Mukti Quotes

Freedom—or mukti or moksha—is seen as the natural longing in every human being and our ultimate destination.

सिपाही को अपनी लाल पगड़ी पर, सुन्दरी को अपने गहनों पर और वैद्य को अपने सामने बैठे हुए रोगियों पर जो घमंड होता है, वही किसान को अपने खेतों को लहराते हुए देखकर होता है।

Enlightened enquiry alone leads to liberation. Supernatural powers are all illusory appearances created by the power of maya (mayashakti). Self-realization which is permanent is the only true accomplishment (siddhi). Accomplishments which appear and disappear, being the effect of maya, cannot be real. They are accomplished with the object of enjoying fame, pleasures, etc. They come unsought to some persons through their karma. Know that union with Brahman is the real aim of all accomplishments. This is also the state of liberation (aikya mukti) known as union (sayujya).

Even without being killed a man can experience death, he can conquer, he can realize the culmination characteristic of a 'super-life'. From a higher point of view, Paradise, the Kingdom of Heaven, Valhalla, the Island of the Heroes, etc., are only symbolic figurations forged for the masses, figurations that in reality designate transcendent states of consciousness, beyond life and death. The ancient Aryan tradition used the term jivan-mukti to indicate such a realization while still in the mortal body.

the delusion of bondage fabricated by ignorance from time immemorial can be removed only by knowledge, and for this purpose the term ‘liberation’ (mukti) has been usually accepted. That is all. The fact that the characteristics of liberation are described in different ways proves that they are imaginary.

The biggest problem is the moment you say "spirituality," somebody starts talking about God, someone else about mukti, someone else about nirvana and someone else about the Ultimate. They are all already up there. You cannot do anything with people who are already up there. If somebody is down here, you can do something with them. You can only take a step if your feet are on the ground, isn't it? The moment you talk about God, you are not here anymore; you know it all. You can only start a journey from where you are. You cannot start a journey from where you are not. If you are willing to come down to where you are, then we can see what the next step is. If you are already on the third step to heaven, what can I do with you?

sebagian orang mendapatkan mukti/mulia dengan mudah, seperti durian runtuh dari langit. Tapi ada juga yang mendapatkannya dengan susah payah dan jungkir balik

So when a certain awareness arises within you, somewhere you begin to feel the meaninglessness of the cycle. It is all nice, we are enjoying it, but just going on and on does not make sense. When that awareness comes, that is when you start talking about mukti. Mukti means you want to become free from the process of life and death. Not because you are suffering. Suffering people cannot attain mukti. You are fine, you are joyful, but you have had enough of the kindergarten, you want to move on. However beautiful your school life was, don’t you want to go to college? Yes? That is all. You have seen enough of it. Now you want to move on.

Note: Some aspirants indulge in severe austerities and arduous practices, mastering several techniques and incidentally attaining extraordinary supernatural powers as well. All these are to be shunned as they do not lead to ultimate peace and joy. On the other hand, the path of Kala Jnana described here is a direct path to mukti.

Mukti means you want to become free from the process of life and death, not because you are suffering. People who are suffering cannot attain mukti. You are fine, you are joyful, but you have had enough of kindergarten, you want to move on. However beautiful your school life was, don’t you want to go to college? That is all. Death means the end of the physical body; everything else continues and finds another body soon; whereas with mukti, everything comes to an end. In a way, mukti is the end of death—and birth as well.

Nada Brahma Vishwaswaroopa Nada hi Sakala Jeeva Roopa Nada hi karma, Nada hi dharma Nada hi bandhana, Nada hi mukti Nada hi Shankara, Nada hi Shakti Nada Brahma Vishwaswaroopa Nadam Nadam, Sarvam Nadam Nadam Nadam, Nadam Nadam (Sound is Brahman, the manifestation of the universe, sound manifests itself in the form of all life, sound is bondage, sound is the means of liberation, sound is that which binds, sound is that which liberates, sound is the bestower of all, sound is the power behind everything, sound is everything.)

