BLUFF OF KNOWLEDGE OF PREVIOUS BIRTHS

SUTRA (III-18) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF

SUGGESTED PRECAUTION

In spite of all the precautions taken by Patanjali the spiritualistic yoga translations not only gave birth to several bluffs regarding the supernatural powers possessed by a yogi but have actively contributed in spreading these to the extent that it becomes a subject of imagination only to think on the lines of considering Patanjali Yogsutras as practical and scientific in essence. I think there are two main factors responsible for spreading such ignorance. One is the literal translation and the other is the spiritualistic insistence. Though an effort has been made to explain the purport of this sutra as near to as what Patanjali meant by comparing it with the standard spiritualistic translation having obvious infirmities at a glance yet it is suggested that it is read along with INTRODUCTION TO THE BLUFFS OF SUPERNATURAL POWERS OF YOGA AND YOGI as given in THIRD BLUFF YOGA (Continued-4) for arriving at your own conclusions and calling the bluff permanently.

BLUFF OF KNOWLEDGE OF PREVIOUS BIRTHS - SUTRA (III-18)

It is one of the most debated and circulated concepts of Indian thought process because it is distinctly unique and common to various brands of spiritualism prevalent in India. The commonality is restricted to the term REBIRTH (PUNARJANM पुनर्जन्म) only and the debate revolves round the various explanations given to the term. In Christian and Islamic spiritualisms the soul doesn’t carry the weight of the previous births to their imaginary final Day of Judgment. The sutra quoted as authority to prove the acquisition of knowledge of previous births by a Yogi is:

(III-18) SANSKAR SAKSHATKARNAT (first part) PURV JATI GYANAM (third part)
(III-18) संस्कार साक्षात्करणात (सूत्र का पहला भाग) पूर्वजाति ज्ञानम् (सूत्र का तीसरा भाग)

In this sutra word of the second part SANYAM is not written. It should be presumed to be present
As usual the STANDARD SPIRITUALISTIC translation is as under which is arrived at by filling in the blanks of the outline as given in THIRD BLUFF – YOGA (continued-4)

STANDARD SPIRITUALISTIC TRANSLATION

By MEDITATING / CONCENTRATING on good and bad behavior patterns, inherent tendencies, social and economic status (SANSKAR) etc, a yogi is blessed with the power of gaining the knowledge of previous births.

BLUFF PROPAGATED – A yogi is aware of all his previous births and rebirths (PUNAR JANM)

INFIRMITIES OF SPIRITUALISIC TRANSLATION

The spiritualistic translation suffers from the following infirmities:

· A highly technical term SANSKAR used and explained by Patanjali has been made a loose spiritual jargon as a proof to invent another pedantic spiritual jargon of REBIRTH (PUNARJANM). SANSKAR (संस्कार) is technically a gene falling under a well defined group (JATI जाति) of VRITTIS (वृत्ति) called SMRITI (स्मृति) capable of mutation and with properties and symptoms of existence but translated in English loosely as good and bad behavior patterns, cultural finesse, social and economic status etc. Such a classification amounts to ignorance in Patanjali’s parlance and it can be easily equated with outright bluff.
· On one hand a technical term SANSKAR meant more on the lines of a kind of a genetic signature has been reduced to a loose term meaning all sorts of free for all interpretations and on the other a normal routine word JATI जाति meaning a group / class / species has been interpreted to mean spiritual jargons like rebirth PUNARJANM पुनर्जन्म and caste system, a heinous curse of Indian society at large; that has not been meant anywhere either in Vedas or by Patanjali. (For detailed explanation of VARN वर्ण and ASHRAM आश्रम as meant in Vedas please refer to SECOND BLUFF- RELIGION). The tragedy is that Indian mind set through centuries of tyranny of superstitions has come to accept these mischievous interpretations as correct.
· The spiritualistic translation being word to word and only made grammatically complete sentence, gives the impression of a boon alright that is never realizable being impractical and illogical.
· The word SANYAM संयम has three contexts. All three contexts of SANYAM संयम have been ignored
· The first context TRAYAMEKTRA त्रयमेकत्र of the word SANYAM संयम as given by Patanjali in sutra III-4 is completely ignored and it has been substituted by a spurious translation MEDITATION / CONCENTRATION
· MEDITATION / CONCENTRATION remains an idle, effortless technique as advised by the system of YOGA योगा one believes in as discussed earlier in THIRD BLUFF YOGA (continued – 2) and nowhere recommended by Patanjali.
· The second context as given in Sutra III-5 that SANYAM संयम leads to that INSIGHT (PRAGYA प्रज्ञा) of getting aware of some sequence (KRAM क्रम); is completely skipped.
· It jumps straight from some imaginary, effortless MEDITATION / CONCENTRATION on first part of the sutra to the achievements mentioned in third part of the sutra. It is conveniently forgotten that it is the INSIGHT (PRAGYA प्रज्ञा) of sequence (KRAM क्रम) only that may further lead to the understanding of the third part of any sutra.
· No effort has been made in any translation to take into consideration the third context as given by Patanjali in sutra III-6 as the spiritualists are allergic to any other knowledge. The third context mentions that this understanding of the third part of any sutra can now be applied for further achievements and results to be discovered and invented in any field of either SABIJ (सबीज) or NIRBIJ (निर्बीज) knowledge respectively (sutra III-7 and sutra III-8).
· Lastly, this translation does not take into consideration the methodology given by Patanjali in sutra III-16 for understanding any boon sutra. The first part of any boon sutra has got to be related to TRYA PARINAM (त्रय परिणाम) i.e. the first part of sutra (III-16). Otherwise a specific objective (DHARNA धारणा) that is the essential part of SANYAM संयम cannot be formed

MIRACLE AS MEANT BY PATANJALI

In Patanjali’s approach there is no room for translation. It has got to be detailed explanation only as the sutras are in pithy form. The explanation must be in the context as Patanjali suggests and not arbitrary as followed by various contradictory versions of spiritualized YOGA. Besides the contextual words SANYAM and PARINAM as mentioned in sutras III-1 to III-15 and are common to all the so called ‘boon sutras’, Patanjali frequently refers to those contextual words that he has either already defined or in the process of explaining; like CHITT, SATTVA, PURUSH, VRITTI, VIVEK and KAIVALYA etc. The same sutra gives the entirely logical and practical approach to the subject if the contexts of SANYAM and PARINAM as explained by Patanjali are duly kept in mind and the infirmities mentioned above are not permitted to creep in. The explanation should be based on the following standards:

STANDARDS SET BY PATANJALI FOR EXPLANATION

The contexts, without which the explanation of the sutra as Patanjali meant cannot be arrived at, are as under:

· THE GENERAL AREA OF VEDIC KNOWLEDGE from which the subject of study has been chosen – STUDY OF SELF i.e. .(ATM GYAN आत्म ज्ञान)
· CHOICE OF A SUBJECT FOR STUDY – THE BEHAVIOUR OF GENES AS A GROUP. As per Patanjali SANSKAR is a kind of VRITTI that has got to be studied under SMRITI group of vrittis. This is absolutely essential for forming an objective which is an important aspect of DHARNA formation.
· SUBJECT OF DHARNA FORMATION – After choosing the subject of study it has got to be related to the three dimensions of the concept of PARINAM as given in sutra III-16 so that the exactness is further defined. One must be sure in the beginning only that the properties (DHARM), symptoms (LAKSHAN) and state of existence (AWASTHA) of each sequence under study have got to be found out. So DHARNA in the present sutra (as per first part of the sutra) is to find out the properties, symptoms and state of existence of genes as groups. DHARNA is a highly technical term involving CHITT and a process that I shall be discussing under UNIQUE CONCEPTS OF YOG after finishing with the bluffs spread by YOGA about the third chapter of Patanjali Yog Shastra. Presently it is suffice to understand that no DHARNA can be based on selfish considerations.
· SUBJECT OF DHYAN – Complete unwavering and never distractible attention to stick to the DHARNA formed as mentioned in sutra III-2
· SUBJECT OF SAMADHI – Various steps taken to achieve the DHARNA formed above (sutra III-3)
· SUBJECT OF SANYAM – The subjects mentioned under DHARNA, DHYAN and SAMADHI above ( as per second part of the sutra and sutra III-4)
· SUBJECT OF PRAGYA ALOK – Emergence of that insight into the principles of sequence of SANSKAR (as per sutra III-5)
· SUBJECT OF VINIYOG – That will lead to the understanding of the previous group to which the SANSKARS under study belonged and thus a probable reason can be found out for a particular behaviour pattern. For example if someone tells a lie, pilfers things or say takes bribe; it cannot happen suddenly. It is bound to be a sequential action and the reason is not hidden in some previous birth but in this birth only and it can be traced in previous state of existence of that group of SANSKAR responsible for such a behaviour pattern. Such awareness will invariably lead to the relationship between matter and energy and to the laws of conservation and not to some weird concept of PUNARJANM as interpreted by the spiritualists. (as per third part of the sutra and sutra III-6) and will be of help in further exploration of related discoveries and inventions (as per sutras III-7 and III-8)
By taking into consideration the above guidelines given by Patanjali in various contextual sutras and by filling appropriately the three parts of the sutra into the blanks of the table given in the THIRD BLUFF YOGA (continued -4), the standard explanation will read something as under:

STANDARD TRANSLATION AS PATANJALI MEANT

“If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM (परिणाम) about the behavior of genes (SANSKAR संस्कार), a subject of senses (INDRIYAN इन्द्रियां) covered under ATM GYAN (आत्मज्ञान)

And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principle of sequence (KRAM क्रम) of state of existence of genes which will be of help to you

In understanding the reasons of previous group (JATI जाति) state of existence of those genes you are studying and thus arrive at the laws of conservation, regeneration and inter-relationship of mass and energy substituting one for the other and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like genetics, psychology, medicine, sociology, botany, zoology etc and inventions like verbal and non verbal testing techniques, lie detector test, aptitude tests, hypnosis, auto- suggestion and narco test etc”.

BRANCH OF KNOWLEDGE INDICATED – STUDY OF GENES AS GROUPS (JATI)

RECIPROCAL STATEMENT OF THIS SUTRA – If previous generic state becomes the SUBJECT of study then behaviour of genes becomes the OBJECTIVE.”

ANALYSIS OF THE COMPARISON AND CONCLUSIONS

In spiritualistic translation again a highly technical word SANSKAR (संस्कार) used in the Sutra has been interpreted very loosely to mean good and bad behaviour and the routine word PURV JATI (पूर्व जाति) has been enmeshed into a supernatural concept of rebirth (PUNARJANM पुनर्जन्म). For this concept many more never verifiable concepts had to be invented simply because a lie has to be supported by a series of lies. It becomes a vicious circle. PUNARJANM (पुनर्जन्म) in which taking birth as a human being out of 8.4 millions of species has been on one hand made a rare achievement by an imaginary concept of soul (ATMA आत्मा) that can never die and on the other hand the same ATMA (आत्मा) suffers or relishes the consequences that are the consequences of the actions of previous births. The same rare achievement of ATMA taking birth as a human being does not remain rare anymore and makes the human beings as the puppets in the hands of another imaginary concept of destiny shaped by the actions of the previous births and consequently being classified into poor and rich, of low birth and high birth (JATI जाति becoming caste here), dull and intelligent, male / female or eunuch, weak or strong, sick and healthy, servant and master, subject and ruler and the list goes on. The rarest of creation has thus been forced to accept its helpless predicament and a very easy to perform procedure of indulging in rituals and effortless poses prescribed by various varieties of YOGA has been suggested to still remain under the impression of putting in Herculean efforts to achieve the most difficult and rarely achievable liberation circulated by another imaginary name MOKSH (मोक्ष). That way an immensely useful branch of knowledge i.e. ‘STUDY OF GENES AS GROUPS’ as suggested by Patanjali has been sacrificed on the altar of useless pursuits. Patanjali reinforces this idea in next two sutras III-19 and III-20
(III-19) PRATYAYASYA PARCHITTGYANAM
(III-19) प्रत्ययस्य परचित्तज्ञानम्
With such an awareness (PRATYAYASYA प्रत्ययस्य) of STUDY OF GENES AS GROUPS it is possible to analyze (GYANAM ज्ञानम्) the behaviour patterns (CHITT चित्त) of others also (PAR पर) with a precaution mentioned in the next sutra.
(III-20) NA CHA TATSALAMBNAM TASYA AVISHAYI BHUTATVAT
(III-20) न च तत्सालम्ब्नम तस्याऽविषयी भूतत्वात
It should not be considered as the only source of gathering such evidence of awareness. The spiritualistic approach has found out another miraculous power of a Yogi in sutra III-19 wherein he becomes the mind reader of any person by just looking at his body features. If this is how the sutra III-19 is interpreted then sutra III-20 has to become total confusion for the spiritualists. That’s why they are divided on the interpretation of these sutras; one group considering both as one sutra and the other unable to find and explain any boon in it.
Further there are three possible scientific interpretations of PURVJATI that could have been easily arrived at by simply understanding it as study of genes. The present concept of PUNARJANM instead of depicting ignorance, then would have meant as follows:-
a) Laws of indestructibility of matter and energy and their inter-relationship.
b) Laws of regeneration and transformation taking place every second in human body
c) Laws of reproduction through mutation of genes.
But this was not to be as spiritualism was determined to shun enlightenment in the name of fake enlightenment.
ONLY REASON OF BACKWARDNESS – The examples of inventions and discoveries given above from the modern awareness, therefore, are not to substantiate the arrogant claims of a spiritualist of either already possessing the knowledge or not pursuing it being inferior knowledge; but to emphasize the fact that the only reason of backwardness anywhere in any society is resistance and refusal to any awareness due to any reason and in Indian context the already discovered path to awareness in Vedas and specifically elucidated by Patanjali in his YOGSUTRAS has been intentionally blocked by advancing spurious translations in the name of so circulated advanced knowledge of spiritualism but in reality a fake par excellence. In fact no spiritualistic dogma has ever, anywhere contributed in any civilization towards any discovery or invention. Rather the history is replete with the incidents where spiritualism has put spokes deliberately in the wheels of science and progress.To propagate now or ever by any spiritualist that there is something like scientific spiritualism, amounts to throwing dust in the eyes to blur the vision. Let me clarify it further. The modern scientific terminology could have been Vedic also, had there been an effort to interpret Vedic knowledge scientifically and not spiritually. Vedas are replete with innumerable technical terms and no effort has ever been made to find out their exact scientific purport. Even if the job is started in right earnestness now only and the meanings of the Vedic terms are standardized, it will not only save the spiritualist of resorting to the mockery of trying to prove a Vedic concept scientific in view of advancing scientific developments; but also help overcoming the helplessness of quoting a modern technical term which is inadequate to explain a Vedic concept. It will further add to the human pool of knowledge that vital information which aims at prosperity and benefit for all. I am of the firm opinion that no spiritualist can ever even dare think on these lines because spiritualism is the only reason of our backwardness and pitiable state in many fields.

