SUTRA (III-23) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
BLUFF OF GRANTING PEOPLE BOONS (VARDAN) AND CURSES (SHRAP)
The Patanjali sutra quoted as authority for spreading this bluff is:
(III-23) MAITRYADISU (first part) BALANI (third part)
(III-23) मैत्र्यादिषु बलानि
In this sutra word of the second part SANYAM संयम is not written and it is understood to be present. In first part the word etc (ADI आदि) of the phrase ‘friendship etc’ (MAITRYADI मैत्र्यादि) stands for compassion (KARUNA करुणा), joy (MUDITA मुदिता) and indifference (UPEKSHA उपेक्षा) as given in sutra (I-33).
STANDARD SPIRITUALISTIC TRANSLATION
By MEDITATING / CONCENTRATING on qualities like friendship, compassion, joy and indifference a yogi is blessed with the powers (BAL बल) to make anybody happy or unhappy by giving reward or punishment.
BLUFF PROPAGATED – A YOGI has the powers to give reward (VARDAN वरदान) and punishment (SHRAP श्राप).
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.
· A simple routine word BAL (बल) is generally understood as physical / mental prowess / potential of human beings. It also stands for specific innate distinguishing attributes of animal world as denoted by the word HASTIBALADINI (हस्तिबलादिनी) given in the next sutra (III-24). It has been stretched to mean a specific distinguishing attribute of a YOGI thus equating him existentially with an animal like trait on one hand and putting him on a pedestal of a super human being on the other. From no stretch of imagination the word can mean the ability / power of a human being to fulfill the wish i.e. to grant reward (VARDAN वरदान) to make somebody happy or punish him with a wrath (SHRAP श्राप). This ability is vested with mythical gods and goddesses only who were created to instill a sense of awe. Such translations should rather be considered as attempts in misappropriation. However not all spiritualistic translations insist on this irrational meaning of the word but none lags in creating and spreading that mystical awe for a practitioner of YOGA (योगा )
· The contexts of the word friendliness etc (MATRIADI मैत्र्यादि) are varied and manifold. These have generally been either ignored or mentioned in passing reference only in spiritualistic translations. These are:
a) The simple routine words friendliness (MAITRI मैत्री), compassion (KARUNA करुणा), rejoicing (MUDITA मुदिता) and indifference (UPEKSHA उपेक्षा) towards the feelings of pleasure / pain (SUKH सुख / DUKH दुःख), holy / unholy (PUNYAपुण्य / APUNYA अपुण्य) quoted from sutra (I-33) are the achievements of CHITT (चित्त प्रसादनम)
b) The need for these achievements by the CHITT चित्त has arisen due to impediments (ANTARAYA अन्तराया) present in the earlier stage of CHITT चित्त as mentioned in sutra (I-30). This stage has been identified as CHITTVIKSHEP (चित्त विक्षेप)
c) The methodology of ABHYAS to be adopted by the CHITT चित्त for these achievements by overcoming the impediments has been recommended in sutra (I-32)
d) ABHYAS (अभ्यास) has been explained and clarified in sutras (I-12), (I-13) and (I-14) wherein no stability (DRARHBHUMI दृढ़भूमि) is possible without respect (SATKAR सत्कार) that can be only either for self or the environment around.
e) For arriving first at friendship etc’ (MAITRYADI मैत्र्यादि) following a complete process of ABHYAS (अभ्यास) is thus mandatory. Then only the next process of SANYAM (संयम) as expected in this sutra can be followed.
· 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).
