स्त्यान, संशय, प्रमाद, आलस्य, अविरति, भ्रान्तिदर्शन, अलब्धभूमिकत्व और अनवस्थितत्व यह नौ चित्त के विक्षेप है, यही अन्तराय (विघ्न) कहलाते हैं। ये अन्तराय क्या हैं और किस प्रकार इनसे छुटकारा मिलता है, इस बात को योगमार्ग में प्रवेश करने के पहले जानना आवश्यक है।शरीर को धारण करने में समर्थ होने के कारण धातु नाम को प्राप्त हुए वात, पित्त और कफ की न्यूनाधिकता, खाये तथा पिये हुए आहार - पदार्थ के परिणाम स्वरूप रस की न्यूनाधिकता और मनसहित एकादश इन्द्रियों के बल की न्यूनाधिकता को व्याधि अथवा रोग कहते हैं। व्याधि होने पर चित्तवृत्ति उसमें अथवा उसे दूर करने के उपायों में लगी रहती है। इससे वह योग में प्रवृत नहीं हो सकती। इसी कारण व्याधि की गणना योग के विघ्नों में होती है।अजीर्ण, नींद की खुमारी, अति परिश्रम प्रभृति से ब्रह्माकार - वृत्तिका अभाव हो जाता है। अजीर्ण आदि लय के कारणरूप विघ्नों के निवारण करने के लिये पथ्य और लघु भोजन करने से तथा प्रत्येक व्यवहार में युक्ति एवं नियम के अनुसार चलने से और उत्थान के प्रयत्नद्वारा चित्त को जाग्रत् करने से ये विघ्नों दूर होते हैं। इस विषय में श्रीकृष्ण भगवान ने भी अर्जुन के प्रति कहा है-नात्यातस्तु योगोऽस्ति न चैकान्तमनश्चतः। न घाति स्वप्रशीलस्य जाप्रतो नैव चार्जुन। हे अर्जुन जो अधिक भोजन करता है, जो बिलकुल बिना खाये रहता है, जो बहुत सोता है तथा जो बहुत जागता है, उसके लिये योग नहीं है। बल्कि-युक्ता हार विहारस्य युक्त चेष्टस्य कर्मसु। चुक्तत्व प्राव बोधस्य योगो भवति दुःखहा।। जो नियमपूर्वक भोजन करता, नियमित विहार करता तथा कर्म करने में भी नियमपूर्वक रहता है तथा जिसका जागना और सोना भी नियमपूर्वक होता है, उसके लिये योग दुःखका नाश करने वाला होता है।योगसाधन की इच्छा होने पर देश - कालादि की विपरीतता की कल्पना करके योग - साधन की प्रवृत्ति में जो चित्त की असमर्थता होती है उसे स्त्यान कहते हैं। देश - कालादि की कल्पित विपरीतता को दूर करने में सामर्थ्यरहित चित्त की यह अयोग्यता भी योग में प्रवृत्त होने नहीं देती। इसलिये यह भी योग में विघ्न रूप है।'यह वस्तु ऐसी ही है या अन्य प्रकार की है।' इस प्रकार का परस्पर विरोधी और उभयकोटि को विषय करने वाला विज्ञान संशय कहलाता है। योग होता है या नहीं? 'गुरु और शास्त्र, योग और योगसाधन की जो महिमा वर्णन करते है वह सत्य है या असत्य?' योग का फल कैवल्य होता है या दूसरा कुछ?' 'ईश्वर - प्रणिधान से समाधि लाभ तथा कैवल्य - प्राप्ति सिद्ध होती है या नहीं?' 'योग का परिणाम कैवल्य सत्य है या यह कल्पनामात्र है?'- इस प्रकार के अनेकों विरोधी तथा उभयकोटि को विषय करने वाले ज्ञान को संशयरूप समझना चाहिये। इस प्रकार के संशय मनुष्य को कभी भी योग में निश्चलतापूर्वक प्रवृत्त नहीं होने देते। अतः ये योग के प्रबल विरोधी हैं। अतद्रूप - प्रतिष्ठत्व अर्थात् अपने वास्तविक रूप में स्थिर न होने से संशय और भ्रान्ति दर्शन के अभेद होने पर भी उभयकोटि के स्पर्श और अस्पर्श रूप अवान्तर भेद कहने की इच्छा से ही उनका भेद कहा जाता है। इसलिये संशय का नाशकर भ्रान्तिदर्शन में भी श्रीसद्गुरु के वचन और शालप्रमाण में श्रद्धा रखनी चाहिये।समाधि - साधन में प्रयत्न न करना अथवा उसमें उदासीनता रखना प्रमाद कहलाता है।कफादि के द्वारा शरीर के भारी होने तथा तमोगुण के द्वारा चित्त के भारी होने से भी योग - साधन में प्रवृत्ति नहीं होती, इसे आलस्य कहते हैं।विषयके समीप रहने से विषय - स्थित दोषों के अत्यन्त विस्मरणद्वारा विषयभोग की चित्त में जो तीव्र इच्छा (तृष्णा) होती है उसे अविरति अथवा अवैराग्य कहते है।विषय - तृष्णा योगकी प्रबल विरोधिनी है। क्योंकि वह वृत्ति को अन्तर्मुखी नहीं होने देती। यदि कदाचित् अति यतनपूर्वक वृत्ति अन्तर्मुखी होती भी है तो फिर अल्प समय में ही विषयो के स्फुरण द्वारा चित्त को क्षुब्ध कर के उसे बहिर्मुख कर देती है। स्मृति भी यही कहती है-निःसङ्गता मुक्ति पद यतीनां सङ्गादशेषाः प्रभवन्ति दोषाः।