BLUFF OF KNOWLEDGE OF ALL THE LANGUAGES INCLUDING ANIMAL WORLD

SUTRA (III-17) – MIRACLE OF YOG
VERSUS THE BLUFF OF YOGA
ALL THE BLUFF – CALL THE BLUFF

SUGGESTED PRECAUTION

In spite of all the precautions taken by Patanjali the spiritualistic yoga translations not only gave birth to several bluffs regarding the supernatural powers possessed by a yogi but have actively contributed in spreading these to the extent that it becomes a subject of imagination only to think on the lines of considering Patanjali Yogsutras as practical and scientific in essence. I think there are two main factors responsible for spreading such ignorance. One is the literal translation and the other is the spiritualistic insistence. Though an effort has been made to explain the purport of this sutra as near to as what Patanjali meant by comparing it with the standard spiritualistic translation having obvious infirmities at a glance yet it is suggested that it is read along with INTRODUCTION TO THE BLUFFS OF SUPERNATURAL POWERS OF YOGA AND YOGI as given in THIRD BLUFF YOGA (Continued-4) for arriving at your own conclusions and calling the bluff permanently.

BLUFF OF KNOWLEDGE OF ALL THE LANGUAGES INCLUDING ANIMAL WORLD – SUTRA (III-17)

(III-17) SHABDARTH PRATYAYANAM ITRETARA DHYASAT SANKARAS TAT PRAVIBHAGA (first part showing SUBJECT and OBJECTIVE to be chosen) SANYAMAT (second part) SARVBHUT RUT GYANAM (third part showing EFFECTS OF SANYAM)
(III-17) शब्दार्थप्रत्ययानामितरेतराऽध्यासात संकरस्तत्प्रविभाग (सूत्र का पहला भाग) संयमात् (सूत्र का दूसरा भाग) सर्व भूतरुत ज्ञानम् (सूत्र का तीसरा भाग)

STANDARD SPIRITUALISTIC TRANSLATION

The standard spiritualistic translation is arrived at by filling in the blanks of the table given in THIRD BLUFF YOGA (Continued-4) appropriately with three parts of the sutra.

“By MEDITATING / CONCENTRATING (second part) on three independent factors of word, meaning and understanding which get mixed up (first part) a yogi is blessed with the power of knowing the languages of all the creatures of human and animal world (third part)”.

BLUFF PROPAGATED – A yogi understands all the languages of the human and animal world.

INFIRMITIES OF SPIRITUALISIC TRANSLATION

The spiritualistic translation suffers from the following infirmities:
· The spiritualistic translation being word to word and only made grammatically complete sentence, gives the impression of a boon alright that is never realizable being impractical and illogical.
· The word SANYAM संयम has three contexts. All three contexts of SANYAM संयम have been ignored
· The first context TRAYAMEKTRA त्रयमेकत्र meaning DHARNA धारणा, DHYAN ध्यान and SAMADHI समाधि all three together for the word SANYAM संयम as given by Patanjali in sutra III-4 is completely ignored and it has been substituted by a spurious translation MEDITATION / CONCENTRATION generally meaning DHYAN ध्यान only.
· MEDITATION / CONCENTRATION remains an idle, effortless technique as advised by the system of YOGA योगा one believes in as discussed earlier and nowhere recommended by Patanjali.
· The second context as given in Sutra III-5 that SANYAM संयम leads to that INSIGHT (PRAGYA प्रज्ञा) of getting aware of some sequence (KRAM क्रम); is completely skipped.
· It jumps straight from some imaginary, effortless MEDITATION / CONCENTRATION on first part of the sutra to the achievements mentioned in third part of the sutra. It is conveniently forgotten that it is the INSIGHT (PRAGYA प्रज्ञा) of sequence (KRAM क्रम) only that may further lead to the understanding of the third part of any sutra.

· No effort has been made in any translation to take into consideration the third context as given by Patanjali in sutra III-6 as the spiritualists are allergic to any other knowledge. The third context mentions that this understanding of the third part of any sutra can now be applied for further achievements and results to be discovered and invented in any field of either SABIJ (सबीज) or NIRBIJ (निर्बीज) knowledge respectively (sutra III-7 and sutra III-8).
· Lastly, this translation does not take into consideration the methodology given by Patanjali in sutra III-16 for understanding any boon sutra. The first part of any boon sutra has got to be related to TRYA PARINAM (त्रय परिणाम) i.e. the first part of sutra (III-16). Otherwise a specific objective (DHARNA धारणा) that is the essential part of SANYAM संयम cannot be formed

MIRACLE AS MEANT BY PATANJALI

In Patanjali’s approach there is no room for translation. It has got to be detailed explanation only as the sutras are in pithy form. The explanation must be in the context as Patanjali suggests and not arbitrary as followed by various contradictory versions of spiritualized YOGA. Besides the contextual words SANYAM and PARINAM as mentioned in sutras III-1 to III-15 and are common to all the so called ‘boon sutras’, Patanjali frequently refers to those contextual words that he has either already defined or in the process of explaining; like CHITT, SATTVA, PURUSH, VRITTI, VIVEK and KAIVALYA etc. The same sutra gives the entirely logical and practical approach to the subject if the contexts of SANYAM and PARINAM as explained by Patanjali are duly kept in mind and the infirmities mentioned above are not permitted to creep in. The explanation should be based on the following standards:

STANDARDS SET BY PATANJALI FOR EXPLANATION

The contexts, without which the explanation of the sutra as Patanjali meant cannot be arrived at, are as under:

· THE GENERAL AREA OF VEDIC KNOWLEDGE from which the subject of study has been chosen – STUDY OF SELF i.e. .(ATM GYAN आत्म ज्ञान)
· CHOICE OF A SUBJECT FOR STUDY – THE SEQUENCE INVOLVED IN THE FORMATION OF WORD, MEANING AND CONCEPTUALISATION. A word is spoken by the mouth with the help of tongue, lips, teeth, palate and throat etc. all undergoing a sequence of varied actions; it is heard by the ears and conceptualized by the brain again all undergoing a sequence of varied actions; but a listener remains under the impression that all these three independent sequential actions are one only because the sequential actions are terribly fast. All that Patanjali is trying to impress is that if one is interested in understanding a language, he must choose his subject as the study of the sequences of three independent functions of the word, meaning and conceptualization, the sequence of considering them as one and the sequence of conceptualization. This is absolutely essential for forming an objective which is an important aspect of DHARNA formation.
· SUBJECT OF DHARNA FORMATION – After choosing the subject of study it has got to be related to the three dimensions of the concept of PARINAM as given in sutra III-16 so that the exactness is further defined. One must be sure in the beginning only that the properties (DHARM), symptoms (LAKSHAN) and state of existence (AWASTHA) of each sequence under study have got to be found out. So DHARNA in the present sutra (as per first part of the sutra) is to find out the properties, symptoms and the states of existence of the habit formation due to mixing of word, meaning and conceptualization. DHARNA is a highly technical term involving CHITT and a process that I shall be discussing under UNIQUE CONCEPTS OF YOG after finishing with the bluffs spread by YOGA about the third chapter of Patanjali Yog Shastra. Presently it is suffice to understand that no DHARNA can be based on selfish considerations.
· SUBJECT OF DHYAN – Complete unwavering and never distractible attention to stick to the DHARNA formed as mentioned in sutra III-2
· SUBJECT OF SAMADHI – Various steps taken to achieve the DHARNA formed above (sutra III-3)
· SUBJECT OF SANYAM – The subjects mentioned under DHARNA, DHYAN and SAMADHI above ( as per second part of the sutra and sutra III-4)
· SUBJECT OF PRAGYA ALOK – Emergence of that insight into the principles of sequence in a sound system of a language (as per sutra III-5)
· SUBJECT OF VINIYOG – That will lead to the understanding of any language (as per third part of the sutra and sutra III-6) and will be of help in further exploration of related discoveries and inventions (as per sutras III-7 and III-8)
By taking into consideration the above guidelines given by Patanjali in various contextual sutras and by filling appropriately the three parts of the sutra into the blanks of the table given in the THIRD BLUFF YOGA (continued -4), the standard explanation will read something as under :

STANDARD EXPLANATION AS PATANJALI MEANT

“If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM (परिणाम) about the habit formation due to mixing of three independent factors of word, meaning and conceptualization, a subject of senses (INDRIYAN इन्द्रियां) covered under ATM GYAN (आत्मज्ञान)

And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principle of sequence (KRAM क्रम) of sound system of a language which will be of help to you

In understanding the language patterns of all beings human or animal and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like music, grammar, philology, etymology, linguistics and inventions like all kinds of musical instruments, dubbing techniques, computer transliterations etc ”.

BRANCH OF KNOWLEDGE INDICATED – SOUND SYSTEM IN LANGUAGES.

RECIPROCAL STATEMENT OF THIS SUTRA – If understanding the language patterns of all beings human or animal becomes the SUBJECT of study then habit formation due to sound system of mixing the three independent factors of word, meaning and conceptualization becomes the OBJECTIVE.”

ANALYSIS OF THE COMPARISON AND CONCLUSION

Dr SALIM ALI, the famous ornithologist and JIM CORBETT, the renowned tiger hunter did exactly the same as postulated by Patanjali without ever studying him and understood the intricacies of the language of the birds and cats and I think they did it without ever applying the methodology of body postures of spiritualized YOGA mentioned earlier. What I mean to say here is that whatever Patanjali has written through SIMPLE OBSERVATION SENSE is understood by any diligent person through simple observation sense only. Any effort to guide the common man to understand a simple thing through intricacies of jargons of some impossible and imaginary fake spiritualism can indicate towards the ulterior motives only. And the selfishness must be one of them. No spiritualist yogi has been able to either decipher any code of any language so far or will ever decipher any knowledge for the simple reason that spiritualism considers any other knowledge as not worth pursuing. While there are hundreds of thousands all over the world burning midnight oil, solely driven by the aims of finding out the intricacies of languages, improving and developing lexicon and usage, formulating new rules and applications, venturing into completely unknown areas and giving birth to hitherto unknown languages of even machines like computers etc. All these efforts are being made by those people who have arrived at that insight (PRAGYA) of understanding the sequence (KRAM) of sound system of a language by putting in sheer hard work as envisaged in Vedas and explained by Patanjali in the above sutra III-17.
ONLY REASON OF BACKWARDNESS – The examples of inventions and discoveries given above from the modern awareness, therefore, are not to substantiate the arrogant claims of a spiritualist of either already possessing the knowledge or not pursuing it being inferior knowledge; but to emphasize the fact that the only reason of backwardness anywhere in any society is resistance and refusal to any awareness due to any reason and in Indian context the already discovered path to awareness in Vedas and specifically elucidated by Patanjali in his YOGSUTRAS has been intentionally blocked by advancing spurious translations in the name of so circulated advanced knowledge of spiritualism but in reality a fake par excellence. In fact no spiritualistic dogma has ever, anywhere contributed in any civilization towards any discovery or invention. Rather the history is replete with the incidents where spiritualism has put spokes deliberately in the wheels of science and progress.To propagate now or ever by any spiritualist that there is something like scientific spiritualism, amounts to throwing dust in the eyes to blur the vision. Let me clarify it further. The modern scientific terminology could have been Vedic also, had there been an effort to interpret Vedic knowledge scientifically and not spiritually. Vedas are replete with innumerable technical terms and no effort has ever been made to find out their exact scientific purport. Even if the job is started in right earnestness now only and the meanings of the Vedic terms are standardized, it will not only save the spiritualist of resorting to the mockery of trying to prove a Vedic concept scientific in view of advancing scientific developments; but also help overcoming the helplessness of quoting a modern technical term which is inadequate to explain a Vedic concept. It will further add to the human pool of knowledge that vital information which aims at prosperity and benefit for all. I am of the firm opinion that no spiritualist can ever even dare think on these lines because spiritualism is the only reason of our backwardness and pitiable state in many fields.

