Swami Hariharananda Aranya is little known outside the close circle of his disciples. He did not care for public encomiums nor did he ever try to bring others to. Yoga Philosophy of Patanjali with Bhasvati by Hariharananda Aranya, , available at Book Depository with free delivery worldwide. Results 1 – 9 of 9 Discover Book Depository’s huge selection of Hariharananda-Aranya books online. Free delivery worldwide on over 19 million titles.

Author: Bajin Tuktilar
Country: Luxembourg
Language: English (Spanish)
Genre: Life
Published (Last): 6 September 2015
Pages: 386
PDF File Size: 19.38 Mb
ePub File Size: 19.25 Mb
ISBN: 187-9-21761-221-8
Downloads: 16468
Price: Free* [*Free Regsitration Required]
Uploader: Zulkitaur


The perception is said to pertain to present tense whereas the inference and testimony are said to pertain to all the three tenses i. Herein Viksipta state is deemed to be fit for undertaking the yogic journey because first two states viz.

As long as Klesa remains at the root, Karmsaya produces three consequences in the form of birth, span of life and experience.

The “seen” being not conscious cannot, experience the pain and without the seer i. Now, before we try to understand what exactly is meant by “correlation” we should try to understand following dual terms – knower and known, seer and seen, enjoyer and enjoyed etc. It is sheer pure consciousness by which what is purported to convey is that it is self- illuminating principle and not something that is illuminated like the “seen” drSyaby other than itself and that is reason why the purusa is non-seen adrSyah.


Thus citta as conceived in this science is said to be constituted of samskara and pratyayas. Indian Philosophy of Liberation II.

Attachment is that modification which follows remembrance of pleasure. At other times the Seer appears to assume the form of the modification of the mind. The “tanmatras” are conceived as the immediate material cause of five physical elements.

Yogins Repeat it and contemplate upon its meaning. When the mind loses all desire for objects seen or described in the scriptures it acquires a state of utter desirelessness which is called detachment.

It is always fluctuating. The seed-less samadhi i. It is in this sense the reverse order consists in. Hariharabanda goes on endlessly until the consciousness is arrested by yogic practices. Here it is contended that one should take this very “absence of the content of experience” an object of concentration as support which is said to bring steadiness on the part of consciousness.

The immediate and successful accomplishment of yoga on the part of yogis can take place arabya 1 the surrender or devotion to the Isvara or even through his will i. Larson, Professor of Philosophy, University of California, Santa Barbara The Yoga Sutras of Patanjali are universally acknowledged as the fundamental text on yoga and meditation in the Indian classical tradition.

Over and above these, there is purusa or Consciousness. Thence from the knowledge of Purusha arise Pratibha prescienceSravana supernormal power of hearingVedana supernormal power of touchAdarsa supernormal power of sightAsvada supernormal poker of taste and Varta supernormal power of hariharannanda.


Only three sources of valid knowledge are identified – perception, hadiharananda and testimony. Aversion is that modification which results from misery. There is happiness due to the meritorious action-deposits and the painful experiences due to the demeritorious action-deposits. It was first published in The initial grade of the dispassion i.

Thus, it is only the future pain which can be over-come. Epistles of a Samkhya-yogin by Swami Dharmamegha Aranya.

This stage of the gunas is the grossest most state of transformation and is no more subjected to transformations into further tattvas principles. The purusa is nothing but the consciousness through and through. Yoga portal Biography portal Hinduism portal India portal.

Yoga Philosophy of Patanjali by Hariharananda Aranya – Svastha Yoga Stockholm

To one established in the discernment between Buddhi and Purusha come supremacy over all beings and omniscience. Thus there is the antynomy between viparyaya and viveka khyati. The four broad stages are: These two means are regarded as necessary and sufficient means for the raanya restrictions “abhyasat” – vairagyat parat sarvavrtti nirodhah syat Sarala comm, on Y. Similarly when through the processes of dual level restrictions – “samprajnata” and “asamprajnata” see Y.