As for karma itself, it is apparently only that which binds "jiva" (sentience, life, spirit, etc.) with "ajiva" (the lifeless, material aspect of this world) - perhaps not unlike that which science seeks to bind energy with mass (if I understand either concept correctly). But it is only through asceticism that one might shed his predestined karmic allotment. I suppose this is what I still don't quite understand in any of these shramanic philosophies, though - their end-game. Their "moksha", or "mukti", or "samsara". This oneness/emptiness, liberation/ transcendence of karma/ajiva, of rebirth and ego - of "the self", of life, of everything. How exactly would this state differ from any standard, scientific definition of death? Plain old death. Or, at most, if any experience remains, from what might be more commonly imagined/feared to be death - some dark perpetual existence of paralyzed, semi-conscious nothingness. An incessant dreamless sleep from which one never wakes? They all assure you, of course, that this will be no condition of endless torment, but rather one of "eternal bliss". Inexplicable, incommunicable "bliss", mind you, but "bliss" nonetheless. So many in the realm of science, too, seem to propagate a notion of "bliss" - only here, in this world, with the universe being some great amusement park of non-stop "wonder" and "discovery". Any truly scientific, unbiased examination of their "discoveries", though, only ever seems to reveal a world that simply just "is" - where "wonder" is merely a euphemism for ignorance, and learning is its own reward because, frankly, nothing else ever could be. Still, the scientist seeks to conquer this ignorance, even though his very happiness depends on it - offering only some pale vision of eternal dumbfoundedness, and endless hollow surprises. The shramana, on the other hand, offers total knowledge of this hollowness, all at once - renouncing any form of happiness or pleasure, here, to seek some other ultimate, unknowable "bliss", off in the beyond...

The sub-sector needed a person, preferably an officer, civilian or military, to handle logistics. We had information that a certain Lieutenant Enamul Haque, a native of Chapai Nawabganj had crossed over to India and was now living with relatives in Malda. Jahangir contacted him and invited him to the Sub-sector HQ through some of his relatives who were in our Sub-sector. After much persuasion, he agreed to come. Jahangir scheduled the meeting when the Sector Commander would be present. A couple of days later, Enam came to Mohidipur. Jahangir and I were also present in the meeting. Enam was a tall individual with a good physique but he seemed nervous. Colonel Zaman opened the conversation with the usual inquiries: when did he cross the border, where was he staying in Malda, what was he doing, et cetera. Enam was not doing anything; he was simply hiding in Malda. Colonel Zaman told him that to the Pakistan Army he was a deserter and a rebel, irrespective of whether he joined the Mukti Bahini or not. He implored him to join; we needed all the help we could get. Enam responded that he was from the EME; he was not a fighter. Colonel Zaman assured him he would not be given any combat assignments; he would have an administrative job. He was going to BDF HQ soon and could have Enam assigned to Mohidipur Sub-sector as logistics officer and Enam could even stay with relatives in Malda if he liked. No amount of persuasion could convince Enam. It surprised me a great deal that a Bengali military officer, who deserted the Pakistan Army and crossed over to India, was unwilling to make any contribution to the liberation war, even in a non-combat capacity[33]. This was true of many young and able university and college students especially from middle class families. I had met some of them in Calcutta. On one occasion. Sultana Zaman, Colonel Zaman’s wife, had asked a female MPA why her two university going sons had not joined the Mukti Bahini? The MPA replied that her boys were intellectual types not suited for fighting, implying that combat was the task for lesser beings. [33] In 1973, I met Enamul Haque in the Bangabhaban where he was ADC to the President. He was claiming to be a freedom fighter! He retired as a brigadier. After retirement, he became a state minister in Sheikh Hasina's government in 2009.

निजी

Buah dari cinta pada ulama itu alhamdulillah lahir darinya para penerus perjuangan ulama seperti sekarang ini

Narayana uvacha: Yama washes the feet of those deserving mukti Yama welcomes those deserving heaven Yama, with sadness in his heart dispenses ghastly punishments to the sinners

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Guru Nanak asked those who considered women impure and incapable of spiritual liberation, mukti: Why do you condemn woman, the one from whom great men and kings are born? It is through despised woman that we are conceived and born; it is to woman that we become engaged and married; woman is our lifelong companion who perpetuated the race. (AG 473)

The idea of reward and punishment also springs from this law. Whatever we sow, we must reap. It cannot be otherwise. [...] If a person spends all his life in evil-thinking and wrongdoing, then it is useless for him to look for happiness hereafter; because our hereafter is not a matter of chance, but follows as the reaction of our present action. [...] We should, however, never lose sight of the fact that all these ideas of reward and punishment exist in the realm of relativity or finiteness. No soul can ever be doomed eternally through his finite evil deeds; for the cause and effect must always be equal. Thus we can see through our common sense that the theory of eternal perdition and eternal heaven is impossible and illogical, since no finite action can create an infinite result. Hence according to Vedanta, the goal of mankind is neither temporal pleasure nor pain, but Mukti or absolute freedom ; and each soul is consciously or unconsciously marching towards this goal through the various experiences of life and death.