MYTHS OF SUPERNATURAL POWERS OF YOGA AND YOGI

MYTHS OF SUPERNATURAL POWERS OF YOGA AND YOGI
THIRD BLUFF YOGA (Continued-4)
ALL THE BLUFF – CALL THE BLUFF

INTRODUCTION TO THE BLUFFS OF SUPERNATURAL POWERS OF YOGA AND YOGI

The sutras of Patanjali Yog Shastra have been interpreted as supernatural powers possessed by a yogi. Such an interpretation amounts to bluffing. These sutras if interpreted otherwise point to in fact the quintessence of entire creation. The author has exhorted the readers to get into the habit of finding out the secret hidden in innumerable sequences (KRAM क्रम) of all happenings by quoting various examples from different fields. But it was not to be as it would have hit the bread and butter interests of spiritualism straightaway. All bluffs regarding supernatural powers possessed by a practitioner of YOG are the outcome of the third chapter titled as VIBHUTI PAD (विभूति पाद) of Patanjali Yog shastra meaning the chapter of boons. The beginners and the regular practitioners, all without exception, remain under a permanent illusion because of this name and tacit propaganda associated with it that some boons will accrue to them someday or the other. Nobody so far has been or can ever be blessed with such powers by artificially created gods who have been approached through bluffing techniques of RAJYOG (राजयोग), YOGA (योगा), SAHAJYOG, GYANYOG (ज्ञानयोग), DHYANYOG (ध्यानयोग), KARMYOG (कर्मयोग), BHAKTIYOG (भक्तियोग) and HATHYOG (हठयोग) for the simple reason that Patanjali himself in his YOGSUTRAS in the same third chapter in Sutra III-37 makes it quite explicit by using very strong words that only for half mad / partly deranged (VYUTHANE व्युत्थाने) these examples can become as boons. For a student of YOG whose ultimate aim is achievement of that discerning ability referred to as PRAGYA / VIVEK / KAIVALYA (प्रज्ञा / विवेक / कैवल्य) through EXECUTION OF AN OBJECTIVE- (SAMADHI समाधि) , even to think on the lines of boons (SIDDHIS सिद्धयः) is a symptom of death / evil etc. (UPSARG उपसर्ग). In other words the boons as well as the various varieties of YOGA proclaiming boons as discussed earlier are non-existent in Patanjali’s concept of YOG. A simple and easy to implement approach can be followed to avoid the temptation of these distractions leading to disaster. The results, I can assure, will be far more miraculous for the entire humanity than imaginary and unrealizable boons advocated by any spiritualist thought. The following DOS’ and DONTS’ are to be adhered to under any circumstances:

DOS’ AND DONTS’

a) Never interpret any so called boon sutra of this chapter in isolation. In isolation the sutras give supernatural meanings as propagated by the spiritualists. The meanings are quiet different if the proper context is kept in mind as advocated by Patanjali. The contextual sutras are from Sutra (III-1) to Sutra (III-15) and the contexts are SANYAM (संयम) and PARINAM (परिणाम).The subjects for SANYAM (संयम) are given in sutras (III-1) to (III-3) and its objects are twofold, first the birth of insight (PRAGYA प्रज्ञा) as given in sutra (III-5) and secondly its application (VINIYOG विनियोग) in any field of knowledge as given in sutra (III-6). The fields of knowledge can be only two i.e. SABIJ (सबीज) from where the insight can be gained about the principles and its applications and NIRBIJ (निर्बीज) where the so gained insight can be applied in its innumerable sub-fields. For gaining and application of that insight from SABIJ (सबीज) and NIRBIJ (निर्बीज), the subjects of SANYAM (संयम) mentioned in sutras III-1 to III-3 should be treated as inward bound or ‘internal’ (ANTRANG अन्तरंग) in SABIJ (सबीज) and outward bound or ‘external’ (BAHIRANG बहिरंग) in NIRBIJ (निर्बीज) as given in sutras (III-7) and (III-8) respectively. Sutra III-9 to Sutra III-15 explain the context of PARINAM
b) The contextual words are highly technical words with absolute precision and cannot be given arbitrary explanations The only explanation is as given by Patanjali in contextual sutras. For example SANYAM (संयम) cannot be interpreted loosely to mean any of these three i.e. ‘concentration, meditation and illumination’ depending upon convenience of whim. It has got to be TRAYAMEKATRA (त्रयमेकत्र) meaning togetherness of three concepts as given in sutra (III-4) i.e. forming an objective (धारणा sutra III-1), sticking to that objective (ध्यान sutra III-2) and whole hearted efforts in achieving that objective (समाधि sutra III-3) and there is a definite process laid down for achieving SANYAM. Similarly, PARINAM (परिणाम) is not any loose result or happening but a well defined cumulative effect of one’s efforts of PRACTICE (NIRODH निरोध.sutra III-9 and sutra III-10), UNWAVERING ATTENTION (DHYAN ध्यान sutra III-11) and EXECUTION (SAMADHI समाधि sutra III-12) on the abstract and concrete parts i.e. properties (DHARM धर्म), symptoms (LAKSHAN लक्षण) and states of existence (AWASTHA अवस्था) of the matter / natural elements (BHOOTभूत), a subject studied under BRAHM GYAN (ब्रह्म ज्ञान) and senses of the human body (INDRIYAN इन्द्रियां), a subject studied under ATM GYAN आत्म ज्ञान (sutra III-13) . Such efforts are bound to notice changes and come to conclusions about the changes in properties, symptoms and states of existence of matter and senses which exist again within well defined parameters depending upon the species and environment of time and place (sutra III-14). These changes follow a definite sequence (KRAM क्रम). Presence of these millions of sequences in natural elements and human body is called PARINAM (परिणाम) (sutra III-15). It simply means that one has to find out the never changing order / sequence (KRAM क्रम) to understand PARINAM. (परिणाम). One should get into the habit of finding out the sequence of any happening. That’s why Patanjali lays down the sequence to understand all the so called boon sutras and illustrates the importance of sequence in sutra III-16 wherein the aim is to find out anything concerning the past and the future. He reinforces it by giving various examples so that the habit is formed and he concludes the chapter by reminding the importance of sequence in sutra III-52 and by explaining it further till the end in sutras III-53, III-54 and sutra III-55. It mentions unequivocally that it is only through understanding the sequence and its dimensions the ultimate knowledge (VIVEK विवेक) can be gained .(क्षण तत्क्रम्योः संयमाद्विवेकजं ज्ञानम्)

c) Never interpret a routine word in spiritual sense. It is rather strange that on one hand we tend to find loose and simple meanings of technical words that have been clearly defined and explained by Patanjali and on the other centuries of conditioning tends to force us to find and accept those meanings only of even simple and routine words that have spiritual undertones rather than obvious. For example the word PURV JATI पूर्व जाति in sutra III-18 is immediately understood and accepted as rebirth PUNAR JANM पुनर्जन्म instead of PURV पूर्व meaning earlier, before or previous and JATI जाति meaning class or group. So the word meaning ‘earlier group / class of genes’ (PURV JATI पूर्व जाति) becomes ‘again birth’ (PUNAR JANM पुनर्जन्म). There are many words in these sutras so interpreted and I shall be referring to them as and when the respective bluffs are discussed.
d) Never allow your judgment to be influenced by spiritual jargons. All bluffs employ a simple strategy of playing with the words for achieving the aim of acceptability and spiritualism is no exception. The strategy is threefold as far as the use of words is concerned. First a set of new pedagogical and attractive words are created that are more pedantic in nature than substantial. Secondly, technical words already existing in some other discipline are manipulated to suit the bluff as explained in b) above. Thirdly, routine words are given the coloring of the bluff to be propagated as explained in c) above. These three combined are called the jargons of that bluff and over a period of time each school of YOGA has invented its own inventory and they keep on adding or deleting as per the demands of bluff and they are never in agreement about the meaning of the same word since spiritualism is a free for all concept. The price paid for it does not remain realizable as a victim becomes a complete bankrupt mentally, intellectually and economically
e) A fact always to be kept in mind is that all boon sutras have got three parts structure wise. The three parts are SUBJECT, SANYAM संयम and THE EFFECTS OF SANYAM संयम. The first part denotes a subject and it is bound to be a topic either from BRAHM GYANब्रह्म ज्ञान or ATM GYAN आत्म ज्ञान, the initial classification of entire knowledge by Vedic scholars for study purposes. Therefore, Patanjali chooses in sutra III-13 the terms BHOOT भूत meaning natural elements studied under BRAHM GYAN ब्रह्म ज्ञान and INDRIYA इन्द्रियां meaning ‘senses’ studied under ATM GYAN आत्म ज्ञान. The topic is different in each sutra as Patanjali is explaining his methodology of finding out the parameters of existence of natural elements and senses through various examples related to the context of PARINAM (परिणाम). The subjects most probably give a fair idea about the branches of knowledge that were of current interest during Patanjali’s period. In the first part of these sutras, therefore, he picks up an area from the subjects like astronomy, mathematics, grammar, linguistics, psychology, genetics, physics, chemistry, botany, zoology and medicine etc. A modern Patanjali would have chosen the subjects for illustration purposes from information technology, computer science anti-gravity, anti-matter, nano-technology, and quantum, nuclear or molecular areas of knowledge. However, it wouldn’t have made any difference to the overall concept of methodology of approaching any knowledge. The second part is always to be understood to be related to the context of the word SANYAM संयम as given in a) above and it covers the three subjects of SANYAM संयम whether the word is actually written or not. The third part consists of the objects of SANYAM संयम or THE EFFECTS OF SANYAM i.e. the birth of that insight (PRAGYA प्रज्ञा) which makes anyone aware of the principles responsible for the third part and its ‘further application’ (VINIYOG विनियोग ) in any field of knowledge.
f) First and third parts are reciprocal and cyclic in functioning. It is interesting to note that if the first part of a sutra is replaced by its third part then the first part can be easily substituted by the third part and vice versa. It means that there is a cause and effect relationship between the first and third part of the sutras. It also gives an indication that it is cyclic in functioning. The process of cause becoming effect and the effect becoming cause continues. A graphic presentation in summary form of this has been added at the end in each “STANDARD TRANSLATION AS PATANJALI MEANT” for each sutra as RECIPROCAL STATEMENT OF THIS SUTRA to reinforce the concept of COMPLETENESS (पूर्ण) and PERMANENCE (अपरिणामी. It will read as -”if------third part of the sutra--------becomes the SUBJECT of study then ---------first part of the sutra----------becomes the OBJECTIVE.”

g) In each sutra new branches of knowledge have been indicated that are worth discovering. Instead of looking for impractical boons that have been propagated as subjects of higher knowledge as suggested by the spiritualist YOGA, approach should be to accept the possible area of research that has been clearly mentioned in the sutra and which has the possibility of blossoming into a full fledged subject eager to shower the innumerable boons for the entire humanity. The boon finding approach is selfish and clearly designed to serve the interests of a chosen few who can bluff. I have therefore added in block letters ‘BRANCH OF KNOWLEDGE INDICATED’ at the end of each STANDARD TRANSLATION AS PATANJALI MEANT.
h) Beware of the fact of the sutras being grammatically incomplete and being generally manipulated when these are translated in any language. Because the translation is a grammatically complete sentence and it may give an entirely different meaning that was most probably not even intended by the original phrase. The sequence of thought with proper contexts has to be kept in mind to arrive at the intention of the author
i) Finally, it has to be clearly understood that all happenings are natural. These are supernatural as long as a natural explanation is not found out. If we accept the bluff of supernatural as a valid explanation it is bound to give birth to a chain of bluffs where the sense of curiosity has been silenced by miracles. Conversely, if we accept the reason of natural as a valid explanation it is bound to give birth to a chain of judgments where curiosity keeps on adding to the pool of human knowledge. In other words, a YOGI cannot be the victim of supernatural powers because the technique of YOG just develops and sharpens the inbuilt faculties of judgment and discretion possessed by all human beings. The bluff of supernatural powers possessed by a yogi must be nipped in the bud as Patanjali advocates in sutra III- 37
Keeping the above points in mind, all the boon sutras can be analyzed and the analysis so arrived can be juxtaposed with spiritual analysis for anybody’s comparison so that the bluffs spread about the supernatural powers of the YOGA and YOGI are easily called. A structure wise graphical representation of the sutras is given below to grasp their meanings as Patanjali wanted along with a structure as propagated by spiritualistic representation

A LAYOUT OF STANDARD SCRIPTS OF EXPLANATION GIVEN BY PATANJALI AND THE SPIRITUALISTS

Taking the contexts into consideration as given in sutras III-1 to III-15, Patanjali now lays down the sequence in sutra III-16 for understanding the remaining sutras. The spiritualistic explanations have converted this sutra also into a bluff of acquisition of power of knowing the past and future and have continued to pile up bluff after bluff for the remaining sutras without even caring for the guidance given in this sutra.

(III-16) PARINAM TRYA (first part showing SUBJECT and OBJECTIVE to be chosen) / SANYAMAD (second part showing SANYAM) / ATITA ANAGAT GYANAM (third part showing a sequence KRAM of a result PARINAM)

(III-16) परिणामत्रयसंयमादतीताऽनागतज्ञानम्

The guidance is simple and straightforward. He expects the readers to understand that whatever subject from BRAHMGYAN / ATMGYAN you may choose; your objective should be to find out THREE dimensions of PARINAM (परिणाम) as far as the first part of any so called boon sutra is concerned. The three dimensions are properties (DHARM धर्म), symptoms (LAKSHAN लक्षण) and state of existence (AWASTHA अवस्था) as these are the only areas in which sequences (KRAM क्रम) are formed which are absolutely essential basic steps to know about any subject. He therefore, puts awareness of sequence (KRAM क्रम) as a resultant of the efforts in third part of the sutra subject to the observance and application of complete context of SANYAM संयम given in second part of the sutra. Taking these clues from this Sutra, it is possible to draw a general translation script with two relevant interchangeable blanks for the first and the third part of sutra to be filled up suitably as these will differ from sutra to sutra:


STANDARD OUTLINE OF THE SCRIPT AS PATANJALI MEANT

“If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM परिणाम about ---------------- (purport of the first part as given in the Sutra) -------------------------------, a subject of senses (INDRIYAN इन्द्रियां covered under ATM GYAN आत्मज्ञान) / natural elements (BHOOT भूत) covered under BRAHM GYAN (ब्रह्मज्ञान)

And you are determined to pay never distractible attention (DHYAN) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the principle of sequence (KRAM क्रम) of ------------------------------------------, which will be of help to you

In understanding -------- (purport of the third part as given in the Sutra) ---, and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like---------------------------”.

BRANCH OF KNOWLEDGE INDICATED -------------------------------------
RECIPROCAL OF THIS SUTRA – If ------- (third part of the sutra) --------becomes the SUBJECT of study then --------- (first part of the sutra) ----------becomes the OBJECTIVE.”

