SUTRA (III-32, 33) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
BLUFF OF ABILITY TO VISUALISE AND COMMUNICATE WITH THE ENLIGHTENED SOULS - SUTRAS (III-32 AND III-33)
Patanjali sutras quoted as authority for spreading this bluff are:
(III-32) MURDH JYOTISHI (first part showing area of experimentation) SIDDH DARSHANAM (third part showing KRAM in PARINAM)
(III-32) मूर्धज्योतिषि सिद्धदर्शनम्
(III-33) PRATIBHAD VA ((first part) SARVAM (third part)
(III-33) प्रतिभाद्वा सर्वम् or प्रातिभात वा सर्वम्
Since the intended bluff is the same in both the sutras, these have been grouped together for translation purpose. In these sutras also the word SANYAM संयम of second part has not been used. The spiritualistic explanations are divided on whether it should be presumed to be present or not in sutra III-33. The translations given by a spiritualist point of view that presume the presence of the word are arrived at by filling in the blanks of the standard patterns given earlier and are as under:
STANDARD SPIRITUALISTIC TRANSLATION
(III-32) - “By MEDITATING / CONCENTRATING (second part) on the light in the head (मूर्ध ज्योतिषि) (first part ) a yogi is blessed with the ability to visualize and communicate with those dead who are enlightened and gains entire knowledge with such contacts (third part of the sutra )”.
OR
(III-33) - By MEDITATING / CONCENTRATING (second part) on the intuitive perception (प्रतिभा) or the innate intelligence (PRATIBH प्रातिभ) a faculty possessed due to the actions of the previous birth, a yogi gains the entire knowledge.
BLUFF PROPAGATED – A yogi is omniscient as he has the ability to visualize and communicate with the gods and the enlightened souls who in turn bless / impart him with entire knowledge or he gains such knowledge by virtue of being enlightened soul due to the actions of the previous birth and thus already possessing the innate intelligence (PRATIBH प्रातिभ)
GLARING INFIRMITIES
Besides the glaring infirmities regarding the absence of the contexts of SANYAM and PARINAM that are common to all the spiritualistic translations and already mentioned over and over again the spiritualistic translation suffers from the following added infirmities for these sutras:
• The spiritualists who do not presume the presence of the word SANYAM संयम in sutra III-33 translate the sutra in a way that entire context of the word becomes redundant for them. Their emphasis is on the translation that “CONCENTRATION / MEDITATION ALONE (in an idle body posture) on innate intelligence (PRATIBH प्रातिभ / PRATIBHA प्रतिभा) that is slightly less than ultimate goal of achieving absolute wisdom (VIVEK विवेक / KAIVALYA कैवल्य) results into the visualization of enlightened souls who in turn bestow the entire knowledge” on them. In a way, they are letting the cat out of the bag. It is an open admission that they don’t agree with Patanjali’s concept of contexts of SANYAM संयम and PARINAM परिणाम in these sutras and have the temerity to quote this sutra of Patanjali only as authority to substantiate their claim to being advanced souls on the path of spiritualism by virtue of their actions of the previous births (PRARABDH प्रारब्ध) and thus on the verge of final liberation (MOKSH मोक्ष). And, therefore, they should not be subjected to the rigors of SANYAM संयम anymore. They are, thus doing a sort of familiarization / orientation course only in this birth to be able to roam in the company of those enlightened ones (SIDDH सिद्ध) who have either got out of the clutches of birth and rebirth (PUNARJANM पुनर्जन्म) permanently or decide at will to take birth in the form of reincarnation (AVTAR अवतार) only.
• For sticking to such translation they have to define KAIVALYA (कैवल्य) in some spiritualistic jargons like MOKSH (मोक्ष), achievement of some kind of spiritualistic SIDDHI (सिद्धि), union of ATMA (आत्मा) with PARAMATMA (परमात्मा) and not as explained by Patanjali successively in the contexts of the SUTRAS (II-25), (III-50, 52, 54, 55) and (IV-26, 34). For Patanjali KAIVALYA (कैवल्य) means as follows and nowhere he uses the jargoned terms coined by the spiritualistic translations:
a) Absence of or non-dependence on ignorance (AVIDYA अविद्या), a component of KLESH (क्लेश) and accidental knowledge (SANYOG संयोग) – as per SUTRA II-25.
b) Complete destruction of follies born out of other components of KLESH (क्लेश) i.e. RAG (राग), DVESH (द्वेष), ASMITA (अस्मिता) and ABHINIVESH (अभिनिवेश) – as per SUTRA III-50 and SUTRA IV-34. For details of KLESH (क्लेश) refer to Para IMAGINARY SPECIFIC INTELLIGENCE (ISI) discussed under SECOND BLUFF – RELIGION (continued).