Therefore people vote, “All right, you become president.” And he is advertising: “Reelect me! Reelect me!” That means he is a servant. But he is thinking, “I am the master.” That is illusion, māyā. One who is controlled by māyā thinks himself the master while he is a servant. But a devotee never thinks, “I am the master,” only “I am Kṛṣṇa’s servant.” That is mukti, liberation. A devotee is never controlled by false thoughts. He knows his position – svarūpena vyavasthitiḥ. Mukti, liberation, means to be situated in one’s own constitutional position as a servant of Kṛṣṇa. So if I know that I am a servant of Kṛṣṇa, that is my liberation. And if I think that I am the master, that is bondage. This is the difference between liberated life and conditioned life. So these Kṛṣṇa conscious devotees are

Maggie would want more from every guy she dated, every relationship she had, because she was using Jamie and Mukti’s love story as a template. And she’d always be disappointed. Neither love nor life is like a fairytale…

To be with a woman who wasn’t Mukti, to spend his life with someone else… he couldn’t picture it. She was his whole life, his soul and spirit. She made the world go round. Nothing would make sense without her.

Mungkin memang pola-pola itu berulang karena yang muda-muda seperti mendapat pengajaran dari pendahulunya?

JAMIE'S SONG 'Mukti': She’s sitting on the step, staring back at me. Wonder why she does, wonder what she sees. Nothing but the lies. Nothing but the cries. There’s nothing in her eyes except for me. I don‘t really quite see, what I’m meant to find. But something in me says, there’s something in her mind, That I need to know, have to comprehend. Wonder what she’ll see if I want to be her friend. Nothing but the lies. Nothing but the cries. There’s nothing in her mind except for me.

he saw her face and there was light again. There, in ...her face, her eyes, there in the spot where Mukti stood, there was his world. All the memories that gave cohesion to the sights and sounds around him were tied up with her. Mukti gave his life meaning. She was his life...

She told him that every ring in the window for sale was a tale of woe, a ductile band of happiness that had been shaped easily into sorrow

While aesthetic richness has prevailed in Indian spiritual life form ancient times, there has also been a parallel puritanical aspect among Indian people. This puritanism was prevalent in various traditions of monks, and evolved into the systems of Buddhism and Jainism. Monks of these two religious paths prohibited the use of objects that were pleasing to the senses, and prescribed forcible control of the mind and senses, suppression of the emotions and instincts, and renunciation of worldly enjoyments. Those monks who became experts in this austere type of penance often developed supernatural psychic powers like telepathy and hypnotism. Even though Patanjali denounced the attainment of such powers (siddhis) as being impediments to liberation (Yogasutra, IV.36-37) still they tended to have considerable influence on people from all walks of life. Brahmanic thinkers were inflienced as well, but wisely accommodated the ideals and practices of these monks by placing them into the renunciatory and seclusionary periods of a practitioner’s later lifetime (the third and fourth stages which follow the student and householder stages). Tantric theologians did not accept puritanism. Instead they propagated a spiritual path that focused on the simultaneous attainment of enjoyment (bhukti), and liberation (mukti). They accepted both of them as the goal of human life, and developed philosophies and methods that could be followed equally by both monks and householders. They did not approve of any form of forcible control or repression of the mind, emotions, and senses, but rather emphasized that such practices could create adverse reactions that might simply deepen a practitioner’s bondage. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 118.

Poster-poster habib yang menempel di dinding-dinding kamarnya saja yang membuatnya menahan diri dari meraung-raung karena kesal dan hampir putus asa

Kenapa memangnya kalau ningrat?” “Ya harus dapat ningrat juga!

Dan kenapa sebagian lainnya harus susah jungkir balik untuk dapat mukti dan kemuliaan.

Gus itu ya masih ningrat to, ningratnya kaum santri, pesantren. Seperti juga Kyai.

Kamu walau memang dari kaum santri tapi ayahmu bukan kyai, jadi kamu bukan gus, bukan ningrat.