The following Sanskrit words given in the above script and a few more occurring in the sutras are highly technical as these have been defined or explained by Patanjali or in Vedas. These should not be stretched and made synonyms of words of other languages. Rather these should be accepted in the pool of human knowledge as such. I shall discuss them in details later under UNIQUE CONCEPTS OF YOG. However, for understanding purposes at present in English language, the nearest equivalents or explanations in use are given in front of the words with implicit warning of not making them synonyms and taking due precaution in considering them unique because these are nonexistent in English language:

· DHARNA (धारणा) – technically one part out of eight parts of YOG and is the result of a well explained process by Patanjali as formulation of an OBJECTIVE by CHITT चित्त but generally translated in English as objective, aim or decision lacking the elements of CHITT चित्त and PROCESS
· DHYAN (ध्यान) – technically one part out of eight parts of YOG and is the result of a well explained process by Patanjali as unwavering attention and sticking to DHARNA (धारणा) formulated by CHITT चित्त but generally translated in English as meditation, attention, concentration and a fixed body posture again lacking the elements of CHITT चित्त and PROCESS
· SAMADHI (समाधि) – technically one part out of eight parts of YOG and is the result of a well explained process by Patanjali as working wholeheartedly towards the realization of OBJECTIVE formulated by CHITT चित्त but generally translated in English loosely as concentration, illumination again lacking the elements of CHITT चित्त and PROCESS
· SANYAM (संयम) – technically the result of a cumulative process of DHARNA (धारणा), DHYAN ध्यान and SAMADHI समाधि as discussed by Patanjali but generally translated in English loosely as discipline, concentration
· DHARM (धर्म) – technically a subject discussed in details in Vedas having only two meanings PROPERTIES and DUTIES and discussed in the present context by Patanjali meaning properties only of NATURAL ELEMENTS and SENSES but translated in English as religion (Refer SECOND BLUFF- RELIGION for details)
· PARINAM (परिणाम) – technically a universal law with three dimensions mentioned above of never changing sequence (KRAM क्रम) operating in entire creation but translated in English loosely as result, change, effect etc.
· CHITT (चित्त) – technically a term that is non-definable as millions of its hues will continue to be the subjects of exploration and thus explainable only. As per Vedic knowledge a physical entity, a gene with definite property of performing functions but translated in English as mind, psyche, consciousness, heart, soul etc. and generally accepted in spiritualistic approach as ATMA (आत्मा) that is nowhere existent in Patanjali Yogsutras)
· VRITTI (वृत्ति) – technically a term that is non-definable as millions of its hues will continue to be the subjects of exploration and thus explainable only. As per Patanjali, physical entities to be studied as classified groups only but translated in English as tendency, instinct, drive etc.

STANDARD SPIRITUALISTIC TRANSLATION, COMPARISON WITH EXPLANATION GIVEN BY PATANJALI

The spiritualistic explanation does not accept this sutra as a master sutra in which a formula for understanding all the boon sutras has been given. For them it is just like any other sutra in which a boon has been doled out. For them the sutra is in fragment form with three parts and may not be a grammatically complete sentence. But a translation in any language will be a grammatically complete sentence for them and disregard the context totally which the author has given in preceding fifteen sutras or give a context that Patanjali has not mentioned anywhere. Its translated form is arrived at by filling in the blanks of the following translation script that is on the lines as under:

STANDARD SPIRITUALISTIC OUTLINE OF THE TRANSLATION

By MEDITATING / CONCENTRATING (translation of second part SANYAM) on ------------- (first part of the sutra) --------------a yogi is blessed with the power of ------------------------------ (third part of the sutra).

BLUFF PROPAGATED--------------------------------------------------------------


The standard spiritualistic translation of sutra III-16 thus arrived at runs as follow

STANDARD SPIRITUALISTIC TRANSLATION

By MEDITATING / CONCENTRATING on an abstract concept of three kinds of PARINAM परिणाम a yogi is blessed with the power of knowing everything that has happened in the past and everything that is going to happen in future.

BLUFF PROPAGATED – A YOGI IS OMNISCIENT ABOUT THE HAPPENINGS IN THE PAST AND FUTURE


The spiritualists propagate the above translation. They further explain the second part not as SANYAM संयम as per Patanjali but by using mainly the arbitrary terms meaning ultimately meditation or concentration as advocated by various forms of spiritualistic YOGA (योगा), RAJYOG (राजयोग), SAHAJYOG, GYANYOG (ज्ञानयोग), DHYANYOG (ध्यानयोग), KARMYOG (कर्मयोग), BHAKTIYOG (भक्तियोग) and HATHYOG (हठयोग) etc. which Patanjali has not mentioned anywhere. This concentration on three kinds of PARINAM (परिणाम), the first part of the sutra, is generally achieved in an effortless sitting or lying body posture as recommended by the system one believes in and keep on hoping endlessly that one will be blessed with the boon of knowing past and future if not in this birth, in next and next births because somebody has been authorized to keep a record of one’s number of efforts made in sitting and lying postures to get a wish fulfilled. Who wont like this easy and unverifiable path of becoming some kind of YOGI or at least a GOD fearing person who has been further conditioned to believe that he is not getting desired results because there had been some kind of known or unknown deficiency in his process of making efforts which he knows to be effortless but does not want to accept as basically devoid of efforts. Now compare this explanation with what Patanjali has tried to convey:

“If you have made up your mind i.e. DHARNA धारणा, stick to it come what may, with complete dedication DHYAN ध्यान and work whole heartedly for it with devotion and execution oriented SAMADHI समाधि
To select a topic for your study from the general area of PARINAM परिणाम which has got two main branches ; natural elements and senses with three dimensions of ‘properties’ (DHARM धर्म) , ‘symptoms’ LAKSHAN (लक्षण), and ‘state of existence’ AWASTHA (अवस्था) ;

You are likely to get that insight (PRAGYA प्रज्ञा) which makes you aware about the sequence (KRAM क्रम) of previous and future forms of natural elements and senses. And this awareness you can apply (VINIYOG विनियोग) in any field of future exploration”

Let me explain it by a simple example of water, a natural element. It has got different stages named as AWASTHA (अवस्था) of existence viz. solid, liquid and gas. In each AWASTHA (अवस्था) it has got different recognizable symptoms named as LAKSHAN (लक्षण) and properties named as DHARM (धर्म). The movement from one stage AWASTHA (अवस्था) to another follows a definite sequence (KRAM क्रम) made up with distinct properties and symptoms. The awareness of this sequence (KRAM क्रम) can enable one to either predict the next or to know the previous by analyzing the present So instead of understanding a simple scientific fact of the various states of matter the spiritualistic explanation has blown up the entire thought process of Patanjali and converted it into a non- achievable illusion of a boon of PREDICTION and knowledge of the PAST- the areas studied under astrology (JYOTISH ज्योतिष) again a subject created or mutilated from astronomy (JYOTIR VIGYAN ज्योतिर्विज्ञान) by the spiritualists for bluffing purposes. Had it been a real knowledge the problem areas of finding out in any branch of knowledge discovered so far by human mind would have vanished by just consulting a yogi astrologer. He would have straightaway unveiled the secrets of history, politics, geography, geology, anthropology, botany, zoology, physics, chemistry, in a way the secrets of entire creation or the designs of war, economics or politics made for the future, just by calling upon his powers of peeping into the PAST and looking into the FUTURE. Instead, what he does presently is taking the gullible into his unverifiable previous and future births and failing miserably in predicting the happenings to him even within say, next five minutes. And still we prefer to be ruled by those incorrigible superstitions of auspices that tumble upside down in spite of taking all the precautions for fear of some ill-boding advised and predicted by the headstrong astrologer. If this is not bluff then what is! If this is not abject surrendering of freedom of thought, speech and action then what is!

The simplicity of the example of water given to illustrate the meaning of this sutra can give the wrong impression to many in the present day world that Vedic knowledge deals with either primitive or hardly worth mentioning or pursuing subjects of science. For such a mindset let me assert unequivocally that in the present context of this SUTRA (III-16) only, the area of knowledge hinted is neither primitive nor hardly worth mentioning. It is like the once most primitive finding of FARADAY of interchanging electricity and magnetism and thus giving birth to a new branch of knowledge known as ELECTROMAGNETISM or once the most primitive way of finding GRAVITY in a falling apple by NEWTON and thus inspiring EINSTEIN and NARLIKER to come out with most primitive and yet to be verified theories of RELATIVITY or ANTI-GRAVITY or once the most primitive way of adding ZERO to the concepts of MATHEMATICS by ARYABHATTA leading to the present binary digital system or still the most primitive enunciation of the THEORY OF EVOLUTION by DARWIN or realm of PSYCHO-ANALYSIS by FREUD and yet the most challenging as these are yet to be verified concepts in spite of overwhelming evidence in favor. The ideas are never primitive. These are nascent only at one stage and keep on fructifying and opening the innumerable possibilities for mankind. In Vedas, there is no claim anywhere that they are dealing with nuts and bolts of such and such subject as FARADAY didn’t make any claim to future subject of ELECTROMAGNETISM or till recently NORMAN BORLAUG considered the very idea of fathering a new branch of knowledge GREEN REVOLUTION as ‘miserable’, though the world around persists in addressing him as such. The idea given in this sutra has much larger ramifications and does point towards the basics of entire creation. The basics are hidden in the concept of PARINAM (परिणाम) that is the presence of innumerable sequences (KRAM क्रम) in its three dimensions and, therefore, he amplifies it by giving examples from various other branches of knowledge in which PARINAM (परिणाम) is the only source of proceeding towards more and more awareness or giving birth to completely new disciplines. A thing as it appears now is because it was in such and state (AWASTHA अवस्था) just previously and just repetitive ‘previously’ with such and such properties (DHARM धर्म) and such and such symptoms (LAKSHAN लक्षण) and it will be next in such and such form with its related properties and symptoms. Does this process come to an end somewhere? No, it does not because the entire operation is cyclic and keeps on repeating itself. This fact emerges from the sutra when we find that the first and third parts of the sutra are interchangeable. The ‘objective’ becomes ‘result’ and the result becomes objective. The cause becomes the effect and the effect becomes the cause and it is bound to keep on going endlessly thus indicating the PERMANANCE of happening (APARINAMI अपरिणामी) and COMPLETENESS (पूर्ण). The only task for the human beings the VEDAS thus exhort is to make OBJECTIVES as their duty (DHARM धर्म) to find out the vastness of that circle where the awareness of those sequences (KRAM क्रम) of any effect (PARINAM परिणाम) becomes repetitive and thus COMPLETE. In this Sutra, therefore, Patanjali is communicating those attributes of knowledge as a whole which the Vedic scholars have found and not the attributes of physics or chemistry. In Vedas, the attributes of knowledge have been found out so that these become responsible for giving births to various branches of human awareness. That’s why we have the names VED (वेद) meaning KNOWLEDGE and the concept of UPVED (उपवेद) - meaning the derived awareness of various subjects like medicine (AYURVED आयुर्वेद), science of archery (DHANURVED धनुर्वेद), science of music (GANDHARV VED गन्धर्ववेद) and architecture (STHAPATYA VED स्थापत्यवेद).The term UPVED (उपवेद) too has been translated by the spiritualist thought conveying the sense of some inferior knowledge not worth aspiring and thus the very path to be followed leading to the progress as advised by Vedas was blocked by a danger sign reading, ‘’ROAD BUMPY AND HAZARDOUS-TURN LEFT” And in this sutra a Pandora box of all subjects that can take birth as new areas of awareness related with natural elements (BHOOT भूत) and senses (INDRIYA इन्द्रियां) has been indicated and a scientific method of finding out has been advocated where the first step is by tackling the common factor i.e. three dimensions of PARINAM (परिणाम) which is the essence of entire creation. The spiritualistic explanations have converted these subjects into NON ACHIEVABLE AND THUS NON BENEFICIAL BLUFFS OF YOGA. The very path shown by Patanjali Yog Sutras to finding out the real boons for humanity through really miraculous spectacles of science has been blocked. I’ll discuss these miracles of YOG one by one in succeeding postings and compare each with the respective bluff of YOGA

THIRD BLUFF-YOGA (Continued-3)

THIRD BLUFF YOGA (Continued-3)
ALL THE BLUFF – CALL THE BLUFF

BLUFF OF AWAKENING OF KUDALINI

The concept of KUNDALINI (कुण्डलिनी) is given in YOG VASHISHTH (वशिष्ठ) and its awakening as a practice is the subject matter of TANTRA (तंत्र) of HATHYOG (हठयोग).The word KUNDALINI (कुण्डलिनी) does not exist in PATANJALI YOG SHASTRA (पतंजलि योग शास्त्र). According to spiritualists KUNDALINI (कुण्डलिनी) is an imaginary structure in the human body beginning from the end of the spinal cord, rising above and terminating in the head. This structure is of serpentine shape (KUNDALINI कुण्डलिनी) and joins eight points recognized as CHAKRAS (चक्र) again meaning circular shape. The names and the respective positions of these CHAKRAS (चक्र) in the body are as under;
a) MULADHAR CHAKRA (मूलाधार चक्र) situated an inch above the anus.
b) SWADHISHTHAN CHAKRA (स्वाधिष्ठान चक्र) situated at an inch and a half to two inches above MULADHAR CHAKRA (मूलाधार चक्र).
c) MANIPUR CHAKRA (मणिपूर चक्र) situated at the root of navel.
d) ANAHAT CHAKRA (अनाहत चक्र) situated near the heart
e) HRIDAYA CHAKRA (ह्रदय चक्र) situated at the midpoint of nipples.
f) VISHUDDHI CHAKRA (विशुद्धि चक्र) situated at the throat.
g) AGYA CHAKRA (आज्ञा चक्र) situated at the midpoint of the eyebrows.
h) SAHSRAR CHAKRA (सहस्रार चक्र) situated above the palate in the head.
The concept of awakening (JAGRAN जागरण) involves a sequence of illumination in the above mentioned parts beginning from MULADHAR CHAKRA (मूलाधार चक्र) and ending at SAHSRAR CHAKRA (सहस्रार चक्र).As per the philosophy of SPIRITUAISM, this illumination that will give unimaginable powers to the practitioner can be achieved by effortless techniques of various kinds of YOGAS mentioned earlier in this series. The height of bluff is that Patanjali has advocated this concept in his treatise.
The concept of eight CHAKRAS (चक्र) and nine gates (DWAR द्वार) as anatomical parts of human body does find mention in ATHARV VED (अथर्व वेद) as under:

