yagya

yagya, yog ki vidhi hai jo paramaatma dvaara hi hrudaya mein sampann hoti hai. jeev ke apne satya parichay jo paramaatma ka abhinn gyaan aur anubhav hai, yagya ki poornata hai. yeh shuddh hone ki kriya hai. iska sambandh agni se prateek roop mein kiya jaata hai. yagya ka arth jabki yog hai kintu iski shiksha vyavastha mein agni aur ghi ke prateekaatmak prayog mein paaramparik roochi ka kaaran agni ke bhojan banaane mein, ya aayurved aur aushadheeya vigyaan dvaara vaayu shodhan is agni se hone vaale dhuon ke gun ko yagya samajh is 'yagya' shabd ke prachaar prasaar mein bahut sahaayak rahe.

adhiyjnyaoahamevaatr dehe dehabhrutaam var . 4/8 bhagavat geeta

shareer ya deh ke daasatv ko chhod dene ka varan ya nishchaya karne vaalon mein, yagya arthaat jeev aur aatma ke yog ki kriya ya jeev ka aatma mein vilay, mujh paramaatma ka kaarya hai.

anaashrit: karm falam kaaryam karm karoti ya:
s sanyaasi ch yogi ch na nirgnirn chaakriya: . 1/6 bhagavat geeta

anukram

arth

yagya shabd ke teen arth hain- 1- devapooja, 2-daan, 3-sangatikran. sangatikran ka arth hai-sangathan. yagya ka ek pramukh uddeshya dhaarmik pravrutti ke logon ko satprayojan ke liye sangathit karna bhi hai. is yug mein sangh shakti hi sabse pramukh hai. paraast devataaon ko pun: vijayi banaane ke liye prajaapati ne usaki pruthak-pruthak shaktiyon ka ekeekaran karke sangh-shakti ke roop mein durga shakti ka praadurbhaav kiya tha. us maadhyam se uske din fire aur sankat door hue. maanavajaati ki samasya ka hal saamoohik shakti evam sanghabaddhata par nirbhar hai, ekaaki-vyaktivaadi-asangathit log durbal aur svaarthi maane jaate hain. gaayatri yajnyaon ka vaastavik laabh saarvajanik roop se, jan sahayog se sampann karaane par hi upalabdh hota hai.

yagya ka taatparya hai- tyaag, balidaan, shubh karm. apne priya khaadya padaarthon evam moolyavaan sugandhit paushtik dravyon ko agni evam vaayu ke maadhyam se samast sansaar ke kalyaan ke liye yagya dvaara vitrit kiya jaata hai. vaayu shodhan se sabko aarogyavardhak saaains lene ka avsar milta hai. havan hue padaarth vaayubhoot hokar praanimaatr ko praapt hote hain aur unke svaasthyavardhan, rog nivaaran mein sahaayak hote hain. yagya kaal mein uchcharit ved mantron ki puneet shabd dhvani aakaash mein vyaapt hokar logon ke ant:karan ko saatvik evam shuddh banaati hai. is prakaar thode hi kharch evam prayatan se yajnyaakartaaon dvaara sansaar ki badi seva ban padti hai. [1][2] l[3] vaiyaktik unnati aur saamaajik pragati ka saara aadhaar sahakaarita, tyaag, paropakaar aadi pravruttiyon par nirbhar hai. yadi maata apne rakt-maans mein se ek bhaag naye shishu ka nirmaan karne ke liye na tyaage, prasav ki vedana na sahe, apna shareer nichodkar use doodh na pilaae, paalan-poshan mein kasht na uthaae aur yeh sab kuchh nitaant ni:svaarth bhaav se na kare, to fir manushya ka jeevan-dhaaran kar sakana bhi sambhav na ho. isliye kaha jaata hai ki manushya ka janm yagya bhaavana ke dvaara ya uske kaaran hi sambhav hota hai. geetaakaar ne isi tathya ko is prakaar kaha hai ki prajaapati ne yagya ko manushya ke saath judva bhaai ki tarah paida kiya aur yeh vyavastha ki, ki ek doosare ka abhivrdhan karte hue donon falein-foolein.

yagya ki vidhi

agni ko paavak kehte hain kyonki yeh ashuddhi ko door karti hai. lohe ki asask ko bheeshan garmi mein tapane ke baad, vah loha ban kar niklata hai. yeh kriya bhi lohe ka yagya hai. paaramparik vidhi mein yagya ki is vidhi ko prateekon se samajhaaya jaata raha hai. kuchh log us agni kriya ko galati se yagya maan lete hain.

