Compendium Study of Buddha and Meditation Philosophy

The path of salvation and Anaadna

Buddham Saranam Gacchami
Dhammam Saranam Gacchami
Sangham Saranam Gacchami

“Buddham Sharanam Gacchami” is the basic mantra for those who know Buddhism. It also has two more lines “Sangham Sharanam Gachhami” and “Dhamma Sharanam Gachhami”. These three words, which describe the basic spirit of Buddhism, mean going to the refuge of Gautam Buddha. To know Buddha it is necessary to take refuge in his teachings. The most famous mantra in the world is the compassionate Buddha "Om mani padme hum" which translates to "Glory to the jewel in the lotus". This is the mantra of the Buddha of Compassion, known to the Chinese as the goddess Kuan Yin. Dhyana (Sanskrit) or Jhan (Pali) has the same meaning in Indian religions as 'meditation' in English.

In meditation, the seeker forgets his body, environment and also does not have any sense of time. After that Samadhidasha is attained. According to yoga texts, Kundalini Shakti can be awakened by meditation and the seeker gets many types of powers. The main eight types of powers have been described in Patanjali Yoga. Meditation is a science that is capable of helping us in our physical, mental, emotional, intellectual and spiritual development to make us the masters of our entire being. Human beings have a set of different powers. Each power has its own method of development. Our life is the confluence of all these powers. The existence of difference of opinion between Sanatan and Buddhist philosophy has been created through many discussions about Lord Buddha and Buddhist sect. Departing from this discussion, let us try to look at the interrelationship between Lord Buddha and Sanatan Darshana from a different point of view. There are two main types of meditation: Samtha meditation - this is known as calm meditation and Buddhists believe it leads to deep concentration. This is important because it allows Buddhists to overcome craving and therefore attain nirvana. It focuses on mindfulness of breathing. Buddhist meditation, the practice of mental concentration eventually leading through a succession of stages to spiritual freedom, the ultimate goal of nirvana. India is the specialty of the country, whenever the society deviates from the path of Dharma, the eternal principles of Sanatana are forgotten by the society, due to time and time, there is a wrong interpretation of religion in the social system. Complex problems become pervasive in social life, then a higher level of consciousness descends on the earth to correct these systems. The consciousnesses thus incarnated are called incarnations in their own right. Regarding the system of creation, in the eternal vision, Brahma-creation, Shiva-immersion and Vishnu perform the work of maintenance. The one who has the job of operating the systems, he has to bear the responsibility of rectifying the disturbances in the systems. So whenever there is a need for any kind of improvement in the system, according to the nature of the problem, Lord Vishnu is present among us in a different avatar with a unique approach to fix it. The original consciousness of Lord Buddha was recognized by Adi Shankaracharya. That is why they have considered Lord Buddha as an incarnation in Dashavatara. Only Acharya Shankar could recognize the higher level of consciousness of Lord Buddha. Here we will consider the kind of relationship between Buddhist philosophy and the eternal traditions. The three jewels of Buddha, Dharma and Sangha, are given in the path initiated by Lord Buddha. There is a provision of three yogas in Sanatan too – Karma Yoga, Bhakti Yoga and Jnana Yoga. There are four noble truths in Buddha's philosophy. Arya is an attribute of the Sanatan tradition. Dharma, Artha, Kama and Moksha are the four Purusharthas in Sanatan. Panchsheel is in Buddha philosophy - 1. Do not lie 2. Do not commit violence 3. Do not steal 4. Do not commit adultery 5. Do not take intoxicants. There are five Yamas in the Sanatan tradition - truth, non-violence, asteya, celibacy and non-possessiveness. Lord Buddha introduced the eightfold path of right vision, right mindfulness, right action, right livelihood, right practice, right mindfulness, and right mindfulness. In the Sanatan tradition, Yama, Niyama, Asana, Pranayama, Pratyahara, Dhyana, Dharana and Samadhi are the ways to know the truth through Ashtanga Yoga. The goal of both the paths is samadhi. Buddhist meditation, the practice of mental concentration eventually leading through a succession of stages to spiritual freedom, the ultimate goal of nirvana. Meditation occupies a central place in Buddhism and, in its highest stages, combines the discipline of progressively increasing introversion with the insight brought by wisdom, or prajna. The purpose of concentration, desire, can vary by person and situation. A Pali text lists 40 kamathanas, including instruments (such as color or light), repulsive things (such as a corpse), smarana (as in the Buddha), and brahmavihara (virtues, such as friendship). Buddhism: Meditation Two basic forms of meditation (Pali: jhana; Sanskrit: dhyana) are practiced in the Theravada tradition. closely related...Four stages, called (in Sanskrit) dhyana or (in Pali) jnana, are distinguished in the withdrawal of attention from the external sensory world: (1) separation from the outside world and the consciousness of bliss and spontaneity, (2) concentration, reasoning and With the suppression of discovery, (3) the demise of bliss, with a sense of remaining spontaneity, and (4) the demise of spontaneity, bringing about a state of pure self-possession and equanimity. Meditation is followed by four more spiritual practices, samapatti ("realizations"): (1) consciousness of the infinity of space, (2) ) the consciousness of the infinity of cognition, (3) the concern (emptiness) with the unreal of things, and (4) the consciousness of the unreal as the object of thought. Vipassana is an ancient meditation method, which means to return to seeing. It is considered the best method of self-inspection and self-purification. Thousands of years ago Lord Buddha attained enlightenment through this method of meditation. Not only this, he had also practiced it for his followers.The stages of Buddhist meditation show many similarities with Hindu meditation (see Yoga), a common tradition in ancient India. Buddhists, however, describe the climax state as momentary; The ultimate nirvana requires the insight of wisdom. Practices to develop knowledge include meditation on the true nature of reality or the conditioned and unconditional dharma (tattva) that makes up all phenomena. Meditation, although important in all schools of Buddhism, has developed specific variations within the various traditions. The practice of meditation (dhyana) in China and Japan assumed sufficient importance to develop into a school of its own (chan and zen, respectively), with meditation being the most essential feature of the school.  According to dependent origination, things are not eternal, things arise due to other reasons. But they are not completely destroyed, rather some of their work and results definitely remain. Therefore there is neither perfect eternalism nor incomplete nihilism.

Go through all the practices as before, but this time sing along to the mantra while you’re listening to the kiirtana. It also helps to sing the mantra any time, to any tune you like — when you’re — wherever.

Now here’s a brief summary of the yogic philosophy of life, the universe and existence:

• The Cosmic Entity is everything. Everything exists within it, and nothing exists outside it.

• The main part of the Cosmic Entity is Cosmic Consciousness.

• Within that Consciousness is the Cosmic Mind (just as our own mind is within our own consciousness).

• The universe is a giant thought of the Cosmic Mind (one of the differences between It and our own minds is that the Cosmic Mind can think of everything at the same time).

• The universe is composed of 5 fundamental factors:
– space
– gas
– heat/light
– liquid
– solid

• Each factor is “created” by the thought-projection of the Cosmic Mind. So the Cosmic Mind is within every object, and the Cosmic Consciousness is also within every object because It is within the Cosmic Mind.

• The individual mind originally comes out of the solid factor (from a small part of the Cosmic Mind originally in that factor). That’s why we say in yoga: “The microcosm is a miniature of the Macrocosm.”

• The individual mind “develops” over many different births, in many different bodies. “Develop” means that the consciousness within it becomes gradually more and more apparent. For example, in undeveloped creatures, consciousness is hidden within them, and their sense of awareness is not very strong. They act mostly by instinct. As the mind develops, that sense of awareness increases as the consciousness within it becomes more expressed. Instinct gradually gives way to intellect. For example, a dog has a certain amount of intellect as well as instinct. Finally, at the human stage, our consciousness is much more expressed, so we have a clear awareness of our individual existence as well as of the universe in general. We mostly operate on intellect, and a certain amount of instinct too. But we also have intuition, which gives us a deeper conscience and the capacity for creative insight and discovery.

• Very developed human minds eventually becomes so aware of the universal existence that they lose awareness of their own individual existence. At that stage the mind merges back into the original state of Cosmic Consciousness, or full Cosmic awareness.

• Since the Cosmic Mind originally came from that Cosmic Consciousness, the whole process is a cycle: from Cosmic Consciousness, to Cosmic Mind, to matter, to individual mind (undeveloped, developed, human), to Cosmic Consciousness again.

• Note that this cycle doesn’t happen all at once for all minds. It’s a continual process with different parts of existence all at different stages. That explains why there are so many different creatures with so many different minds. It also explains why scientists have discovered new stars within old galaxies – new matter is formed from the Cosmic Mind while old matter gets gradually transformed into individual minds.

• The characteristic of the Cosmic Entity is infinity — it is the only infinite entity. In fact, not only infinity, but infinite happiness, perfect peace — bliss. That’s why we want infinite happiness, because we’re naturally attracted by the Cosmic bliss.

“He is infinite. He has no beginning and no end. He is the unbroken flow of pure and serene bliss stretching from beginninglessness to endlessness.”

TIBETAN BUDDHIST MEDITATION

Tibetan meditation is called “lhagthong.” The term "lhag" means "higher", "superior", "greater"; the term "thong" is "view" or "to see", hence together, lhagthong is taken to mean "superior seeing", "great vision" or "supreme wisdom." This may be interpreted as a "superior manner of seeing", and also as "seeing that which is the essential nature". Its nature is a lucidity — a clarity of mind.

The Dalai Lama said, "The very purpose of meditation is to disciple the mind and reduce afflictive emotions." Some nuns meditate while pouring seeds into a plate, brushing them off and collecting them and then repeating the process over and over again.

Advanced Tibetan Buddhist monks are trained to remember complex images as a way to clear their minds and achieve new levels of awareness. According to an article published in the Washington Post, “An experienced monk can visualize the details of as many as 700 deities used in meditation. Sometimes they would visualize the deity close up, sometimes from far away...some experienced meditators can keep a mental image in their minds for minutes and even days." Some psychologists say this is impossible. Their research shows that subjects can only mental images for seconds.

When asked about the techniques to rid oneself of desire and attachment, a Tibetan monk said, “The lamas taught us to stare at a statue of the Lord Buddha and absorb the details of the object the color, the posture, and so on, reflecting back all we knew of their teachings. Slowly you go deeper; you visualize the hand, the leg, and thevajra in his hand, closing your eyes and trying to travel inward. The more you concentrate on a deity, the more you are diverted from worldly thoughts.

Some Bhutanese monks have reportedly mastered a form of meditation known as "lunggom"---meaning "walking on air"---which allows the monks to project themselves and travel around the countryside without leaving the monastery. One monk told a National Geographic writer who asked him demonstrate, "Unfortunately, it takes much time to learn the theoretical aspects of lunggom before one can put it into practice so I'm afraid that we will just have to walk normally."

