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Meditation what does it mean

Meditation what does it mean

Yoga

is the restraining of the modification of the thinking principle.

SAMADHI (Meditation)

is the intentness on a single point; or that state of knowledge in which the
mind, having avoided the obstacles, is well fixed on, or confined to, one object only. It is a continual
concentration of thought, by means of which all external objects, and even one’s own individuality, are
forgotten, and the mind fixed completely and immovably on the One Being.

SAMPRAJNATA-SAMADHI

(Meditation with distinct recognition) is that form of meditation which
arises from the attendance of argumentation (vitarka), deliberation (vichara), beatitude (ananda), and
egotism (asmita).

ASAMPRAJNATA-SAMADHI

(Meditation without distinct recognition) is independent of any fresh
antecedent, being in the shape of the self-reproduction of thought, after the departure of all objects.

ABHYASA

(Practice) is the repeated effort that the internal organ—Chitta—shall remain in its
unmodified state, and in a firm position observed out of regard for the end in view, and perseveringly
adhered to for a long time unintermittingly.

VAIRAGYA

(Indifference) is the consciousness of having overcome one’s desires; this consciousness is
of one who neither thirsts after the objects that are seen on earth no those that are heard of in the Scriptures.

VRITTI

(Modification of the internal organ) is the modification produced from either of the following
five causes:—
a.Pramana (Evidence or right notion) that which arises from perception, inference and testimony. b.Viparyaya (Misconception) is incorrect notion, not staying in the proper form of that in respect whereof
the misconception is entertained.
c.Vikalpa (Doubt);—a notion devoid of a thing in reality corresponding thereto, following upon knowledge
produced by words.
d.Nidra (Sleep) depends on the conception of nothing.
e.Smriti (Memory) is the not letting go of an object of which the mind has been aware.

ISWARA

(Lord) is a particular Spirit (Purusha) untouched by troubles, works, fruits, or deserts, in whom
the germ of the omniscient becomes infinite, who is the preceptor even of the first, for he is not limited by
time, and whose name is Glory.

DRASHTA

(Seer, soul) is vision simply, though pure, looking directly, it is spectator merely through
proximity. It is mere thought. It alone is the experiencer.

AVIDYA

(Ignorance) is the notion that the uneternal, the impure evil and what is not-soul, are
severally eternal, pure, joy and soul.

ASMITA

(Egotism) is the identifying of the power that sees with the power of seeing.

RAGA

(Desire) is that which dwells on pleasure; it is longing for the means of enjoyment.

DWESHA

(Aversion) is that which dwells on pain.

ABHINIVESA

(Tenacity of life) is the attachment which every one feels naturally to the body through
dread of death.

YAMA

(Forbearance) consists of not killing, veracity, not stealing, continence, and not coveting.

NIYAMA

(Religious observances) are purification, contentment, austerity, inaudible mutterings, and
persevering devotion to the Lord (ISWARA).

ASANA

(Posture) is the position which one sets himself to. It must be steady and pleasant.

PRANAYAMA

(Regulation of the breath) is the cutting short of the motion of inspiration and
expiration.

PRATYAHARA

(Restraint) is the accomodation of the senses to the nature of the mind, in the absence
of the concernment with each one’s own object. It is the complete subjugation of the senses.

DHARANA

(Attention) is the fixing of the internal organ (Chitta) to a place.

DHYANA

(Contemplation) is the course of uniform (fixed only on one object) modification of
knowledge at that place where the internal organ is fixed in Dharana.

SAMADHI

(Modification) [see Def. 2] is the same contemplation or Dhyana when it arises only about
a material substance or object of sense, and therefore it is then like non-existence of itself and like
ignorance.

SANYAMA

is the three, Dharana, Dhyana and Samadhi operating on only one object; or the technical
name for the above three taken together is Sanyama.

ANTARANGA

(Interior) is the name applied in Samprajnata Samadhi to the three Yogangas: Dharana,
Dhyana, and Samadhi.

BAHIRANGA

(Exterior) is the name applied in Samprajnata Samadhi to the five Yogangas: Yama,
Niyama, Asana, Pranayama and Pratyahara.

DHARMA

is that which follows upon, or has the properties in, the shape of Santa (tranquil), Udita
(risen), and Avyapradesya (incapable of denomination). In other words, Dharma means substance in which
the properties adhere.

SIDDHIS

are the superhuman or psychic faculties developed from the practice of the Yoga Tonificacion Garuda Prabhu Kush Sachdeva (Dhruv Dass)




About the Spiritual Author

Debolina Choudhury

Choudhury


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