स्रव कहते हैं बहने को। आस्रव का अर्थ हुआ बहाव । नासूर में से जो द्रव सतत बहता रहता है उसे आस्रव कहते हैं। चित्तधारा में विकारों की जो गंदगी बहती है वह भी नासूर के फोड़े की पीप जैसी ही है। इसीलिए आस्रव कहलाती है। मन मैला हो तो उसमें आस्रव बहता है। आस्रव बहता है तो मन और मैला होता है। मैला मन दुखी होता है। अतः सास्रव व्यक्ति दुखी है। अनास्रव दुख-विमुक्त को कहते हैं।
आस्रव हमें दुखी बनाता है। तो भी हम बार बार मन में आस्रवों का प्रजनन करते रहते हैं और दुखी होते रहते हैं। मानो आस्रव जगाने और दुखी रहने का हमें एक व्यसन लग गया। मानो हम पर आस्रव का एक नशा छा गया। सचमुच आस्रव का अपना एक नशा ही होता है। इसीलिए नशीले पदार्थ के अर्थ में भी आस्रव शब्द का प्रयोग होता है। काम क्रोध आदि विकारों का कितना गहरा नशा छा जाता है।
बुद्धि के स्तर पर खूब समझते हैं - यह विकार हानिकारक हैं, दुखजनक हैं, पर फिर भी उन्हें जगाते ही रहते हैं। चाहते हुए भी इनसे बाहर नहीं निकल पाते । यह नशा ही है। व्यसन ही है। बहुत गहरा व्यसन है। यह नशा, यह व्यसन मादक पदार्थों के नशे-व्यसन जैसा है, परन्तु उससे अधिक मात्रा में गहरा है। शराबी हो या गॅजेड़ी-भंगेड़ी, अफीमची हो या चिलमची-चरसची, वह बेचारा अपने व्यसन से कितना व्याकुल रहता है। ऐसी ही व्याकुलता मनोविकारों के नशेबाज कि सीसास्रव की होती है। मादक पदार्थों का कोई कोई नशेबाज अपने मनोबल से कदाचित इस व्यसन से मुक्त भी हो जाय परन्तु इन मानसिक आस्रवों का नशेबाज इस व्यसन से मुक्त हो सके ,यह अत्यंत कठिन काम है।
कोई व्यक्ति एक वैज्ञानिक की तरह कठोर परिश्रम कर के अपनी समझदारी से सच्चाई का अनुसंधान करके अनास्रव होने का कोई मार्ग ढूंढ लेता है, कोई विधि ढूंढ लेता है और उसके द्वारा स्वयं अपने आपको अनास्रव बना लेता है। ऐसा ही व्यक्ति शुद्ध, बुद्ध, जीवनमुक्त अर्हत कहलाता है। ऐसा मुक्त व्यक्ति अत्यंत करुणचित्त से आस्रवों में अनुरक्त दुखियारे लोगों को आस्रव मुक्त होने के लिए वही मार्ग प्रदर्शित करता है, जिस पर चलकर वह स्वयं अनास्रव हो सका। यही है वह विपश्यना विधि जिसे कोई अनास्रव लोक कल्याण के लिए प्रकट करता है। सारी अंध दार्शनिक मान्यताओं को एक ओर रखकर कोई व्यक्ति जब इस विपश्यना विधि का अभ्यास करना शुरू करता है तो एक शोध-वैज्ञानिक की तरह सत्य