Wednesday, October 28, 2009




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.


(III-17) शब्दार्थप्रत्ययानामितरेतराऽध्यासात संकरस्तत्प्रविभाग (सूत्र का पहला भाग) संयमात् (सूत्र का दूसरा भाग) सर्व भूतरुत ज्ञानम् (सूत्र का तीसरा भाग)


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.


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


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:


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 :


“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 ”.


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.”


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.

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