Tibetan Buddhism and Tantrism

Tantrism is an important element of Tibetan Buddhism, which grew out of Mahayana Buddhism but is sometimes regarded as one of the three major sects of Buddhism along with Theravada Buddhism and Mahayana Buddhism. Originally from India, Tantrism it is a highly ritualistic form of religion expression that combines beliefs in magic and esoteric philosophy and emphasizes mystic symbols, sacred chants, and other esoteric devotional techniques. It is associated Hinduism as well as Tibetan Buddhism.

Kongokai

Tibetan Buddhism is called Vajrayana ("thunderbolt vehicle"). In Tibet, it is heavily influenced by the ancient Bon religion, which used shaman to dispel demons and appease the gods, and incorporates a number of mudras ("ritual postures"), mantras ("sacred speech"), yantras ("sacred art") and secret initiation rites. Most of the ritual objects and images of deities used in Tibetan Buddhism are derived from Tantrism. The techniques are generally not written down but passed orally from master to student.

Tantrism emerged around A.D. 600 and was based on texts known as Tantras. It put forth the idea that all human states and conditions, even one traditionally regarded as polluting," were connected and things such as desire and wrath could be viewed as being on the same plane with love and righteousness.

Tantrism is seen by some as a complex union of Hinduism and Buddhism: incorporating different offshoots of each religion with folk religious beliefs and combing Hindu gods with Buddhist theology. One religious text described Tantrism as “Buddhist and Hindu hierarchies converted to create rigid social organizational patterns” that merge “erotic Hindu ideas...static and authoritative Buddhist teachings...Hindu patterns of individual paths to enlightenment” and “Buddhist notions of the power of many."

Originally, Ashtanga Yoga was created by T. Krishnamacharya as an individualized practice for his young energetic student K. Pattabhi Jois in the early 20th century. The fast paced sun salutation movements are thought to have been influenced by the exercises of Indian wrestlers and gymnasts. Jois was a dedicated student, and he further refined and promoted this new style and soon began teaching others. These exhilarating and challenging posture flows were designed to purify the body to offer peace of mind, and eventually gave rise to many different styles of hot yoga, flow or Vinyasa Yoga, and power yoga.

The Ashtanga Yoga Research Institute, which promotes the teachings and trainings of Ashtanga, is located in Mysore, India. Pattabhi Jois’s grandson, R. Sharath Jois, is the current director of the institute and is the senior authority on the practice. There are many other famous Ashtanga yoga instructors teaching all over the world including David Swenson, Kino MacGregor, Richard Freeman, Maty Ezraty, Tim Miller, David Williams, Chuck Miller, and Tim Feldmann.

Key Principles and yoga practices

There are several key principles that underlie the practice of Ashtanga. This multiple-pronged approach promotes  physical health and mental wellbeing. These five principles are necessary for a successful ashtanga practice.

1.         Ujjayi pranayama: This specific breathing technique is used throughout the practice. The victorious breath is a slow audible breathing technique used to warm, energize and increase focus and concentration. Additional pranayama techniques are only taught to advanced students.

2.        Drishti: A specific drishti, or focal point, is used in each asana. This helps create a more focused and meditative practice.

3.        Vinyasa: The core of the practice is synchronizing the breath to the sequence of postures and transitions in the series.

4.       Bandha: The engagement of the bandhas, or body locks, is encouraged throughout the class to seal in the prana energy and create core stability.

5.       Daily practice: A six-days-per-week routine is encouraged, with Saturday as the rest day. “Moon days,” the days on the full and new moon are also rest days, and women often refrain from practicing during menstruation.

What is the difference between Ashtanga and Vinyasa Yoga?

Ashtanga is a set sequence of asanas while vinyasa is more free-style and improvised. Ashtanga classes begin and end with the class chanting Sanskrit mantras. Vinyasa classes are more popular in gyms and yoga studios and are often heated and play music during the practice.

What is the purpose of Ashtanga?

The intensive physical processes in Ashtanga are all about pushing through mental blocks, and emotional baggage to cultivate mental clarity, mindful breathing, physical strength, flexibility, and endurance. The structure and frequency of the practice is designed to help you quickly improve your body and overall wellness. The set sequence of posture creates a strong framework that allows one to focus on the inner limbs of the yoga sutras.

Knowing the Ashtanga Yoga

The benefits of Ashtanga yoga are numerous. It is known to be strenuous, so it is great for athletes and people that are looking for a good workout. Like most styles of hatha yoga, Ashtanga focuses on breath, poses, and meditation. A regular yoga practice can improve your flexibility, breathing, and balance. It can increase your stamina, bone density and muscle strength, control your bodyweight, lowers your blood pressure and relieve stress. The benefits of the Ashtanga yoga are not only limited to physical factors. It also helps mentally and spiritually by boosting mental clarity, creating mental calmness and developing better concentration in daily life.

Mysore-style Ashtanga is an open practice time where students move through the same sets of asanas in each sequence but at each students own pace. You will still have the guided help of a trained yoga teacher, but you will need to learn and memorize the asanas and sequences more in this studio class. You can expect to receive more personal attention and hands-on adjustments in a Mysore-style yoga class.

Can beginners do ashtanga yoga?

As it is complicated, precise and physically challenging, Ashtanga is not the best style of yoga for beginners to practice, but beginners are still welcome to start. Because it provides specific and structured movements, you’ll be able to clearly see your improvements and progress. It’s also helpful because the primary sequences start with the kinds of movements and poses that are better suited for beginners. The primary series, also known as Yoga Chikitsa, or Yoga Therapy, is it focuses on centering, and building up a strong and healthy body for the more challenging series that follows. With the emphasis on individual instruction in Mysore-style classes, it’s also great for knowing when you’re doing your asanas correctly.

Once a quotes has seen if Know the phenomena Arjuna says, "You make knowledge special. From this I understand that there is no need to do karma, sannyas is good. But then you praise karma also, then it seems that yoga is good. Tell me with certainty what is better between the two. Only then can I find some peace.

Hearing this, the Lord said, "Sanyasa means knowledge and Karmayoga means selfless action, both of these are good, but if you have to make a choice, then I say that yoga means action without attachment is better. A person who does not have any hatred for any object or human being, has no desire and remains beyond the dualities of happiness and sorrow, cold and heat, etc., he is a sannyasi. Then he acts or does not. Such a person easily becomes free from bondage. The ignorant differentiates between knowledge and yoga, not the wise. The result of both is the same, that is, considers both as one, because one who has pure knowledge, that is, understands both of them as one, because the one who has pure knowledge gets success with just a thought, that is, he does not need to do external work. Lived.

When Janakpuri was burning, it was the religion of others to go and put out the fire. His duty of extinguishing the fire was being fulfilled by Janaka's resolve, as his servants were under him. If he had run with a pot full of water, he would have ruined the whole. Others would keep looking towards him and lose their duty and show special kindness, they would rush to protect Janak. But you cannot become a parent in an instant. Parental status is very rare. It can be attained by someone out of crores of service for many births. It is also not that there should be any special peace on its attainment. By doing more and more selfless actions, the resolve-power of a person increases and the external karma decreases. It can be said that in reality, he does not even know about it when he sees it. He didn't even try. He remains immersed in the work of service. Due to this, his service power increases so much that he does not feel any tiredness from service. By this in the end service comes only in his resolution, just as an object moving very loudly seems to be stationary, to say that such a person does not do anything, it is directly unreasonable. But such a situation is simply a matter of imagination, not experienced.

While putting the mind in a particular country and fixing the mind on the subject of the goal, then it is called meditation. This is the state before samadhi-siddhi. Meditation is the seventh limb of Ashtanga Yoga. The first six limbs are performed as a preparation for meditation. Meditation leads to self-realization. Meditation is said to be the door to liberation.

Ashtanga Yoga is an eight-limbed path towards achieving the state of Yoga, also known as Samadhi. The definition of Ashtanga Yoga is found in the Yoga Sutras of Patañjali, an ancient text on the theory and practice of Yoga thought to have been compiled in about 200 CE by Sage Patañjali.