का अनुसंधान ही शुरू करता है। आजकल को सत्यान्वेषी वैज्ञानिक अधिकांशतः बाहर की ही किसी सच्चाई का अनुसंधान करता है और बाहर के ही किन्हीं उपकरणों के आधार पर करता है। परन्तु अनास्रव होने की विपश्यना विधि का वैज्ञानिक अन्वेषक किसी बाहरी वस्तु का अनुसंधान करने के बजाय अपने भीतर की सच्चई का अनुसंधान करता है । किन्हीं बाह्य उपकरणों के सहारे अनुसंधान करने की बजाय स्वयं अपनी प्रत्यक्ष अनुभूति का सहारा लेकर अनुसंधान करता है।
अनुसंधान करने के लिए उसे अपने साढ़े तीन हाथ की काया के भीतर शरीर और चित्त का मिला जुला क्षेत्र प्राप्त होता है। अनुभूतिजन्य यथाभूत सच्चाइयों को देखते देखते वह ऐसी अवस्था पर जा पहुँचता है। जहां उसे स्पष्ट अनुभव होता है कि जैसे ही चित्तधारा पर कोई विकार स्रवित हुआ, वैसे ही शरीर में भी कोई जीवरसायन (बायोकेमिकल) प्रतिक्रिया होने लगी। शरीर की रक्तवाहिनी धमनियों में कोई एक स्राव रक्तमिश्रित होकर बहने लगा जिससे कि शरीर में कोई संवेदना होने लगी। साधक देखता है कि इस आस्रव से जो संवेदना प्रकट हुई वह मन के विकार को बल प्रदान करती है और मन का विकार इस स्रव के बहाव को और उसके द्वारा जागी हुई इस संवेदना को बल प्रदान करने लगता है। यों यह अन्योन्याश्रित दुष्चक्र चल पड़ता है और मन का विकार बढ़ते जाता है। हमें देर तक अपने शिकंजे में जकड़े रखता है। अपना गुलाम बनाए रखता है। उदाहरण स्वरूप कामवासना का जो बहाव मन पर बहना शुरू हुआ उसी ने भौतिक शरीर पर भी एक स्राव बहाया जिसने बदले में कामवासना के स्वभाव को और पुष्ट करना शुरू किया । धीरे धीरे मन इस कामाख्नव के प्रति इस कदर आसक्त हो गया कि उसकी यह आसक्ति तोड़नी कठिन से कठिनतर होती चली गयी । ऐसा व्यक्ति कामास्रव का गुलाम हो गया। उसे कामास्रव का व्यसन लग गया। ठीक यही बात क्रोध, भय, अहंकार आदि अन्य विकारों की भी है। सामान्य व्यक्ति जानता ही नहीं कि मन पर जागा हुआ हर विकार शरीर पर एक जीवरसायनिक प्रतिक्रिया शुरू कर देता है जिससे उस विकार का संवर्धन होने लगता है। हर विकार चित्त की समता को नष्ट करता है। अतः चित्त को व्यकुल बनाता है। उसकी व्यकुलता के उद्गम और संवर्धन के इस क्रम को वह समझता ही नहीं। परंतु यदि कोई व्यक्ति इस प्रपंच-प्रक्रिया को समझ भी ले और स्वीकार भी कर ले तो भी इस गिरफ्त के बाहर कैसे निकले ?