आरूढ योगोऽपि निपात्यतेश्यः सङ्गेन योगी किमु ताल्य सिद्धिः।यतियों का संगरहित रहना मुक्ति का स्थान है, संग से सारे दोष उत्पन्न होते हैं। योगारूढ़ भी संग से अधोगति को प्राप्त होते हैं, फिर अल्प सिद्धिवाला अपक्क योगी यदि संग से अधोगति को प्राप्त हो तो इसमें आश्चर्य ही क्या है?'विषय - तृष्णा में दोष दृष्टि करने से यह विघ्न दूर होता है। जिस प्रकार लड्डू में विष डाला गया है यह बात जान लेने पर भूखा भी उसे खाने की इच्छा नहीं करता, उसी प्रकार शास्त्रों का अध्ययन और सदगुरु के उपदेश के द्वारा विषयों में दोष दृष्टि होने पर उनके भोगने की इच्छा नहीं होती।सद्गुरु तथा योगशास्त्रों के द्वारा उपदिष्ट योगसाधन में असाधनत्व बुद्धि को भ्रांतिदर्शन या विपर्ययज्ञान कहते हैं। यह भ्रांतिदर्शन भी विपरीत ज्ञान तथा विपरीत प्रवृत्ति के कारण साधक को योग में प्रवृत्त नहीं होने देता। अतः इसकी गणना योग के विघ्नो में होती है।मधुमती आदि समाधि की भूमिकाओं में किसी भी भूमिका का अभ्यास करते रहने पर भी किसी कारण से उसका प्राप्त न होना अलब्धभूमिकत्व कहलाता है। अलब्धभूमिकत्व भी साधक के चित्त को असंतोष के द्वारा बहिर्मुख रखने के कारण योग में विघ्न रूप है।मधुमती आदि योग की भूमिकाओं में किसी भूमिका की प्राप्ति होने पर भी विस्मय अथवा कर्तव्य के विस्मरण या ज्ञान के द्वारा उसमें चित्त को सुस्थिर न करना अनवस्थितत्व कहलाता है। योग की किसी भूमिका के प्राप्त होने पर, इसीसे भलीभांति स्थिरता हुई है, किसी कारण से ऐसा मान लिया जाय और उससे आगे की सुस्थिरता के लिये प्रयत्न नहीं किया जाय तो उसको उत्तर भूमिका की प्राप्ति तो होती ही नहीं, साथ ही उस भूमिका से भी वह भ्रष्ट हो जाता है। अतः प्राप्त हुई योग भूमिका में अपने चित्त को सुस्थिर करने के लिये साधक को प्रयत्न करना चाहिये। ऐसा प्रयत्न न करने से उस भूमिका में चित्त की अस्थिरता रहती है, और वह भी योग में प्रतिबन्धक होती है।चित्त को विक्षिप्त करने वाले ये नौ योग - मल योग के विघ्न कहलाते हैं। संशय और भ्रांतिदर्शन रूप वृत्तियाँ भी वृत्ति निरोध रूप योग की विरोधिनी है और व्याधि आदि वृत्ति न होने पर भी वृत्तियों के साहचर्य से योग में बाधक हैं।केवल ये नौ ही योग के विघ्न नहीं है, बल्कि चित्त के विक्षेप करने वाले इन विघ्नो के साथ दुःखादि अन्य विघ्न भी हैं। भगवान पतञ्जलि उनका भी नाश करनेके लिये कहते हैं-तताति षेधार्थ मेक तत्त्वाभ्यासः।उस विक्षेप तथा उसके साथ होनेवाले दुःखादि की निवृत्ति के लिये एकतत्त्व का अभ्यास करना चाहिये। इसी प्रकार योगवासिष्ठ में भी कहा है-ताव निशीथ वेताला वल्गन्ति हदि वासनाः। एक तत्व दूकाभ्यासा द्यावन्न विजितं मनः।।जब तक एक तत्त्व के दृढ़ अभ्यास से मन को पूर्णरूप से जीत नहीं लिया जाता, तब तक अर्धरात्रि में नृत्य करने वाले वेतालो के समान वासनाएँ हृदय में नृत्य करती रहती है।'इस प्रकार अनेक विघ्न योगी के समाधि में विघ्न रूप से आते है, अतएव उनको हटाने का धीरे - धीरे यत्न करना चाहिये।इस विषयका एक दृष्टान्त है। एक चरवाहे को रखवाली करने के लिये दी हुई एक बछिया जंगल में भटकती है और भटकने की आदत सीखती है। पीछे जब वह गाभिन हो जाती है तब कुछ खिलाने का लालच देकर उसे लोग घर ले आते है। पर उसको भटकना छोड़कर घर पर रहना अच्छा नहीं लगता और मौका पाकर वह फिर निकल जाती है। पीछे फिर पकड़कर लायी जाती है। ऐसा करते - करते जब वह ब्याती है, तब अपने बछड़े के प्रेमपाश में ऐसी बंध जाती है कि फिर लाठी से मारकर बाहर निकालने पर भी नहीं निकलती। इसी प्रकार बुद्धिरूपी बछिया संसाररूपी जंगल में भटकती है और विषयभोग रूपी कुटेव सीखती है। पीछे पुण्योदय होने पर जब वह मुमुक्षा रूप गर्भ धारण करती है तब योग द्वारा बुद्धि को स्थिर करने का प्रयास होता है तथा ध्यानादि क्रियाओं के द्वारा उसे प्राप्त होता है तथापि भटकने की आदत होने के कारण मौका मिलते ही बुद्धि चलायमान हो जाती है।