ज्ञानेंद्रिये - पाच की सहा ?

1) मराठी विश्वकोश खंड : २० (उत्तरार्ध) मध्ये ‛ज्ञानेंद्रिये’ या नोंदीखाली दिलेल्या व्याख्येनुसार (“प्राण्यांना आपल्या परिसरातील बऱ्यावाईट बदलांचे ज्ञान व्हावे आणि त्यातून पोषण, संरक्षण व प्रजनन या कार्यांमध्ये मदत व्हावी या उद्देशाने विकसित झालेल्या इंद्रियांना ज्ञानेंद्रिये म्हणतात.”) ‛स्नायू’ हे ज्ञानेंद्रियांमध्ये येत नाही, असं मला वाटतं. 2) वजन ओढणे, ढकलणे हे ‛स्नायविकवेदन’ किंवा ‛स्पर्श/भार-वेदन’ या ज्ञानेंद्रियांतर्गत येतं. (उपरोक्त याच मराठी विश्वकोश खंडातील ‛ज्ञानसंपादन’ ही नोंद पहावी). 3) ‛ज्ञानेंद्रिये’ या नोंदीखाली सांगण्यात आलेल्या ‛कायिक/सार्वदेहिक ज्ञानेंद्रिये’ या ज्ञानेंद्रियांच्या दुसऱ्या प्रकारानुसार वजनाशी व तानाशी निगडित बाबी ‛वेदना ग्राही’, ‛खोल दाब ग्राही’ किंवा ‛हलका स्पर्श ग्राही’ यानुसार ह्या दुसऱ्या प्रकारात समाविष्ट करता येतात. 4) ‛ज्ञानसंपादन’ या नोंदीनुसार, डोळा, कान, नाक, जीभ व शारीरिक समतोल अर्थात कर्णद्रायूवीय वेदन (ज्ञानेंद्रियांचा पहिला प्रकार) या प्रमुख, विशेष ज्ञानेंद्रियांसह अकरा ज्ञानेंद्रिये आहेत.

या बद्दल विस्ताराने लिहाल का...

डोळे, कान, नाक , जीभ , त्वचा ह्या शरिरातील अवययांना जर मनाची जोड मिळाली नाही तर त्यांचा आपल्याला काहीही उपयोग नाही. म्हणुन वरील पाचाबरोबर मन हे आणखी एक ईंद्रिय ग्रुहीत धरावे लागेल. नुसत्या कानावर काही आवाज झाला म्हणुन आपल्या मेंदूत ज्ञान होत नाही. तर त्या त्या ईंद्रियाच्या ठिकाणी आपले मन असावेच लागते. उदाहरणार्थ , आपण एखाद्या आपल्या मित्राशी बोलत असतो, पण मित्राची नजर फक्त आपल्यावर असते, ते ही आपण समोर असतो म्हणुन, पण आपल्या बोलण्याकडे त्याचे लक्ष नसते. तो त्याच वेळी दुसर्‍या काही विचारात असल्यास, आपल्याला त्याला टोकावे लागते की अरे, कोठे हरवलास तू ? तुझे माझ्या बोलण्याकडे लक्ष नाही. त्यावेळी तो मित्र भानावर येतो. म्हणजेच त्याच्या कानात शब्द जातच असतात, पण जोपावेतो त्याच्या कानाच्या टिकाणी त्याचे मन जात नाही, तोपावेतो, त्याला कानाचा काही उपयोग होत नाही. म्हणुन मन हे एक सहावे ईंद्रिय मानावेच लागेल. अशीच स्थिती इतर अवयवांची आहे. तपासून पहा. आणि AK ह्यांच्या मताशी सहमत आहे, अन्यथा डोळ्यांनी जे बघतो त्याचेही पोटभेद करावे लागतील, म्हणजे डोळ्यांनी रंग, आकार्,संकट्,आनंदाची वा भीतीची जाणीव ई.ई. .