agni mein doodh ke chheente padane se agni bujhane lagti hai. agni aur doodh ke jal ka yeh prateekaatmak prayog sirf yeh gyaan deta hai ki manushya ke aniyantrit vichaar ya anubhav, sansaar mein arthaheen hain aur vah praakrutik siddhaanton dvaara naheen fail sakta. koi bhi anubhav sarv vyaapi naheen hota. koi vyakti jo dukhi hai vah apne dukh ke anubhav ko kaise vyakt kar sakta hai? aur yadi vah apni baat kehta bhi hai ya rota bilkhata hai, to bhi koi doosra vyakti us dukh ko naheen samajh sakta.

doodh ko mathane se usaka jal aur ghi alag alag ho jaate hain. ab usi agni mein ghi daala jaata hai, jis se agni use prakaash mein parivrtit kar deti hai.. agni aur ghi ka yeh prateekaatmak prayog sirf yeh gyaan deta hai ki jab gyaan ko usi agni roopi satya mein daal diya jaata hai tab is karm ka prabhaav alag ho jaata hai aur agni us gyaan ko sansaar mein prakaashit ho andhakaar ko door karti hai.

mudita mathai, vichaar mathaani. dam aadhaar, rajju satya subaani. tab math kaadhi, lei navaneeta. biml biraag subhag supuneeta . 116.8 uttarakaand

biml gyaan jal jab so nahaai. tab rah Ram bhagati ur chhaayi . 121.6 uttarakaand


prasannata ke saath, saansarik vichaaron ko math kar use shuddh karne ki kriya, indriyon ke sanyam ko khanbe ki tarah khada kar, satya aur vaani ke rassi dvaara ki jaati hai. doodh arthaat sansaar ke vichaar ke isi tarah mathane se ghi nikaala jaata hai, jismein mal arthaat ashuddhi naheen hoti aur usamein utsarg ya vairaagya hota hai aur vah sundar aur pavitra hai. jo bhi us nirmal ya mal rahit, gyaan se snaan karta hai, uske hrudaya mein shri Ram ki bhakti, apne aap parichhaayi ki tarah aa jaati hai.

doodh, ghi aur agni aur prakaash, kramash: anubhav aur gyaan aur vivek aur satya hain aur yagya unka ek saamanjasya hai.


yadi yagya bhaavana ke saath manushya ne apne ko joda na hota, to apni shaareerik asamarthata aur durbalata ke kaaran anya pashuon ki pratiyogita mein yeh kab ka apna astitv kho baitha hota. yeh jitna bhi ab tak badha hai, usamein usaki yagya bhaavana hi ek maatr maadhyam hai. aage bhi yadi pragati karni ho, to usaka aadhaar yahi bhaavana hogi.

prakruti ka svabhaav yagya parampara ke anuroop hai. samudra baadalon ko udaarataapoorvak jal deta hai, baadal ek sthaan se doosare sthaan tak use dhokar le jaane aur barasaane ka shram vahan karte hain. nadi, naale pravaahit hokar bhoomi ko seenchate aur praaniyon ki pyaas bujhaate hain. vruksh evam vanaspatiyaaain apne astitv ka laabh doosaron ko hi dete hain. pushp aur fal doosare ke liye hi jeete hain. soorya, chandr, nakshatr, vaayu aadi ki kriyaasheelata unke apne laabh ke liye naheen, varan doosaron ke liye hi hai. shareer ka pratyek avayav apne nij ke liye naheen, varan samast shareer ke laabh ke liye hi anvarat gati se kaaryarat rahata hai. is prakaar jidhr bhi drushtipaat kiya jaae, yahi prakat hota hai ki is sansaar mein jo kuchh sthir vyavastha hai, vah yagya vrutti par hi avalambit hai. yadi ise hata diya jaae, to saari sundarata, kuroopata mein aur saari pragati, vinaash mein parint ho jaayegi. rishiyon ne kaha hai- yagya hi is sansaar chakr ka dhura hai. dhura toot jaane par gaadi ka aage badh sakana kathin hai.


