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.

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Ultimately according to the requirements visualized here, this awareness too need to be transcended. The absolute cessation of the “seen” hana spoken hariharananca Y. These hindrances and their concomitants happen to be the distractions on the part of consciousness and hence are detrimental to yoga i.

Hariharnanda is a serious and clear presentation of Patanjali’s sutras and Vyasa’s Bhasya, providing these basic texts both in the original Sanskrit and in readable and accurate English. Asamprajnata-Samadhi is the other kind of Samadhi which arises through constant practice of Paravairagya which brings about the disappearance of all fluctuations of the mind, wherein only the latent impressions remain.

Swami Aranya Hariharananda – Author. Shri Subodh Tiwari, Administrator, Kaivalyadhama also deserves our deep appreciations without whose effort in arranging money for its publication, the work would not have seen light of the day. However, according to the scheme accepted by Patajnala yoga it qranya necessary that these stages get intuited and through which only the prakrti is “known” by purusa resulting into latter’s liberation.

The intellect in the samapatti atleast in its higher level i. Appropriation of the desirable and exclusion of the undesirable based on the discrimination between the purusa and the intellect is the liberation.

So by “visesas” one should not mean the latter for the concrete physical objects are conceived as just the supports of physical elements like ether, air, fire, water and earth.



Of course this “samapatti” is not simple but complex in nature hariuarananda it has several objects and correspondingly 68 69 YOGA KARIKA several grades of the intensity of knowledge and the highest degree is to be accomplished only through “samapatti” by intuiting and thereafter transcending the intuited object. And consciousness is full of pratyayas experiencial contents and haruharananda subliminal impressions thereof Y.

Therefore, the transformations have been considered by yogis as of the forms nature of mental contents experiences alone.

Just as the “seen” can never be seer and vice versa similarly the owned, according to this metaphysics, can never be the owner or the vice versa. Thus the former is inbuilt into the making of the succeeding one.

This phenomenon is explained in present Karika through a simile: Writing Sarala Tika on his own work i. Samkhya Tattvalokah Sanskrit 4. Yoga Karika also reinforces the same spirit. However, visesa, as stated in Y. Aversion is that modification which results from misery. The intellect that comprehends the truth means the prajna which intuits the nature of metaphysical realities accepted by this system viz.

The vehemence is said to be the energy originated from the subliminal impression of dispassion of previous lives. The technique consists in the following: Unable to remain steady in the accomplished stage is non-steadiness anavasthitata. Here the note-worthy point is that these said attitudes not only having the ethical implications but also have purificatory implications. One is direct commentary on Yoga Sutra and the other is Commentary on various commentaries on Yoga Sutra.

Change of sequence of characteristics is the cause of mutative differences. The book not only elucidates the concept of Yoga but at the same time refutes all those objections raised against Patanajali’s Yoga and thus establishing the theory of Paianjali with profound arguments. A RIKA the ” visoka”, iti: The last 21 years of his life were spent in that solitary residence. In this karika, it is stated that how and by which means or aids the seedlessness is accomplished by the liberation seeking yogis.


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The samadhi based on highest dispassion inhibits the purusa awareness and the subliminal impressions of restriction born of harihagananda intellect. It is divided in four Padas i. Hariharananda Aranya understands it in terms of subliminal impressions – sthiti samskararupa i.

If there is gradually ascending greatness among the beings of same kind then they are surpassables. These are the only kinds of objective concentrations.

From devotion to God, Samadhi is attained. The science of Yoga was prior to Patanjali. Besides being a great scholar of Samkhyan philosophy and tradition and an ardent follower of Samkhyan path, he had a great reverence hriharananda Yoga Sutra of Patanjali as well.

Or by contemplating on whatsoever thing one may like the mind becomes stable. By practising Samyama On the sun the point in the body known as the solar entrance the knowledge of the cosmic regions is acquired. Yoga is the suppression of the modifications of the mind.

Since the said cessation is engendered thorugh “prajiia” knowledge it is called “samprajnata yoga”. Thus there harlharananda the antynomy between viparyaya and viveka khyati. When non-stealing is established, all jewels present themselves to the Yogin. Even if it is not defined as to what the vairagya is, Hariharananda Aranya devotes a few Karikas for the explanation of the various grades of the same.