Kecuali kalau kamu masih keturunan sunan, lha itu malah hordogjumahwage

Meski orangnya memang bonafid, tapi kalau tidak satu rel dengan kita apa ya bisa nyambung?

Wajar juga orang mengejar status dan kedudukan karena mempunyai peran serta engaruh ini efeknya besar juga dalam mendapatkan banyak kemudahan dan fasilitas.

Kalau mau kerja keras, tidak lihat dia ini keturunan siapa, ya pasti akan suksess, mukti, mulia.

To come into the inherent state as the Self is indeed known as liberation (mukti)!

In one word, I have a message to give. I have no time to be sweet to the world, and every attempt at sweetness makes me a hypocrite. I will die a thousand deaths rather than lead a jelly-fish existence and yield to every requirement of this foolish world, no matter whether it be my own country or a foreign country. You are mistaken, utterly mistaken, if you think I have a work, as Mrs. Bull thinks; I have no work under or beyond the sun. I have a message, and I will give it after my own fashion. I will neither Hinduise my message, nor Christianise it, nor make it any ‘ise’ in the world. I will only my-ise it and that is all. Liberty, Mukti, is all my religion, and everything that tries to curb it, I will avoid by fight or flight.

Shankara’s views were gradually accepted, possibly because he presented brahman both as the cosmic principle and as a personal god (isvara), which added emphasis to the teaching of the later Upanisads and to that of Patañjali. Advaita Vedanta thus reinforced the teaching of the Bhagavadgitä and the concept of liberation (mukti) by grace (prasäda), faith (sraddha), and devotion (bhakti). It succeeded in reviving the ancient belief in the affinity of mankind with the world of nature. From being merely one of the darsanas, the Vedanta became an element that permeated all Hindu cults and dissolved sectarian distinctions. It gave to the Supreme Essence (paramätman), Vishnu and Shiva the common, all-inclusive designation, ‘Isvara’.

Nature exists everywhere. No one can deny it.

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By clearing your mind, you cleanse the karma of this life time, all the memories, biases & conditionings, that prevent you from seeing & experiencing the truth as it is. When you free your mind, you simulteneously set your spirit free from the karma of all your lifetimes. That is the moment of mukti, salvation, liberation, enlightenment, born again, freedom.

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Read "Bhābbār Kathā". Even if one disregards the notions of Īśvara, Bhagavān, dharma, and mukti, how much will his efficiency increase if his body and mind are prepared in this way, and how beautiful will his work be! If a shopkeeper is very intelligent (jñāna yoga), if he loves his work (bhakti yoga), if he has the power of immersing himself in work with a one-pointed mind (rāja yoga), and if his body and mind are habituated to the work (karma yoga), is it not inevitable that his shop will improve?

Either through effort alone or through a combination of effort and grace, we can overcome our spiritual ignorance and actively shape our future destiny. If belief is involved in some schools of Yoga, it plays only a preliminary role. The accent is typically on wisdom (jnāna), even in the more sophisticated approaches of Bhakti-Yoga, the devotional path. The impulse to attain freedom—or, in the bhakti-oriented schools, union with the Divine—underlies all yogic effort. Only in this way can the practitioner be assured of not getting stuck along the path. This impulse is known as mumukshutva, the desire for liberation, wholeness, perfection, or lasting happiness. With the sole exception of this desire, or impulse, all desires (kāma) relate to either the physical world or some subtle object or state, including heaven. Since all manifestation (vyakta)—whether coarse (sthūla) or subtle (sūkshma)—is finite, none of these desires can give us true fulfillment. They are, to put it differently, all part of the world of change (samsāra). The impulse to liberation, however, is directed toward the unmanifest (avyakta), infinite Reality. Having kindled the impulse toward ultimate freedom and adopted an appropriate spiritual path, the practitioner gradually sheds ignorance (or sin) and simply awakens as the ever-present Real. Even this experience of awakening is merely a metaphor. From the perspective of the ultimate Reality (which has no perspective at all), nothing ever happened. We were never ignorant, self-divided, or unhappy, and therefore we also did not awaken. Whenever we talk about the fully liberated or enlightened being, we inevitably get trapped in paradoxes or doctrines. And yet, tens of thousands of adepts have risked opening their mouths in order to convey something of the Unthinkable or Unspeakable to (apparent) others. When we examine the Hindu concept of liberation, or enlightenment, we find that it comes in two fundamental forms: bodiless liberation (videha-mukti) and living liberation (jīvan-mukti). The former type implies perfect transcendence not only of the human condition but of embodiment as such. It is a state of being that is utterly formless and wholly apart from the universe in all its many levels. This is the great spiritual ideal promulgated in the philosophical traditions of Mīmāmsā, Nyāya, Vaisheshika, Ishvara Krishna’s school of Sāmkhya, some Vedānta teachers (like Bhāskara, Yādava, and Nimbārka), and apparently also Patanjali’s school of Yoga. The second type of liberation, jīvan-mukti, is the ideal favored by most teachers of Hindu, Buddhist, and Jaina Yoga. It can be said to be India’s most important contribution to world spirituality. Living liberation, or liberation while still alive in a body, is the idea that it is possible to be inwardly absolutely free while yet simultaneously appearing as an embodied individual.