yajnyaeeya vigyaan

mantron mein anek shakti ke srot dabe hain. jis prakaar amuk svar-vinyaas ye yukt shabdon ki rachana karne se anek raag-raaganiyaaain bajti hain aur unka prabhaav sunane vaalon par vibhinn prakaar ka hota hai, usi prakaar mantrochchaaran se bhi ek vishisht prakaar ki dhvani tarangein niklati hain aur unka bhaari prabhaav vishvavyaapi prakruti par, sookshm jagat par tatha praaniyon ke sthool tatha sookshm shareeron par padta hai.

yagya ke dvaara jo shaktishaali tattv vaayumandal mein failaaye jaate hain, unase hava mein ghoomate asankhyon rog keetaanu sahaj hi nasht hote hain. di.di.ti., finaayal aadi chhidkane, beemaariyon se bachaav karne waali davaaeain ya suiyaaain lene se bhi kaheen adhik kaaragar upaaya yagya karna hai. saadhaaran rogon evam mahaamaariyon se bachane ka yagya ek saamoohik upaaya hai. davaaon mein seemit sthaan evam seemit vyaktiyon ko hi beemaariyon se bachaane ki shakti hai; par yagya ki vaayu to sarvatr hi pahuainchati hai aur prayatan na karne vaale praaniyon ki bhi suraksha karti hai. manushya ki hi naheen, pashu-pakshiyon, keetaanuon evam vruksh-vanaspatiyon ke aarogya ki bhi yagya se raksha hoti hai.

yagya ki ooshma manushya ke ant:karan par devatv ki chhaap daalati hai. jahaaain yagya hote hain, vah bhoomi evam pradesh susanskaaron ki chhaap apne andar dhaaran kar leta hai aur vahaaain jaane vaalon par deerghakaal tak prabhaav daalata rahata hai. praacheenakaal mein teerth vaheen bane hain, jahaaain bade-bade yagya hue the. jin gharon mein, jin sthaanon mein yagya hote hain, vah bhi ek prakaar ka teerth ban jaata hai aur vahaaain jinka aagaman rahata hai, unki manobhoomi uchch, suviksit evam susanskrut banti hain. mahilaaeain, chhote baalak evam garbhasth baalak vishesh roop se yagya shakti se anupraanit hote hain. unhein susanskaari banaane ke liye yajnyaeeya vaataavaran ki sameepata badi upayogi siddh hoti hai.

kubuddhi, kuvichaar, durgun evam dushkarmon se vikrut manobhoomi mein yagya se bhaari sudhaar hota hai. isliye yagya ko paapanaashak kaha gaya hai. yajnyaeeya prabhaav se susanskrut hui vivekapoorn manobhoomi ka pratifl jeevan ke pratyek kshan ko svarg jaise aanand se bhar deta hai, isliye yagya ko svarg dene wala kaha gaya hai.

yajnyaeeya dharm prakriyaaon mein bhaag lene se aatma par chadhe hue mal-vikshep door hote hain. falasvaroop teji se usamein ishvareeya prakaash jagata hai. yagya se aatma mein braahman tattv, rishi tattv ki vruddhi dinaanu-din hoti hai aur aatma ko paramaatma se milaane ka param lakshya bahut saral ho jaata hai. aatma aur paramaatma ko jod dene ka, baaaindh dene ka kaarya yajnyaaagni dvaara aise hi hota hai, jaise lohe ke toote hue tukadon ko bailding ki agni jod deti hai. braahmanatv yagya ke dvaara praapt hota hai. isliye braahmanatv praapt karne ke liye ek tihaai jeevan yagya karm ke liye arpit karna padta hai. logon ke ant:karan mein antyaj vrutti ghate-braahman vrutti badhe, iske liye vaataavaran mein yajnyaeeya prabhaav ki shakti bharna aavashyak hai.

vidhivt kiye gaye yagya itne prabhaavashaali hote hain, jiske dvaara maanasik doshon-rdugunon ka nishkaasan evam sadbhaavon ka abhivrdhan nitaant sambhav hai. kaam, krodh, lobh, moh, mad, matsar, ishrya, dvesh, kaayarata, kaamukata, aalasya, aavesh, sanshaya aadi maanasik udvegon ki chikitsa ke liye yagya ek vishvast paddhati hai. shareer ke asaadhya rogon tak ka nivaaran usase ho sakta hai.

