जीवन का उद्देश्य

दुःखजन्मप्रवृत्तिदोषमिथ्याज्ञानानामुत्तरोत्तरापाये तदनन्तरापायादपवर्गः II1/1/2 न्यायदर्शन अर्थ : तत्वज्ञान से मिथ्या ज्ञान का नाश हो जाता है और मिथ्या ज्ञान के नाश से राग द्वेषादि दोषों का नाश हो जाता है, दोषों के नाश से प्रवृत्ति का नाश हो जाता है। प्रवृत्ति के नाश होने से कर्म बन्द हो जाते हैं। कर्म के न होने से प्रारम्भ का बनना बन्द हो जाता है, प्रारम्भ के न होने से जन्म-मरण नहीं होते और जन्म मरण ही न हुए तो दुःख-सुख किस प्रकार हो सकता है। क्योंकि दुःख तब ही तक रह सकता है जब तक मन है। और मन में जब तक राग-द्वेष रहते हैं तब तक ही सम्पूर्ण काम चलते रहते हैं। क्योंकि जिन अवस्थाओं में मन हीन विद्यमान हो उनमें दुःख सुख हो ही नहीं सकते । क्योंकि दुःख के रहने का स्थान मन है। मन जिस वस्तु को आत्मा के अनुकूल समझता है उसके प्राप्त करने की इच्छा करता है। इसी का नाम राग है। यदि वह जिस वस्तु से प्यार करता है यदि मिल जाती है तो वह सुख मानता है। यदि नहीं मिलती तो दुःख मानता है। जिस वस्तु की मन इच्छा करता है उसके प्राप्त करने के लिए दो प्रकार के कर्म होते हैं। या तो हिंसा व चोरी करता है या दूसरों का उपकार व दान आदि सुकर्म करता है। सुकर्म का फल सुख और दुष्कर्मों का फल दुःख होता है परन्तु जब तक दुःख सुख दोनों का भोग न हो तब तक मनुष्य शरीर नहीं मिल सकता !

About Us

About Us
Gyan Vigyan Brhamgyan (GVB the university of veda)

यह ब्लॉग खोजें

MK PANDEY PRESIDNT OF GVB

MK PANDEY PRESIDNT OF GVB

Contribute

Contribute
We are working for give knowledge, science, spiritulity, to everyone.

Ad Code

Veda Veda Darshan Perspective on Universal Life and Dharma

MKP अप्रैल 13, 2017



1. The Interconnectedness of Life

The passage emphasizes that we are part of the world, and our well-being is deeply connected with the well-being of the environment, other beings, and our society. Patanjali’s Yoga Sutras reinforce this:

“Yoga is the cessation of mental fluctuations” (Chitta Vritti Nirodha, 1.2)

When the mind is balanced, a practitioner naturally becomes aware of one’s role in the universe, the interconnectedness of all life, and the ethical responsibility toward others.

In practical terms:

  • Skin and air symbolize the body and life-sustaining elements. Taking care of the body, breath, and environment is aligned with yoga practice.
  • By nurturing life, we align our actions (karma) with the cosmic order (Rta).

2. God, Energy, and Divine Qualities

The passage speaks of God as energy and the embodiment of all virtues. In Yoga Darshan:

  • Prakriti (nature) and Purusha (consciousness) are inseparable.
  • God manifests as the vital energy in all beings (Prana), which sustains life and consciousness.

“By controlling the senses and the mind, one realizes the divine qualities inherent in all” (Yoga Sutras, 2.29–2.32)

Here, the qualities mentioned — health, intellect, knowledge, abundance, protection from disease, and moral uprightness — are natural outcomes of disciplined yogic living.

  • Taking care of body, mind, and senses cultivates divine attributes within oneself.
  • Ethical action ensures protection and prosperity, both individually and collectively.

3. Karma and Yajna: The Universal Action

The text mentions karma yajna — performing actions for universal welfare. Patanjali explains that:

  • Every action can be selfless (Nishkama Karma) or selfish.
  • Yoga integrates action with mindfulness and detachment from personal gain, ensuring that actions contribute to universal harmony.

Practical applications:

  • Protecting animals, helping the needy, spreading knowledge, and nurturing life are forms of karmic yajna.
  • Such actions cultivate sattva (purity) and remove obstacles from the mind, paving the path toward samadhi (union with the divine).

4. Wealth, Knowledge, and Protection

The passage highlights that those who are wealthy in knowledge and resources can achieve greater divine majesty and universal influence. Through Yoga Darshan:

  1. Wealth is a resource, not an end; it should be used responsibly.
  2. Knowledge (Jnana) is essential for discerning dharma — knowing what actions support life and righteousness.
  3. Protection of self and others arises from ethical and spiritual practice, which strengthens discernment, courage, and compassion.