Swami Sivananda has said - "Meditation opens the door to salvation". Meditation is such a process which we need in cosmic life also and it is used in supernatural life also. Meditation is considered the best among all philosophies, religions and sects. All yogis adopt different methods as preparation for meditation and after reaching meditation they become almost one. Many great men accomplished many great works through meditation. For example, Swami Vivekananda and Lord Buddha etc. Lord Krishna has also told only one chapter in the Gita on meditation. Maya disappears by the meditation of the soul. Meaning and definitions of meditation
The word dhyana is derived from the root Dhyayitayam. It means to contemplate. But the meaning of meditation here is to concentrate the mind and fix it on a goal. Therefore, concentration or 'action of contemplating' on a subject matter is called meditation. It is a mental process according to which an object is established in one's own field of mind. As a result, the concentration of mental powers starts at one place. That is meditation. Maharishi Patanjali says- Tatra Pratyayatanatadhyanam. Patanjali Yoga Sutra 3/2 That is, the concentration of the mind with oil flowing on the object of the aforesaid conception, to stand still is meditation. meaning Dhyana is the movement of only one type of attitude towards the place of perception or the goal, and there is no movement of any instinct in the middle of it. The explanations given by various interpreters related to meditation are as follows-According to Maharishi Vyas- In those countries, the goal of the soul which is that support and the unity of the mind, that is, the soul is not separate from the mind and the mind is not separate from the soul, its name is like flow. When the mind is connected with the conscious, there is no change of matter, then understand that meditation is right. According to the Sankhya sutra- dhyanam nirvishyam mana:. That is, to become objectless of the mind is meditation. According to Adishankaracharya – Achintaiva Param Dhyanam. That is, not thinking about anything is meditation. According to Maharishi Gherand- Dhyanatprayakshamatmanah..that is, meditation is that which leads to self-realization.According to the Tatvartha Sutra- Uttamsaghansaykagrachinta nirodo dhyanagantmuhurvati. That is, the concentration of concentration and the cessation of body, speech and mind is called meditation. According to Garuda Purana- Brahmatma Chinta Dhyanam Syat. That is, the contemplation of only Brahman and the soul is called meditation.
According to Trishikhibrahmanopanishad- Sosham chinmatrameveti chintanam dhyanamuchyate. That is, to begin to understand oneself as the only element of Brahman is called meditation. According to MandalBrahmanopanishad- Sarvasharesu Chaitanyektanata Dhyanam. That is, the union of all living beings in Chaitanya has been called meditation.
According to Acharya Shriram Sharma – By setting an ideal goal or Ishta, being absorbed in it is called meditation. Some other practical definitions of meditation are as follows: The name of the method of overcoming afflictions is meditation. The meaning of meditation is the unbroken flow of inter-objects of consciousness.There is an easy way to reach your inner consciousness (mind) to the Supreme Consciousness.Meditation is to channelize the scattered energy towards a specific goal through concentration. Bathing the mind in elevated thoughts is meditation. Different techniques of meditation Various techniques of meditation have been described in ancient Indian texts; Which is as follows- In Shandilyopanishad, there are two types of meditation - Saguna Dhyana and Nirguna Dhyana. There are three types of meditation mentioned in Gherand Samhita- “The gross jyotistatha asukham dhyanasya trividham viduh.  Sthoolam Murthyam Proktam Jyotistejomayam Sukram, Bindumayam Brahma Kundli Pardevata.” Gh.No. That is, there are 3 types of meditation with the distinction of gross meditation, light meditation and subtle meditation. The gross meditation is said to be one in which there is the meditation of the idolized presiding deity. Jyotirmay meditation is that in which there is contemplation of the bright light form Brahman. Subtle meditation is that in which contemplation of the Bindumay Brahma Kundalini Shakti is done. importance of meditation
To understand the essence of the Self through the mind is meditation. While meditating, when the mind is transformed into the meditator, there is a lack of its own nature. In Dharana only the goal is fixed, whereas in Dhyana the goal is achieved and realized. The gross tendencies of afflictions are destroyed through meditation. Dharana, Dhyana and Samadhi are all three called Samyama. From the steadiness of restraint emerges the brilliance of wisdom, that is, discretion. Apart from this, many other siddhis which can be attained through abstinence have also been mentioned in the Patanjali Yoga Sutras. The importance of meditation has been described in various places; Which is as follows - Gita -“Yath Deepo Nivatastho Negante Sopma Smrita.
 Yogino yatchitsya yunjato yogamatman:   Just as the flame of a lamp situated in an airless place does not move, similarly the analogy has been said of the living mind of a yogi engaged in the meditation of God.
Gherand Samhita - "Dhyanatpratyaksham Atman:" Through meditation your soul becomes manifest. Meaning – Self-knowledge is attained through meditation. In this way we can understand what is the importance of meditation for yoga practice. Meditation is a science that is capable of helping us in our physical, mental, emotional, intellectual and spiritual development to make us the masters of our entire being. Human beings have a set of different powers. Each power has its own method of development. Our life is the confluence of all these powers. When we start the practice of meditation, we bring dynamism to the process of development of each and every dimension of our being and our personality. Through meditation the experiences of the subtle mind are clarified. As we become able to know the subtle experiences within ourselves, we become introverted, this is the state of Self-realization. Self-realization here does not mean directly related to God, but with one's own research. Meditation is the process of knowing oneself, realizing oneself, knowing oneself is possible only through meditation. Meditation is a special method consisting of invaluable knowledge and science propounded by ancient, Indian sages, philosophers, through this the overall upliftment, development, excellence of man is possible. The Classical Chant of Buddhism in Shomyo, Japan. Both Tendai and Shingon sects maintain the tradition and use their doctrinal books and notation systems as the basis for other forms of Buddhist singing. Although derived from earlier Chinese sources, shomyo naming and display practices.Major influences of are found in later Japanese music, in the way that ancient Western art music is based on early Roman Catholic music theory. In the Sanatan tradition, four means for spiritual practice are called Chatushtya - Nityanitya Vastu-Vivek, Vairagya, acquisition of Shatsampatti and Mumukshta and six properties - Shama, Dama, Shraddha, Samadhan, Uparati and Titiksha. Paramitas – Charity, modesty, selflessness, wisdom, semen, peace, truth, adhishthana, friendship and neglect are said to be essential. Unless the desire to be free from bondage arises, the above three means are incapable of achieving salvation in themselves. "Mukukshta" is the desire to renounce all the ignorant-imagined bondages from the ego to the body, through the knowledge of one's own nature. This is the "Madhana Chatushtaya" which Acharya Shankara has described as necessary for salvation - as the name suggests, the above refers to a group of four means. What are these means which free man from bondage - this has been told by Acharya Shankar in his self-written book 'Vivek-Chudamani'.
It can be beneficial for such self thinkers who are trying to free themselves from bondage. Cosmic meditation is a type of meditation that is designed to heighten and enhance your awareness of your connection to the universe. This type of meditation is often used to encourage spiritual awakening, but it is also wonderful for helping to heal feelings of isolation, stress or depression. Cosmic energy is one of the English translations of the Hindu term shakti. It refers to external spiritual energy and can also refer to prana, or the life energy that is the source of kundalini. Cosmic energy is thought to be a vital source that animates all forms of life and maintains the balance of the entire cosmos.
It is everyone's experience that no one likes bondage. There are some bonds which are easily visible, then after some contemplation, it is known that oh, this bond is tremendous, which is not getting released. In this way, a person is bound by various kinds of bondage as soon as he is born, but when he intentionally indulges in such karma which is motivated by lust, anger and greed, then what to say about that bondage! Its experience usually starts immediately and the anxiety increases. In reality.1. First instrument The first means to free oneself from bondage is-"continuous knowledge"

Acharya has defined it in this way - 'Brahm is true and the world is false', such that which is fixed, this is called Nityanitya Vastu-Vivek.
In simple words, we should find our shelter or rest in that thing which was also 'yesterday', is also 'today' and will also be 'tomorrow'. That is, one should add oneness to that which is "Nitya". Can anyone tell what is there in the world that is eternal; When the world itself is not eternal, then how can the things of the world pretend to be eternal? Except the one Almighty God who is to be considered as eternal, this alone is called the Gnani Brahman which is indescribable.Second instrument
The second means is dispassion. Who would you call mortification? Vairagya is the cessation of indulgence towards impermanent substances. Acharya Shankar says-Through darshan and hearing, the hatred that is there in all the perishable objects from the body to Brahmaloka, is the same 'vairagya'.3. Third instrument The third means is the acquisition of Shatsampatti.