agnihotr ke bhautik laabh bhi hain. vaayu ko ham mal, mootr, shvaas tatha kal-kaarkhaanon ke dhuaaain aadi se ganda karte hain. gandi vaayu rogon ka kaaran banti hai. vaayu ko jitna ganda karein, utana hi use shuddh bhi karna chaahiye. yajnyaon se vaayu shuddh hoti hai. is prakaar saarvajanik svaasthya ki suraksha ka ek bada prayojan siddh hota hai.

yagya ka dhoomr aakaash mein-baadalon mein jaakar khaad bankar mil jaata hai. varsha ke jal ke saath jab vah pruthvi par aata hai, to usase paripusht ann, ghaas tatha vanaspatiyaaain utpann hoti hain, jinke sevan se manushya tatha pashu-pakshi sabhi paripusht hote hain. yajnyaaagin ke maadhyam se shaktishaali bane mantrochchaar ke dhvani kampan, sudoor kshetr mein bikhrakar logon ka maanasik parishkaar karte hain, falasvaroop shareeron ki tarah maanasik svaasthya bhi badhta hai.

anek prayojanon ke liye-anek kaamanaaon ki poorti ke liye, anek vidhaanon ke saath, anek vishisht yagya bhi kiye ja sakte hain. dasharath ne putreshti yagya karke chaar utkrusht santaanein praapt ki theen, agnipuraan mein tatha upanishdon mein varnit panchaagni vidya mein ye rahasya bahut vistaarapoorvak bataaye gaye hain. vishvaamitr aadi rishi praacheenakaal mein asurata nivaaran ke liye bade-bade yagya karte the. Ram-Lakshman ko aise hi ek yagya ki raksha ke liye swayam jaana pada tha. lanka yuddh ke baad Ram ne das ashvamedh yagya kiye the. mahaabhaarat ke pashchaat Krishna ne bhi paandavon se ek mahaayajnya karaaya tha, unka uddeshya yuddhajanya vikshobh se kshubdh vaataavaran ki asurata ka samaadhaan karna hi tha. jab kabhi aakaash ke vaataavaran mein asurata ki maatra badh jaae, to usaka upachaar yagya prayojanon se badhkar aur kuchh ho naheen sakta. aaj pichhle do mahaayuddhon ke kaaran janasaadhaaran mein svaarthaparata ki maatra adhik badh jaane se vaataavaran mein vaisa hi vikshobh fir utpann ho gaya hai. uske samaadhaan ke liye yajnyaeeya prakriya ko punarjeevit karna aaj ki sthiti mein aur bhi adhik aavashyak ho gaya hai.

yajnyaeeya preranaaeain

yagya aayojanon ke peechhe jahaaain sansaar ki laukik sukh-samruddhi ko badhaane ki vigyaan sammat parampara sannihit hai-jahaaain Dave shaktiyon ke aavaahan-poojan ka mangalamaya samaavesh hai, vahaaain lokashikshan ki bhi prachur saamagri bhari padi hai. jis prakaar 'baal frem' mein lagi hui rangeen lakdi ki goliyaaain dikhaakar chhote vidyaarthiyon ko ginti sikhaai jaati hai, usi prakaar yagya ka drushya dikhaakar logon ko yeh bhi samajhaaya jaata hai ki hamaare jeevan ki pradhaan neeti 'yagya' bhaav se paripoorn honi chaahiye. ham yagya aayojanon mein lagein-paramaarth paraayan banein aur jeevan ko yagya parampara mein dhaalein. hamaara jeevan yagya ke samaan pavitra, prakhar aur prakaashavaan ho. ganga snaan se jis prakaar pavitrata, shaanti, sheetalata, aadarata ko hrudayangam karne ki prerana li jaati hai, usi prakaar yagya se tejasvita, prakharata, paramaarth-paraayanata evam utkrushtata ka prashikshan milta hai. yagya vah pavitra prakriya hai jiske dvaara apaavan evam paavan ke beech sampark sthaapit kiya jaata hai. yagya ki prakriya ko jeevan yagya ka ek rehearsal kaha ja sakta hai. apne ghi, shakkar, meva, aushadhiyaaain aadi bahumoolya vastueain jis prrakaar ham paramaarth prayojanon mein hom karte hain, usi tarah apni pratibha, vidya, buddhi, samruddhi, saarmathya aadi ko bhi vishv maanav ke charanon mein samarpit karna chaahiye. is neeti ko apnaane vaale vyakti na keval samaaj ka, balki apna bhi sachcha kalyaan karte hain. sansaar mein jitne bhi mahaapurush, devamaanav hue hain, un sabhi ko yahi neeti apanaani padi hai. jo udaarata, tyaag, seva aur paropakaar ke liye kadam naheen badha sakta, use jeevan ki saarthakata ka shreya aur aanand bhi naheen mil sakta.