परंतु बुद्धि को जब समाधि द्वारा ज्ञानरूपी वत्स उत्पन्न होता है, तब उसके प्रेम में निमग्न होकर वह किसी भी दुःखरूपी प्रहार से घबराकर घर नहीं छोड़ती अर्थात् कभी बहिर्मुख नहीं होती। इस प्रकार दोषो को निवृत्त कर निरोध प्रयत्न के द्वारा निश्चय किया हुआ चित्त स्वाभाविक चञ्चलता से विषयाभिमुख होकर बाहर जाय तो उसे फिर निरोध प्रयत्न से ब्रह्म में लगाये। इस प्रकार ब्रह्म में एक हुआ चित्त लय तथा स्तब्ध - अवस्था में नहीं जाता, शब्दादि विषयाकार - वृत्तिका अनुभव नहीं करता तथा रस का भी आस्वादन नहीं करता। यह निवात - प्रदेश में दीपशिखा के समान अचल होकर किसी भी विषय के आकार को न धारण कर केवल ब्रह्माकार होता है। यह अद्वैत भावना रूप निर्विकल्प समाधि है। यह अद्वैत भावना रूप वृत्ति भी केवल शुद्ध सात्त्विक होने पर ब्रह्म का अनुभव कर स्वयं लीन हो जाती है। इसलिये योगाभ्यास करने वाले को इन सब विघ्नों के दूर करने के लिये प्रवल पुरुषार्थ करना चाहिये। क्योंकि 'श्रेयांसि बहुविवानि'– श्रेयस्कर कार्य में अनेकों विघ्न आते हैं, यह प्राकृतिक नियम है। इसलिये विघ्न करने वाले उपकरणों में लोभवश न फंसकर उनसे सदा सचेत रहना चाहिये।जारी रहेगा...............................----------------------------------------------------------------------------------------------------------------------------------------------------------------ENGLISH TRANSLATIONYOGA - REMEDIES For REMEDIES And REMEDIES
Samadhi Kri Mane Tu Vighna Justice Vai Baat.Interruptions begin to come in force at the Samadhiral. The yogi needs to gradually discard those obstacles. Lord Patanjali has said in yoga philosophy -Vyadhi Styan Sambhaya Pramadalasya Viratibhranti Darshana Lavya Bhoomi Sitavanav located at the top of the mindVyadhi, Styan, Sambhaya, Pramad, Laziness, Avirati, Bhrutidarshana, Absolute Bhoomikatva and Unstableness are the nine brainstorms, this is called Antaraya (obstruction). What are these internals and how to get rid of them, it is necessary to know this before entering the Yog Marg.Being able to hold the body, the modulus of vata, pitta and phlegm received by the metal name, the modularity of the juice and the modulus of the strength of the sensory XI senses as a result of the food and drink are called disease or disease. When the disease is there, the mind is engaged in it or in its remedies to overcome it. With this, she cannot become involved in yoga. That is why disease is counted in the obstacles of yoga.Indigestion, sleep apnea, extreme exertion, lack of brachial disc. These problems are overcome by eating diet and small meals to prevent disruptions due to indigestion and rhythm, and by walking according to the tips and rules in every practice, and by awakening the mind by the efforts of upliftment. In this subject, Lord Krishna has also said to Arjuna -Natyastastu YogoTiasti na Chekantamantara. Na ghati swaprasheelasya japrato naive chargeun. O Arjuna, who eats more, who does not eat at all, who sleeps a lot and who awakens a lot, there is no yoga for him. Rather-Cheshtasya Karmasu containing Yukta Haar Viharasya. Chuktattva Prav Bodhasya Yogo Bhavati Dukha. For one who eats food regularly, performs regular monastic acts and also works lawfully, and for those who are waking and sleeping as well as law, yoga is the destroyer of grief.When there is a desire for yogic material, the inability of the mind in the tendency of yoga and means by imagining the inverse of the country - Kaladi is called Styan. This disqualification of the mind, which is not able to overcome the imaginary contradiction of the country, Kaladi, does not allow it to enter into yoga. That is why it is also a hindrance form in yoga.'This item is like this or other type.' This type of conflict and the science that subjects amphibians is called skepticism. Does yoga happen or not? 