Acharya has described Shama, Dum, Uparati, Titiksha, Shraddha, Samadhan as six properties. One who wants to free himself from bondage should acquire these wealth. (1) The detachment of the shama-object group and the fixation of the mind in its goal is "shama".
(2) "Dum" - To draw both the sense organs and the sense organs from their objects and place them in their spheres is called 'Dum'.
(3) 'Uparati' - Not taking shelter of external objects of attitude, this is the best 'Uparati'.(4) "Titiksha" - To bear all kinds of sufferings without any retribution without worry and grief is called "Titiksha".
(5) "Shraddha" - to have truthfulness in the scriptures and gurus - this is what the gentlemen have called 'Shraddha', through which the object is attained.
(6) "Solution" - To keep one's intellect always fixed in pure Brahman in all respects, this is called 'Solution'. The name of the desire fulfillment of the mind is not a solution.4. Fourth Instrument The fourth means is "Mumukshta" i.e. the desire to be free from bondage. Unless the desire to be free from bondage arises, the above three means are incapable of achieving salvation in themselves. According to Acharya Shankar
"Mukukshta" is the desire to renounce all the ignorant-imagined bondages from the ego to the body, through the knowledge of one's own nature.
This is the "Sadhana Chatushtay" which Acharya Shankar has described as necessary for salvation. Lord Buddha never opposed the Vedas in his lifetime, but at that time those people who had indulged in arbitrary acts such as violence and animal sacrifices by making wrong rendering of the Vedas. It is written in Suttanapata 292, the compiled speech of Lord Buddha – “Vidva cha vedehi samech cha dhamam, na uchavachan gachhati bhuparipangne. “It is meant by Pt. Dharmadev ji Vidyamartand in his book “The true form of the Vedas” – “The scholar who receives the knowledge of religion through the Vedas. He doesn't have such a turbulent state." “Dhammapiti sukham seti vippasannan chetasa. Ariyappvedite dhamme sada ramati pandito.” (Dhammapada p. 114-15) That is, a man who takes pleasure in religion sleeps happily with great happiness. The pundits are always engaged in the Aryopadishta religion. Neither Jatahi nor Gotten nor mother were Brahmins. Yamhi sach cha dhammo cha so suchi so cha brahmins. (Dhammapada p. 140-141) That is, neither because of birth, nor because of gotra, nor because of wearing hair, one becomes a brahmin. One who has truth, who has religion, he is pure and he is a brahmin.
Lord Buddha re-established the technique of meditation called Vipassana after getting it from the Vedas and attained Buddhahood by doing spiritual practice through it. Describing the true nature of the whole creation, the Buddha says - "Sabbo pajjalito loko, sabbo loko pakampito" that means I have the illusion of creation. It was shown that the whole world is in the form of 'Pajjlit' i.e. light and everywhere there are only 'Vibration' i.e. only waves are waves. The real nature of this universe is only light and waves. The world we see in visible form is a dense expression of that light and waves, it is not real. The same thing was said by Adi Guru Shankaracharya – “Brahma Satyam Jagat Mithya Jivobramaihava Naprah.” Lord Buddha said on the basis of his experience- “Attahi atno natho ko hi natho paro siya attanam va sudanten, natham labhati dullabham.” That is, I am my own master. On making an effort to know in a proper way, the rare Nath (Brahm) designation is obtained from 'Nathan Labhati Dullbham'. The same thing was expressed by Adi Guru Shankaracharya in the Mahavakya - "Aham Brahmasmi."
I am saying this with full claim from my own experience that no one can understand Vedanta philosophy properly by self-study unless one gets the blessings of a shrautriya Brahmanishtha Siddha Mahatma. Vedanta can also be understood automatically by the experiences obtained by the blessings of the ascetic sages. Therefore, a mumukshu should always do satsang of saints. By the way, for admission in Vedanta, means four qualifications are required. they are .....
(1) Nityanitya Vivek.(2) Vairagya.(3) Shadguna / Shata property... (Sham, Dama, Shraddha, Solution, Uparati, and Titiksa).(4) Mumukshutva.
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Goswami Tulsidas ji says in Ramcharitmanas.....
"Binu satsang vivek na hoi | Ram kripa binu sulab na sleep
,If you love God then there will be God's grace and if God's grace is there then satsang will also be beneficial. If there is benefit in satsang, then the conscience will be awakened, and if the conscience is awakened then there will be disinterest. Six virtues will also come from dispassion and practice and Mumukshutva will also be awakened. Then the seeker becomes Jitendriya and the attachment to the pleasures is destroyed.
, The first step in this direction is... Give your full love to God with all your heart, then all the doors will automatically open, all the lamps will automatically light up, and all the darkness will also be destroyed by itself.
Both had the same destination, only the route was different. Lord Buddha had the idea of ​​removing the cause of sorrows in his mind. According to Lord Buddha, the cause of our sorrows is our attachment or hatred towards the person, thing, place, work, thought etc. of this world. According to the Buddha, all these things are impermanent, which is ending moment by moment, the affection for the beloved and the hatred towards the unpleasant causes our sorrows. Therefore Buddha followed the path of neutrality and reached the truth by accepting existence as "empty" without reacting in any way positive or negative to everything in this world being of impermanent nature. Looking at the perspective of Adi Guru Shankaracharya in this regard, seeing this Vishwaprapanch, questions arose in his mind – “Kastavam ko sham kutha ayat, ko me janani ko me tatah” i.e. where and why have I come? Who are my real parents? What is the purpose of my coming here? What is the secret of this creation? To know the answer to these questions, they also reached the truth by following the sadhana of "Anant" described in the Vedas.
Pichhein laga jaaye tha, Lok Bed's companions.
Agai than Satguru Milya, Deepak Diya Hathi..
As far as the education initiation of Kabir is concerned. It is said that Kabir was illiterate.'Masi ragaj chhuyon nahi, kalam ghaiyon nahi haath' and 'Vidya na paru'.Education should not be seen only with title and defence. It should be seen in relation to human development.
Kabir was educated in these senses. He was a brilliant saint poet. He has deep knowledge of poetry, literature, religion, philosophy and all the fields.was experience. His education was the education of the Tattva. That principle was the Supreme. In the eyes of the common man, there is a huge difference between 'zero' and 'infinite' which can never be bridged. But from the point of view of the creator who is eternal and infinite, then for him zero and infinite are like two ends of the same rope. The relation between zero and infinity is easily understood by the students of mathematics. If any number is divided by zero then the result is infinity and if any number is divided by infinity then the result is zero. It means that if we take the idea of ​​zero or go ahead with the hypothesis of infinity, eventually the solution of this theorem of truth-searching will be found in the form of "Supremat Truth". The truth-seeking sages of this country have said on the basis of their experiences - "Ekam Sad Vipra Bahudha Vadanti." Lord Buddha incarnated in this country as one of the best Mahatmas of the category of "Vipra" who discovered the same eternal truth through a different path. The tax has been placed before the world. Vipassana is a very ancient practice of self-purification through introspection. To see and understand exactly as it is is Vipassana. About 2500 years ago, Lord Gautam Buddha re-researched this extinct method and made it universally accessible as a universal cure for common diseases, the art of living. i.e., an art of living. The aim of this universal practice is to get rid of all vices and as a result, to attain the highest bliss of supreme liberation. Vipassana is a method of self-transformation through self-observation. It focuses on the deep interrelationship between the mind and the body, which is referred to as the physical form of consciousness of the body. A can be experienced by direct attention to the sensations, and it constantly interconnects and positions the activity of the consciousness of the mind. It is this observation-based, self-exploratory journey to the common root of mind and body that melts away mental impurity, resulting in a balanced mind filled with love and compassion. The scientific laws according to which our thoughts, disorders, feelings, sensations follow are clear. From our direct experience we know how to move forward or backward, how it gives rise to suffering or how to get rid of suffering. We become more alert, alert, discreet, restrained and peaceful. Tradition From the time of Lord Buddha, since the time of the faithful masters, from generation to generation, Vipassana has been transferred by an unbroken chain of masters. The current Acharya of this tradition, Shri Satya Narayan Goenkaji, although of Indian origin, was born and brought up in Myanmar (Burma). The Vipassana technique that Goenka teaches is based on a unique interpretation of the Satipatana Suta. In the Satipatana Suta, the Buddha provides four objects for the cultivation of the mind: the body, the senses, the mind, and the mental objects. While most Vipassana schools teach taking care of both body and mind equally, Goenka's technique (following Yu Ba Khin's teachings) places additional emphasis on being sensitive to bodily sensations and includes a method of physical cleansing. also includes. Common to the contemporary practice of Vipassana, Goenka's interpretation of the Buddha's teachings places great emphasis on personal experience. It is through the element of first-hand personal experience that Goenka distinguishes his tradition from "religion," "blind faith" and dogma. Goenka claims that, “Faiths are always sectarian. There is no belief of Dhamma. In Dhamma you experience, and then you believe. There is no blind faith in Dhamma. You must experience and only then believe what you have experienced” (“Vipassana Research Institute” nd). Therefore, despite the fact that Goenka incorporated various Buddhist principles into his teachings, he actively discouraged his students from accepting "the blind". Instead, students are asked to accept them only if they have been able to introspect these topics for themselves. Following this spirit, meditation courses include relatively little theory and are based mainly on meditation training (ie, each day, eleven hours of meditation practice and one hour of discourse). Only an advanced course consists of one lesson of a lesson, the Satapattana Sutra, and the interpretation of lessons or lessons is not common in a course or group group meeting. In addition, the theoretical foundations of Vipassana are gradually introduced according to the level of practice. Beginner students are exposed to selected and limited portions of the Buddha's teachings, while advanced meditation courses include more theoretical elements, including Buddhist cosmology. Camp
Vipassana is taught in ten-day residential camps. The campers have to follow the Code of Discipline and learn the method and practice so that they can be benefited. In the camp, you have to work seriously, with perseverance. There are three stages of training. During the first step, the seeker takes a vow to observe the five precepts, that is, abstaining from living-violence, theft, lying, non-celibacy and the consumption of intoxicants. By following the precepts of this simple code, the mind becomes so calm that otherwise it would have been auspicious to carry out the task of self-observation. The next step is to practice a sadhana called anapana to gain mastery over the mind by concentrating on one's changing natural breath as it passes through the nostrils. By the fourth day the mind is somewhat calm, concentrated and capable of practicing Vipassana—being aware of the sensations within one's body, understanding their true nature and equating without reacting to them. On the tenth day, the participating seekers learn the practice of Mangal-Friendship and all beings are made participants of the merits earned during the camp-time. This meditation is an exercise of the mind. Just as physical exercise makes the body healthy, similarly Vipassana can make the mind healthy. Vipassana is the most important meditation practice in the history of mankind. There have never been more people who have attained enlightenment through Vipassana than by any other method. Vipassana is unique! The meaning of the word Vipassana is: to see, to look back. Buddha used to say: Ihi pasiko, come and see! Buddha does not insist on any belief. To follow the path of Buddha, it is not necessary to believe or believe in God, not to believe in the soul. Buddha's religion is the only religion on this earth in which there is no need for belief, prejudice, belief etc. The religion of Buddha is the only scientific religion. Buddha would say: Come and see. There is no need to accept. Look, then accept it. And the one who has seen has little to believe; Have to accept it. And the process of seeing Buddha, the process of showing it, is called Vipassana. Vipassana is a very simple practice. Witness to your passing breath. Breathing is life. It is through the breath that your soul and your body are connected. Breathing is the bridge. On this side is the body, on the other side there is consciousness, in the middle is the soul. It is. If you keep watching the breath properly, then inevitably, inevitably, you will know yourself as separate from the body. To see the breath it will be necessary that you become fixed in your self-consciousness. Buddha does not say that believe in the soul. But there is no other way to watch the breath. One who sees the breath has become separate from the breath, and the one who is separate from the breath has become separate from the body. because the body is farthest; Then there is breathing; After that you are If you have seen the breath, then you are essentially left out of the body in the sight of the breath. Release from the body, release from the breath, then the eternal is seen. In that philosophy there is flight, there is height, there is depth in it. Otherwise there are no heights in the world, nor are there any depths in the world. The rest is useless nonsense. Again, breathing is important in many ways. You must have seen this, in anger the breath moves in one way, in compassion another way. You run, move in a manner; You walk slowly, move in another way. The mind is feverish, moves in one way; full of tension, moves in a manner; And the mind becomes calm, there is silence, so it goes on in another way. Breathing is related to emotions. Change the feeling, the breath changes. Change the breath, change the feeling. Just try Anger comes, but don't let your breath move. Breathe steady, keep calm. Keep the music of the breath unbroken. Do not break the breath. Then you will not be able to get angry. You will get into a lot of trouble, even if you want to do it, you will not be able to get angry. Even if anger rises, it will fall. For anger to happen, it is necessary that the breath should be stirred. When the breath is agitated, the inner center shakes. Otherwise the anger will remain on the body. Anger on the body has no meaning unless the consciousness is stirred by it. If the consciousness is agitated, then it joins. Then the opposite is also true: change the mood, change the breath. Have you ever been sitting on a river-bank watching the rising sun in the morning. Feelings are calm. No waves in the mind. You are in love with the rising sun. Looking back, what happened to the breath? The breathing became very calm. There was a taste in the breath, a taste… the verse was tied! Breathing became musical. Vipassana means sitting still, without changing the breath… This is the difference between Pranayama and Vipassana. In Pranayama an attempt is made to change the breath, in Vipassana there is an aspiration to see the breath as it is. As it is - bumpy, good, bad, fast, calm, running, running, standing, as it is! Buddha says, if you try and employ the breath in some way, then the effort will never yield great results. The effort is yours, you are small; Your effort cannot be greater than yours. your hands are small; Wherever there is an imprint of your hand, there will be smallness.