विपश्यना इस प्रपंच की अनुभूतिजन्य जानकारी ही नहीं देती, बल्कि इस दुश्चक्र को तोड़ कर इसके बाहर निकलने का राह भी सुझाती है। शरीर पर प्रकट होनेवाली संवेदनाएं ही इस कार्य में सहायक बनती हैं। यह वही जीवरसायनिक संवेदनाएं हैं जिनकी वजह से विकार और विकारजन्य व्याकुलता बढ़ा करती हैं। अब विपश्यना का होश जागने पर वही संवेदनाएं हमारे मनोविकार और तज्जन्य व्याकुलता को नष्ट करने का उपाय बन जाती हैं।
दुष्चक्र को तोड़ने के लिए विपश्यना हमारे शरीर पर होनेवाली संवेदनाओं को तटस्थभाव से देखना सिखाती है। जहां पहले इन्हीं संवेदनाओं ने हमे आसक्त बना दिया था, उनके प्रति भोक्ताभाव प्रबल हो गया था, वहां अब इन्हीं संवेदनाओं को तटस्थभाव से देखने का अभ्यास शुरू हो जाता है। सफलता-असफलता के उतार-चढ़ाव में से गुजरता हुआ साधक धीरे धीरे संवेदनाओं की गिरफ्त को दुर्बल करने लगता है। पहले जिन संवेदनाओं के प्रति जागनेवाले विकरों की गहरी प्रतिक्रिया मानस पर पत्थर की गहरी लकीर सी बनाया करती थी, वह अब बालू की लकीर सी बनाने लगी और समय पाकर पानी की लकीर बनाकर रह गयी। उनका प्रभाव क्षीण हो गया। साधक इस प्रकार उन आस्रवों की आसक्तियों से पूर्णतया मुक्त हो जाता है। विकार नहीं जागते तो आस्रव नहीं जागते । आस्रव नहीं जागते ती मोह-मूढ़ता का नशा नहीं जागता। निर्विकार हो जाता है तो अनास्रव हो जाता है, जीवनमुक्त हो जाता है, सर्वथा दुखमुक्त हो जाता है।
हम देखते हैं कि किस प्रकार साधारण नशेबाजों के मदिरा और ब्राउनसूगर के नशे देर सबेर विपश्यना द्वारा दूर हो जाते हैं। हर नशे की अपनी एक विशिष्ट शारीरिक संवेदना होती है। ऊपर ऊपर से यो लगता है कि इस व्यक्ति को अमुक मादक पदार्थ का व्यासन है परन्तु वास्तविकता यह है कि उसे अमुक प्रकार की शारीरिक संवेदना का व्यसन है। उस व्यसन का शरीर की संवेदना से गहरा संबंध है। हर व्यक्ति जैसे जैसे संवेदनाओं को तटस्थभाव से देखने का आदी होते जाता है वैसे वैसे व्यसन की जकड़न ढ़ीली पड़ती है और अन्ततः व्यसनमुक्त हो जाता है।
जैसे मादक पदार्थों का व्यसन वैसे ही काम, क्रोध, मोह आदि विकारों का व्यसन, उनसे उत्पन्न होनेवाले आस्रवों का व्यसन इन आस्रवों से उत्पन्न होने वाली शारीरिक संवेदनाओं का व्यसन । इन मनोविकारों के व्यसनों का शरीर की संवेदनाओं से गहरा संबंध है। विपश्यना के अभ्यास द्वारा संवेदना के अनित्य स्वभाव को स्वानुभूति द्वारा तटस्थभाव से देखते देखते इन विकारों की जकड़न ढीली पड़ने लगती है और परिणामतः इन विकारों की पीड़ाओं से मुक्ति मिलने लगती है। इन विकरों से पूरा पूरा मुक्त हो जाने का मार्ग लंबा है, कठिन है। पर असंभव नही, असाध्य नहीं । संतोषजनक बात यह है कि संवेदनाओं को देखते देखते इन विकारों की जकड़न जितनी ढीली होती जाती है, साधक स्वयं देखता है कि वह उतना उतना ही मुक्त हुए जा रहा है। याने संवेदनाओं को देखने का अभ्यास भले थोड़ा भी करे, तो थोड़ी ही दुखमुक्ति अनुभव करने लगता है। अभ्यास ज्यादा करे तो विकारों से होनेवाली दुःखों की विमुक्ति और अधिक होने लगती है। तब अपने अनुभवों से ही यह विशवास जागता है। कि इस रास्ते पर चलते चलते एक दिन सारे विकारों से छुटकारा पा ही लेंगे। परन्तु बड़ी निष्ठा से, लगन से, धैर्य से स्वयं परिश्रम-पुरुषार्थ करना होगा। किसी की कृपा से मुक्ति नहीं मिलती। किसी की कृपा इतनी ही बहूत है कि उसने स्वयं जानकर हमें रास्ता बता दिया। अब चलना तो हमारा काम है। जितना जितना चलेंगे, उतना उतना लाभान्वित होते ही जाएंगे।
साधकों, आओ! दुखविमुक्ति के इस कल्याणकारी मार्ग पर कदम कदम चलते ही रहें और अपनी स्वस्ति-मुक्ति साध लें!