yajnyaeeya preranaaon ka mahattv samajhaate hue rigved mein yajnyaaagni ko purohit kaha gaya hai. usaki shikshaaon par chalakar lok-paralok donon sudhaare ja sakte hain. ve shikshaaeain is prakaar hain-

  1. jo kuchh ham bahumoolya padaarth agni mein havan karte hain, use vah apne paas sangrah karke naheen rakhati, varan use sarvasaadhaaran ke upayog ke liye vaayumandal mein bikher deti hai. ishvar pradatt vibhootiyon ka prayog ham bhi vaisa hi karein, jo hamaara yagya purohit apne aacharan dvaara sikhaata hai. hamaari shiksha, samruddhi, pratibha aadi vibhootiyon ka nyoonatam upayog hamaare liye aur adhikaadhik upayog jan-kalyaan ke liye hona chaahiye.
  2. jo vastu agni ke sampark mein aati hai, use vah duraduraati naheen, varan apne mein aatmasaat karke apne samaan hi bana leti hai. jo pichhde ya chhote ya bichhude vyakti apne sampark mein aaeain, unhein ham aatmasaat karne aur samaan banaane ka aadarsh poora karein.
  3. agni ki lau kitna hi dabaav padne par neeche ki or naheen hoti, varan oopar ko hi rahati hai. pralobhan, bhaya kitna hi saamane kyon na ho, ham apne vichaaron aur kaaryon ki adhogati na hone dein. visham sthitiyon mein apna sankalp aur manobal agni shikha ki tarah ooaincha hi rakhein.
  4. agni jab tak jeevit hai, ushnata evam prakaash ki apni visheshataaeain naheen chhodti. usi prakaar hamein bhi apni gatisheelata ki garmi aur dharm-paraayanata ki roshani ghatne naheen deni chaahiye. jeevan bhar purushaarthi aur karttavyanishth bane rahana chaahiye.
  5. yajnyaaagni ka avashesh bhasm mastak par lagaate hue hamein seekhana hota hai ki maanav jeevan ka ant mutthi bhar bhasm ke roop mein shesh rah jaata hai. isliye apne ant ko dhyaan mein rakhate hue jeevan ke har pal ke sadupayog ka prayatn karna chaahiye.

apni thodi-si vastu ko vaayuroop mein banaakar unhein samast jad-chetan praaniyon ko bina kisi apne-paraaye, mitr-shatru ka bhed kiye saaains dvaara is prakaar guptadaan ke roop mein khila dena ki unhein pata bhi na chale ki kis daani ne hamein itna paushtik tattv khila diya, sachmuch ek shreshth brahmabhoj ka punya praapt karna hai, kam kharch mein bahut adhik punya praapt karne ka yagya ek sarvottam upaaya hai.

yagya saamoohikta ka prateek hai. anya upaasanaaeain ya dharm-prakriyaaeain aisi hain, jinhein koi akela kar ya kara sakta hai; par yagya aisa kaarya hai, jismein adhik logon ke sahayog ki aavashyakta hai. holi aadi parvon par kiye jaane vaale yagya to sada saamoohik hi hote hain. yagya aayojanon se saamoohikta, sahakaarita aur ekta ki bhaavanaaeain viksit hoti hain.

pratyek shubh kaarya, pratyek parv-tyauhaar, sanskaar yagya ke saath sampann hota hai. yagya bhaarateeya sanskruti ka pita hai. yagya Bhaarat ki ek maanya evam praacheenatam vaidik upaasana hai. dhaarmik ekta evam bhaavanaatmak ekta ko laane ke liye aise aayojanon ki sarvamaanya saadhana ka aashray lena sab prakaar dooradarshitaapoorn hai.

gaayatri sadbuddhi ki devi aur yagya satkarmon ka pita hai. sadbhaavanaaon evam satpravruttiyon ke abhivrdhan ke liye gaayatri maata aur yagya pita ka yugm har drushti se safal evam samarth siddh ho sakta hai. gaayatri yajnyaon ki vidhi-vyavastha bahut hi saral, lokapriya evam aakarshak bhi hai. jagat ke durbuddhigrast janamaanas ka sanshodhan karne ke liye sadbuddhi ki devi gaayatri mahaamantr ki shakti evam saarmathya adbhut bhi hai aur adviteeya bhi.