'Is the glory of Guru and Shastra, yoga and yogic instruments, true or untrue?' Is the result of yoga Kaivalya or something else? ' 'Is God - attainment of samadhi by providence and attainment of Kaivalya - prove it or not?' 'The result of yoga is Kaivalya is it true or is it imaginable?' - The knowledge that subjects many such opposers and amphibians should be understood in a skeptical way. Such doubts never allow man to enter into yoga with certainty. Therefore, they are strong opponents of yoga. Atradrupa - His distinction is said to be due to the desire to say the difference between the touch of the amphitheater and the untouchable form in spite of the imprecision of skepticism and misconception philosophy due to not being stable in its real form. Therefore, in the destruction of doubt, reverence should also be given to the words and words of Srisadguru.Samadhi - Not to try or be indifferent to the instrument is called pramad.The weight of the body by the Kafdi and the weight of the mind by the Tamoguna also does not lead to yoga, it is called laziness.The intense desire (craving) in the mind of the subject by the oblivion of the subject-based doshas by staying close to the subject is called unrestrained or impure.Subject - Trishna Yogi is a strong antagonist. Because she does not allow instinct to be introverted. Perhaps even if the instinct is too introverted, then within a short time the subject is irritated by the buzzing of the subject and turns it outward. Smriti also says the same-Childhood liberation post Yetin sangadhesha: Prabhavanti dosha.Aarudha Yogapi Nipityateshya: Sagen Yogi Kimu Talya Siddhi:.Yeti's being unprotected is a place of salvation, with all the defects arising from it. Yogaruddha also attains downgrade from the company, then if a yogi with low attainment is attained by the downgrade, then what is the surprise in this?'Subject - By observing defects in craving, this obstacle is removed. Just as the poison in laddus is poisoned, the hungry do not wish to eat it, similarly, by studying the scriptures and preaching Sadguru, there is no desire for them to suffer in case of defect in the subjects.Inattentive intelligence in the yogasasas assigned by Sadhguru and Yogasastras is called illusionism or retrograde knowledge. This illusionism also does not allow the seeker to become involved in yoga due to contrary knowledge and contrary tendency. Therefore, it is calculated in the sum of the obstacles.Madhumati etc. While practicing any role in the roles of samadhi, non-attainment of it for some reason is called non-existent role. Intellectualism is also a disturbance in yoga due to the dissatisfaction of the seeker by keeping the mind out of dissatisfaction.Madhumati etc. Even after the attainment of any role in the roles of yoga, not restoring the mind in it by the oblivion or knowledge of amazement or duty is called infallibility. On the attainment of any role of yoga, it has led to a lot of stability, for some reason, it is assumed and beyond that. If we do not make efforts for it, then it does not get the answer role, but with that role also it becomes corrupt. Therefore, the