c) Emergence of VIVEK (विवेक), which means the knowledge of various sequences (KRAM क्रम), gained by the CHITT (चित्त) through the methodology of SANYAM (संयम) etc. – as per SUTRAS III-52, 54 and SUTRA IV-26
d) Acquisition of complete harmony between SATTVA (सत्त्व) and PURUSH (पुरुष) the two forms / stages of CHITT (चित्त) – as per SUTRA III-55. The other forms of CHITT used by Patanjali and must be having definite connotations are MAN (मन) in sutras II-41,53; CHETI (चेति) in sutra III-54; CHITE (चितेः ) in sutra IV-22 and CHITI (चिति) in sutra IV-34. This deliberate switching over to different forms of CHITT (चित्त) can only be explained as intelligent way of explaining the concepts of CHITT (चित्त) and KAIVALYA (कैवल्य) by Patanjali.
e) Equation of absolute wisdom involving perfect discretion addressed as VIVEK (विवेक) by Patanjali and KAIVALYA (कैवल्य) is thus firmly established and there is no room for imaginary concepts of spiritualism.
• Further they are not supposed to tell about their encounters with enlightened souls lest they are accused of bragging and thus incur a penalty of another birth as per SUTRA III-51. STHANY UPNIMANTRANE SANGASMAYA KARNAM PUNAR ANISHTA PRASANGAT स्थान्युपनिमंत्रण॓ संगस्मयाऽकरणं पुनर्निष्ट प्रसंगात् I fail to understand the logic of why they should have further ENLIGHTENMENT also if they are not permitted to even tell about their experiences. Obviously sutra III-51 is either a later day insertion by some spiritualist or it must be interpreted in the light of sutra III-37 about the purport of which the spiritualistic explanations are thoroughly confused. Their entire exercise of making a practitioner of yoga a supernatural human being through such gimmicks read ‘bluffs’ falls flat when Patanjali discards forcefully even thinking on such lines as an act of half deranged minds (VYUTTHANE व्युत्थाने) in sutra III-37 and thus forbids the exhibition of such jugglery in sutra III-51
• The group of such spiritualists differs from the rest in approach only to SANYAM संयम which is its outright rejection and has forced other spiritualists to be in awe of their pedantic and jargoned explanation of this sutra. They have been constrained to have a half hearted and symbolic approach only to SANYAM संयम. Their explanations, thus contain the mention of the word alright but not the context as they are in awe of Patanjali also. This, most probably, explains the complete neglect by the spiritualist translations of the three parts and the contexts of SANYAM (संयम) even after the explanations given by Patanjali in sutras III-1 to III-15
• In sutra (III-33) the first part is written in two different ways in different renditions of PATANJALI YOG SUTRA. The word is written as PRATIBH (प्रातिभ) or PRATIBHA (प्रतिभा) both normal routine words of daily use meaning a specific ability and used as such by Patanjali and such intention made clear in sutra (III-36) where the mention of acquiring five specific abilities is made. For him it is a process of acquisition of any ability through sharpening of something called CHITT (चित्त) as already discussed in the context of PARINAM परिणाम in sutras III-9 to III-12 and possessed by all and existing in the form decided by the factor of time (KAL काल). Since CHITT चित्त like VRITTI वृत्ति and ISHWAR ईश्वर is a concept that cannot be restricted to the limited frame of a definition as per Patanjali’s technique of presentation but needs to be explained as and when the context demands. That’s why Patanjali adds some more dimensions to CHITT चित्त in sutras III-34,35 and 36 and expects the readers to not to replace it with some other concept. But the spiritualistic explanations have made it a highly spiritual jargon meaning ‘an innate intelligence’ (PRATIBH प्रातिभ) possessed by the ATMA आत्मा, a replaced version of CHITT चित्त of a person since the time of birth only as a result of his actions of the previous births.
• The spiritualists are divided on the interpretation of the word MURDH मूर्ध. The word is interpreted as a nerve called SUSHUMNAसुषुम्ना in Ayurved and the insistence is to correlate it with illumination of AGYA CHAKRA (आज्ञाचक्र) – a concept of KUNDALINI JAGRAN (कुण्डलिनी जागरण) espoused by VASISHTH (वशिष्ठ) and practiced by HATHYOG (हठयोग) and nowhere mentioned by Patanjali. This is again a helpless confusion as explained earlier under the sutras III-26, 27 and 28.
• The so called visualization (DARSHAN दर्शन) of enlightened souls (SIDDHS सिद्ध) and concentration on the presence of some light (MURDH JYOTISH मूर्धज्योतिषि) is more akin to the hallucinations, psychic disorders / autosuggestions easily explained by psychiatry or better explained by Patanjali as CHITTVIKSHEP (चित्तविक्षेप) in sutra III-30 and not an imagined height of perfection of the journey of soul.
MIRACLE AS MEANT BY PATANJALI
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 and the infirmities mentioned above are not permitted to creep in. The translation will read 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 acquiring and getting ENLIGHTENED ABOUT ANY BRANCH OF KNOWLEDGE, the subjects of senses (INDRIYAN इन्द्रियां / natural element BHOOT भूत covered under ATM GYAN आत्मज्ञान and BRAHM GYAN ब्रह्मज्ञान) respectively.