A devotee doesn’t care whether he is going to be reborn or not. He is simply satisfied with the Lord’s service in any condition. That is real mukti.

वस्तुओं की प्रकृति है कि वे नाशवान हैं। यह जीवन का निर्विवाद और अनिवार्य तथ्य है। बुद्ध ने कहा है क्षय सभी यौगिक वस्तुओं में निहित है। हम नश्वरता को स्वीकार नहीं करते और हमें यह विश्वास करना अच्छा लगता है कि सभी वस्तुएँ स्थाई हैं। परंतु यह सत्य नहीं है,

विचार कर लें आप कोई भी ऐसी वस्तु नहीं पाएंगे जो स्वतंत्र हो और जिसका खुद का निहित स्वभाव है।

शून्यता परिवर्तन के लिए स्थान प्रदान करती है। शून्यता के बिना कभी कुछ भी बुरा या भला नहीं होगा। सब कुछ वैसा ही रहेगा जैसा है। किसी में सुधार नहीं होगा

वस्तुएँ शून्यता के कारण ही मौजूद होती हैं।

हम सभी विषयों को लेबल लगा देते हैं जैसे अच्छा, बुरा, लंबा, छोटा, प्रेम, घृणा आदि। जैसे ही हम किसी वस्तु को लेबल करते हैं वह हमारे लिए सत्य हो जाता है। हम विश्वास करने लगते हैं कि यह हम से बाहर मौजूद है। हम इसे प्रेम या घृणा करने लगते हैं। हमारा मन इन लेबलों के अनुसार प्रतिक्रिया करना आंरभ कर देता है। इन लेबलों के कारण ही आसति या घृणा उत्पन्न होती

परम्परागत सत्य वह जगत है जिसमें हम रहते हैं जिसे हमने अपने अहंकार से निर्मित किया है और जो हमारी अज्ञानता से बना है। यह हमारे अनुमानों, विचारों, अनुभवों, विश्वास, संकल्पनाओं और लेबलों से मिलकर बना है।

वास्ततिक सत्य से मतलब है वस्तुओं को उन के वास्तविक रूप में देखना। यह अज्ञानता मुक्त मन से उत्पन्न होता है। इसका वर्णन नहीं किया जा सकता बल्कि केवल अनुभव होता है।

और उसने बुद्ध से कहा कि आनन्द और खुशी "प्रेम"से पैदा होते हैं,न कि शोक से।

जब हम किसी वस्तु को खुद से अलग समझते हैं तो हम इसे द्वैतवादी दृष्टिकोण से देखते हैं मैं यहां हूँ और विषय वस्तु वहाँ है।

जब हम एक मेज को देखते हैं तो हम सोचते हैं कि यह, हम से और बाकी संसार से भिन्न है परंतु ऐसा नहीं है। इसे खड़ा होने के लिए भूमि की जरूरत है, इसे बनाने के लिए एक बढ़ई की आवश्यकता है, इसकी लकड़ी के लिए एक पेड़ व इसे काटने के लिए आरी, पेड़ के बढ़ने के लिए पानी, भूमि और सूर्य की आवश्यकता होती है। अत: यह मेज बाकी संसार से भिन्न कैसे हो सकता है? इस प्रकार मेज का कोई खुद का निहित स्वभाव नहीं है यह मेज अस्तित्व के लिए बाकी संसार की भांति कारणों और परिस्थितियों पर निर्भर