seeker should try to maintain his mind in the received yoga role. By not doing so, there is instability of the mind in that role, and it is also a restraint in yoga.These nine yogas, which deform the mind, are called disturbances of mal yoga. Suspicions and illusionism forms are also opposites of yoga, as opposed to vritti, and even if there is no vritti etc., there is a hindrance in yoga with the association of vrittis.These nine are not only disturbances of yoga, but there are other disturbances along with these disturbances that distract the mind. Lord Patanjali says to destroy them too-MAKE ELIMINATION FOR FREEDOM PROHIBITION:.One should practice unity in order to get rid of that mutilation and the sadness that accompanies it. Similarly in Yogvasishtha it is said-Taw Nishith Vetala Vulganti Hadi lust.One element Dukabhyāyāsa dyavanān vijitāman manāh.Until the mind is completely conquered by the steadfast practice of one element, lusts continue to dance in the heart, like the Vetalos who dance at midnight.'In this way, many obstacles come to Yogi's samadhi in a disastrous manner, so one should try to remove them gradually.There is an illustration of this subject. A shepherd given to guard a shepherd wanders in the forest and learns the habit of wandering. When she becomes pregnant then people bring her home with the temptation to feed her. But she does not like to stay at home except to wander and after escaping, she leaves again. It is then held back and brought. While doing this - when she is married, then she gets tied in the love of her calf so that she does not get out even after hitting it with a stick. Similarly, the enlightened heifer wanders in the world of the world and learns the kutev as a subject. When she conceives as Mumucha form on the occasion of the Punyodaya, then there is an attempt to stabilize the intellect through yoga and she gets it through meditation, however due to the habit of wandering, the intellect becomes operational as soon as the opportunity arises.But when the brain produces wisdom-like vats through samadhi, then she is not immersed in her love and does not leave home without being afraid of any grief-like attack. In this way, by removing the defects, the mind determined by the detention effort goes out of the natural spontaneity and then puts it into Brahm with detention effort. In this way, the mind does not go into a rhythmic rhythm and a stunned state, the word does not feel a poisonous stigma and does not taste the juice. This Nivat - being immovable like Deepshikha in the state, it is only Brahmakara by not holding the shape of any subject. This Advaita Bhavana form is Nirvikalpa Samadhi. This Advaita spirit form also becomes pure by experiencing Brahma only when it is pure Sattvic. That is why the practitioner of yoga should make effort to overcome all these obstacles. Because 'Shreyansi polygynous' - many acts of interference in the credit work, this is the natural law. That is why you should always be aware of them by not getting trapped in disturbing devices.TO BE CONTINUE...................................----------------------------------------------------------------------------------------------------------------------------------------------------------------
YOGA - REMEDIES For REMEDIES And REMEDIES
Samadhi Kri Mane Tu Vighna Justice Vai Baat.