That's why Buddha has not said that you should change the breath. Buddha has not endorsed Pranayama. Buddha then said: You just sit down, the breathing is going on; Just sit and watch as it goes on. Just like someone sitting on the side of the road and watching the travelers walking on the road, sitting on the bank of the river and watching the flowing stream of the river. What would you do? You will see a big wave that has come and you will see the wave that has not come. Cars, buses coming out on the road, then you will see; If not, then you will see. If cows and buffaloes come out, you will see. Whatever it is, keep seeing it as it is. Don't even aspire to change it at all. Just sit still and watch the breath. Soon the breathing becomes more calm. Because there is peace in the sight. And the election—there is great peace to behold without being chosen. There was no question of doing it yourself. It's fine as it is. Good as it is. Whatever is passing in front of our eyes, we have nothing to do with it. So there is no question of getting attached, there is no question of getting attached. Whatever thoughts are passing, you are looking objectively. The breathing rate will start to calm down gradually. The breath comes in, feel the touch… in the nostrils. The breath went in, the lungs expanded; Feel the expansion of the lungs. Then for a moment everything stopped… feel that stopped moment. Then the breath went out, the lungs contracted, feel that shrinking. Then the breath went out through the nostrils. Feel the hot breath going out through the nostrils. Then for a moment everything stopped, then a new breath came. This is the stop. Breathing in, for a moment the breath stays in, then the breath out, for a moment again the breath out, then the movement of a new breath, this is a circle -- keep watching the circle silently. Nothing to do, just watch. This is the meaning of Vipassana. What will happen after seeing this? Seeing this is extraordinary. Seeing this, all the diseases of the mind disappear. At the very sight of it, I am not the body, it becomes apparent. On seeing this, I am not the mind, it becomes a clear experience. And the final experience is that I am not even the breath. Who am I then? Then you will not be able to give any answer to that. You will die, but the dumb will become jaggery. That is flight. People will recognize who I am, but now you will not be able to speak. Now it will be abol. You will be silent now. You will hum within, you will taste sweet, you will dance with enthusiasm, you will play the flute; But you can't say And the convenience of Vipassana is that you can do it anywhere. Let no one know by ear or ear. Sitting in the bus, traveling in the train, traveling in the car, on the side of the road, at the shop, in the market, at home, lying on the bed… Because neither one has to recite any mantra, nor one has to choose a particular posture of the body. It is. If you keep watching the breath properly, then inevitably, inevitably, you will know yourself as separate from the body. To see the breath it will be necessary that you become fixed in your self-consciousness. Buddha does not say that believe in the soul. But there is no other way to watch the breath. One who sees the breath has become separate from the breath, and the one who is separate from the breath has become separate from the body. because the body is farthest; Then there is breathing; After that you are If you have seen the breath, then you are essentially left out of the body in the sight of the breath. Release from the body, release from the breath, then the eternal is seen. In that philosophy there is flight, there is height, there is depth in it. Otherwise there are no heights in the world, nor are there any depths in the world. The rest is useless nonsense. Again, breathing is important in many ways. You must have seen this, in anger the breath moves in one way, in compassion another way. You run, move in a manner; You walk slowly, move in another way. The mind is feverish, moves in one way; full of tension, moves in a manner; And the mind becomes calm, there is silence, so it goes on in another way. Breathing is related to emotions. Change the feeling, the breath changes. Change the breath, change the feeling. Just try Anger comes, but don't let your breath move. Breathe steady, keep calm. Keep the music of the breath unbroken. Do not break the breath. Then you will not be able to get angry. You will get into a lot of trouble, even if you want to do it, you will not be able to get angry. Even if anger rises, it will fall. For anger to happen, it is necessary that the breath should be stirred. When the breath is agitated, the inner center shakes. Otherwise the anger will remain on the body. Anger on the body has no meaning unless the consciousness is stirred by it. If the consciousness is agitated, then it joins.
Then the opposite is also true: change the mood, change the breath. Have you ever been sitting on a river-bank watching the rising sun in the morning. Feelings are calm. No waves in the mind. You are in love with the rising sun. Looking back, what happened to the breath? The breathing became very calm. There was a taste in the breath, a taste… the verse was tied! Breathing became musical. Vipassana means sitting still, without changing the breath… This is the difference between Pranayama and Vipassana. In Pranayama an attempt is made to change the breath, in Vipassana there is an aspiration to see the breath as it is. As it is - bumpy, good, bad, fast, calm, running, running, standing, as it is!
Buddha says, if you try and employ the breath in some way, then the effort will never yield great results. The effort is yours, you are small; Your effort cannot be greater than yours. your hands are small; Wherever there is an imprint of your hand, there will be smallness.
That's why Buddha has not said that you should change the breath. Buddha has not endorsed Pranayama. Buddha then said: You just sit down, the breathing is going on; Just sit and watch as it goes on. Just like someone sitting on the side of the road and watching the travelers walking on the road, sitting on the bank of the river and watching the flowing stream of the river. What would you do? You will see a big wave that has come and you will see the wave that has not come. Cars, buses coming out on the road, then you will see; If not, then you will see. If cows and buffaloes come out, you will see. Whatever it is, keep seeing it as it is. Don't even aspire to change it at all. Just sit still and watch the breath. Soon the breathing becomes more calm. Because there is peace in the sight. And the election—there is great peace to behold without being chosen. There was no question of doing it yourself. It's fine as it is. Good as it is. Whatever is passing in front of our eyes, we have nothing to do with it. So there is no question of getting attached, there is no question of getting attached. Whatever thoughts are passing, you are looking objectively. The breathing rate will start to calm down gradually. The breath comes in, feel the touch… in the nostrils. The breath went in, the lungs expanded; Feel the expansion of the lungs. Then for a moment everything stopped… feel that stopped moment. Then the breath went out, the lungs contracted, feel that shrinking. Then the breath went out through the nostrils. Feel the hot breath going out through the nostrils. Then for a moment everything stopped, then a new breath came.
This is the stop. Breathing in, for a moment the breath stays in, then the breath out, for a moment again the breath out, then the movement of a new breath, this is a circle -- keep watching the circle silently. Nothing to do, just watch. This is the meaning of Vipassana.
What will happen after seeing this? Seeing this is extraordinary. Seeing this, all the diseases of the mind disappear. At the very sight of it, I am not the body, it becomes apparent. On seeing this, I am not the mind, it becomes a clear experience. And the final experience is that I am not even the breath. Who am I then? Then you will not be able to give any answer to that. You will die, but the dumb will become jaggery. That is flight. People will recognize who I am, but now you will not be able to speak. Now it will be abol. You will be silent now. You will hum within, you will taste sweet, you will dance with enthusiasm, you will play the flute; But you can't say
And the convenience of Vipassana is that you can do it anywhere. Let no one know by ear or ear. Sitting in the bus, traveling in the train, traveling in the car, on the side of the road, at the shop, in the market, at home, lying on the bed… Because neither one has to recite any mantra, nor one has to choose a particular posture of the body. slowly Re… it is such a simple and easy thing and it is so inward that you can do it anywhere. And the more Vipassana spreads in your life, the more one day you will understand this wonderful invitation of Buddha: Ihi pasiko! Come and see!
Buddha says: Do not believe in God, because the scriptures say; Believe only when you see. Buddha says: Don't believe even because I say it. Admit it, you will miss. to see, to see And philosophy itself is liberating. Beliefs make Hindu, Muslim, Christian, Jain, Buddhist; Darshan unites you with the divine. Then you are neither Hindu, nor Muslim, nor Christian, nor Jain, nor Buddhist; Then you are divine. And to have that experience. That experience is worth getting.,What is the Eightfold Path?
1. Right View: It can be called right vision. It can also be called the vision of understanding reality. Right view means that we have a correct view of the sorrows and joys of life. Understand the noble truths.
2. Right Sankalpa: Resolutions are very important in life. If you want to get rid of sorrow, then make a firm determination that you have to walk on the Arya path.3. Right Speech: It is necessary to have purity and truthfulness of speech in life. If there is no purity and truthfulness of speech, then it does not take much time to create sorrow.4. Right Karmant: To get rid of the cycle of karma, it is necessary to have purification of conduct. Purification of conduct is done by giving up anger, hatred and misconduct etc.5. Right Livelihood: If you have earned the means of life by killing the rights of others or by any other unjust means, then you will also have to suffer the consequences, that is why it is necessary to earn a just living.
6. Right Exercise: Make such an effort that the origin of good and inauspicious are stopped. One should keep striving for good things in life.
7. Samyak Smriti: The sense of concentration comes in the mind by keeping oneself away from the objects of physical and mental enjoyment. With concentration, thoughts and feelings remain stable and remain pure.
8. Samyak Samadhi: The practice of the above seven paths leads to the realization of Nirvikalpa Prajna through concentration of the mind. This samadhi is a leap in the ocean of religion. Buddha did a great deal of human benefit by showing the way to the middle path. When all the people and all the countries are fighting for their supremacy and no one is talking about being less than anyone - in such a 'middle way' can be a great solution to remove all the problems of human and world. . Follow the middle path and overcome all obstacles - this is the basic mantra to achieve the ultimate goal by leading a right life. By adopting the middle path, the mind of a person does not get hurt. He is respected and there is no situation of conflict and anger. On the contrary, we get the benefit of friendship and harmony. With this spirit, success will be achieved in realizing the idea of ​​a peaceful human society in the world. For the new generation, this philosophy of Buddha is most useful. It can be made useful for the future by giving it freedom of mind. Youth immersed in frustration can neither develop themselves nor the country. It is only through a free mind that a free society and a prosperous nation can be talked about. A bogged down and distracted mind can never produce enough results and magnitude.That is why it is necessary that we give freedom to the new generation, free them from bondage. But how much freedom? Give up completely? No, stay on the middle path - tighten the string of the harp a little, loosen it a little. But what can the younger generation do when they become independent? In the enjoyment of this freedom also following the middle path is useful. Because while the middle path protects the value of our mind, it also saves us from many evil thoughts. Accumulation of good deeds and renunciation of bad deeds is possible only through the middle path.For this, by 'mixing' it can be said that 'the middle path is the way of human salvation! He is also the vehicle that takes man across the ocean of life, whether you want to get the happiness of life like a worldly or you want to attain Nirvana.