nagar, gram athva kshetr ki janta ko dharm prayojanon ke liye ekatrit karne ke liye jagah-jagah par gaayatri yajnyaon ke aayojan karne chaahiye. galat dhang se karne par ve mahainge bhi hote hain aur shakti ki barabaadi bhi bahut karte hain. yadi unhein vivek-buddhi se kiya jaae, to kam kharch mein adhik aakarshak bhi ban sakte hain aur upayogi bhi bahut ho sakte hain.

apne sabhi karmakaandon, dharmaanushthaanon, sanskaaron, parvon mein yagya aayojan mukhya hai. usaka vidhi-vidhaan jaan lene evam unka prayojan samajh lene se un sabhi dharm aayojanon ki adhikaansh aavashyakta poori ho jaati hai.

lokamangal ke liye, jan-jaagaran ke liye, vaataavaran ke parishodhan ke liye svatantr roop se bhi yagya aayojan sampann kiye jaate hain. sanskaaron aur parv-aayojanon mein bhi usi ki pradhaanata hai.

pratyek bhaarateeya dharmaanuyaayi ko yagya prakriya se parichit hona hi chaahiye.

............................................................................................................................................................................................................................................................... bhagavadgeeta ke anusaar yagya' bhagavadgeeta ke anusaar paramaatma ke nimitt kiya koi bhi kaarya yagya kaha jaata hai. paramaatma ke nimitt kiye kaarya se sanskaar paida naheen hote na karm bandhan hota hai. bhagavadageeta ke chauthe adhyaaya mein Bhagwan shri Krishna dvaara arjun ko upadesh dete hue vistaar poorvak vibhinn prakaar ke yajnyaon ko bataaya gaya hai. shri bhagavan kehte hain, arpan hi brahm hai, havi brahm hai, agni brahm hai, aahuti brahm hai, karm roopi samaadhi bhi brahm hai aur jise praapt kiya jaana hai vah bhi brahm hi hai. yagya parabrahm svaroop maana gaya hai. is srushti se hamein jo bhi praapt hai, jise arpan kiya ja raha hai, jiske dvaara ho raha hai, vah sab brahm svaroop hai arthaat srushti ka kan kan, pratyek kriya mein jo brahm bhaav rakhata hai vah brahm ko hi paata hai arthaat brahm svaroop ho jaata hai. karm yogi Dave yagya ka anushthaan karte hain tatha anya gyaan yogi brahm agni mein yagya dvaara yagya ka havan karte hain. Dave poojan use kehte hain jismein yog dvaara adhidaiv arthaat jeevaatma ko jaanane ka prayaas kiya jaata hai. kai yogi brahm agni mein aatma ko aatma mein havan karte hain arthaat adhiyjnya (paramaatma) ka poojan karte hain. kai yogi indriyon ke vishyon ko rokakar arthaat indriyon ko sanyamit kar havan karte hain, anya yogi shabdaadi vishyon ko indriya roop agni mein havan karte hai arthaat man se indriya vishyon ko rokate hain anya kai yogi sabhi indriyon ki kriyaaon evam praan kriyaaon ko ek karte hain arthaat indriyon aur praan ko vash mein karte hain, unhein nishkriya karte hain. in sabhi vruttiyon ko karne se gyaan prakat hota hai gyaan ke dvaara aatm sanyam yogaagni prajvalit kar sampoorn vishyon ki aahuti dete hue aatm yagya karte hain. is prakaar bhinn bhinn yogi dravya yagya tap yagya tatha doosare yog yagya karne vaale hai aur kai teekshnavrati hokar yog karte hain yeh svaadhyaaya yagya karne vaale purush shabd mein shabd ka havan karte hai. is prakaar yeh sabhi kushal aur yatnasheel yogaabhyaasi purush jeev buddhi ka aatm svaroop mein havan karte hain. dravya yagya- is srushti se jo kuchh bhi hamein praapt hai use ishvar ko arpit kar grahan karna. tap yagya- jap kahaaain se ho raha hai ise dekhna tap yagya hai. svar evam hath yog kriyaaon ko bhi tap yagya jaana jaata hai. yog yagya- pratyek karm ko ishvar ke liya karm samajh nipunata se karna yog yagya