adhyatmik jivan ka sabse pramukh ang hai, atah uske anukul prakritik drishya jaisi bahya paristhitiyan vanchniya hain. dhyan ke lie ek aisa sthan chun lena chahie jahan keval dhyan kiya jae. sthan shant aur shabdarahit hona chahie, jisse hammen adhyatmik spandnon ko protsahan mile.
iske bad dhyan aur kaivalya namak samadhi rup muktavastha ki prapti ke yogokt ath angon ka anushthan hai. yogabhyas ka uddeshya hamare svabhavagat chintan aur pravrittiyon ke viprit chintan karna aur sahaj pravrittiyan uthana aur unka punarnirman karna hai.
hamare man men sada hinsa, chal, anadhikar arjan, kam, lobh adi ke vichar uthte rahte hain. unhen dur karne athva dabane ki bat yog men nahin ki gai hai. uske sthan par ahinsa, satya, astey, brahmacharya aur aprigrah ke vicharon ko uthane ka updesh diya gaya hai.inhen dur karna athva dabana nakaratmak prakriyaen hain, jinmen bahut si shakti kshay ho jati hai, jabki unke sthan par sakaratmak sadgunon ka vikas yam namak pratham ang hai.
dusra hai niyam arthat santosh ke bhav ka vikas karna. yadi ham uparyukt sadgunon ka vikas n kar saken to kuch asan baten sikhi ja sakti hain; yatha dusron ke kalyan men prasannata ka bhav lana, dukhi logon ke prati karuna ka bhav rakhna adi samajik sadgun. yog men anya baton ke sath in samajik sadgun aon par bhi bal diya gaya hai. dusron ke sukh men prasann hona, dukhi janon ke prati sahanubhuti, apne sahchron ke satkarmon men anand ka anubhav karna aur dusht janon athva asatkarya karne valon ke prati upeksha ka bhav rakhna chahie. is tarah ham dusron ki pragti se utpann hone vali ishrya se mukti, krodh aur tathakthit dharmik rosh tatha garib aur dukhi logon prati upeksha ke bhav se mukti pa sakte hain.
tisri sadhna hai asan. dhyan ke lie sarvottam asan vah hai, jismen ham lanbe samay tak aram se tanavrhit baith saken aur jismen merudand, gardan tatha sir sidhe rahen. aise asan men hamare man men uchchatar vichar uthte hain.
chaitha ang pranayam hai, arthat santulit shvas-prashvas. vicharon aur shvas-prashvas men ghanishth sanbandh hota hai. atah santulit shvas-prashvas se man ko santulit kiya ja sakta hai. aeksijan ke aharan men vriddhi kar hamare antar ko shuddh karne ki kshamata pranayam men hai. iske sath hi vah chetna ke nimn kendron ko aramdeh ushnata pradan kar jagrat bhi karta hai.
pancham ang hai pratyahar arthat vi.i bhann vastuon aur vishyon ki or jane-anjane men bhagte man ko bhitar khinchna. is pratyahar ki tulna ek machuare dvara ek vistarit sthan men failae gae jal ko dhire-dhire khinchne se ki ja sakti hai, jisse vah apne prayas ki lakshya, machliyon, ko ek sthan par ekatra kar leta hai. is pratyahar ki avastha se sadhna ke vastavik adhyatmik paksh ka praranbh hota hai. ek sone ki janjir bhi janjir hai.
mahatvapurn bat man ki vishuddh avastha ki prapti hai, jahan vah svabhavagat pravrittiyon dvara paida hone vali samagra vrittiyon se rahit ho. jab kabhi hamare man men ek tarang ya vritti paida ho usi samay hamen use us pratik men tatkal vilin kar dena chahie, jo parmatma ka dyotak hai. is prakar man ki bahirmukhi shakti is pratik ko jivant bana deti hai. uddeshya ki yah nishtha chatha sopan hai. ek prakar ki vritti ko bar-bar uthane se tatha uddeshya ki eknishthata se chitt ek hi vishay ke sath bandh sa jata hai. yah mano ek prakar ka bahya jhukav rahit atmasammohan hai.