When Prince Siddhartha attained enlightenment and became Mahatma Buddha, the knowledge that Buddha attained after his spiritual practice and preached was called the Eightfold Path. He gave the message of creating balance in life through right vision, right life, right resolution, right samadhi, right livelihood etc. Mahatma Buddha said that there is sorrow in life, there is a cause of sorrow and there is also a way to remove sorrow, he left the house after seeing the sorrow of others. As they were going through the forest, the Gandharvas were singing a song, which meant that the strings of the veena should not be tightened so much that they should not break and do not loose so much that the sound cannot be heard. Its meaning is to follow the middle path, the middle path is the path of balance. In which a person can move towards Kartar even while living in the world.
If one suddenly leaves the house, it may be that extra desires may lead him astray and there may be difficulties in maintaining his mind in devotional practice, but one who is satisfied with worldly desires while living in the world, his mind is easily fixed in the devotion of God. After the establishment of Buddhism, while preaching equality to the Buddhist monks, Lord Buddha said, You people have come from many countries and castes, but here all have become one. Just as many rivers flow in different places and see their separate existence, but when they meet in the ocean they lose their separate existence, similarly after becoming a Buddhist you are all one. All are equal. Van Buddha gave the highest importance to 'Nirvana' in his teachings. He said, there is nothing more pleasant than 'Nirvana'. The meaning of Nirvana given by Lord Buddha is completely different from that of his predecessors. In the view of the predecessors, Nirvana meant salvation of the soul. According to Buddha, Nirvana means the extinguishing of the fire of attachment, hatred and attachment. That is, freedom from attachment, hatred and attachment. The subjugation of attachment and aversion makes a man unhappy and does not allow one to reach Nirvana. According to Lord Buddha, the second name of innocent life is Nirvana. Lord Buddha never described himself as superior. He always said that he too was one of many human beings and his message was a message given by one man to another. Buddha said that his path is the true path of liberation and that any man can question, examine and see that it is the right path.
The Buddha told the Four Noble Truths along the Eightfold Path. His first truth is old age is sorrow. Death is sorrow. Not getting what we desire is misery, getting what we don't desire is misery. The greatest sorrow is the separation of one who is dear. The second truth is the cause of suffering is craving. Craving is the root cause of sorrow. The third truth is that the cessation of suffering is possible only by renunciation of craving. When craving is annihilated, only then does misery end. The mother of craving is desire and until it is fulfilled it keeps on giving sorrow. The fourth truth is that by walking on the Arya Eightfold Path, a man becomes free from all desires.
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To get the right benefits of the method of cultivation, it is necessary that the spread of sadhna should be in pure form, it is emphasized. This method is far from commercialization and the teachers who give training do not get any financial or material benefit from it. The camps are run through voluntary donations. No one is charged for accommodation and food. The entire expenditure of the camps is run by the donations of those seekers who want to benefit the seekers who come later by donating them by donating from a camp earlier. Of course, good results come only with constant practice. Do not expect that all the problems will be solved in ten days. In ten days, the outline of sadhana is understood so that the work of implementing Vipassana in life can start. The more the practice increases, the more one will get rid of sufferings and the more the seeker will move closer to the ultimate goal of ultimate liberation. Such good results will definitely come in ten days itself, which will start getting direct benefits in life. All the people who follow the discipline seriously are welcome to the Vipassana camp, so that they themselves can test the spiritual practice based on realization and get benefited from it. Anyone who takes Vipassana seriously will get an effective technique to get happiness and peace in life. As Prakashayamaye the body and the world. Atomam jagat sarvamathva na cha kinchan.
- As (aham) one: (ev) Jagat Prakashayami and Enam Deham (Prakashayami) therefore Sarvam Jagat Mam or Cha Kinchana Na.In the above verse, the disciple described his attachment to the Guru. Now by the grace of the Guru, the conscience of the body and soul has been resolved, where it resolves that, O Guru! Just as I light up the gross body, in the same way I light up the world, because of this the body is inert, in the same way the world is also inert. There is a doubt here that the body is inert and the soul is consciousness, how are the three related? Let us resolve this that, due to the illusion that motherhood is assumed about the body, it is conceived of ignorance, the world bound to the body is a visible matter, because of which it is imaginary about me, then if one considers the truth, then there is no bodily world at all, of the world. Both creation and annihilation are conceived of ignorance, because of which the soul is pure form but from the body.
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According to Ashtanga Yoga Maharishi Patanjali, the name of the cessation of the mind is Yoga (Yogashchitvritti nirodhah). For its condition and accomplishment, certain measures are necessary which are called 'Anga' and which are considered to be eight in number. Under Ashtanga Yoga, the first five limbs (Yama, Niyama, Asana, Pranayama and Pratyahara) are known as 'Bahiranga' and the remaining three limbs (Dharana, Dhyana, Samadhi) are known as 'Antar'. Only when the external spiritual practice is truly ritualistic, the seeker gets the right to do the inner spiritual practice. 'Yama' and 'Niyam' literally signify modesty and penance. Yama means restraint which is considered to be of five types: (a) non-violence, (b) truth, (c) asteya (not stealing, that is, not keeping affection for other's wealth),. Similarly, there are five types of niyama: Shaucha, Santosh, Tapa, Swadhyaya (following the scriptures of salvation or chanting of Pranava) and Ishwar Pranidhana (devotion of all actions to God). Ashtanga yoga introduction, the twofold distinction of Ashtanga yoga - external yoga - yama, non-violence, truth, asteya, brahmacharya, aparigraha, niyama-shauch, (extra-abhyantar) contentment, austerity, self-study, Ishvara Pranidhan, suppression of vices, etc. Asana - Padmasana, Siddhasana , Yogasana etc., Mudras, Pranayama - laxative, supplementary, Kumbhak, including Kumbhak, Suryabhedi, Ujjayi, Sheetali, Bhastrika, Bhramari, Murchha, Plaviki Keval Kumbhaka, Sotkarsha, Sapkarsha, according to Purana, Pranayama, Pranayam, Sagarbhanayaam, Sagarbhasadalayam Adi, country, time number, long subtle etc., pratyahara, the fruit of externalities, dharana, dhyana, saguna dhyana, nirguna dhyana, samadhi, representation of the fruit of the inner parts. introduction
According to Ashtanga Yoga Maharishi Patanjali, the name of the cessation of the mind is Yoga (Yogashchitvritti nirodhah). For its condition and accomplishment, certain measures are necessary which are called 'Anga' and which are considered to be eight in number. Under Ashtanga Yoga, the first five limbs (Yama, Niyama, Asana, Pranayama and Pratyahara) are known as 'Bahiranga' and the remaining three limbs (Dharana, Dhyana, Samadhi) are known as 'Antar'. Only when the external spiritual practice is truly ritualistic, the seeker gets the right to do the inner spiritual practice. 'Yama' and 'Niyam' literally signify modesty and austerity. Yama means restraint which is considered to be of five types: (a) non-violence, (b) truth, (c) asteya (not stealing, that is, not keeping affection for other's wealth),. Similarly, there are five types of niyama: Shaucha, Santosh, Tapa, Swadhyaya (following the scriptures of salvation or chanting of Pranava) and Ishwar Pranidhana (devotion to God with devotion). Asana refers to the steady and pleasurable sitting posture (sthaya sukhamasana) which is the practice of body stabilization. Pranayama is the name of the break of the speed of breathing when the asana is chanted. The inhalation of external air is called inhalation and the exhalation of internal air is called exhalation. Pranayama is the practice of vitality. By its practice, there is stability in the life and the seeker moves towards the stability of his mind. The last three parts are the practice of mental stability. The name of the intermediate sadhana of vitality and mental stability is 'Pratyahara'. With the relatively calming of the prana through pranayama, the extroverted feeling of the mind naturally decreases. The result is that the senses turn away from their external objects and become introverted. Its name is Pratyahara (Prati = adverse, diet = attitude).
Now the outward movement of the mind stops and tries to be stable by becoming introverted. The name of the initial state of this effort is dharana. The imposition of the mind on any part of the body (such as in the heart, on the tip of the nose) or on an external object (such as on the idol of the presiding deity etc.) is called 'Dharana' (Desha Bandhaschitsya Dharana; Yoga Sutra). Meditation is the condition ahead of it. When the knowledge of the goal in that particular country flows unilaterally, then it is called 'Dhyana'. In both the states of Dharana and Dhyana, the flow of Vritti exists, but the difference is that in Dharana, a Vritti also emerges from a Vritti, but in Dhyana there is a flow of Equal Vritti, not Viswana. Samadhi is the name of the maturity stage of meditation. The mind is manifested in the form of a support, its form becomes emptiness and the only support is illuminated. This is called the state of samadhi. The collective name of the last three limbs is 'Samyam', the result of which is the light or light of Vivek fame. Wisdom emerges after samadhi and this is the ultimate goal of yoga.
Ashtanga YogaAshtanga Yoga as propounded by Maharishi Patanjali - Being the most popular and useful of all the paths of yoga, it is considered to be the best among all yoga paths. Maharishi Patanjali, the author of the Yoga Sutras, created eight limbs of yoga for the purpose of attaining samadhi, from which the name of this yoga became known as Ashtanga Yoga. Which is clearly stated in the following formula. Yama Niyamasana Pranayama - Pratyahara Dharana Dhyana Samahayoshtavegani (24) i.e. Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi These are the eight limbs of Ashtanga Yoga. The soul should have complete control over the body and mind. Therefore, for the purification of the body, mind and senses, eight limbs have been instructed in Ashtanga Yoga, whose brief description is as follows.yama Yama means to keep the mind in Dharma There are five means, yamas, their description is as follows
(a) Ahimsa - Non-violence is the spirit of not causing any kind of trouble to any living being by thought, word or deed. In other words, love for living beings is non-violence. (b) Truth - As the mind has understood, the eyes have seen, the ears have heard, it is true to say or say, the truth should be not only external but also internal. (c) Asteya - not stealing by thought, word, deed, not coveting the wealth of others is asteya.
(d) Brahmacharya - To control the secret senses including all the senses, especially not to obtain sexual pleasure from the mind, speech and body, is brahmacharya.
(e) Aparigraha - renunciation of the means of pleasure obtained spontaneously, renunciation of theft in asteya, but charity is accepted, but in aparigraha, charity is also rejected. Accumulation of property and other material pleasures for selfishness is possessiveness and lack is non-possession.
Rules - In Ashtanga yoga, the rules are also given for five types:
Shauch - The external and internal purification of the body is defecation, the body can be kept pure by bathing, sattvik food, shakriya etc. The inner purification of the mind is done by renouncing the passions, aversions etc.
1. Santosh - from what you get while performing your duty through your hard work and work 2 . To be content means to accept happily whatever you get by the grace of God is contentment. 3. Tolerating the dualities of austerity - happiness - sorrow, cold, heat, hunger - thirst, etc. 4. Swadhyaya - Self-study is the study of religious books, religious scriptures, satsang and exchange of thoughts for the purification of thoughts and attainment of knowledge. 5. Ishvara Pranidhana:- Devotion to God through mind, speech, deed and listening to Him in name, form, qualities, pastimes, chanting, contemplating and offering God in similar actions is God Pranidhan. Posture This is the third part of Ashtanga Yoga, in which the body is made fit and fit for yoga practice by yoga asanas etc. Sthiram Sukhmasana: The body remains stable and the mind gets happiness, this type of position is asana - meditating on the divine for a long time in the asana leads to the accomplishment of the posture. The accomplishment of the asana leads to the purification of the nerves, the growth of health and the energized. On knowing about the asanas, it comes to know that all the types of living beings in the universe, they experience happiness when they sit in one or the other position, that is, the number of asanas has also been done in the scriptures on this basis. The number of 84 lakh asanas has been mentioned in the yoga texts. Whose pictures have been presented with benefits. From the point of view of practicality, yoga asanas can be divided into four classes.
(1) Meditation posture(2) Comfortable Asana / Sahaj Sadhya Asana
(3) Cultural / Ordinary posture / labor-intensive (Culturalshna)(4) Difficult / painful asana (Dvanceshna)From the point of view of actions, yoga asanas can be divided into 5 classes -(1) standing postures
(2) Sitting postures(3) Asanas performed while lying on the stomach
(4) Asanas performed while lying on the back(5) Asanas performed on the head, in the number of 100-125 asanas whose names and procedures are mentioned, there are many such, which can be kept in the category of intractable. Some asanas are given only for demonstration. Rajyogacharya Bal - Brahmachari Shri Swami Vyas Dev Ji Maharaj has presented 250 asanas with methods in his book 'Bahiranga-Yoga'. Four asanas are given more importance from the point of view of spiritual practice - (1) Vidyasana, (2) Padmasana, (3) Swastikasana, (4) Sukhasana.
Some important things to note for rugs are as follows -
(1) The place of doing yoga should be quiet, clean and airy.(2) Emptying the stomach.(3) The leveling of the land.(4) Concentration of the mind.
(5) Keeping the breathing rate and mind normal and calm.(6) To do the exercise slowly and easily.(7) Practicing daily.(8) Wearing minimum clothes on the body - nappies, neckers, vests.(9) To do under the direction of the instructor. (10) Balanced and light food