कल्याणमित्र,
सत्य नारायण गोयन्का
सत्य नारायण गोयन्का
मार्च 1990 हिंदी विपश्यना पत्रिका में प्रकाशित
🌹 condolences 🌹
Srava is called sisters. The meaning of āsrava means flow. The Liquid which keeps flowing out of the pig is called āsrava. The dirt that flows in the mind is the same as the draught of the pig. That is why it is called āsrava. If the mind is dirty then there is tears in it. If the āsrava flows, the mind and the dirt is. The dirt mind is sad. So the sāsrava person is sad. Anāsrava is called sadness-FREE.
Āsrava makes us sad. However, we keep breeding the āsravōṁ in our mind over and over and over. As if we got an addiction to wake up and being sad. As if we had a drug of āsrava. Really, āsrava has its own intoxication. That is why the term āsrava is also used in the meaning of drugs. What a deep intoxication of work, anger, etc.
At the level of intelligence they understand - these disorder are harmful, painful, but still keep awake. They can't get out of them even though they want. It's intoxication. Addiction is the only. It is a very deep addiction. This addiction is like the addiction of drugs, but is deeper than that. Whether it is drunk or gĕjēṛī, coalfields or ring, how much he is so sick of his addiction. This is the same distraction of the naśēbāja of the agents. Some drug addiction may get rid of this addiction, but these mental desires can be free from this addiction, this is a very difficult task.
A person by working hard like a scientist and finds a way to be anāsrava by research the truth, finds a method and makes himself anāsrava by him. Such a person is called pure, Buddha, life-free qualification. Such a free person, with great mercy, shows the same way to the people who are free from the āsravōṁ, to be free from the same way on which he himself could be anāsrava. This is the vipassana method which someone reveals for public welfare. When a person starts practicing this vipassana method by putting all the blind philosophical beliefs on one side, he starts research of truth like a research scientist. These days, the satyānvēṣī scientist mostly research the truth outside and does it based on some of the outside devices. But the scientific investigator of the vipassana method of being anāsrava does research the truth within itself rather than research on an outside. Rather than doing research on the support of any external equipment, rather than doing research on the support of its direct feelings.
To do research he finds the body and mind within his three and a half hand body. To see the true truth, he reaches such a situation. Where he is clearly realized that as soon as a disorder was caused by the mind, there was a jīvarasāyana reaction in the body. The blood vahini of the body started to flow in the blood of the body, so that there was no condolences in the body. The seeker sees that the condolences given by this āsrava gives strength to the disorder of the mind, and the disorder of the mind starts to give strength to the flow of this srava and the condolences that it has been raised by him. This is how the other evil cycle goes on and the disorder of the mind is increased. He keeps us in his own hold for a long time. Keeps his slave. For example, the flow of lust which began to flow on the mind has also put a discharge on the physical body, which in return started to enhance the nature of lust. Slowly, the mind became so addicted to the act that it became difficult to break his addiction. Such a person became a slave of kāmāsrava. He was addicted to kāmāsrava. The same thing is anger, fear, ego, etc. The General person does not know that every disorder on the mind starts a jīvarasāyanika reaction on the body that starts to promote the disorder. Every disorder destroys the equality of the mind. So it makes the mind crazy. He does not understand this order of the origin and promotion of his agony. But if someone understands and accepts this practice, how could he get out of this catch?
Vipassana does not only give information about the experience of this punch, but also suggest a way to get out of it by breaking this enemy. The senses that appear on the body are helpful in this work. These are the jīvarasāyanika sensations that increase disorder and disorder. Now the same senses when vipassana senses are awake, the same senses become the way to destroy our manōvikāra and tajjan'ya disorder.