ASHT CHAKRA NAV DWARA DEVANAM PURYODHYA
TASYAM HIRANYAYAH KOSHAH SWARGO JYOTISHOVRATAH

अष्टचक्रा नव द्वारा देवानां पूरयोध्या
तस्यां हिरण्ययः कोषः स्वर्गों ज्योतिषावृतः
But the insistence on finding out their spiritual meanings and considering scientific interpretations as inferior knowledge led to a confusion in the minds of spiritualists particularly in the wake of advances in modern science. A race for finding out the comparison between the modern anatomical / physiological facts and the CHAKRAS (चक्र) was set in. These were explained at different times differently by the spiritualists as equivalents of various GLANDS, PLEXUS / PLEXIS and SYSTEMS as studied by modern medicine. This is being done more to boast about the presence of this inferior knowledge of science as already discovered knowledge in Vedas and to make fun of the ability of modern science that can never attain the higher state of self presumed spiritual knowledge. An earnest effort in finding out their exact scientific meanings and connotations as given in Vedas was never taken up by any spiritualist and can never be taken up by them because the very system VEDANG (वेदांग) of finding out has already been destroyed systematically and replaced by a pseudo system. Refer HISTORICAL BACKGROUND in THIRD BLUFF- YOGA (Continued -2). In Patanjali YOG SUTRAS (योगसूत्र) there is a mention of NABHI CHAKRA (नाभि चक्र) in SUTRA सूत्र 29 of chapter III and various parts of body have been referred to in the following sutras up to SUTRA III-34 as obvious subjects worth knowing about the structure of human body and its functions. Nowhere these parts of body have been joined to convey the idea of some awakening of KUDALINI (कुण्डलिनी).In fact neither the words awakening (JAGRAN जागरण) and KUDALINI (कुण्डलिनी) have been used anywhere by Patanjali nor the essential sequence of awakening of CHAKRAS (चक्र) beginning from MULADHAR CHAKRA (मूलाधार चक्र) and ending at SAHSRAR CHAKRA (सहस्रार चक्र) has been mentioned in the SUTRAS.. Rather the mention of the parts of the body is quite independent and in isolation as if quoted as examples to illustrate a concept. In SUTRA III-29 from where the mention of the body parts begins, it is NABHI CHAKRA (नाभि चक्र) completing skipping the sequence places of the CHAKRAS mentioned at a) and b) above. The name given for the place of navel is NABHI CHAKRA (नाभि चक्र). It is not MANIPUR CHAKRA (मणिपूर चक्र) as coined by the spiritualists. Then in SUTRA III-30 it is the hollow of the throat (KANTH KUPE कंठ कूपे) and it is not VISHUDDHI CHAKRA (विशुद्धि चक्र) as coined by the spiritualists, again skipping the sequence of the CHAKRAS mentioned at d) and e) above. Then in next SUTRA III-31 it is the KURM NADI (कूर्म नाड़ी) i.e. the nerves of the eyelids or a nerve of tortoise shape positioned beneath the throat again nowhere mentioned in the sequence of KUNDALINI JAGRAN (कुण्डलिनी जागरण) propagated as part of PATANJALI YOG. In the next SUTRA III-32 it is the head MURDH मूर्ध, the highest point in human body and in SUTRA III-34 he comes down to the heart (HRIDAYह्रदय) from the head. The absence of names and sequence of these CHAKRAS in Patanjali’s SUTRAS, the essential requirement for KUNDALINI JAGRAN (कुण्डलिनी जागरण) clearly point out the bluff and it is intentional sell out to fool the gullible. In the name of knowledge (GYAN ज्ञान) ignorance (AGYAN अज्ञान) is spread, in the name of religion (DHARM धर्म) superstitious ritual (ADHARM अधर्म) is promoted and ultimately, in the name of action (KARM कर्म) an absolute benumbing lethargy (AKARMANYATA अकर्मण्यता) is encouraged. The research efforts are needed to find out the exact meanings and contexts of these Vedic CHAKRAS (चक्र), most probably the scientific and technical subject matter covered under Vedic efforts in finding out about self (ATM GYAN आत्म ज्ञान), instead of running after the discoveries of modern medical sciences and finding CHAKRAS in those terms without even acknowledging and feeling grateful. The medical science will leap forward tomorrow and the bluffers in the spiritualists will again try to update still deriding the scientific knowledge as inferior. This game of bluffing must stop only because it is not the behavior advocated by Patanjali YOG or even the YOGA as understood and propagated by the spiritualists.

BLUFF OF YOGA – A COMPLETE MEDICAL SCIENCE

This bluff attracts the maximum number of followers of YOGA. It also indicates the standard of physical health of the followers. The majority of them are sick people suffering from some physical ailment. They also start suffering from some mental disorder the moment they are convinced about the treatment efficacy of any saleable package of YOGA discussed so far. This package of YOGA as a complete medical science fails all tests of scrutiny and if still the people believe so; one can only pity. YOGA cannot be a complete medical science for the following reasons:
· Nowhere in 195 sutras of Patanjali Yog Sutra has any claim been advanced by the author to project it so. Had this been the intention he could have easily begun his treatise thus: ATH AYURVEDANUSHASNAM (अथ आयुर्वेदानुशासनम) meaning it explicitly that “here I begin the discipline of medical science”. There was a word AYURVED (आयुर्वेद) available for medical science. Instead he chose ATH YOGANUSHASANAM (अथ योगानुशासनम्) meaning it explicitly that “here I begin the discipline of YOG (योग)”.
· The word YOG (योग) does not have by any stretch of imagination any dictionary meaning which qualifies it to be even an equivalent of medical science or any branch of medical science. The question of being complete medical science does not arise at all
· It is simple arithmetic that even if we take into consideration the total number of hymns in Vedas i.e. 20,379 – the source material for the concept of YOG, this number is abysmally insufficient to cover a single branch of modern medical science.
· Even in Vedas there is no such claim. The authors of Vedas have made two very significant observations about knowledge. One attribute of knowledge is that it is complete (PURNAMID पूर्णमिद). The second point is their frank admission that this knowledge is so vast that there is no end to it (NETI NETI नेति नेति) meaning thereby that whatever they have found is not even a fraction of it and continuous efforts to find out more and more should always remain the human pursuits. The bluff propagated by the spiritualists quoting the authority of the Vedas is that since YOG (योग) is knowledge, it is complete (पूर्णमिद) adding medical science from their side for selling purposes and completely disregarding the frank admission part of ‘no end to it (NETI NETI नेति नेति) and thus blissfully ignoring that YOG is that found out fractional knowledge only which is insignificant in front of that vast and complete knowledge. By calling it complete in any way amounts to putting full stop to any further quest and accept blindly whatever little was found out by the authors of Vedas as the ultimate. This line of argument suits the Divine Origin (APAURUSHEYTA अपौरुषेयता) concept mischievously designed by spiritualism. But as per Patanjali, this kind of misplacement of reason is listed under psychic disorders (CHITT VIKSHEP- चित्त विक्षेप) and is called BHRANTI DARSHAN (भ्रान्ति दर्शन). Here it amounts to actually intentional cheating with a view to spreading a bluff for selfish purposes.
· In Patanjali Yog Sutras, the nearest mention of a medical word is in Sutra I-30 where nine kinds of distractions have been grouped under the title CHITT VIKSHEP (चित्त विक्षेप) which may be translated as psychic disorders. In Sutra I-31, five symptoms of CHITT VIKSHEP (चित्त विक्षेप) have been enumerated and in Sutra I-32, practice has been suggested as the only solution to come over these psychic disorders. Besides these, five body parts have been mentioned in the Sutras of chapter III as given under the bluff of KUNDALINI JAGRAN (कुण्डलिनी जागरण) explained earlier. Can these eight mentions of psychological behavior and anatomical parts and mention of a word (AUSHADH औषध) meaning medicine / drug in chapter IV-1, make YOGA a complete medical science? As per Patanjali the answer is in the negative but the spiritualists insist upon proving it so. CHARAK and SUSHRUT who wrote treatises on medicine and surgery must be wondering on this earlier incarnation of this man of medicine going by the name of PATANJALI
· The efforts so far to prove YOGA a medical science revolved round the word ASAN (आसन) a component of Patanjali YOG, interpreted and developed by HATHYOG (हठयोग) differently on lines that may be called somewhat medical in approach as a concept of physical postures that can be helpful in treatment and precaution parts of medical science while Patanjali’s scientific approach is completely different as discussed earlier under the paragraph YOG EXPLAINED in THIRD BLUFF YOGA (continued-1) This approach makes ASAN (आसन) as understood by HATHYOG (हठयोग) as a medical subject alright but still YOGA as a whole does not become a complete medical science as propagated by the spiritualists.
· The latest approach to prove YOGA a complete medical science is advocated by SWAMI RAMDEV. The TREATMENT part of medical science is based on a package so designed by him to include a smattering of ASANS (आसन) and cleansing processes as developed by HATHYOG (हठयोग), a mixture of some aerobics and indigenous exercises which he calls YOGIC JOGGING, some selected breathing exercises known as PRANAYAM (प्राणायाम) the only genuine part of Patanjali YOG, all supported by AYURVED (आयुर्वेद) the Vedic medical system and some pieces of advice of keeping acupressure techniques at hand. For DIAGNOSIS part of medical science he depends on modern pathology as he knows there is no mention of any diagnostic system in YOGA and the AYURVEDIC SYSTEM of pulse reading is either dead or inadequate. For SURGERY part of medical science, he knows it is futile to take chance in any emergency as there is no provision in YOGA for any surgical system. With all these infirmities and outside riders on YOGA, it is just not possible to consider YOGA as complete medical science as far as his recommended treatment package is concerned.
· However, he still prefers to consider YOGA as the complete medical science. The reasons advanced by him are twofold. First he challenges the taboo concept of ‘CURE’ of modern medical science and firmly believes that complete cure of ailments is possible through PRANAYAM (प्राणायाम) package as it treats, heals and restores that body system which has gone astray and is thus responsible for the onset of the disease. Secondly, he depends upon the statistics to prove his assertions. For identifying body systems he rechristens the CHAKRA (चक्र) concept of Vedas and equates them with convenient body systems studied by modern medical science. For him the CHAKRAS (चक्र) are the controlling points of the systems. That way all systems like excretory, reproductive, digestive, skeletal, circulatory, respiratory, nervous and endocrine are controlled by various CHAKRAS which are set in functional mode by five kinds of breath (PRAN प्राण) identified as PRAN प्राण, APAN अपान, UDAN उदान, SAMAN समान and VYAN व्यान. He, therefore, draws a clear line of difference between the approach of modern medicine and yogic approach of PRANAYAM (प्राणायाम). He thinks that modern medicine approach is SYMPTOM oriented. It has got to diagnose the symptoms and then proceed to treat and this treatment generally leads to the onset of further symptoms of known and unknown diseases. That way this approach leads to a vicious circle where the symptoms have got to be diagnosed again and again and thus the taboo of never ‘CURING’ and resting on the intelligence of ‘MAINTAINING’ only. On the other hand he finds the YOGIC approach a SYSTEM oriented approach as the breath (PRAN प्राण) attacks the diseased system and rejuvenates it. It does not require diagnosis aspect of medical science. For this reason does it become a complete medical science? Then what about innumerable other aspects of medical science where the need to diagnose still remains. Further does diagnostic medicine as knowledge evaporate that way? Can remaining blissfully unaware of a system be a symptom of marching towards enlightenment? Or making efforts in the direction of knowing and failing and failing again and again and thus adding to the data base of knowledge in each failure; are the steps in the direction of enlightenment Vedas advocate this step as there is nothing wrong in it. Rather it is the foremost human duty (DHARM धर्म) to keep on making efforts without ever getting disheartened by failures. However, his approach does raise certain pertinent questions the answers to which may add revolutionary advances in medical field. What exactly is the concept of CHAKRAS? Does PRAN (प्राण) have regenerative properties also? Can the other parts of the body besides the liver be regenerated by PRAN? Can it stop degeneration completely? What exactly the Vedic scholars meant by PRAN (प्राण)? Is it oxygen? Then what are the ten kinds of oxygen? How did they find out its five main kinds and five lesser kinds and their functions? These are the questions likely to come up and waiting to be answered. If the answers are already there in Vedas or a hint of finding out is there, the spiritualistic approach has already closed the path of finding out by insisting on DIVINE ORIGIN (अपौरुषेयता) and, therefore, accepting blindly whatever is propagated by the spiritualists as Vedic knowledge. Therefore, as a proof for this he depends on statistics only. No doubt a wonderful assertion based on a lot of dissertation found in Vedas about the breath (PRAN प्राण) and CHAKRAS (चक्र) if these are to be interpreted as systems now as he claims; but it still needs to go through serious scientific investigations as scientific knowledge does not depend upon statistics. Rather the phenomenally large statistics in favor is mostly the cause of our all the bluffs / ignorance in most of the fields. One way of its becoming knowledge is scientific validation.
· Even if the above mentioned assertions in the last paragraph are proved correct with reliable and valid scientific investigations, the bluff of promoting YOGA as the complete medical science by the spiritualists still remains. At the most it will prove that PRANAYAM (प्राणायाम).as one of the eight components of Patanjali YOG is helpful in overcoming the psychic disorders / distractions coming in the way of aims / processes of YOG like forming an objective (धारणा), sticking to that objective (ध्यान) and achieving that objective (समाधि) And that is exactly what Patanjali is saying about PRANAYAM (प्राणायाम). Nowhere has he said that this component of YOG will ultimately lead to making YOG a complete medical science. Most probably he knew it fully well that YOG and medical science are two entirely different disciplines to be studied independently. Patanjali has referred to CHAKRA and a few anatomical places and two kinds of breath UDAN (उदान) and SAMAN (समान) in third chapter dubiously called as VIBHUTI PAD (विभूति पाद) by the spiritualists, to quote as examples of objective formation in overall methodology of YOG. I shall discuss this methodology and how it has been converted into a bluff of various supernatural powers of YOGA and YOGI under the next titles of various bluffs as propagated by the third chapter VIBHUTI PAD of YOGSHASTRA..

