They are as follows:- 1 Direct proof 2 false knowledge 3 imagination 4 sleep 5 memory. Direct proof of three kinds:- a Direct perception b Inference c Verbal testimony. False knowledge is delusion i. Imagination is a mere apperception following verbal knowledge devoid of any substantial reality. Sleep is a modification of mind with feeling of nothingness.
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They are as follows:- 1 Direct proof 2 false knowledge 3 imagination 4 sleep 5 memory. Direct proof of three kinds:- a Direct perception b Inference c Verbal testimony. False knowledge is delusion i. Imagination is a mere apperception following verbal knowledge devoid of any substantial reality. Sleep is a modification of mind with feeling of nothingness. Memory is the recollection of past experiences. Practice is a continuous effort at self-realization.
That practice becomes firmly grounded when it is incessant, extending over a long period, and done with faith and sincerity. The consciousness of perfect mastery of desires in the case of one who has ceased to crave for objects, seen or unseen, is Viaraagya. Renunciation known as the Par-vairagya is non-attachment to the very attributes of worldly and heavenly objects until the realization of the self.
The power of acute reasoning. The power of acute thinking. Through incessant practice to realize the aim and through renunciation known as the Par Vairajya one attains to the Asamprajyaat state of concentration which is followed by a permanent peace of mind with impressions of self-realization impressions known as Sanskaars. They who have realized the true nature of matter and are unattached to their bodily enjoyments attain the Bhav Pratyaay state of concentration, meaning thereby that they in their next birth automatically get Samadhi without any effort or renunciation on their part.
But those who have not undergone the above practices will require the following:- Faith, energy, memory, "recollectedness" and intelligence. A further differentiation arises by reason of the mild, medium and intense nature of means employed. Or by self-surrender to God. Ishvara is a particular Purusha who is untouched by the afflictions of life, actions and the results and impressions produced by these actions. In him is the highest limit of Omniscience.
Being unconditioned by time He is Teacher even of the Ancients.
For example, in verse II. Patanjali states that practice of the Yamas is universal and it should not be limited by class, place, time or circumstances. Patanjali does not list any specific asana, except the terse suggestion, "posture one can hold with comfort and motionlessness". It is a process of retracting the sensory experience from external objects. It is a step of self extraction and abstraction. If in the sixth limb of yoga one focused on a personal deity, Dhyana is its contemplation. If the concentration was on one object, Dhyana is non-judgmental, non-presumptuous observation of that object.