is avastha men chintan ekagrata ya dharna ko prapt hota hai. kisi ek sthan men man ko ekagra karne ki sadhna, jo samast vikshepon se chutkara pane ka shreshthatam upay hai, deh ke kisi bhi ang par ki ja sakti hai. man ko nasikagra, hriday chakra, bhuramadhya athva mastak men sahasrar sthit jyoti par ekagra kiya ja sakta hai. is sadh ana ka uddeshya chetna ko, jo ab tak bahya adhar khoj rahi thi, bhitar adhar pradan karna hai.
ekagra chintan ya dharna ki sthiti ke kai manovaigyanik vishay ho sakte hain. kala, sangit athva chitrakla adi shreshthatar vishay hain kyonki inke dvara man ka bhatkav roka ja sakta hai. ek kalakar ki sari vrittiyan ek mukhya vritti kala men sarthak ho jati hai. kala uski adat ho jati hai aur adton se hi charitra aur vyaktitva ka gathan hota hai.
jab ham yah kahte hain ki kala ek adat ke rup men uska vyaktitva aur charitra ban jati hai, tab hamara arth yah hai ki uske dvara chuna gaya kala ka adarsh uski chetna par cha jata hai tatha uske jivan ki prandayini shakti, uski ichcha tatha uske jivan ki mukhya bhavna ban jata hai.
jab sadhak dhyan ke lie chune gae apne ishta-pratik ko chetna men rupantrit karta hai tab vah kala- pratik ko chetna aur ichcha men pratishthit karne ka hi karya karta hai. man len kisi ne buddh ko dhyan ke lie pratik ke rup men chuna hai. ab jab kabhi man men koi vichar uthta hai , to vah buddh ke chehre ki kalpana karega tatha us vichar ko buddh ke mukhmandal se avrit kar dega.
fir dhire-dhire buddh chetna men vilin ho jate hain. tab fir buddh nahin rahte. dusre shabdon men buddh kalatit ho gae hain. jab buddh adhyatmik nishchintta ko piche chor kar chetna men vilin ho jaen tab samjhna chahie ki dhyan achcha hua hai. gahre dhyan ke kshanon men dhyata ko yah bodh nahin rahta ki kaun dhyan kar raha hai.
atmapratiti ka yah lop, jiski tulna pragarh nidra men hone vale atmapratyay ke lop se ki jati hai, sadhna ki antim avastha hai, yah samadhi kahlati hai. gahre dhyan ka anubhav shabd aur vichar ke pare hai. isi bat ko shriramkrishn dusre prakar se kaha karte the. ve kahte the ki jab ve samadhi ke anubhav ka varnan karna chahte hain to tabhi man jagdanba unka munh band kar deti hain.
dhyan karte samay pratik ke chintan se utpann hamari chetna ka hone vala vistar anayas hi atma ki or mur jata hai. jin logon ka dhyan achcha hota hai unke adhyatmik anand ka yahi karan hai. buddh jaise pratik ka dhyan karne se chetna ka vistar prayatnapurvak hota hai. dusri avastha men is vistar ko dhyan men atmasat kiya jata hai. is tarah atmasat kie bina vastavik dhyan nahin ho sakta.
ham janbujhakar prayatnapurvak dhyan pratiti ko atmasat nahin kar sakte. yah ek achetan prakriya hai. ham keval itna hi kar sakte hain ki apni vistarit chetna ko atma ke dvar par prastut kar den tatha purvagrah rahit ho sharnagat bhav se pratiksha karen.
sabhi adhyatmik sadh ana paddhatiyon men sakshatkar ke purva ek purvagrahrhit unmukt avastha ka ullekh kiya gaya hai. aisa karte samay ve sadhna paddhatiyan us kshan ka varnan karti hain, jab pratik ke dvara vyapak hui chetna anayas hi atmachaitanya ki or pravahit hoti hai.
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