THIRD BLUFF-YOGA (Continued-2)

THIRD BLUFF-YOGA (continued -2)
ALL THE BLUFF – CALL THE BLUFF

(B) MIXING OF PARALLEL TREATISES ON YOG -
HISTORICAL BACKGROUND

YOG as explained by Patanjali is a concept derived from Vedas and it incorporates the concepts of ATM GYAN (आत्म ज्ञान), BRAHM GYAN (ब्रह्म ज्ञान) and the methodologies of knowing these through observation and experimentation (यज्ञ विधान) and practical application (व्यवहारिक नैतिकता). That is exactly the entire subject matter of all the Vedas and thus PATANJALI YOG SHASTRA (पतंजलि योग शास्त्र) can be easily considered as summum bonum of all the Vedic knowledge. Besides Patanjali there are other treatises which claim the same source i.e. Vedas but present about YOG an entirely different picture than Patanjali. Over a period of time all these have been mixed up so much and that too in the name of Patanjali; that not only Patanjali but even the original authors of Vedas will be awe struck at this ingenuity. The complete essence of Patanjali presentation has thus been lost. Before the implications of mixing the parallel treatises on YOG with Patanjali are elaborated and thus committing the mistake of considering every idea mentioned in those as attributable to Patanjali, it is essential to deliberate upon the pertinent facts about Vedic hymns (मंत्र), the source from which the entire concept of YOG has been derived and the historical background that may explain the mechanics of this inevitability of unholy mixing. The facts are:-
· Vedic concepts are shrouded in the mysteries and the intricacies of a language that is dead now.
· The concepts have not been discussed as a whole at one place under one head or in one book only. These are scattered all over the four books indicating various authors over a well spread out period. It is said that the task of compiling and coordinating this knowledge was undertaken by the sage Vyas who is referred to as VEDVYAS for this reason alone. This process has created confusion about the authenticity of a concept to be accepted as Vedic or not
· The words denoting a concept acquire meanings in the context and co- text these are used. The same word will give an entirely different meaning in a different context
To extricate any concept from such a source is like searching for a particular herbal plant SANJIVNI (संजीवनी) from the jungle of entire vegetation growing on a plateau and all looking alike and all being useful. To make it still difficult and worse, spiritualistic explanations are putting all sorts of spokes by forcing an inquisitive mind to begin with a contrived premise of ‘Divine Origin’ (अपौरुषेयता) of Vedas. Even when the language it is written was not dead it is perfectly logical to presume that an excellence in specialization in linguistics must have been the essential requirement to understand its functioning. The four areas of linguistics i.e. phonetics (शिक्षा), the science of prosody (छंद).grammar (व्याकरण) and etymology (निरुक्त) were thus considered pre-requisites for understanding Vedas as is evident from the term VEDANG (वेदांग) meaning the parts of .The remaining two areas of VEDANG (वेदांग) are astrology ( JYOTISH ज्योतिष) and rituals ( KALP कल्प) which must have meant initially the knowledge of mathematics and therefore, more as astronomy (JYOTIRVIGYAN ज्योतिर्विज्ञान), and the knowledge of conducting experiments ( YAGYA यज्ञ) respectively for which there are plenty of proofs in Vedas. ‘Astrology’ and ‘rituals’ as understood today do not make any sense as helping material in understanding the concepts of Vedas. Or these two must have been substituted as such later on during Upanishad period (उपनिषद काल) when a successful, intentional conspiratorial sort of campaign was launched to convert scientific Vedic concepts into imaginary spiritualistic dogmas which were propagated to be higher knowledge than scientific truths (Refer FIRST BLUFF- SPIRITUALISM in this series for details). For achieving this end it appears a new yardstick of Vedangs (वेदांग) was manufactured and implemented successfully by the spiritualists which became essential requirement to understand rather to misunderstand the essence of Vedas. It consisted of rituals (कल्प), astrology (ज्योतिष), the science of prosody (छंद) and adding two more i.e. Rishi (ऋषि) and Devta (देवता). Over a period of time the term Devta (देवता) became synonymous with lesser gods. These two were defined in such a way that:
a) In each Vedic hymn a Rishi (ऋषि) and a Devta (देवता) must be hidden who have got to be identified by the learned
b) Same person or thing can be Devta (देवता) at one time and be Rishi (ऋषि) at the other time with inbuilt facility of performing reversible roles.
c) Devta (देवता) was to be identified as that thing or person about which a hymn is written thus creating innumerable personified Devtas (gods). The simple and only straightforward meaning of DEVTA (देवता) i.e. a person or thing endowed with such and such properties (GUN-गुण) meaning DHARM धर्म (Refer SECOND BLUFF-RELIGION) which were so painstakingly found out as the core area of Vedic knowledge (आत्म ज्ञान and ब्रह्म ज्ञान) that can be put to use and worth endless pursuit as knowledge, was never encouraged by the spiritualists. Rather a train of personified gods, semi-gods and demigods was created in each Vedic hymn after hymn and bestowed them with superhuman powers mentioned as properties (GUN- गुण) therein. The irony was that these gods who were created by human beings only acquired such gigantic shapes, sizes and powers that the creators were so much awe-struck and terrified that they started worshipping them. Or, was it a design and not irony? Yes, it was a design by spiritualism. Because the remedial measures of worshipping i.e. rituals and sacrifices in order to appease these self created gods was systematically outlined in KALP (कल्प), a Vedang that was purposefully designed to twist and mutilate Vedic experimentation techniques (यज्ञ विधान)
d) Three categories of things or persons were to be identified as Rishi (ऋषि).First who benefited by reciting that particular hymn at different occasions; second whose specific wish was fulfilled by reciting that particular hymn. Whosoever succeeded in propagating the myth that he had mastered the art of getting desired fruits by reciting a hymn so many millions of time became a Rishi (ऋषि) of that hymn. In today’s parlance such a person goes by and is revered as the MANTRA SADHAK (मंत्र साधक) and a SIDDH (सिद्ध) The third type of Rishi (ऋषि) was of those who were of Devta (देवता) category and a few of them were original receivers (दृष्टार) of that hymn from the almighty BRAHMA. The complete concept of Rishi (ऋषि) as the acquisition of flawless form of reason, discerning ability (विवेक) was thus made a plaything for everyone.
The above approach was so suggestive, infectious and easy that there must have been a competitive urge to become one such or associate self with one or the other Rishi (ऋषि) by drawing lineage and prove such and such to be one’s lineage teacher (कुल गुरु) and such and such to be the presiding deity (कुल देवता). Rishi (ऋषि) and Devta (देवता) were made so cheap and easily attainable statuses by the above definitions that no doubt, we find in all spiritualistic literature, Rishis and Devtas full of all sorts of human flaws like jealousy, envy, greed, competing for reward and scared of punishment, anger, sexual debauchery and fear etc, so much so that fear of death after every deluge (मन्वान्तर पश्चात् प्रलय) forces every Devta to hide himself in Vedic hymns. The only qualification to be Rishi or Devta of being flawless (निर्गुण) in discretion (विवेक) and judgment (न्याय), that is to be above ignorance (क्लेश), reward and punishment (कर्म), sin and virtue (विपाक) and any kind of desire (आशय), was thus thrown to winds in exchange of some never achievable and never certifiable miracles given in the new definitions. Miracles are the ingredients of staple diet of spiritualism and it cannot survive without them. And you don’t have to be a spiritualist to know that miracles will continue to exist as long as human beings are ignorant but you have to be a spiritualist who bluffs to exploit this ignorance. Three areas of linguistics i.e. phonetics (शिक्षा), grammar (व्याकरण) and etymology (निरुक्त) were thus completely eliminated or retained for ornamental and pedagogical purposes only. It had dangerous and detrimental consequences in the long run but served the purpose well. First it hastened the process of death of the Vedic language and secondly, autocracy and clergy were not only introduced in social system but were firmly established as awful and domineering institutions as these provided shortcuts in the form of astrology (ज्योतिष), rituals (कल्प) and mumble jumble of hymns (छंद) to appease innumerable deities (देवता) in order to become follower of knowledge i.e. Vedas. Thirdly, no scholar, social reformer or leader in any field of any human activity, illegal and immoral fields inclusive, till date could afford to disregard ‘spiritualism’ born out of ‘Divine Origin’ concept. The basic cause of ‘Divine Origin’ (अपौरुषेयता) or the parallel concepts of ‘Received Knowledge’ or ‘Deliverance’ were never challenged by anyone in any civilization. All considered it blasphemous to pinpoint the cause. The question of doing away with it does not arise. It became a sort of ‘holy cow’ for any path breaker in India in spite of the fact that they were all highly charged people even at the cost of their lives and comforts. They all had a single minded devotion to the path of passion which had become their choice to carve out for themselves mostly due to prevailing circumstances of their age. They all wanted to be heard. They were all so much possessed with the idea of ridding the society of the evil they had seen that they found the society wrapped in spiritualism an easy listener and nobody saw any harm in the ways of spiritualism. Rather it was considered to be a virtuous path due to the centuries of conditioning. Hence nobody neglected the technique of gaining instant acceptability so successfully employed by spiritualism anywhere so far. Starting right from VEDVYAS to GAUTAM BUDDH to SHANKARACHARYA to all the saints of middle ages to RAJA RAM MOHAN ROY to SWAMI DAYA NAND, VIVEKANAND to MAHATMA GANDHI, all employed spiritualism to achieve their desired goals. It is surprising that the chosen cause of each leader’s passion was an ill born out of some prevailing concept of spiritualism only which they resented and against which they set out to fight except MAHATMA GANDHI who saw in British unjustness the cause of slavery. But all without exception employed the tools of spiritualism only to achieve their goals. In other words they were fighting spiritualism with their versions of spiritualism only. Nobody thought of eradicating the basic cause of spiritualism that is the irrational concept of ‘Divine Origin’. It has happened everywhere in human history, is happening now and will continue to happen till we do away with the concept of ‘Divine Origin’. The spiritualism will then die its natural death. Till then we will continue to aid unwittingly the sinister design of spiritualism and remaining under the illusion of a virtuous path. The design is simple. To put it bluntly in a phrase: “ Spread ignorance (read ‘bluffs’) by any means, as it travels faster and / or let the people remain ignorant (read ‘bluffed’)” This technique was born out of the travesty that the autocracy, clergy and every common man always had this basic understanding that there was never a shortcut to knowledge and will never be. But the human tendency to find out shortcuts was exploited to the hilt and is being employed today also even when the autocracy has generally been replaced by the concept of a ‘welfare state’. Such spiritualistic approach to Vedas could never have found out that scientific essence that Patanjali illustrated in his YOGSUTRAS In the present context of YOG the outstanding names besides many Upanishads as protagonists of spiritualism are VASHISHTH (वशिष्ठ) and VYAS (व्यास) who have dealt extensively with the subject in the treatises VASHISHTH YOG, SHRIMADBHAGWAT and BHASYA SUTRA etc attributed to them respectively. Even the non conformist and reactionary philosophies of Jainism and Buddhism could not help appreciating and incorporating YOG as a neo- spiritualistic practice. I call it neo for they were anti Vedas alright but not anti spiritualism. Their brand of neo-spiritualism which they substituted, denied the existence of GOD as illustrated in Vedas or as was being made to be understood by the then existing and propagated bluffs of spiritualism oriented Upanishads. In the distant philosophies of Plato, Pythagoras, ESSENE sect of Jews, Neo-Platonism sects of Plotinus and Proculeius in 3rd century AD YOG has been appreciated and referred to as a spiritualistic practice. Irrespective of the debate whether Patanjali preceded the Upanishad period or was a contemporary or wrote his treatise as a reaction, the fact remains that all latter day translators and commentators of YOG SUTRAS (योग सूत्र) of Patanjali, without exception, tend to base their commentaries on some spiritualistic premise introduced by Upanishads and exhorted by VASHISHT and VYAS. The notable works and names are Maniprabha (मणिप्रभा) by Ramanand ( रामानंद) in 7th century AD, Patanjali Yogsutra Bhasya Vivran (पतंजलि योगसूत्र भाष्य विवरण) attributed to Shankaracharya (शंकराचार्य) of 8th century AD,Tattvavaishardi (तत्त्ववैशार्दि) by Vachaspati Mishra (वाचस्पति मिश्र) in 9th century AD, Rajamartand (राजामार्तंड) by Bhoj (भोज) in 11th century AD, Yogvartika (योगवर्तिका) by Vigyanbhikshu (विज्ञानं भिक्षु) in 12th century AD, Nageshvritti (नागेश वृत्ति) by Nagesh Bhatt (नागेश भट्ट) in early 18th century AD and Chandrika (चन्द्रिका) by Narayan Tirth (नारायण तीर्थ) in late 18th century.. In all these spiritualistic treatises the emphasis revolves round the control of ‘mind’- as to be understood spiritually and not a scientific concept. In the 12th century AD another angle that is ‘the discipline of the body’ emphasizing body postures (आसन) was added to spiritualism by Gorakshnath (गोरक्षनाथ) – founder of SHAIV sect (शैव मत) and a new school of YOG which became famous as HATH YOG (हठ योग). The basic texts of this school were written between twelfth and fifteenth centuries and prominent among them are Gorakshpaddhati (गोरक्ष पद्धति), Hathyogpradipika (हठयोगप्रदीपिका), Gherundsanhita (घेरंड संहिता) and Shivsanhita (शिवसंहिता).Since spiritualism emerged as a free for all concept with no definite, defined and verifiable parameters: an element of arbitrariness reigned supreme not only in all the commentaries or sub-commentaries but in practice also. All sorts of meaningless, bizarre rituals were introduced to achieve magical powers known as Siddhis (सिद्धि). The theories and practices of spiritualism depicted an imaginary range for the journey of soul from here to eternity, thereby achieving communion with GOD, one of the literal meanings of YOG, or resting in its primal, pristine or pure form of thoughtlessness, often bordering on a state of trance, hypnotism, comatose, catalepsy, hysteria or acquiring magical and supernatural powers. The western scholars and clergy either tried to dismiss it as oriental mysticism or were awestruck by comparing, incorporating or practicing it as Christian mysticism. Thus we are surrounded by interpretations which are not only at cross purposes but many a times completely diverse and contradictory and still quoting Patanjali as source of their inspiration and presentation. The various bluffs and myths due to this unholy mixing are discussed under the succeeding paragraphs.