hai. teekshn vruti- yam niyam sanyam aadi kathor shaareerik aur maanasik kriyaaon dvaara man ko nigrah karne ka prayaas. sham, dam, uparati, titeeksha, samaadhaan, shraddha. man ko sansaar se rokana sham hai. baahya indriyon ko rokana dam hai. nivrutt ki gayi indriyon bhatakne na dena uparati hai. sardi-garmi, sukh-du:kh, haani-laabh, maan apamaan ko shareer dharm maanakarasaralata se sah lena titeeksha hai. roke hue man ko aatm chintan mein lagaana samaadhaan hai. kai yogi apaan vaayu mein praan vaayu ka havan karte hain jaise anulom vilom se sambandhit shvaas kriya tatha kai praan vaayu mein apaan vaayu ka havan karte hain jaise guda sankuchan athva siddhaasan. kai donon prakaar ki vaayu, praan aur apaan ko rokakar praanon ko praan mein havan karte hain jaise rechak aur kumbhak praanaayaam. kai sab prakaar ke aahaar ko jeetkar arthaat niyamit aahaar karne vaale praan vaayu mein praan vaayu ka havan karte hain arthaat praan ko pusht karte hain. is prakaar yajnyaon dvaara kaam krodh evam ajnyaaan roopi paap ka naash karne vaale sabhi; yagya ko jaanane vaale hain arthaat gyaan se paramaatma ko jaan lete hain. yagya se bache hue amrut ka anubhav karne vaale par brahm paramaatma ko praapt hote hain arthaat yagya kriya ke parinaam svaroop jo bachata hai vah gyaan brahm svaroop hai. is gyaan roopi amrut ko peekar vah yogi trupt aur aatm sthit ho jaate hain parantu jo manushya yajnyaaacharan naheen karte unako na is lok mein kuchh haath lagta hai na paralok mein. is prakaar bahut prakaar ki yagya vidhiyaan ved mein bataai gayi hain. yeh yagya vidhiyaan karm se hi utpann hoti hain. is baat ko jaanakar karm ki baadha se jeev mukt ho jaata hai. dravyamaya yagya ki apeksha gyaan yagya atyant shreshth hai. dravyamaya yagya sakaam yagya hain aur adhik se adhik svarg ko dene vaale hain parantu gyaan yagya dvaara yogi karm bandhan se chhutakaara pa jaata hai aur param gati ko praapt hota hai. sabhi karm gyaan mein samaapt ho jaate hain. gyaan se hi aatm trupti hoti hai aur koi karm avashesh naheen rahata. prajjvalit agni sabhi kaashth ko bhasm kar deti hai usi prakaar jnyaaanaagni sabhi karm falon ko; unki aasakti ko bhasm kar deti hai. is sansaar mein gyaan ke samaan pavitra karne wala vaastav mein kuchh bhi naheen hai kyonki jal, agni aadi se yadi kisi manushya athva vastu ko pavitra kiya jaaya to vah shuddhata aur pavitrata thode samay ke liye hi hoti hai, jabki gyaan se jo manushya pavitra ho jaaya vah pavitrata sadaiv ke liye ho jaati hai. gyaan hi amrut hai aur is gyaan ko lambe samay tak yogaabhyaasi purush apne aap apni aatma mein praapt karta hai kyonki aatma hi Akshay gyaan ka shrot hai. jisne apni indriyon ka vash mein kar liya hai tatha nirntar unhein vashamein rakhata hai, jo nirntar aatm gyaan mein tatha uske upaayon mein shraddha rakhata hai jaise guroo, shaastr, sant aadi mein. aisa manushya us Akshay gyaan ko praapt hota hai tatha gyaan ko praapt hote hi param shaanti ko praapt hota hai. gyaan praapt hone ke baad usaka man naheen bhatakata, indriyon ke vishay use aakarshit naheen karte, lobh moh se vah door ho jaata hai tatha nirntar gyaan ki poornata mein ramata hua aanand ko praapt hota hai.

sandarbh

  1. Hindu Saṁaskāaras: Socio-religious Study of the Hindu Sacraments, Rajbali Pandey (1969), see Chapter VIII, ISBN 978-8120803961, pages 153-233
  2. P.H. Prabhu (2011), Hindu Social Organization, ISBN 978-8171542062, see pages 164-165
  3. The Illustrated Encyclopedia of Hinduism: A-M, James G. Lochtefeld (2001), ISBN 978-0823931798, Page 427