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 संयम and PARINAM (परिणाम) 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 (चित्त), SATTVA (सत्त्व), PURUSH (पुरुष), VRITTI (वृत्ति) and KAIVALYA (कैवल्य) etc. The context of a disturbed state of mind (CHITTVIKSHEP चित्त विक्षेप) has been alluded to in this sutra. Without taking cognizance of this concept, the sutra cannot be explained. The same sutra gives the entirely logical and practical approach to the subject if the contexts 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 AREAS OF VEDIC KNOWLEDGE from which the subject of study has been chosen – STUDY OF SENSES of SELF i.e. (ATM GYAN आत्मज्ञान) under which the properties of CHITT चित्त are to be studied. (as per sutra III-13)
· CHOICE OF A SUBJECT FOR STUDY – THE PROCESS (KRAM क्रम) of CHITT चित्त acquiring the various potentials. Patanjali has clearly mentioned the study of four attributes of an undisturbed CHITT चित्त i.e. friendliness (MAITRI मैत्री), compassion (KARUNA करुणा), joy (MUDITA मुदिता) and indifference (UPEKSHA उपेक्षा) in the first part of this sutra which must be a prerequisite to understand the process. 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 (परिणाम) 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 धर्म), symptoms (LAKSHAN लक्षण) and state of existence (AWASTHA अवस्था) of each sequence under study have got to be found out. So DHARNA धारणा in the present sutra (as per first part of the sutra) is to study the properties, symptoms and the states of existence of the four attributes of an undisturbed CHITT चित्त mentioned above. In other words no disturbed CHITT चित्त can achieve any potential. The method of forming this DHARNA धारणा is a highly technical process involving CHITT चित्त 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 धारणा can be based on selfish considerations.
· SUBJECT OF DHYAN ध्यान – Complete unwavering and never distractible attention to stick to the DHARNA धारणा formed above as mentioned in sutra III-2
· SUBJECT OF SAMADHI समाधि – Various steps taken to achieve the DHARNA धारणा formed above (sutra III-3)
· SUBJECT OF SANYAM – The subjects mentioned under DHARNA धारणा, DHYAN ध्यान and SAMADHI समाधि above ( as per second part of the sutra and sutra (III-4)
· SUBJECT OF PRAGYA ALOK प्रज्ञा आलोक – Such a pursuit will lead to the emergence of that insight into the relative principles of sequence of the happening (as per sutra III-5) that will lead to the understanding of the process of formation of any potential (as per third part of the sutra and sutra III-6).
· SUBJECT OF VINIYOG विनियोग – 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 same sutra gives the entirely logical and practical approach to the subject if the contexts of SANYAM (संयम) and PARINAM (परिणाम) as explained by Patanjali are duly kept in mind. The translation will read 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 friendship, compassion, joy and indifference 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 principles of sequence (KRAM क्रम) about attributes of these subjects of your study which will be of help to you
In understanding the process of formation of that potential (BAL बल) which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration like administration, business, social relations, justice and fair play, discretion, facing stressful situations etc.
BRANCH OF KNOWLEDGE INDICATED – DEVELOPMENT OF WILL
RECIPROCAL STATEMENT OF THIS SUTRA – If diverse potentials become the SUBJECTS of study then friendship, compassion, joy and indifference must become the OBJECTIVES.