BLUFFS OF VARIOUS SALEABLE PACKAGES OF YOGA
In this category are those bluffs which carry the name YOG / YOGA in their nomenclature and thus tend to give the impression that these are also the postulations by Patanjali. For this a simple attractive, harmless or a word from the sutras of Patanjali is prefixed to YOG. The basics of all these saleable packages are any or many of the following ingredients. The aim is to sell by hook or crook. The first three of these have already been discussed under THIRD BLUFF-YOGA and these are the basic failures on the part of any commentator and thus giving rise to the bluffs.
· A complete disregard to the definitions given by Patanjali and depending more upon the dictionary meanings only and still proclaiming genuineness.
· Relying more on the part fact that the Sutras are grammatically incomplete sentences because it gives leverage for arbitrary interpretations, but not on the irrefutable fact of a definite sequence adopted by Patanjali, thus negating the incompleteness. In isolation anything can be incomplete; even Vedic hymns.
· Not taking into consideration the reasons and the choice of words made by Patanjali in his presentation.
· A fact known to everyone concerned but still never to be fulfilled promise to make one meet with GOD in this body and lifetime only.
· A fact known to everyone concerned but still never to be fulfilled promise to make one acquire miraculous powers that can be imagined in dreams only.
· A fact known to everyone concerned that a never to be verified promise to make one ultimately free of the shackles of life and death eulogized by the term MOKSHA (मोक्ष)
· A promise to cure all the diseases with a rider that whatever is written in one’s account has to be endured.
· A promise to rid one of all kinds of mental, material, social, financial and worldly tensions
· A promise to lead one to that land of El Dorado where there is no dearth of prosperity.
· Designing a package in such a way that it contains any one aspect out of eight limbs (अष्टांग) of YOG. Actually five viz. ASAN (आसन), PRANAYAM (प्राणायाम), DHARNA (धारणा), DHYAN (ध्यान) and SAMADHI (समाधि) out of eight are being sold out so successfully that anyone practicing any of these straightaway qualifies oneself to be addressed as YOGI (योगी)
· Designing a package in such a way that it contains a smattering of all aspects of YOG mentioned by Patanjali and other parallel treatises and still selling it in the name of Patanjali
For achieving this, wonderful packages with enchanting names and guaranteed success rates of the prescriptions mentioned therein have been designed over a period of time and are being designed every now and then. All carry the authority of Patanjali though he has nothing in common with anyone of them. A few of them are discussed below:
BLUFF OF RAJYOG, SAHAJYOG AND YOGA
Two very common names that are considered and passed on by many as synonyms of Patanjali Yog are RAJ YOG (राजयोग) and YOGA (योगा). Patanjali in his treatise has nowhere given the name RAJ YOG (राजयोग) to his discipline that he calls YOG (योग) only and introduces it as such in the very first sutra. This name is not his coinage. He has borrowed this term from Vedas and proceeded to explain whatever he could extricate about this concept from the source. The term RAJ YOG (राजयोग) is thus a figment of imagination by some spiritualist who wanted to put on the garb of a RAJA (राजा) i.e. a king and thus get a vicarious satisfaction of prestige, power and sophistication that are associated with a royal. The term is now used loosely and all sorts of explanations are given to justify the term. The term YOGA is pronounced by a native English speaker for Sanskrit word YOG due to his inbuilt articulation system and the mechanics of English language. He pronounces it naturally as YOGA as he pronounces RAMA and KRISHNA because he cannot pronounce YOG, RAM or KRISHN. For him the sound of letter “A” coming in the end is the transliteration denoted by the symbol inverted “e” as given in Daniel Jones’ dictionary of pronunciation. But an Indian having the knowledge of even a smattering of English will tend to pronounce naturally as per behavior pattern of native languages any word having the letter “A” in the end as denoted by the sound of vowel आ in Indian languages which is denoted by the symbol [a:] in transliteration scheme mentioned ibid. This he does even when he knows the correct pronunciation. He does so for another reason also. In our enthusiasm to ape, bequeathed to us by Macaulay doctrine and due to sluggishness and confusion acquired by us as followers of spiritualism we had practically forgotten about YOG in whatever spiritualistic interpretations it was available. Our experts thought of augmenting the sources of income of spiritualism and started exporting the terms RAM, KRISHN and YOG which got imported in nice and attractive packages of RAMA, KRISHNA and YOGA. The word YOGA like the word RAJYOG has thus actually been passed on to Indian lexicon and mindset as a symbol of sophistication possessed by a person who can speak English. Both these words are spiritualistic packages designed to attract and have nothing in common with scientific Patanjali Yog. Similarly the term SAHAJ meaning simple and easy has been prefixed to YOG to give the impression that this package is simple and very easy and can be performed by anyone and the same benefits can be achieved as advocated by the other varieties of YOG which are rigorous and difficult to perform. What an enticement of a shortcut! Who won’t like to fall prey to such an invitation!
BLUFFS OF GYANYOG, DHYANYOG AND KARMYOG
These bluffs are in circulation and have been manufactured by adding the prefixes of GYAN (ज्ञान), DHYAN (ध्यान) and KARM (कर्म) to YOG (योग). All these prefixes are found in Patanjali Yog Sutras. Thus an impression is conveyed that whatever is postulated by these branches of YOG are the offshoots of Patanjali’s thought process only. Besides these, it is said that fifteen more types are discussed in GITA (गीता). If so, these are the part of the thought process of the confirmed spiritualist VEDVYAS, the author of PURANS (पुराण), SRIMADBHAGWAT and BHASYA SUTRAS etc. In Patanjali YOGSUTRAS the words GYAN (ज्ञान), DHYAN (ध्यान) and KARM (कर्म) have been defined, discussed or elaborated independently at different places but we don’t find any one of them in compounded form with the word YOG anywhere in the text. In other words it simply means that in Patanjali’s explanations there are no concepts like GYANYOG (ज्ञानयोग), DHYANYOG (ध्यानयोग) or KARMYOG (कर्मयोग) and the subject matter discussed in them is entirely the contribution of VEDVYAS which may or may not be in tune with Patanjali’s concept of YOG. But still the concoctions sold out by the modern spiritualists are vouched as originating from Patanjali only and each one of them is guaranteeing his package only as the genuine version of GYANYOG (ज्ञानयोग), DHYANYOG (ध्यानयोग) or KARMYOG (कर्मयोग). Yes, all these packages of GYAN (ज्ञान), DHYAN (ध्यान) and KARM (कर्म) also are so much at variance that these appear to be the commodities at shelf either soap or toothpaste, waiting to be disposed off depending upon the TRP generating capability. The interpretations of GYAN (ज्ञान), DHYAN (ध्यान) and KARM (कर्म) vary for the simple reason that these terms have been converted into arbitrary spiritualistic dogmas from scientific concepts in spite of most exhaustive and logical presentations by Patanjali and Vedas.
BLUFF OF GYANYOG
Patanjali considers GYAN (ज्ञान) to be the source and reason of entire universal activity. The movement of heavens, the thundering of clouds, the flowing of breeze, the blossoming of flowers, the humming of bees, the chirping of birds are only a few of the innumerable and unlimited activities and happenings covered under BRAHM GYAN (ब्रह्म ज्ञान). The innocence of childhood, the ceaseless effort of adolescence, the resolution of an adult, and the different shades of emotions are only a few of the innumerable and unlimited behavioral activities and happenings covered under ATM GYAN (आत्म ज्ञान). Then Vedic GYAN (ज्ञान) further encompasses in its fold the relationship between ATM GYAN (आत्म ज्ञान) and BRAHM GYAN (ब्रह्म ज्ञान) and the methodologies of finding and applying it. Patanjali’s GYAN (ज्ञान) is thus a suffix to ATM (आत्म) and BRAHM (ब्रह्म) and there is no intention of adulteration by manufacturing a saleable package of arbitrary definitions of some GYANYOG (ज्ञानयोग) by prefixing GYAN (ज्ञान) to the term YOG (योग) that he has chosen from Vedas as it is, and maintains its pure form as he borrowed it. On the other hand GYAN (ज्ञान) as explained by various varieties of GYANYOG (ज्ञानयोग), though overtly claim to be an effort by each variety to find out that relationship between BRAHM GYAN (ब्रह्म ज्ञान) and ATM GYAN (आत्म ज्ञान) mentioned in Vedas but in the process, all of them first mutilate the very concepts of ATM (आत्म) and BRAHM (ब्रह्म) and then secondly, concoct a term GYANYOG (ज्ञानयोग) to justify their explanations. In fact the commonalities of each one of these varieties can be summed up as systems each proclaiming:
· My package is knowledge (GYAN ज्ञान) and yours is ignorance (AVIDYA अविद्या).
· My package is of superior quality and yours is inferior.
· Whosoever accepts my package is bound to be a person of higher stage in the ladder of evolution and is thus on the verge of getting MOKSH (मोक्ष) – freedom from the cycle of life and death
· Only the people ordained by GOD come to accept my package.
By a simple logic of interpolation no package of GYANYOG (ज्ञानयोग) is thus worth paying any attention and get enmeshed into the jugglery of words that leads nowhere.
BLUFF OF DHYANYOG
Now consider the theories of DHYANYOG (ध्यानयोग) which are generally sold as meditation techniques for comparison with Patanjali’s concept of DHYAN. For Patanjali DHYAN (ध्यान) is ability to stick to an objective DHARNA (धारणा). Many people do make resolutions every now and then but how many stick to them or follow them resolutely. Making an objective and sticking to it, are both equally important steps in Patanjali’s scheme of DHYAN (ध्यान). The choice of the field of objective is the most natural thing for a person. To find out and to solve his problems are the most expected concerns of a human being. The objectives of entire human activity have revolved round the curiosity of finding out about self i.e. ATMGYAN (आत्म ज्ञान) or about the things around i.e. BRAHM GYAN (ब्रह्म ज्ञान) and will continue to be so because there is no end to curiosity and there is no end to knowledge (ज्ञान). Why do I love or hate? Why do I feel pleasure or pain? Why do I compete or feel jealous or envious? Why do I make even supreme sacrifice for a cause, principle or nation? Why do I behave selfishly? Why am I healthy (SWA+STH स्व + स्थ i.e. stable in self)? Such and thousand other emotions (वृत्ति) were definite subjects and formed individual objectives to pursue for the authors of Vedas. In the process they also found out the reasons for bluffing / ignorance (AVIDYA अविद्या) and considering it as intelligence. Besides these objectives from ATMGYAN (आत्म ज्ञान) they were also interested in the questions from BRAHM GYAN (ब्रह्म ज्ञान). Why do the heavens move? How did the entire creation come into existence? What is its structure? Why the winds blow and the rains flow? Why is the harvest and why is the drought? The objectives cannot be limited to the discoveries of ATM (आत्म) and BRAHM (ब्रह्म) alone. The inventions also form a sizeable part of Vedic objectives. How to make myself comfortable? How to move faster? How to be better equipped? Such other questions must always have occupied their minds. On the other hand all DHYANYOG (ध्यानयोग) packages invariably claim to show overtly that DHYAN (ध्यान) is the methodology of finding GYAN (ज्ञान) as methodology of finding and implementing is the integral part of Vedic knowledge GYAN (ज्ञान) The commonalities of all the practices of DHYANYOG (ध्यानयोग) revolve round the following:
· Objective is substituted by an object which can be, tip of the nose, centre of forehead, thumb, candle light, breath or any imagination with closed eyes in any of the prescribed body posture (ASAN आसन), sitting, standing or lying
· Keeping the body still with fixed attention on the object chosen for DHYAN (ध्यान).
· Hoping to achieve some miraculous power known as SIDDHI (सिद्धि) by continuous practice of remaining idle in some body posture.
Obviously no package of DHYANYOG (ध्यानयोग) can ever lead to the realization of an objective of discovering or inventing something simply because there is no objective set in the beginning. It is only an unrealizable bluff that can lead to a stunted state of mind bordering on lethargy.
BLUFF OF KARMYOG
KARMYOG (कर्मयोग) is no package to entice but its contents are used to create awe towards other packages and its nomenclature is used by many to take pride just like RAJYOGI (राजयोगी) in being KARMYOGI (कर्मयोगी) presuming it to be a philosophy that is action i.e. KARM (कर्म) oriented. These are the people who realize instinctively or by simple logic the idleness, laziness and bluffs associated with the propagators of GYANYOG (ज्ञानयोग), DHYANYOG (ध्यानयोग) and BHAKTIYOG (भक्तियोग) etc. The irony is that the entire philosophy of KARMYOG (कर्मयोग), overtly appearing to be action-oriented is actually based on a kind of fatalism that encourages not ‘ACTION’ but ‘INACTION’ and has thus made a mockery of the Vedic philosophy of ACTION (कर्म). It has got to be so because the same author has designed it to be a supplement of all the other varieties of YOG. Now look at the postulates of KARMYOG (कर्मयोग) and possible inference given after each postulate;
a) Either you do or it will be done by the universal laws of ACTION. People involve themselves in action primarily for the reason that they know that there is no one else to do on their behalf. The knowledge that there is somebody else to do will automatically lead to INACTION or to a worse deplorable classification of actions and human beings into a range from ‘high’ to ‘low’.
b) Better do because you are the chosen one and thus destined to do. What a temptation! You do because you are the privileged one; a minority, and look down upon those who are not; a majority. Hence a majority is destined to be INACTIVE.
c) Since you are just an agent of the Supreme Will, your right is only to do and not to expect results. Compare with a lifeless puppet where the question of action does not arise at all or a bonded labor where the life called JIVATMA (जीवात्मा) which is supposed to carry the imprint of all your actions of all the births has just been inserted into a frame for performing robotic actions only. The very essence of action that is freedom of will of human beings only has thus been jeopardized. The animal world surprisingly, invested with the same JIVATMA (जीवात्मा) is free to act and is looked down upon for this reason alone. In preaching and practice of ACTION of KARMYOG (कर्मयोग), is thus an unbridgeable gap