Interruptions begin to come in force at the Samadhiral. The yogi needs to gradually discard those obstacles. Lord Patanjali has said in yoga philosophy -
Vyadhi Styan Sambhaya Pramadalasya Viratibhranti Darshana Lavya Bhoomi Sitavanav located at the top of the mind
Vyadhi, Styan, Sambhaya, Pramad, Laziness, Avirati, Bhrutidarshana, Absolute Bhoomikatva and Unstableness are the nine brainstorms, this is called Antaraya (obstruction). What are these internals and how to get rid of them, it is necessary to know this before entering the Yog Marg.
Being able to hold the body, the modulus of vata, pitta and phlegm received by the metal name, the modularity of the juice and the modulus of the strength of the sensory XI senses as a result of the food and drink are called disease or disease. When the disease is there, the mind is engaged in it or in its remedies to overcome it. With this, she cannot become involved in yoga. That is why disease is counted in the obstacles of yoga.
Indigestion, sleep apnea, extreme exertion, lack of brachial disc. These problems are overcome by eating diet and small meals to prevent disruptions due to indigestion and rhythm, and by walking according to the tips and rules in every practice, and by awakening the mind by the efforts of upliftment. In this subject, Lord Krishna has also said to Arjuna -
Natyastastu YogoTiasti na Chekantamantara. Na ghati swaprasheelasya japrato naive chargeun.
O Arjuna, who eats more, who does not eat at all, who sleeps a lot and who awakens a lot, there is no yoga for him. Rather-
Cheshtasya Karmasu containing Yukta Haar Viharasya. Chuktattva Prav Bodhasya Yogo Bhavati Dukha.
For one who eats food regularly, performs regular monastic acts and also works lawfully, and for those who are waking and sleeping as well as law, yoga is the destroyer of grief.
When there is a desire for yogic material, the inability of the mind in the tendency of yoga and means by imagining the inverse of the country - Kaladi is called Styan. This disqualification of the mind, which is not able to overcome the imaginary contradiction of the country, Kaladi, does not allow it to enter into yoga. That is why it is also a hindrance form in yoga.
'This item is like this or other type.' This type of conflict and the science that subjects amphibians is called skepticism. Does yoga happen or not? 'Is the glory of Guru and Shastra, yoga and yogic instruments, true or untrue?' Is the result of yoga Kaivalya or something else? ' 'Is God - attainment of samadhi by providence and attainment of Kaivalya - prove it or not?' 'The result of yoga is Kaivalya is it true or is it imaginable?' - The knowledge that subjects many such opposers and amphibians should be understood in a skeptical way. Such doubts never allow man to enter into yoga with certainty. Therefore, they are strong opponents of yoga. Atradrupa - His distinction is said to be due to the desire to say the difference between the touch of the amphitheater and the untouchable form in spite of the imprecision of skepticism and misconception philosophy due to not being stable in its real form. Therefore, in the destruction of doubt, reverence should also be given to the words and words of Srisadguru.
Samadhi - Not to try or be indifferent to the instrument is called pramad.
The weight of the body by the Kafdi and the weight of the mind by the Tamoguna also does not lead to yoga, it is called laziness.
The intense desire (craving) in the mind of the subject by the oblivion of the subject-based doshas by staying close to the subject is called unrestrained or impure.
Subject - Trishna Yogi is a strong antagonist. Because she does not allow instinct to be introverted. Perhaps even if the instinct is too introverted, then within a short time the subject is irritated by the buzzing of the subject and turns it outward. Smriti also says the same-
Childhood liberation post Yetin sangadhesha: Prabhavanti dosha.