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
By juxtaposing the two interpretations the simple, interesting and irrefutable conclusions emerge that are applicable to all the sutras as a rule. It is quite possible that sage NARAD and sage SHAUNAK came to the same logical conclusions after mastering the entire knowledge given in VEDAS and becoming experts in scientific knowledge only given therein and not finding any spiritual knowledge anywhere. How could they find spiritualism in Vedas where it didn’t exist? (Refer FIRST BLUFF – SPIRITUALISM for details). Same way one cannot find any spiritualistic thought in Patanjali Yog Sutras which are ultimately vedic scientific thoughts in precis or a formula form only. The conclusions are as under:
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. In literal translation the sutra is just made a complete grammatical sentence without even bothering whether it conveys any sense or not in the translated language. In spiritualistic insistence the explanations given do not permit any other meaning of a word except a spiritual coinage and over a period of time the coinages have multiplied to benumbing alternatives. The literal (शब्दार्थ), contextual (संदर्भार्थ), abstract (भावार्थ) and even etymological (अन्वयार्थ) meanings of the words are twisted to serve the ends of some spiritualistic coinage only but never anything near to scientific either in modern sense being incomplete or Vedic sense being not given even a chance to be explored. In this sutra even if the presence of two processes as mentioned in Para e) under GLARING INFIRMITIES above is accepted by the spiritualistic translations, the interpretations of the contextual words like CHITTPRASADNAM (चित्त प्रसादनम) in sutra I-33, EKTATVA ABHYAS (एकतत्त्व अभ्यास) in sutra I-32 and SATKAR (सत्कार) in sutra I-14 etc have so many diverse spiritualistic undertones that these go against not only the very tenets of YOG propounded by Patanjali but are guilty of self contradiction also. Let me illustrate it by explaining the sutra which runs as follows:
Sutra (I-33) - MAITRI KARUNA MUDITOPEKSHANAM
SUKH DUKH PUNYA APUNYA VISYANAM
Sutra (I-33) – मैत्री करूणा मुदितोपेक्षाणाम सुख दुःख पुण्यापुण्य विषयाणाम
All spiritualistic translations of the sutra I-33 twist the very words or the meanings slightly and consider it the happiness of CHITT (not achievement of CHITT चित्त by the word CHITTPRASADNAM (चित्त प्रसादनम) if it develops the attitudes of friendliness (MAITRI मैत्री) towards those who are happy – SUKHI सुखी (not towards the very concept of happiness - SUKH सुख as given in the sutra); if it develops the attitudes of compassion (KARUNA करुणा ) towards those who are sorrowful – DUKHI दुखी (not towards the very concept of sorrow – DUKH दुःख as given in the sutra); if it develops the attitudes of rejoicing (MUDITA मुदिता) towards those who are holy – PUNYATMA पुण्यात्मा (not towards the very concept of holiness or virtue – PUNYA पुण्य as given in the sutra) and if it develops the attitudes of indifference (UPEKSHA उपेक्षा) towards those who are unholy (not towards the very concept of ungodliness or sin – APUNYA अपुण्य as given in the sutra). Such explanations are untenable for various reasons. First this conversion of abstract nouns of the main sutra into common nouns denoting the classes of people while translating can point to sinister designs only as it arms the people with arbitrariness of deciding the categories of people for eulogizing or condemning purposes based on their whims of calling somebody happy, unhappy, holy or unholy. Further the whims can always be managed by crafty people. Secondly, all religions that are basically spiritualistic in essence are against such explanation as they all advocate the condemnation of the sin and not the sinner. Thirdly, even if the CHITT चित्त feels happy after developing the attitudes of friendliness, compassion, rejoicing and indifference towards the abstract nouns of happiness, sorrow, virtue or vice respectively; the explanation falls in the category of AVIDYA अविद्या as per sutra II-5. अनित्याशुचिदुःखानात्म सुनित्यशुचिसुखात्मख्यातिरविद्या. It is definitely KLESH क्लेश explained earlier as IMAGINARY SPECIFIC INTELLIGENCE (Refer-SECOND BLUFF RELIGION-continued) The entire philosophy of YOG falls flat if CHITT चित्त does not rise above the emotions generated by happiness (SUKH सुख), sorrow (DUKH दुःख), virtue (PUNYA पुण्य) and vice (APUNYA अपुण्य) etc and starts falling prey to them by feeling happy. Similarly the simple and routine words EKTATVA ABHYAS (एकतत्त्व अभ्यास) and SATKAR (सत्कार) have been explained with heavy spiritual biases even meaning ludicrous practices bordering on inaction and blind faith. Such explanations of contextual references having arbitrary spiritual insistence are bound to have faulty conclusions only like the bluff perpetrated by the sutra of making somebody happy / unhappy by granting boons / curses. Besides, these are bound to give birth to a breed of unscrupulous people whose only aim becomes exploitation of the gullible and innocent. On the other hand it is impossible to arrive at such conclusions if the word CHITTPRASADNAM (चित्त प्रसादनम) is translated as ACHIEVEMENTS by the CHITT चित्त of attributes like friendliness, compassion, rejoicing and indifference by following a thoroughly explained rigorous discipline of ABHYAS अभ्यास. The indifference (UPEKSHA उपेक्षा) is towards the emotions generated by happiness (SUKH सुख), sorrow (DUKH दुःख), virtue (PUNYA पुण्य) and vice (APUNYA अपुण्य) and not towards those only who are unholy or sinful or the abstract concept of sin (APUNYA अपुण्य). The indifference has got to be towards all the four abstracts. Then only it fits well into the philosophy of Yog as explained by Patanjali under the discussions about KLESH क्लेश in sutras of second chapter.