"राजयोग" हे स्वामी विवेकानंदांनी लिहीलेले एकमेव पुस्तक. यात दोन भाग आहेत. पहिल्या भागात प्राण व प्राणायाम या विषयीचे विस्त्रुत विवेचन आहे तर दुसर्या भागात महर्षी पतञजलींच्या योगसूत्रांवर केलेले भाष्य आहे. यातील दूसरे सूत्र "योगश्र्चित्तवृत्तिनिरोध:" या सूत्रावर केलेले हे भाष्य. "योगश्र्चित्तवृत्तिनिरोध: ||२||" 2. Yoga is restraining the mind-stuff (Chitta) from taking various forms (Vrittis). A good deal of explanation is necessary here. We have to understand what Chitta is, and what the Vrittis are. I have eyes. Eyes do not see. Take away the brain center which is in the head, the eyes will still be there, the retina complete, as also the pictures of objects on them, and yet the eyes will not see. So the eyes are only a secondary instrument, not the organ of vision. The organ of vision is in a nerve centre of the brain. The two eyes will not be sufficient. Sometimes a man is asleep with his eyes open. The light is there and the picture is there, but a third thing is necessary — the mind must be joined to the organ. The eye is the external instrument; we need also the brain centre and the agency of the mind. Carriages roll down a street, and you do not hear them. Why? Because your mind has not attached itself to the organ of hearing. First, there is the instrument, then there is the organ, and third, the mind attached to these two. The mind takes the impression farther in, and presents it to the determinative faculty — Buddhi — which reacts. Along with this reaction flashes the idea of egoism. Then this mixture of action and reaction is presented to the Purusha, the real Soul, who perceives an object in this mixture. The organs (Indriyas), together with the mind (Manes), the determinative faculty (Buddhi), and egoism (Ahamkâra), form the group called the Antahkarana (the internal instrument). They are but various processes in the mind-stuff, called Chitta. The waves of thought in the Chitta are called Vrittis (literally "whirlpool") . What is thought? Thought is a force, as is gravitation or repulsion. From the infinite storehouse of force in nature, the instrument called Chitta takes hold of some, absorbs it and sends it out as thought. Force is supplied to us through food, and out of that food the body obtains the power of motion etc. Others, the finer forces, it throws out in what we call thought. So we see that the mind is not intelligent; yet it appears to be intelligent. Why? Because the intelligent soul is behind it. You are the only sentient being; mind is only the instrument through which you catch the external world. Take this book; as a book it does not exist outside, what exists outside is unknown and unknowable. The unknowable furnishes the suggestion that gives a blow to the mind, and the mind gives out the reaction in the form of a book, in the same manner as when a stone is thrown into the water, the water is thrown against it in the form of waves. The real universe is the occasion of the reaction of the mind. A book form, or an elephant form, or a man form, is not outside; all that we know is our mental reaction from the outer suggestion. "Matter is the permanent possibility of sensations," said John Stuart Mill. It is only the suggestion that is outside. Take an oyster for example. You know how pearls are made. A parasite gets inside the shell and causes irritation, and the oyster throws a sort of enamelling round it, and this makes the pearl. The universe of experience is our own enamel, so to say, and the real universe is the parasite serving as nucleus. The ordinary man will never understand it, because when he tries to do so, he throws out an enamel, and sees only his own enamel. Now we understand what is meant by these Vrittis. The real man is behind the mind; the mind is the instrument his hands; it is his intelligence that is percolating through the mind. It is only when you stand behind the mind that it becomes intelligent. When man gives it up, it falls to pieces and is nothing. Thus you understand what is meant by Chitta. It is the mind-stuff, and Vrittis are the waves and ripples rising in it when external causes impinge on it. These Vrittis are our universe. The bottom of a lake we cannot see, because its surface is covered with ripples. It is only possible for us to catch a glimpse of the bottom, when the ripples have subsided, and the water is calm. If the water is muddy or is agitated all the time, the bottom will not be seen. If it is clear, and there are no waves, we shall see the bottom. The bottom of the lake is our own true Self; the lake is the Chitta and the waves the Vrittis. Again, the mind is in three states, one of which is darkness, called Tamas, found in brutes and idiots; it only acts to injure. No other idea comes into that state of mind. Then there is the active state of mind, Rajas, whose chief motives are power and enjoyment. "I will be powerful and rule others." Then there is the state called Sattva, serenity, calmness, in which the waves cease, and the water of the mind-lake becomes clear. It is not inactive, but rather intensely active. It is the greatest manifestation of power to be calm. It is easy to be active. Let the reins go, and the horses will run away with you. Anyone can do that, but he who can stop the plunging horses is the strong man. Which requires the greater strength, letting go or restraining? The calm man is not the man who is dull. You must not mistake Sattva for dullness or laziness. The calm man is the one who has control over the mind waves. Activity is the manifestation of inferior strength, calmness, of the superior. The Chitta is always trying to get back to its natural pure state, but the organs draw it out. To restrain it, to check this outward tendency, and to start it on the return journey to the essence of intelligence is the first step in Yoga, because only in this way can the Chitta get into its proper course. Although the Chitta is in every animal, from the lowest to the highest, it is only in the human form that we find it as the intellect. Until the mind-stuff can take the form of intellect it is not possible for it to return through all these steps, and liberate the soul. Immediate salvation is impossible for the cow or the dog, although they have mind, because their Chitta cannot as yet take that form which we call intellect. The Chitta manifests itself in the following forms — scattering, darkening, gathering, one-pointed, and concentrated. The scattering form is activity. Its tendency is to manifest in the form of pleasure or of pain. The darkening form is dullness which tends to injury. The commentator says, the third form is natural to the Devas, the angels, and the first and second to the demons. The gathering form is when it struggles to centre itself. The one-pointed form is when it tries to concentrate, and the concentrated form is what brings us to Samâdhi.