Aarudha Yogapi Nipityateshya: Sagen Yogi Kimu Talya Siddhi:.
Yeti's being unprotected is a place of salvation, with all the defects arising from it. Yogaruddha also attains downgrade from the company, then if a yogi with low attainment is attained by the downgrade, then what is the surprise in this?
'Subject - By observing defects in craving, this obstacle is removed. Just as the poison in laddus is poisoned, the hungry do not wish to eat it, similarly, by studying the scriptures and preaching Sadguru, there is no desire for them to suffer in case of defect in the subjects.
Inattentive intelligence in the yogasasas assigned by Sadhguru and Yogasastras is called illusionism or retrograde knowledge. This illusionism also does not allow the seeker to become involved in yoga due to contrary knowledge and contrary tendency. Therefore, it is calculated in the sum of the obstacles.
Madhumati etc. While practicing any role in the roles of samadhi, non-attainment of it for some reason is called non-existent role. Intellectualism is also a disturbance in yoga due to the dissatisfaction of the seeker by keeping the mind out of dissatisfaction.
Madhumati etc. Even after the attainment of any role in the roles of yoga, not restoring the mind in it by the oblivion or knowledge of amazement or duty is called infallibility. On the attainment of any role of yoga, it has led to a lot of stability, for some reason, it is assumed and beyond that. If we do not make efforts for it, then it does not get the answer role, but with that role also it becomes corrupt. Therefore, the seeker should try to maintain his mind in the received yoga role. By not doing so, there is instability of the mind in that role, and it is also a restraint in yoga.
These nine yogas, which deform the mind, are called disturbances of mal yoga. Suspicions and illusionism forms are also opposites of yoga, as opposed to vritti, and even if there is no vritti etc., there is a hindrance in yoga with the association of vrittis.
These nine are not only disturbances of yoga, but there are other disturbances along with these disturbances that distract the mind. Lord Patanjali says to destroy them too-
MAKE ELIMINATION FOR FREEDOM PROHIBITION:.
One should practice unity in order to get rid of that mutilation and the sadness that accompanies it. Similarly in Yogvasishtha it is said-
Taw Nishith Vetala Vulganti Hadi lust.
One element Dukabhyāyāsa dyavanān vijitāman manāh.
Until the mind is completely conquered by the steadfast practice of one element, lusts continue to dance in the heart, like the Vetalos who dance at midnight.
'In this way, many obstacles come to Yogi's samadhi in a disastrous manner, so one should try to remove them gradually.
There is an illustration of this subject. A shepherd given to guard a shepherd wanders in the forest and learns the habit of wandering. When she becomes pregnant then people bring her home with the temptation to feed her. But she does not like to stay at home except to wander and after escaping, she leaves again. It is then held back and brought. While doing this - when she is married, then she gets tied in the love of her calf so that she does not get out even after hitting it with a stick. Similarly, the enlightened heifer wanders in the world of the world and learns the kutev as a subject. When she conceives as Mumucha form on the occasion of the Punyodaya, then there is an attempt to stabilize the intellect through yoga and she gets it through meditation, however due to the habit of wandering, the intellect becomes operational as soon as the opportunity arises.
But when the brain produces wisdom-like vats through samadhi, then she is not immersed in her love and does not leave home without being afraid of any grief-like attack. In this way, by removing the defects, the mind determined by the detention effort goes out of the natural spontaneity and then puts it into Brahm with detention effort. In this way, the mind does not go into a rhythmic rhythm and a stunned state, the word does not feel a poisonous stigma and does not taste the juice. This Nivat - being immovable like Deepshikha in the state, it is only Brahmakara by not holding the shape of any subject. This Advaita Bhavana form is Nirvikalpa Samadhi. This Advaita spirit form also becomes pure by experiencing Brahma only when it is pure Sattvic. That is why the practitioner of yoga should make effort to overcome all these obstacles. Because 'Shreyansi polygynous' - many acts of interference in the credit work, this is the natural law. That is why you should always be aware of them by not getting trapped in disturbing devices.
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