MENTION OF A HAPPENING
In each sutra there is a mention of some happening or action going on in nature which we can call as subject of enquiry. This mention is always in the third part of any so misinterpreted ‘boon sutra’. In this sutra the secrets of finding out the various potentials of human beings have been indicated by using the word BALANI (बलानि) in the third part of Sutra. The scope of potentials can cover all aspects of physical and mental activities. In VEDAS also each hymn indicates a subject of enquiry.
EXHORTATION FOR EXPERIMENTATION
Mentioning alone is not enough. Why and how of this faculty are further indicated that can have only one intention of exhortation for experimentation. The specific areas where experimentation can be done are always mentioned in the first part of the sutra. The words used are friendliness (MAITRI मैत्री), compassion (KARUNA करुणा), joy (MUDITA मुदिता) and indifference (UPEKSHA उपेक्षा).All these areas have to be studied and experimented upon to arrive at the phenomenon of potentials.The POTENTIAL now does not remain a limited aspiration of acquiring this or that ability by an individual only as propagated by the spiritualistic translations. The experimentation now starts encompassig the known and unknown limitless fields of knowledge. It may be the complete study of genes responsible for the emotions of friendliness, compassion, joy and indifference.
SPECIFIED METHODOLOGY OF EXPERIMENTATION
In order to highlight the importance of methodology of approaching any knowledge the sutras of Patanjali have embedded the word SANYAM (संयम) in second part of the structure of each sutra as if to remind any seeker of knowledge to never lose sight of this vital essence. Not only the means and the ends are thus important in VEDIC approach but the application of knowledge also acquires an equal importance. This is what the ultimate aim of knowledge has got to be.
BIRTH OF A DIRECTIVE PRINCIPLE
Such experimentation is thus bound to lead to a directive principle. For this sutra it can be summed up as follows. There is a definite relation between these emotions and various kinds of potentials. In other words no potential can be bereft of the emotions of friendliness, compassion, joy and indifference. The permutations and combinations of the various potentials and the said emotions now open up the scope for the birth of innumerable branches of knowledge that are based on this directive principle alone. This fact has been translated into a fallacious propagation by the spiritualists that the Vedas are the compendium of all the branches of knowledge and the exhortation for experimentation for finding out these subjects as derivative knowledge (UPVEDS) through a specified methodology of SANYAM (संयम) as explained in PATANJALI YOG SHASTRA was lost sight of permanently at some point of time of history. Instead a series of spiritualistic recensions (SHAKHAशाखा) of Vedas emerged over period of time and the number went up to 1131. “Today only 13 remain and among them, some oral traditions have been lost.” (Refer Ancient Chanting Techniques---by YUGAL K MISHRA- an article under THE SPEAKING TREE in Times of India). Such bluffs are bound to be lost but the damage had been done. That most probably explains the presence of only four UPVEDS (उपवेद) that too ornamental only to be quoted as inferior knowledge by the spiritualists and a projected confusion whether AYURVED आयुर्वेद is a derivation from RIGVED ऋगवेद or ATHARV VED अथर्ववेद. The confusion is straightaway resolved if the Vedas are accepted not as the compendium of entire knowledge as propagated by the spiritualists but as a compendium of directive principles about finding out various branches of knowledge to be named as per the choice of the discoverer, inventor, explorer or the students of that subject. The directive principles can exist in any VED for any branch of knowledge or for various branches of AYURVEDआयुर्वेद also in the present context.