वस्तुओं को इस तरह से जानें. एक मृगतृष्णा, एक बादल महल, एक सपना, एक भति, ये सब बिना सारांश के हैं, लेकिन इन्हें गुणों के साथ देखा जा सकता है।

गौतम बुद्ध ने बताया कि निर्वाण उच्चतम आनंद है परंतु वह सांसारिक आनंद की बात नहीं कर रहे थे,

ज्ञान ही हमारा बुद्ध स्वभाव है और बौद्ध धर्म का सार है।

नश्वरता को हम नुकसान के तौर पर ग्रहण करते हैं। प्रियजनों का नुकसान, मित्रों का नुकसान या यहां तक कि मोबाईल फोन का नुकसान।

जो भी आपको अभी खुशी दे रहा है, वह बाद में आपको खुशी नहीं देगा क्योंकि खुशी एक भाव है जो अस्थिर है।

दुखों का आरम्भ तब होता है जब हम सांसारिक वस्तुओं से आसत हो जाते

वस्तुओं के असली स्वभाव की जानकारी न होने के कारण हम अपनी खुशी उनमे ढूंढ़ते हैं। हमें लगता है कि धन और वैभव ही इसका उत्तर है और उसे पाने के लिए हम बहुत से लोगों को नुकसान पहुंचा देते हैं। हम चोरी करते हैं, झूठ बोलते हैं, धोखा देते हैं और यहां तक कि अपनी खुशी को पाने के लिए हत्या जैसा अपराध भी कर देते हैं। हम कभी भी सदैव रहने वाली खुशी और प्रसन्नता नहीं पाते किन्तु फिर भी हम प्रयास करना नहीं छोड़ते।

विघटन अंत या मृत्यु नहीं है, यह केवल परिवर्तन है। एक

अस्थिरता को धन्यवाद, जिसके कारण हम अपनी इच्छा की नई

कार ले सकते हैं

क्या आज बह रही नदी कल वाली नदी

चित्र में सूअर को पक्षी व साँप की उल्टी करते हुए दिखाया गया है। इस का अभिप्राय यह है कि आसति व घृणा का जन्म अज्ञानता से होता है।

वस्तुएँ आप के मन की परिकल्पनाएँ हैं, आप के मन के बिना वे वस्तुएँ मौजूद नहीं होती। वे आप के मन पर निर्भर हैं। इस का अर्थ यह हुआ कि वे स्वतंत्र नहीं हैं अर्थात वे वास्तव में मौजूद ही नहीं हैं। इन विचारों पर कुछ समय खर्च करें। ध्यानपूर्वक सोचें कि कैसे हम अपने मन के द्वारा संसार निर्मित करते हैं।

आरंभ करने का शुरूआती बिन्दु यह है कि संसार के प्रति अपनी अनुभूति पर संदेह करें। बौद्धिक स्तर पर शून्यता को महसूस करने का प्रयास करें। इससे आप शून्यता पर ध्यान करना शुरू करेंगे जो आपको मन के स्वभाव का असल अनुभव प्रदान करेगा।

मुझे संदेह है कि किसी भी व्यक्ति का जीवन हमेशा के लिए आनंद और खुशियों से भरा हो। क्योंकि सब नश्वर है

हर इच्छा की पूर्ती नई इच्छा को जन्म देती है

इच्छा, क्रिया व असन्तुष्टि एक अन्तहीन

चीजों को उनके वास्तविक स्वरूप में देखना पडेगा, जो कि नश्वर है।

क्या इसमें मौलिक रूप से सुख निहित है? क्या वह आपको चिर स्थाई सुख देने वाला है?

पाँच स्कन्ध क्या हैं? आकृति, महसूस होना,अनुभूति, मानसिक अवधारणा और चेतना। गौतम बुद्ध की शिक्षाओं के अनुसार इन्हीं पाँचों से हम संसार का अनुभव करते हैं।

प्रथम स्कन्ध आकार आकृतिबद्ध में न केवल हमारे शरीर बल्कि हमारे चारों ओर की वस्तुएं भी सम्मिलित हैं। आकार आकृतिबद्ध को चार तत्वों जैसे पृथ्वी, जल, अग्रि तथा वायु में बांटा जा सकता

द्वितीय स्कन्ध अनुभूति है। इसे तीन भिन्न प्रकार के अनुभवों में बाटां जा सकता है जैसे आनन्ददायी, अप्रिय एवं निष्पक्ष