Doing.
(11) Keeping the eyes open or comfortable.

(12) Breathe through the nose.

(13) Having feelings of self-confidence and physical health in the mind. The names of some asanas done for the common man are as follows
(1) Siddhasana (2) Padmasana (3) Swastikasana, (4) Sukhasana (5) Gomukhasana, (6) Vajrasana (7) Viraman, (8) Yogasana (9) Baddhapadmasana (10) Muktasana (11) Gorakshaman (12) Ardha Matsyendasana, (13) Bakasana, (14) Ustrasana, (15) Matsyasana, (16) Utkarasana, (17) Sarvangasana, (18) Pawanmuktasana, (19) Halasana, (20) Karmasana, (21) Paschimontanasana, (22) Karnapidasana, (23) Kukkutasana, (24) Matsyendrasana, (25) Padma-Mayurasana, (26) Peacock Asana (27) Garudasana, (28) Utthiratadvipadasana, (29) Chakrasana, (30) Saptavajrasana, (31) Poorna Suptavajrasana , (32) Tadasana, (33) Garbhasana, (34) Uttanpadasana (35) Dwipadaskidam posture, (36) Makarasana, (37) Vrischikasana, (38) Sarpasana, (39) Shirshasana, (40) Dandasana, (41) Surya - Namaskaramana, (42) Trikonasana, (43) Dhanurasana, (44) Padahastasana, (45) Padmashirshasana, (46) Parsvakakasana, (47) Shalabhasana, (48) Setubandhasana, (49) Naukasana (50) Hastashirsana, (51) Padmabakasana, (52) Shavasana.The importance of yoga is proved by the various sources of wellness.
Even before Maharishi Patanjali, Lord Hiranyagarbha is considered to be the first speaker of Yoga. Yoga has been a source of indomitable power along with human welfare in all the ages.
King Harishchandra was called Satyawadi by following the truth through yoga in Satyug and Prahlad Bhagat did not get disturbed even after being dropped from the mountain by the power of yoga and due to penance from Satyayug to Kaliyuga man attained infinite power.
By adopting yoga in Satyuga, King Bali, Hiranaksha, Hiranakshyap etc. conquered the earth many times and with the power of yoga, heroes like Gautam Rishi, Prahlad Bhagat propagated religion and there are innumerable examples which prove yoga in Satyug. Huh. In Tretayuga, Lord Sri Ramachandra unintentionally lifted the bow of the very powerful Lord Shiva and it got broken while placing a bow on it. All this is the result of yoga. Many examples of yoga in Tretayuga are present in our religious texts. Lord Shri Ram's brother Lakshman was an Akhand Brahmachari, that is why due to yoga, he suffered the missile launched by Meghnad on his chest and put an end to Meghnad. It is through yoga that Lord Hanuman crossed the ocean with the power of Pranayama and it was through yoga that he was able to fly in air and sky, due to which he is called Pawanputra. If only thinking leads to liberation, then liberation must be destroyed, because when thought is destroyed, then liberation must also be destroyed and if you say that without thinking there is liberation, then the Guru and the teachings of the scriptures should be attained. The non-existent men should also be emancipated? The Guru of this says that, if you look from the point of view of pure thought, then I do not have any bondage and there is no salvation, that is, there is no bondage of soul, nor salvation, because I (soul) am eternal chitswaroop, where The disciple becomes apprehensive and asks, O Guru! Tell me what is the fruit of Vedantashastra thought. Here the guru says that the cessation of illusion is the result of the thought of Vedanta Shastra, because it is a great surprise that the world is not really situated in my poisons, even after thinking like this, the illusion was destroyed, ecstasy was not attained. It happens that the cessation of illusion is the fruit of the scriptures, where the disciple says, O master! How was the illusion, which was destroyed immediately on thinking, the Guru of this answer replies that, Bhrati was destroyed by thinking, i.e., the form of ignorance. Ashtanga Yoga Vidya(thought of Practices) first shows man the means of observing his own internal states in such a way that the mind is the instrument of that observation. By proper regulation of the power of mind, when it is channeled towards the inner world, then only it can analyze the mind. And then by that enlightenment light we can understand what is happening inside our mind. The powers of the mind are like rays of light scattered here and there. When they are enlivened, then they all illuminate. This is our only source of knowledge. Ashtanga yoga has been described by Maharishi Patanjali under Sadhanapada for attaining discretion. Ashtanga Yoga is also called Raja Yoga Sadhana. The practice of Ashtanga Yoga does not reduce all the impurities until the light of spiritual knowledge is attained. By the practice of Ashtanga Yoga, as the impurities, distractions are removed from the mind and intellect, so does the attainment of spiritual light. The biggest obstacle to spiritual progress is ignorance. Asmita from Avidya, Asmita is the cessation of all those vices. You Maharishi Patanjali has considered Ashtanga Yoga as the main means. Ashtanga Yoga The practice of various organs is necessary for a yoga practitioner to do spiritual practice. This removes the impurities of the body, mind, and gradually, through practice, spiritual achievements are attained.

Stages of Meditation in the Tibetan Buddhist and Vedic Traditions.

Studies of advanced meditators, and any advanced meditation states they may achieve, indicate effects to be expected from long-term practice of the techniques concerned. In South Asian countries like India and Tibet, long-term meditation is still widely held to be the way to achieve the highest goal of human life, ‘enlightenment’, a term now described in terms of the stabilization of higher states of functioning of the human psychophysiology . In societies and cultures with this understanding, there are naturally numbers of individuals available for the study of progressive development towards such states, and their reputed practical advantages, for example to health. In the western world, studies of long-term meditators engaged in busy professional lives have observed significant health expenditure reductions . Reduced insurance costs of 50% averaged over all disease categories were observed in a retrospective study , following which a prospective study found costs incurred through General Practitioners to go down by 7% per year relative to controls for the first several years of practice . This suggests that the full 50% reduction may take some 7 or so years to develop. Of particular significance was that long-term heart disease costs reduced by 87% . As health costs have now become a major problem to government in many countries consuming ever increasing fractions of the Gross Domestic Product, with heart disease being the major cause of death, understanding long-term meditation practice more deeply, and the reality of its practical benefits, is of obvious importance. Most systems of traditional medicine regard meditation, or related mind–body techniques, as valuable forms of health maintenance and therapy. Both Ayurveda and Traditional Chinese Medicine deal similarly with subtle aspects of the physiology known as nadis (Ayurveda) or acumeridians (TCM). Meditation assists in keeping these clear, and in pain relief . The Chumash Indians in North America have long utilized related techniques in their medical practices .

Studying Meditation and Stages of Enlightenment

Many techniques used in contemporary mind–body medicine have as their ultimate goal states of improved psychophysiological functioning similar, or directly related, to enlightenment such as meditation techniques and forms of psychotherapy based on transpersonal psychology, neurolinguistic programing and their various outgrowths. Traditionally, in both East and West, such states are held to radically improve health, but are described and defined in terms of subjective aspects of conscious awareness such as changes in attention and cognitive style. Empirical science cannot directly study changes in consciousness and subjective awareness, but must first determine objective measures associated with them. Scientists aiming to study and characterize such changes must use psychological and physiological tests, correlating them with subjectively experienced changes in awareness reported by the subjects investigated.

To gain access to appropriate subjects with authentic experience is rare. They are seldom found within the world of commerce and science. More often they lead recluse lives in the vastness of the world's most desolate places, or are under the direction of an enlightened master, such as the Dalai Lama, whose permission has to be obtained to make measurements on those for whom he is responsible. Results are not simply of interest to those interested in changes brought about by long-term meditation, or persistent adherence to a spiritual path, but, because they hold promise of solutions to some of the developed world's most intractable problems, to all concerned with the medical and social policies of modern government.

Specific Mental Techniques used for ‘Meditation’

This article reviews a selection of studies on advanced Tibetan Buddhist meditators and practitioners of the Transcendental Meditation™ program (TM) (Transcendental Meditation and TM are service marks registered in the US Patent and Trademark Office, licensed to Maharishi Vedic Education Development Corporation, and used under sublicense), as taught by His Holiness Maharishi Mahesh Yogi, two systems with numbers of studies on highly experienced subjects.

The two traditions use different but not unrelated techniques, the ‘Six Dharmas (or ‘Yogas’) of Naropa and Niguma’ , being the best known of Tibetan Buddhism. Of these, the ‘Yoga of the Clear Light’ seems closest to Transcendental Meditation, since it is said to bring the awareness to a state of no mental content, filled, rather, by the light of the intelligence underlying creation. The particular techniques investigated aim to strengthen specific mental abilities such as maintaining focus of attention, or experiencing ‘compassion towards suffering’, and are described below. In contrast, Transcendental Meditation is an effortless mental technique using purely phonetic qualities of a meaningless sound, or ‘mantra’, to ‘turn the mind inwards towards its source’, and requires no mental effort, concentration or particular mental ability. It can be traced to Maharishi Patanjali's Yoga Sutras , as can the TM–Sidhi Program based on it. More detailed comparison is better done from the perspective of the goal of each system—enlightenment—and will be made in Part II. Scientific Studies of Advanced Meditation 

This article compares psychophysiological changes attributable to long-term practice of Tibetan Buddhist and Transcendental Meditation techniques, with particular reference to their potential use in medicine. One objective of comparing studies on the long-term practice is to stimulate research on both. The larger number of citations on Transcendental Meditation merely reflects the longer period of time it has been researched, its literature now comprehending some 600 or more studies carried out at over 120 universities and research institutions since 1963. That on Tibetan Buddhism is more recent, and is being pursued by leading scientists in their respective fields, encouraged by a forum between scientists and Tibetan Buddhist leaders, where several studies were planned . It was suggested that the insights and skills of experienced Tibetan Buddhist monks could well benefit neuroscientific studies of the mind. For example, since neural mechanisms underlying consciousness and attention can be studied by perceptual rivalries , binocular rivalry would be appropriate—without changing external stimulation, perceptual rivalries induce fluctuations in conscious awareness, probing subtle levels of development such as those produced by long-term meditation practice. Four Qualities of studentship in Vedant Philosophy-To enter the study of Vedanta philosophy, means of studentship are required. It is very important to have four qualifications inside a human being: 1. Discriminatory intellect 2. Detachment or dispassionate objectivity 3. Sham Damadi six healthy qualities 4. Mumukshutva (burning desire for the ultimate knowledge) First of all, man should do satsang of gentlemen, Goswami Tulsi Das ji writes in Ramcharit Manas 'binu satsang vivek na hoi'. Ram Kripa Binu did not sleep easily. That is, without satsang one does not get conscience, without God's grace, satsang is not available, that is why when there is God's grace, then only gentlemen get the good fortune of doing satsang. Yes, there is a conscience of right and wrong. Discretion is attained through satsang, this conscience is the first qualification of a human being. When the power of conscience of a man is fully awakened, then he gets detachment from the world and attachment to the pleasures of the world is destroyed, then the man does not indulge in the pleasures of the world, selfless feeling. He works and enjoys the worldly pleasures without attachment and becomes free from the bondage of the fruits of action, this dispassion is the second qualification of man. After becoming dispassionate, it is also necessary to have six good qualities like Shama etc. This is the Shata property: 1. Shama (control of mind) 2. Dum (sensory control) 3. Faith (faith) 4. Solution (concentration) 5. Uparati ( introspective withdrawal When a man becomes Jitendriya by Shama Damadi Shat Samasti and attains self-control, then man gets Mumukshutva, Mumukshu Man has the opportunity to know God and attains knowledge. With the fire of his knowledge, Mumukshu burns his craving desires to ashes. Then Mumukshu gets the right to study and listen to Vedanta philosophy. This Vedanta Raj Vidya is Brahma Vidya. Samyak Samadhi is the practice of focusing the mind on a particular point or thing. Contrary to the dispersion of the mind, the concentration of the mind produces miraculous results. Even if they are scattered by innumerable beams of sun rays, then fire cannot be produced. On the contrary, if some beams of sun rays are concentrated and focused on a particular point, then fire is generated in it. The production of fire in a piece of paper through a lens is the result of this scientific process. Through the practice of Samyak Samadhi in the spiritual and yogic process, freedom from suffering as well as the experience of the Absolute Truth can be reached. Our mind keeps getting scattered in the form of thoughts from which nothing is achieved. Thought is also a form of energy which is in the form of waves. Under right mindfulness, we keep on neutrally looking at those thoughts coming and going like clouds. Although the mind is to be brought together in a useful form of energy, it is possible only through the practice of Samyak Samadhi.
Samyak Samadhi means that state of meditation in which the instability, restlessness of the mind is calmed and the distraction of thoughts stops. It is possible to follow the Noble Truth and the Eightfold Path, under Samyak Samadhi, the state of meditation by concentrating the mind or mind on a single point. Under this comes the state of four meditations ('Jhan' in Pali language). Under the first meditative state, the seeker experiences happiness and joy due to the renunciation of attachment to worldly things. In the second stage of meditation, the concentration of the mind results in the experience of happiness and joy. In the third stage of meditation, there is a clear effect of equanimity and right mindfulness, which results in the experience of bliss. In the fourth stage of meditation, there is a feeling of pure equanimity and right consciousness, which is fundamental in the path of supreme knowledge. There are five barriers or obstacles in the way of a person who tries to attain Right Vision, Right Will, Right Speech, Right Action, Right Living, Right Livelihood, Right Smriti and Right Samadhi. These five obstacles are - greed, malice, laziness, maladjustment and indecision. Therefore it is necessary to overcome these obstacles. The way to overcome these is Samadhi. But, understand here that samadhi is different from right samadhi, it is different. Samadhi means concentration of the mind. This is a kind of meditation in which the above five obstacles are temporarily suspended. Empty samadhi is a negative state. Samadhi does not bring permanent change in the mind. There is a need to bring about a permanent change in the mind. Permanent change can only be brought about through Samyak Samadhi. Samyak Samadhi is an emotional thing. It makes the mind a practice of contemplating efficient actions with concentration and inculcates the habit of thinking efficient. Right Samadhi gives the required strength to the mind, so that a person can remain well-being.
“The only place where dreams are impossible is your own heart. "The only place where dreams are impossible is in your own mind."