INDICATION OF A SEQUENCE
Each Sutra of Patanjali in third chapter where a boon has been claimed indicates a sequence of happenings in first part of its structure. In this sutra two sequences have been indicated; first the sequence of achieving the attributes of friendship etc (MAITRIADISHU मैत्र्यादिषु) and secondly, the sequence of achieving various potentials (BALANI बलानि). It may seem quite strange a proposition in modern contexts that no potential can be achieved without understanding and applying the sequences of friendship, compassion, rejoicing and indifference towards the abstract concepts of pleasure, pain, virtue and sin. But the strangeness vanishes the moment it is understood and accepted that any sequence is a physical and perceivable phenomenon and not some imaginary spiritualistic concept. These emotions and feelings (VRITTI वृत्ति) become physical the moment an effort is made to understand them as neurons or genetic structures. Unless this sequence is found out the conclusions about the potentials cannot be drawn.
USE OF SIMPLE AND ROUTINE WORDS
Patanjali has used simple and routine words of Sanskrit, most probably the lingua franca of his age and not the Vedic Sanskrit in first part of the structure of the sutra to convey the understanding of the scientific concept of enquiry given in the third part of the sutra. These terms have been interpreted arbitrarily by various spiritualistic interpretations in varied and contradictory forms and thus a standardized acceptance of the specific terms as in modern formulae was never arrived at.
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 POSSESSING THE CAPABILITIES OF ALL THE CREATURES OF THE ANIMAL WORLD - SUTRA (III-24)
The Patanjali sutra quoted as authority for spreading this bluff is:
(III-24) BALESHU (first part) HASTIBALADINI (third part)
(III-24) बलेषु हस्तिबलादिनी
This sutra is an extension of the bluff propagated in the previous sutra. After making a yogi capable of having powers (BAL बल) of making anybody happy or unhappy by giving reward (VARDAN वरदान) or punishment (SHRAP श्राप) instead of understanding it as the process of developing mental faculties present in the human beings, the spiritualistic translations of this sutra now make a yogi capable of having all the potentials of the animal world (HASTIBAL ADI NI हस्तिबलादिनी) also. Instead, the sutra can be easily understood as the exhortation for finding out through another sequence of SANYAM that gives the cause of those specific capabilities of various animals of the world. The word (ADI आदि) meaning etc of the phrase ‘powers of the elephant etc’ (HASTIBAL ADI NI हस्तिबलादिनी) stands for the specific abilities like flying, swimming, walking on water, fighting, vision, smell etc. of the other animals. Since the concept of potential (BAL बल) has already been introduced in the previous sutra as a process of arriving at friendship etc (MATRIADI मैत्र्यादि), it has got to be understood as indication of some sequence only as Patanjali’s way of presentation in the first part of any boon sutra. This sequence of potential (BAL बल) alone is responsible for ultimately reaching the third part of the sutra through another sequence of SANYAM that gives the cause of those specific capabilities of various animals of the world. The entire concept of experimentation was thus lost and sacrificed in order to shroud a spiritualist yogi with a garb of taboo to pierce lest one is ready to face the wrath (SHRAP श्राप) of condemnation.The same sutra gives the entirely logical and practical approach to the subject if the contexts of potential (BAL बल), SANYAM संयम and PARINAM परिणाम as explained by Patanjali are duly kept in mind. The explanation will read as under:
STANDARD EXPLANATION AND MIRACLE 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 specific abilities possessed by animals, a subject of elements of nature covered under BRAHM GYAN (ब्रह्मज्ञान)
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 that specific ability of an animal you are studying which will be of help to you
In understanding the reasons of specific abilities of all the animals you are studying like the physical prowess of an elephant and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like aerodynamics, hydrodynamics, hydrostatics, night vision etc.
BRANCHES OF KNOWLEDGE INDICATED – All possible branches that are born out of the study of behaviour of animals
RECIPROCAL STATEMENT OF THIS SUTRA – If you choose an animal as your SUBJECT of study, its specific ability becomes your OBJECTIVE.”