“A yogi controls the senses, intellect, and desires; thus, he remains untouched by external corruption and harmful impulses” (2.31–2.34, Patanjali)

5. The Role of Dharma and Ethical Conduct

Patanjali emphasizes the Yamas and Niyamas — the ethical framework:

  • Non-violence (Ahimsa): Protect all life forms, including animals and the environment.
  • Truthfulness (Satya): Be honest in actions, thought, and speech.
  • Purity (Shaucha): Maintain personal and environmental cleanliness.
  • Contentment (Santosh): Value simplicity and moderation.

These principles align with the passage’s message: those who perform righteous deeds, protect creatures, and engage in selfless work experience ultimate happiness and fulfillment.

6. Ultimate Happiness and Joy

The text speaks of absolute joy as the result of living ethically, nurturing life, and performing karmic duties.

Yoga Darshan explains:

  • Happiness (Ananda) is not external but arises from self-mastery and alignment with cosmic order.
  • A person engaged in dharma and yoga transcends fear, greed, and ego, experiencing inner contentment.

7. Holistic Protection: Humans, Animals, and Environment

The passage emphasizes universal protection:

  • Ethical and yogic practice extends protection to all beings, reflecting the principle of Ahimsa.
  • A yogi’s actions create harmonious energy fields, positively affecting humans, animals, and the environment.
  • The wealth, knowledge, and moral strength of the practitioner ensure universal welfare, supporting the cosmic balance (Rta).

8. Integration of Science and Spirituality

The text’s reference to energy, life, and divine qualities can also be understood through modern science:

  1. Bioenergetics: Prana as the life-force energy influencing health and vitality.
  2. Neuroscience: Knowledge and ethics shape brain pathways, affecting behavior and decision-making.
  3. Ecology: Protecting all creatures sustains life and ecological balance.

Yoga integrates these aspects: ethical action, mental discipline, and spiritual awareness collectively enhance both personal and universal well-being.

9. Practical Guidelines for Daily Life

  1. Self-Care: Nourish body, mind, and environment (akin to “giving to the skin and air”).
  2. Universal Welfare: Protect animals, educate, and perform selfless service.
  3. Ethical Conduct: Uphold Yamas and Niyamas in all interactions.
  4. Mindfulness and Meditation: Cultivate awareness of thoughts, actions, and universal connection.
  5. Karmic Balance: Perform actions without attachment to results (Nishkama Karma).

10. Conclusion: Yoga as a Way of Life

From a Yoga Darshan perspective, this passage conveys:

  • We are simultaneously our own enemies and friends; control of mind and senses leads to mastery.
  • Divine qualities are cultivated through ethical, knowledgeable, and mindful living.
  • Karma is a yajna, every action contributes to the welfare of the universe.
  • True happiness arises from living in harmony with dharma, cosmic law, and ethical principles.

By following these principles, one can achieve inner peace, universal protection, and spiritual fulfillment, aligning oneself with the highest ideals of Yoga Darshan.

   
 In O3m, give it to the skin and air, but the best way to do it is to take care of your life, we need to be a part of the world. It is very important that we live in our country.

Bhararth - God is the energy of energy and its quality is the best of the food-good foods and people who have the desire to science, through which all actions are proven, the touching soul is the soul and the senses. To give him all the qualities of the divine in the bush, there is a God, to get him, you are one with all our friends, and by all means, the origin of the whole world is full of majesty. Combine yourself by type. We are all karmic yajna, for the best of all the best performing deeds, for the omnipotent yoga actions, that is, the karma which ensures the welfare of every organism in the universe. And we all take refuge in every form of God, who gives superior attributes, O friends, you people! Having such a similarity, we can achieve every kind of advancement. Those people who are full of wealth and knowledge that can be used to get the ultimate majesty, whose children, who have many children and who are very similar to the king, have all the types of medicines and do not have Rajyakshma disease and are never born From the thief Dakka, who is able to protect himself, he always keeps himself away from sinners. Among them is the absolute joy which is the cause of the ultimate happiness; the one who remains in such religious activities is a gentleman who is the protector of human beings and the entire Bhuvan. Every kind of substance is readily available to them; animals in their shelter are also protected like the other animals of Lakshmi.

MKP

प्रस्तुतकर्ता MKP

एक टिप्पणी भेजें

0 टिप्पणियाँ

एक टिप्पणी भेजें