d) The ledger of accounts of your deed will be duly kept and you will be rewarded or punished perpetually in the present life or in the lives to come. On one hand one is not permitted to do anything because the very action and human form are destined and on the other an element of perpetual fear is introduced by such a postulate. The aim appears to be to make one perpetually helpless. Even ARJUN, the great action oriented warrior in mythology was not impressed by these postulates till he was put in a helpless position by showing him the actual form of the specter of GOD himself in KRISHN.
e) Either to escape the wrath of innumerable gods or to get the boons from them you must do the prescribed rituals – the actions born out of so much of fear that even questioning the reason of doing is looked down upon as blasphemous and an invitation to calamities set out by the angry gods. The very concept of ACTION कर्म was thus reduced to the rituals (कर्मकांड) only to be indulged into from birth to death and even after death. This custom is leading to the birth of some or the other appeasable god daily and some or the other imaginary, arbitrary, desirable ritual to be performed, generally at the astronomical costs which could easily eliminate and mitigate the untold miseries of the mankind. Instead, the indulgence in immediate rituals of worshipping is resorted to ward of the calamity. There is not a single day, month or year that has not been reserved for these artificial gods and not a single second that has been spared the auspicious aspect A sacred thread (रक्षा कवच) is tied round the hand to protect oneself from the unknown dangers. The fasts are undertaken to protect the near and dear ones from the dangers or to get the secret wish fulfilled. So designated holy places are visited to earn a place in the heavens (SWARGस्वर्ग). A volley of mumble jumble of hymns is chanted or got chanted on behalf without ever understanding the meaning of the words to ward off the calamity or to appease the all powerful stone deity. Alms (दान) are given as acts of piety with so many secret wishes attached to get back its double or treble if not in this birth then in never verifiable next birth. Holy dip is taken on auspicious days in so called holy but actually stinking rivers to wash off all the sins of all the births. A simple glance at the rituals will confirm that in the name of performing actions (कर्म), a perfect state of hibernation is achieved where effort, the first component of action is straightaway sacrificed.
In order to give credibility, a set of pedagogical words were coined, introduced and explained by adding them to the existing word KARM (कर्म). The words are AKARM (अकर्म) meaning non-action, VIKARM (विकर्म) meaning anti-action, PRARABDH (प्रारब्ध) meaning actions of the previous birth, SANCHIT KARM (संचित कर्म) meaning total deeds for which the reward or punishment has not yet been meted out. Not a single word of this list is found in Patanjali Yogsutras. The entire concept of action KARM (कर्म) as given in Patanjali Yogsutras was twisted to mean INACTION only. Here is what Patanjali has to say about ACTION (कर्म). For him it is a journey beginning with NIRODH (निरोध) in second formula (SUTRA-सूत्र) of first chapter and ending with PURUSHARTH (पुरुषार्थ) in the last formula (SUTRA-सूत्र) of the last chapter. Two kinds of actual involvement in action are further explained by the word NIRODH (निरोध). One is the repetitive PRACTICE of ‘what is intended to be done’ denoted by the word ABHYAS (अभ्यास) and second is the repetitive PRACTICE of ‘what has been decided by an individual as not to be done being distraction’ denoted by the word VAIRAGYA (वैराग्य). The word PURUSHARTH (पुरुषार्थ) in the last formula has been explained as the acquisition of that competence through ABHYAS (अभ्यास) and VAIRAGYA (वैराग्य) which wipes out any traces of five types of KLESH (क्लेश) explained as IMAGINARY SPECIFIC INTELLIGENCE (ISI) under PRINCIPLES OF ORGANIZATION in SECOND BLUFF – RELIGION (continued). This competence further wipes out any trace of involving in any action because of handsome compensation or not involving because of fear of punishment by some invisible hand. Such competence also wipes out any trace of involving in action by subjugating oneself to any kind of desire (ASHAYA आशय) or on the consideration of being virtuous or sinful The involvement is entirely due to the emergence of that discerning ability (VIVEK विवेक) that has been cultivated by actions of continuous practice (TAP तप), by continuous updating (SWADHYAYA स्वाध्याय), by continuous disciplining of the body and mind (SHAUCH शौच); and is completely aware of the consequences of its actions and thus is not dependent on directions or goading of some imaginary destiny or supreme will as given to understand by the impostor KARMYOG (कर्मयोग) that prohibits action in practice
BLUFF OF BHAKTIYOG
Unlike the three types of YOG discussed in the preceding paragraph where the concerned prefixes do find mention in the Patanjali YOGSUTRAS, the prefixed word BHAKTI (भक्ति) of BHAKTIYOG (भक्तियोग) does not occur anywhere in Yogsutras. This YOG also is a brain child of the author of other varieties of YOG mentioned above and is a twisted form of a Vedic concept. The yogic concept of ISHWAR PRANIDHAN (ईश्वर प्रणिधान) has been made to form the fountain head for the maxims of BHAKTIYOG (भक्तियोग).Here also the element of effort, the basic requirement of any ACTION has been sacrificed and replaced with activities demanding negligible and meaningless effort. The maxims and the possible inferences are given under to call this bluff:
a) BHAKTI (भक्ति) is the highest form of worship. If so, then there must be lower and the lowest forms of worship also. Lot of breath and ink is wasted daily by the BHAKTI (भक्ति) ideologues in the jugglery of words to prove work, love and respect etc. as the lower forms of worship. Beware those who take pride in the dictum ‘work is worship’ or ‘God is Love’. Even the other methods of worshipping are not acceptable to any kind of BHAKTI (भक्ति) spiritualism.
b) God always comes in person to the aid if the worshipper (BHAKTभक्त) is in distress. To qualify to be such a devotee (BHAKT भक्त) that even God is at his beck and call, a definite ritualistic system must have been instituted and to accept GOD as a super human - an anthropomorphic concept must be a pre –requisite. Yes, these are the two essential ingredients of devotion (BHAKTI भक्ति).The ritualistic system consists of such effortless actions as putting on a recognizable peculiar dress, smearing the body with ash, pasting sandal mark on the forehead, putting RUDRAKSH beads round the neck and arms, chanting the hymns without even ever knowing its meaning, repetitive remembering (SMARAN स्मरण) of the name of the prescribed god either loudly or quietly and keeping an account of the number of times it has been done, lighting the candles and incensed sticks in front of the idols and pictures of gods; cleaning, washing and giving water, milk or honey bath to the idols, offering token food to the god and taking it back as bounty (PRASAD प्रसाद) given by god, doing AARTI (आरती) a specific act of worshipping the idol with a metal plate containing food items, flowers, incense, a lighted earthen lamp etc in hands and taking it round and round the face of the idol, ringing the bells in front of the idols, lying prostrate with folded hands in front of the idol, singing songs of praise (BHAJAN भजन) and dancing, keeping fasts, taking holy bath on specified days only in rivers that have been dirtied by selfish and foolish actions, visiting the so propagated holy places (TEERTH तीर्थ), exhort people to give charity (DAAN दान) as more you give more you will get in some birth and help you attain freedom from the cycle of birth and rebirth; and the list is endless. To appeal to the suggestibility of the people such parables have been circulated that even if someone happens to perform any prescribed act by accident, the concerned god appears immediately before him and is willing to fulfill his wishes. If such are the criteria for being a devotee (BHAKT भक्त) then all those who don’t follow this worshipping system cannot ever become devotees, howsoever recognizable their contribution for the welfare of humanity might be. The master craftsmen like KABIR (कबीर), RAHIM (रहीम), and RASKHAN (रसखान) of BHAKTI period (भक्ति काल) of Hindi literature can never be put into the category of devotees simply because they observed a different worshiping technique. Fault lies in the narrow standards of judgment laid down by an imaginary concept eulogized as spiritualism which on one hand is not willing to accept them as devotees and on the other gleefully recites and quotes their compositions during the proposed worshipping process. Such standards will not accept even SURDAS (सूरदास), TULSIDAS (तुलसीदास) and MEERABAI (मीराबाई) also as devotees (BHAKT भक्त) as they are so because they have put in exemplary hard work in creation of exquisite literature and not because they have followed an effortless process of worshipping. For qualifying to be a devotee (BHAKT भक्त) one must be an idler looking extremely busy.
c) God keeps on putting a devotee (BHAKT भक्त) under various kinds of test to ensure his genuineness. It is a strange logic. On one hand God is omniscient, keeping a record of all the deeds of all the births and on the other HE wants to ensure the genuineness of his devotee by putting him under various tribulations and trials. To counter this obvious anomaly in the dictum of BHAKTIYOG (भक्तियोग), it is further argued to impress the gullible that God knows even the future of his devotee yet HE does so in order to set an example for others. Is God a political persona also who needs to promote himself? That’s how God has been reduced to the level of behavior pattern of a mortal human full of tricks, deceit and treachery.
d) God bestows upon his devotee (BHAKT भक्त) various kinds of miraculous powers. After ensuring genuineness of a devotee, God grants any wish or boon asked for. Nothing could be more absurd than remaining in a fool’s paradise like this. Had it been so the humanity would not have suffered any so called misery? Nobody would have fallen sick. Everybody would have conquered death. All would have been filthily rich. Only one devotee (BHAKT भक्त) was adequate to achieve all the prosperity. We would have never lost any tournament as all devotees (BHAKTS भक्त) would have straightaway indulged in prayers which they are doing now also but failing. We would have never lost a war because somebody else a lesser devotee would have lost. Here comes the inbuilt contradiction in the premise of this maxim of BHAKTIYOG (भक्तियोग).
Now let me analyze the concept of ISHWAR PRANIDHAN (ईश्वरप्रणिधान) that has been twisted to mean idle BHAKTI (भक्ति) or ASTHA (आस्था) by the spiritualists. This concept has been introduced in sutra 32 of chapter-II of Patanjali Yogsutra. It is one of the five rules (NIYAM नियम) that must be observed if one does not want to waiver in pursuit of his objective (DHARNA धारणा). Because not sticking to an objective is a sure sign of a disturbed mind and a cause of distraction. The sutra is:
(II-32) शौचसंतोषतपः स्वाध्यायेश्वरप्रणिधानानि नियमाः
(II-32) SHAUCH SANTOSH TAPAH SWADHYAYESHWAR PRANIDHANANI NIYAMAH
The above five rules (NIYAM नियम) form one part out of eight parts (ASHTANG अष्टांग) of YOG. It has been defined in sutra II-45 as under:
(II-45) समाधिसिद्धिरीश्वरप्रणिधानात
(II-45) SAMADHI SIDDHIRISHWAR PRANIDHANAT.
In this sutra Patanjali has used four words viz. SAMADHI (समाधि), SIDDHI (सिद्धि), ISHWAR (ईश्वर) and PRANIDHAN (प्रणिधान).The words SIDDHI (सिद्धि) and PRANIDHAN (प्रणिधान) are of daily use and ISHWAR (ईश्वर) and SAMADHI (समाधि) he has already defined earlier. Since the word PRANIDHAN (प्रणिधान) can be used in the sense of ‘application of’, or ‘use of’ or ‘respect to’ or ‘complete surrender to’ etc., he uses the compound word ISHWARPRANIDHAN (ईश्वरप्रणिधान) making it specific meaning ‘APPLICATION / USE OF KNOWLEDGE’ The word ISHWAR (ईश्वर) here stands for KNOWLEDGE that he has already clarified. The word of common use SIDDHI (सिद्धि) means perfection / achievement / completion / result etc. The word SAMADHI (समाधि) as clarified earlier by Patanjali means ‘wholehearted execution of set plan to achieve objective (DHARNA धारणा)’. So overall this sutra means:
“By application of knowledge (ISHWARPRANIDHAN ईश्वरप्रणिधान) one can achieve perfection (SIDDHI सिद्धि) in wholehearted execution (SAMADHI समाधि) to achieve any objective”.
Thus Patanjali’s emphasis is on ever awareness and making use of that knowledge which is always present all around as a support and helps in sticking to an objective and thus never to lose heart. But a spiritualist BHAKTI YOG (भक्तियोग) enthusiast translates the same sutra as follows:
“By complete surrender to an imaginary human form of god (ISHWARPRANIDHAN ईश्वरप्रणिधान) one can achieve unimaginable powers (SIDDHI सिद्धि) by getting into a rarely achievable trance called SAMADHI (समाधि)”
BLUFF OF HATHYOG
The word HATH (हठ) like BHAKTI (भक्ति) does not find any mention in Patanjali Yogsutras. But still various physical postures and exercises elaborated and discussed as ASAN (आसन) by the founder of this school are propagated in the name of Patanjali only. These are wonderful exercises and do have the benefits associated with any physical activity. But to sell them in the name of Patanjali is a bluff and it appears to have been done on the ground that GORAKSHNATH, the founder happens to use the word ASAN (आसन) that has been used by Patanjali as one of the eight parts of his treatise YOG. The explanations given by the two authors for the same word are entirely different. Patanjali’s treatment of ASAN (आसन) has already been discussed earlier in THIRD BLUFF YOGA (Continued-1). In Patanjali’s YOG SHASTRA (योगशास्त्र) there is no mention of any physical posture while HATHYOG (हठयोग) deals primarily with as many physical postures as the number of species and considers the study of these postures as a meaningful design to gain expertise in a specific property possessed by that species. It is believed that a continuous persistence i.e. HATH (हठ) with a posture will lead to the acquisition of that capability which is the specific domain of that species. It is further extended to mean a technique known as TANTRA (तंत्र) of acquiring unimaginable magical powers by continuous practice of a posture. Ghastly and horrible practices of even offering human sacrifice are added accompanied with consumption of drugs, alcohol, sexual orgies sanctified by mumble jumble of hymns.
Needless to say that Patanjali has nothing in common with HATHYOG (हठयोग) but the spiritualist have designed convenient packages of a few physical postures (ASANS आसन) and a few breathing techniques (PRANAYAM प्राणायाम), all in the name of Patanjali, to sell at exorbitant rates without any liability to the already highly stressed gullible populace that will as it is bound to get some relief even if a minor change in routine say getting up early in the morning, is effected