 Samadhi refers to the highest state of meditation. Samyak Samadhi is known as 'Samma Samadhi' in Pali language. Right effort, right consciousness and right samadhi have an important place under the Tri-Gem of Samadhi in the Eightfold Path of Buddhism. The word samadhi is derived from the root word 'sam-a-dha' which means 'to bring together'. Samadhi means bringing together the mind or chit. In common language, this is also called 'Chit Concentration'. Whatever achievement of human life is related to concentration of mind or right samadhi.

How does the world exist without a connector? The house holds the roof of the house, but it is related to the wood etc., so how the soul holds the world without relation, the guru resolves that, oh, I am very amazing, that's why salutations to your form. I show my astonishment that I am not related to anyone from the altruistic point of view, and from the point of view of thought, there is no one other than me, and if we look from the worldly point of view, whatever is thought through the mind and speech, all that is related to me. It is a false relation, just as gold and kundal are related, similarly there is a relationship between me and the world, that is, I have a relationship with all and no other, that is why I am astonishingly what I mean. The world in the form of Triputi appears to be true, then how is the false relation between the world and the soul said, the Guru resolves this doubt to the disciple that, the collective name of these three, the known and the knower, is "Triputi", that Triputi is not real i.e. true. That is, the three trinity of which I (soul) seem to be related to falsehood i.e. ignorance, that I i.e. soul is called Niranjan, I am devoid of all illusions.

The fact that different techniques produce different effects has to be the criterion by which to judge all claims about systems of meditation and relaxation: if a specific practice has not been thoroughly investigated no claims should be made for it on the basis of those found for other practices, even those from similar backgrounds and cultural systems (even methods and standards of teaching may be more important than has hitherto been realized).

With regard to protocols, for certain techniques such great effects are sometimes observed, that they could only have been due to regular practice. In such cases, the effect observed is independent of any control group (though one may be required to estimate precisely its magnitude). Control groups are also obviated by time series analysis protocols, in which changes in trend values before and after intervention can validly establish causality—it is determined by coincidence of change of trend with time of intervention: Would this not ease experimental design and costs?

Of central importance are the observed increases in cortical coherence at various frequencies  will explore why they should result from practice of these mental techniques, how they may explain improved sensory and cognitive function, improved mental function, and physical and mental health, and finally their relationship to enlightenment.

Long-term practice of traditional South Asian meditation techniques, be they of Buddhist or Vedic origin, result in changes in cognitive style consistent with the development of a more balanced and stable mode of awareness, characterized by increased wakefulness, and simultaneous sensitivity to outer stimuli and inner patterns of cognitive and mental processing. Such changes are consistent with improved mental health. Measures of brain function indicate increased brain activation, particularly in the frontal cortex, and increased available brain processing power. Transcendental Meditation techniques, in particular, yield results now described in terms of development of ‘total brain function’, because of all-round development in so many areas, and because EEG is activated over the entire cortex. It would be valuable to know which of these changes hold for long-term Tibetan Buddhists. Similarly, tests of perceptual rivalry, SPECT measures of cortical blood flow, and possible gamma coherence should be made on long-term TM subjects. Comparison of results should stimulate further research; in particular, it would be useful to investigate techniques utilized in Naropa's ‘Yoga of the Clear Light’ .From both these sources, evidence is building that long-term practice of a technique stabilizes changes produced during practice: new brain circuits form; cortical learning takes place. Meta-analyses suggest that practices from the oldest traditions are more effective. Parallel results on Tibetan Buddhists and Vedic, TM meditators include improvements in sensory acuity, perceptual style and cognitive function; stabilization of aspects of awareness is also indicated. These are all consistent with the idea that regular meditation increases brain capacity and available mental potential. Continuing this trend to its logical conclusion, the culmination of such processes of development will be a state where the individual's full mental potential becomes available. How this fits the concept of ‘moksha’ or enlightenment, held in such high esteem throughout the South Asian region, and said to be in a state of ‘perfect health’.

Yoga is a form of exercise that uses specific body postures to achieve physical and mental health benefits, while meditation is a practice that can be done with or without movement in order to focus and calm the mind
य इमां विद्यामधीते स सर्वान्वेदानधीते । स सर्वैः क्रतुभिर्यजते ।
स सर्वतीर्थेषु स्नाति । स महापातकोपपातकैः प्रमुच्यते । स
ब्रह्मवर्चसं महदाप्नुयात् । आब्रह्मणः पूर्वानाकल्पाऽश्चोत्तरांश्च
वंशान्पुनीते । नैनमपस्मारादयो रोगा आदिधेयुः । सयक्षाः
सप्रेतपिशाचा अप्येनं स्पृष्ट्वा दृष्ट्वा श्रुत्वा वा
पापिनः पुण्यांॅल्लोकानवाप्नुयुः । चिन्तितमात्रादस्य सर्वेऽर्थाः
सिद्ध्येयुः । पितरमिवैनं सर्वे मन्यन्ते । राजानश्चास्यादेशकारिणो
भवन्ति । न चाचार्यव्यतिरिक्तं श्रेयांसं दृष्ट्वा नमस्कुर्यात् ।
न चास्मादुपावरोहेत् । जीवन्मुक्तश्च भवति । देहान्ते तमसः परं
धाम प्राप्नुयात् । यत्र विराण् नृसिंहोऽवभासते तत्र खलूपासते ।
तत्स्वरूपध्यानपरा मुनय आकल्पान्ते तस्मिन्नेवात्मनि लीयन्ते ।
न च पुनरावर्तन्ते ।
ज्ञानज्ञेयंतथाज्ञातात्रितयं नास्तिवास्तवम्।
अज्ञानाद्भातियत्रेदंसोऽहमस्मिनिरञ्जनः ॥

JUGAL KISHORE SHARMA

91-9414416705  BIKANER RAJASTHAN

JUGAL’s Newsletter

##मैं पिछले20 वर्षो से थाइराइड,डायबेटिक,हार्ट संबंधित रोग,लीवर आदि प्रमुख बीमारियों का खानपान में परिवर्तन कर शतप्रतिशत इलाज का प्रयास कर रहा हू, सही आहार एंव न्युनतम होम्योपेथिक दवाओं से पूर्णतया बीमारी को जड़ से खत्म किया जा सकता है ऐसा मेरा यह मानना है, तथा मैने शतप्रतिश हजारो लोगों में तथा हर आयुवर्ग में सफल प्रयोग किया है, न्युनतम व्यय- प्राय हम हम जो सात्विक भोजन पर व्यय करते है उसी के अनुरूप ही व्यय है को किया जाकर हमारी दैनिक आदतों में बीमारी से लड़ने तथा ठीक होने के प्रयास मोजूद है । यह  कि आहार में प्रमुख परिवर्तन करके ही बीमारियों से लड़ा जा सकता है तथा बीमारियों से निजात पाई जा सकती है । लाईफ यानि की जीवन! मूल्यों और अनुशासन पर भी आश्रित ही रहना चाहिए, केवल कल्पना और ठोस प्रयास के अभाव में जीवन केवल ट्रक की लाईट के पीछे भटका बाईक सवार जो शायद रास्ता पार ही लगाये । हमेशा ईवी स्कूटर की तरह जीवन जीये, संतुलित सहज,शान्त और निरन्तर प्रतिदिन चार्ज डिस्चार्ज । पर गतन्व पर धीरे पर अवश्य पहुच निश्चित!  केवल मल्टीग्रेन का इस्तेमाल खाने में करे स्वस्थ रहे सभी प्रकार की बीमारियों को भगाये! मल्टीग्रेन में जौ,ज्वार,मक्का,बाजरा,चना,मूंग और मोठ का इस्तेमाल रितु के अनुसार लेवें इसी मल्टीग्रेन में 90प्रतिशत मोटे अनाज है एंव 10 प्रतिशत दाले है । रोटी,दलिया का उपयोग चार बार अवश्य करे । संतुलित भोजन स्वस्थ जीवन। 

//PL USE THE BARLEY,SHORGUM,MILLET,GRAM,MAIZE LENTIL LIKE MOONG AND MOTH//

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For the last 20 years, I am trying to cure 100% of the major diseases like thyroid, diabetic, heart related diseases, liver etc. It is, and I have done 100% successful experiment in thousands of people and in every age group, the minimum expenditure - usually the expenditure we spend on sattvik the whole grain 8-9 type coarse gains- the veg food is the same as it should be done in our daily habits to fight disease and get cured. The effort exists. That only by making major changes in the diet, diseases can be fought and diseases can be overcome.

Benefits of Multigrain-Health.gov's 2015-2020 Dietary Guidelines for Americans suggests that you eat 6 ounces of grain daily and get at least half of that from whole grains, Benefits of Multigrain - How can We are diet plan with whole grains,bean and lentils Present study was undertaken for development of gluten free processed products i.e. cookies and pasta by incorporation of gluten-free ingredients in different proportions. Gluten free raw ingredients i. e. finger millet (FM), pearl millet (PM), soya bean (SB) and ground
I have learned over the years that when one's mind is made