तीसरा स्कन्ध धारणाओं का है जो तब होता है जब हम अपने अनुभवों को कोई नाम दे देते हैं,या हम किसी वस्तु को लेकर एक धारणा निर्मित कर लेते हैं। इस स्कन्ध का मकसद आकलन तथा खोजबीन करना है।

तुम्हारी आँख एक रूप को देखती है तुम्हारी चेतना को इसका पता चलता है तथा धारणा इसे पहचानती है एक प्रीतिकर, अप्रीतिकर या निष्पक्ष भाव उठता है । आपके मानसिक गठन के कारण आप कोई प्रतिक्रिया देते हैं जो कि आपके पिछले कई जन्मों के कारण उत्पन्न होती है। बुद्ध ने हमें बताया है कि कोई भी अनुभव इन पाँच योग स्कन्धों से बाहर नहीं होता।

दुख ऐसा धागा है जो प्रत्येक जीव के जीवन से गुजरता है। दुख प्रत्येक व्यति तथा जीव के हिस्से में आता है। बुद्ध चाहते थे कि हम यह समझे तथा इसके साक्षी बनें कि जीवन में दुख है क्योंकि यदि आप यह नहीं समझेंगे कि जीवन में दुख है तो आप इसे कम करने का प्रयास भी नहीं करेंगे

समझ लें कि आप के वर्तमान दुखों का मूल कारण आप ही के भूतकाल में किये गए कर्म हैं और जो कर्म आप वर्तमान में जानबूझकर करते हैं, वह आप के भविष्य के दुखों का बीजारोपण है, जब यह समझ में आ जाऐगा तब दुखों को सुखों में बदला जा सकता है

दुखों की उत्पति का आर्य सत्य क्या है? दुख इच्छा से उत्पन्न होते हैं जो प्राणी को नया जीवन देती है और ये इच्छाएं रस तथा आवेश से परिपूर्ण होती हैं।

इच्छा दुखों का एकमात्र कारण नहीं है, यह केवल प्राथमिक कारण है।

अन्य कारणों और परिस्थितियों

इच्छाएँ तीन प्रकार की होती हैं:- इन्द्रिय सुख की इच्छा

इच्छा के भीतर लालच,जोश, आवेश, तड़प, उदासी, जलन आदि होती है।

छः इन्द्रियों अर्थात देखना, सूघना, सुनना, चखना, छूना और मन के सम्पर्क में आती हैं।

कुछ बनने की इच्छा

कुछ ऐसा बनने की इच्छा जो हम नहीं हैं, सदा हमें दुख में ले जाती है।

कर्म इरादा है, अपनी इच्छाशति द्वारा कोई व्यति, शरीर, मन और वचन से कृत्य करता है।

कर्म के उत्पन्न होने का कारण इच्छा है । कर्म के उत्पन्न होने का कारण क्रोध है। कर्म के पैदा होने का कारण अज्ञानता है।

सब कुछ तभी अस्तित्व में आता है जब इस के कारण और स्थितियां सही हो। जब कुछ भी एक बार अस्तित्व में आ जाए तो वह बिखरना शुरू हो जाता है और अंत में बदल जाता

स्मरण रखने योग्य बिन्दु यह है कि यहां किसी भी वस्तु का स्वयं से अपना कोइ अस्तित्व नहीं है।

यदि हम यह समझ जाए कि हम कुछ कारणों और स्थितियों की वजह से मौजूद हैं और असल में स्वतंत्र रूप से नहीं, तो हम सांसारिक व भौतिक वस्तुओं से नहीं जुडेंगे और न ही इनकी इच्छा करेंगे। इस प्रकार हम वस्तुओं के सत्य स्वभाव की कार्यशैली से भी अनभिज्ञ नहीं रहेंगे। वास्तव में हमें हमारे आसपास के संसार का सही दृष्टिकोण ज्ञात होगा।

सही इरादों को तीन भागों में बांटा जा सकता है जाने देना, मंगल कामना या ईष्य से मुति और अहिंसा । कुछ लोग तो इसे बौद्ध धर्म की रीढ़ की हड़ी भी मानते हैं।

अपनी इच्छाओं को कैसे जाने दें

हम यह समझ लें कि सभी चीजें अस्थायी हैं और इनकी इच्छा में दुख निहित है।

लोग भी खुश और शांतिपूर्ण और अच्छे रहें।