Vipassana teaches us to look at the senses on our body to break the evil cycle. Where these senses earlier had made us addicted to them, there was a lot of pressure on them, and now the practice of seeing these senses begins. The seeker passing through the ups and downs of success slowly begins to weaken the catch of senses. The deep reaction of the vikarōṁ to which the vikarōṁ of the vikarōṁ used to make a deep line of stone on the mind, now began to form a sand line of sand, having time and became a line of water. His effect was impaired. This is how the seeker is completely free from the ability of those āsravōṁ. If the disorder does not wake up, you don't wake up. Tears do not wake up, the intoxication of illusion does not wake up. When it becomes unconcernedly, it becomes anāsrava, life becomes free, everything gets rid of pain.
Let us see how simple drug alcohol and brā'unasūgara drugs get away by the late sooner. Every drunk has its own physical condolences. From Above, it seems that this person has a practice of such drugs, but the reality is that he is addicted to such physical condolences. That addiction has a deep connection to the body's condolences. As each person gets used to look at the senses, the addiction of addiction is caught and eventually becomes free.
Like the addiction of drugs, anger, affection, etc. The addiction of the āsravōṁ, the addiction of their emotions, is the addiction of the physical sensitivity caused by these emotions. The persons of these agents have a deep connection with the senses of the body. By the practice of vipassana, the. Nature of condolences by the self-sense of condolences, the stiffness of these disorders seems to be loose and the result of the relief from the suffering of these disorders. The way to be completely free from these clowns is long, difficult. But not impossible, not impossible. The satisfying thing is, the more loose the bond of these disorders, the seeker himself sees that the more free he is being released. Even if a little practice of looking at the senses, it starts to experience a little bit of pain. If you practice more then the relief of suffering from the bad ones becomes more. Then this faith wakes up from his experiences. That one day we will get rid of all those who are going on this path. But with great devotion, with patience and patience, we have to work hard. There is no salvation by the grace of anyone. Someone's grace is so much that he has shown us the way. Now it is our job to walk. The more you walk, the more you will benefit.
Come on, come on! Keep moving on this welfare path of pain and seek your own self-Freedom!
Welfare friends,
Truth Narayan Gōyankā
March 1990 published in hindi vipassana magazine
Srava is called sisters. The meaning of āsrava means flow. The Liquid which keeps flowing out of the pig is called āsrava. The dirt that flows in the mind is the same as the draught of the pig. That is why it is called āsrava. If the mind is dirty then there is tears in it. If the āsrava flows, the mind and the dirt is. The dirt mind is sad. So the sāsrava person is sad. Anāsrava is called sadness-FREE.
Āsrava makes us sad. However, we keep breeding the āsravōṁ in our mind over and over and over. As if we got an addiction to wake up and being sad. As if we had a drug of āsrava. Really, āsrava has its own intoxication. That is why the term āsrava is also used in the meaning of drugs. What a deep intoxication of work, anger, etc.
At the level of intelligence they understand - these disorder are harmful, painful, but still keep awake. They can't get out of them even though they want. It's intoxication. Addiction is the only. It is a very deep addiction. This addiction is like the addiction of drugs, but is deeper than that. Whether it is drunk or gĕjēṛī, coalfields or ring, how much he is so sick of his addiction. This is the same distraction of the naśēbāja of the agents. Some drug addiction may get rid of this addiction, but these mental desires can be free from this addiction, this is a very difficult task.
A person by working hard like a scientist and finds a way to be anāsrava by research the truth, finds a method and makes himself anāsrava by him. Such a person is called pure, Buddha, life-free qualification. Such a free person, with great mercy, shows the same way to the people who are free from the āsravōṁ, to be free from the same way on which he himself could be anāsrava. This is the vipassana method which someone reveals for public welfare. When a person starts practicing this vipassana method by putting all the blind philosophical beliefs on one side, he starts research of truth like a research scientist. These days, the satyānvēṣī scientist mostly research the truth outside and does it based on some of the outside devices. But the scientific investigator of the vipassana method of being anāsrava does research the truth within itself rather than research on an outside. Rather than doing research on the support of any external equipment, rather than doing research on the support of its direct feelings.
