Volume-X, Issue-IV, July 2024 |
যোগ দর্শন মতে যোগ ও স্বামী বিবেকানন্দের মতে যোগ-এর তুলনামূলক আলোচনা ড. টুসি ভট্টাচার্য্য, সহকারী অধ্যাপক, দর্শন বিভাগ, ধ্রুবচাঁদ হালদার কলেজ, পশ্চিমবঙ্গ, ভারত |
Received: 18.07.2024 | Accepted: 24.07.2024 | Published Online: 31.07.2024 | Page No: 39-45 | ||||
DOI: 10.29032/ijhsss.vol.10.issue.04W.005 | |||||||
ABSTRACT | ||
The main subject-matter of Yoga Philosophy is Yoga. Here, it has been stated that Yoga is the cessation of mental modification. Thus, it has been stated in the verse—‘Yogaścittavrittinirodhah’. In the verse there we find four terms viz. Yoga, citta, vritti and nirodha. Yoga is divided into two parts in the Yoga Philosophy viz. Samprajnata Samadhi and Asamprajnata Samadhi. One pointedness of mind is called Samprojnata Samadhi and complete arrestedness is called Asamprajnata Samadhi. When this Asumprojnata Samadhi is completed, there no modification is remained in that state and at that time self remains in itself. As a result, Kaivalya is attained. On the other hand, Swamiji means to understand the Yoga as to join and austerity. He had supported the combination of Yoga, viz. Jnana-karma and bhaktiyoga. Though according to him, each path deals us to realize immortality. All the paths are complementary to each other. He says that anybody may reach his main goal to follow any one path mentioned above. The main aim of Yoga is to attain the supreme being. Swamiji has followed also the eight-fold means of Yoga of Patanjali. He has added Jnana, Karma and Bhakti in his theory. Patanjali says regarding Bhakti as Isvara Pranidhana. Keywords: Yoga, cittavrittinirodha, Samādhi, Swami Vivekananda, Jnanayoga, Bhaktiyoga, Karmayoga, Rajayoga. |