To do research he finds the body and mind within his three and a half hand body. To see the true truth, he reaches such a situation. Where he is clearly realized that as soon as a disorder was caused by the mind, there was a jīvarasāyana reaction in the body. The blood vahini of the body started to flow in the blood of the body, so that there was no condolences in the body. The seeker sees that the condolences given by this āsrava gives strength to the disorder of the mind, and the disorder of the mind starts to give strength to the flow of this srava and the condolences that it has been raised by him. This is how the other evil cycle goes on and the disorder of the mind is increased. He keeps us in his own hold for a long time. Keeps his slave. For example, the flow of lust which began to flow on the mind has also put a discharge on the physical body, which in return started to enhance the nature of lust. Slowly, the mind became so addicted to the act that it became difficult to break his addiction. Such a person became a slave of kāmāsrava. He was addicted to kāmāsrava. The same thing is anger, fear, ego, etc. The General person does not know that every disorder on the mind starts a jīvarasāyanika reaction on the body that starts to promote the disorder. Every disorder destroys the equality of the mind. So it makes the mind crazy. He does not understand this order of the origin and promotion of his agony. But if someone understands and accepts this practice, how could he get out of this catch?
Vipassana does not only give information about the experience of this punch, but also suggest a way to get out of it by breaking this enemy. The senses that appear on the body are helpful in this work. These are the jīvarasāyanika sensations that increase disorder and disorder. Now the same senses when vipassana senses are awake, the same senses become the way to destroy our manōvikāra and tajjan'ya disorder.
Vipassana teaches us to look at the senses on our body to break the evil cycle. Where these senses earlier had made us addicted to them, there was a lot of pressure on them, and now the practice of seeing these senses begins. The seeker passing through the ups and downs of success slowly begins to weaken the catch of senses. The deep reaction of the vikarōṁ to which the vikarōṁ of the vikarōṁ used to make a deep line of stone on the mind, now began to form a sand line of sand, having time and became a line of water. His effect was impaired. This is how the seeker is completely free from the ability of those āsravōṁ. If the disorder does not wake up, you don't wake up. Tears do not wake up, the intoxication of illusion does not wake up. When it becomes unconcernedly, it becomes anāsrava, life becomes free, everything gets rid of pain.
Let us see how simple drug alcohol and brā'unasūgara drugs get away by the late sooner. Every drunk has its own physical condolences. From Above, it seems that this person has a practice of such drugs, but the reality is that he is addicted to such physical condolences. That addiction has a deep connection to the body's condolences. As each person gets used to look at the senses, the addiction of addiction is caught and eventually becomes free.
Like the addiction of drugs, anger, affection, etc. The addiction of the āsravōṁ, the addiction of their emotions, is the addiction of the physical sensitivity caused by these emotions. The persons of these agents have a deep connection with the senses of the body. By the practice of vipassana, the. Nature of condolences by the self-sense of condolences, the stiffness of these disorders seems to be loose and the result of the relief from the suffering of these disorders. The way to be completely free from these clowns is long, difficult. But not impossible, not impossible. The satisfying thing is, the more loose the bond of these disorders, the seeker himself sees that the more free he is being released. Even if a little practice of looking at the senses, it starts to experience a little bit of pain. If you practice more then the relief of suffering from the bad ones becomes more. Then this faith wakes up from his experiences. That one day we will get rid of all those who are going on this path. But with great devotion, with patience and patience, we have to work hard. There is no salvation by the grace of anyone. Someone's grace is so much that he has shown us the way. Now it is our job to walk. The more you walk, the more you will benefit.
Come on, come on! Keep moving on this welfare path of pain and seek your own self-Freedom!
Welfare friends,
Truth Narayan Gōyankā
March 1990 published in hindi vipassana magazine