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 branch which is your subject of study and which will be of help to you
In understanding the theories propounded by the earlier masters of the subject and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration or invention.
BRANCH OF KNOWLEDGE INDICATED – BIOGRAPHY, AUTOBIOGRAPHY, MEMOIRS, HISTORY, ARCHIVES
RECIPROCAL STATEMENT OF THIS SUTRA – If contribution of earlier masters of a subject is the SUBJECT of your study then enlightenment should become your OBJECTIVE”
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
Spiritualistic translations depend upon premises like actions of the previous birth (PRARABDH प्रारब्ध), liberation of soul (MOKSH मोक्ष), communication with those dead who were enlightened ones (SIDDH सिद्ध), cycle of births after births (PUNARJANM पुनर्जन्म) and KUNDALINI JAGRAN (कुण्डलिनी जागरण) etc. Such concepts are:
• Neither verified nor verifiable.
• Not having standard uniform explanations as different schools of spiritualism have their own variable explanations and are intolerant towards each other.
• Not even mentioned by Patanjali who is quoted as authority.
Wednesday, April 21, 2010
Wednesday, April 7, 2010
BLUFF OF REMAINING HUNGRY,THIRSTY AND STILL STABLE
SUTRA (III-29, 30, 31) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
.
BLUFF OF KNOWLEDGE OF COMPLETE PHYSIOLOGY AND REMAINING HUNGRY, THIRSTY AND STILL STABLE - SUTRAS (III-29, III-30 AND III-31)
The Patanjali sutras quoted as authority for spreading these bluffs are
(III-29) NABHICHAKRE (first part showing area of experimentation to be chosen) KAYAVYUHGYANAM (third part showing KRAM in PARINAM)
(III-29) नाभिचक्रे कायव्यूहज्ञानम्
(III-30) KANTHKUPE ((first part) KSHUTPIPASA NIVRATI (third part)
(III-30) कंठकूपे क्षुतपिपासानिवृत्तिः
(III-31) KOORMNADYAM (first part) STHAIRYAM (third part)
(III-31) कूर्म नाडयामस्थैर्यम
|In these sutras the word SANYAM संयम of second part has not been used. It should be presumed to be present. Since the first part in the above sutras is related to a common subject Physiology the translations given by a spiritualist point of view and as Patanjali expected are arrived at by filling in the blanks of the standard patterns given earlier and are grouped together as under:
STANDARD SPIRITUALISTIC TRANSLATION
“By MEDITATING / CONCENTRATING (second part) on the circular structure of navel, the hollow of the throat and the nerve of the eyelid (first part of the sutras III-29, III-30 and III-31 respectively) a yogi is blessed with the knowledge of physiology, satisfaction of hunger and thirst and complete stability (third part)”.
BLUFF PROPAGATED – A yogi has the knowledge of entire physiological systems, can live without water and food and remain stable under trying conditions.
MIRACLE AS MEANT BY PATANJALI
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 and the infirmities already mentioned in earlier spiritualistic translations are not permitted to creep in. The explanation 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 the circular structure of navel, the hollow part of the throat and the nerve controlling the eyelids, (the subjects 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 the various states of formation of the navel, the throat and the eyelids which will be of help to you
In understanding the physiological structure of the body, the reasons for hunger and thirst and the technique of remaining stable / attentive and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like medicine, surgery, ENT, ophthalmology, archery, shooting and adventurous activities a military man, a sports person or a space traveler gets involved where discipline of water and food is a must and related inventions of surgical instruments, traveling kits, surviving techniques, communication etc. ”
.
BRANCH OF KNOWLEDGE INDICATED – PHYSIOLOGY RELATED TOPICS
RECIPROCAL STATEMENT OF THIS SUTRA – If physiological structure, reasons for hunger and thirst, technique of remaining stable are the SUBJECTS of your study then the circular structure of navel, the hollow part of the throat and the nerve leading to the eyelids should become your OBJECTIVES RESPECTIVELY.
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
After going through these sutras the most likely questions that should agitate the mind of any seeker of knowledge are as follows:
a) Is there really any correlation between the shape of navel (NABHICHAKRA नाभिचक्र) and the entire physiological system (KAYAVYUH कायव्यूह)?
b) Is there really any correlation between the hollow shape in the throat (KANTHKUP कंठकूप) and quenching of thirst (क्षुतपिपासानिवृत्तिः)?
c) Is there really any correlation between the nerve leading to the eyes (KURM NADI कूर्म नाड़ी) and stability (STHIRTA स्थिरता)?
d) Is there any commonality among these correlations?
e) Is there any method of finding out these correlations?
f) Can these findings be put to some use?
g) Are there some laws leading to such correlations?
As per Patanjali the answers to all these questions is in the positive and these must be found out by following a specific method of SANYAM संयम only. The spiritualists on the other hand have tried to put words of the concept of KUNDALINI JAGRAN (कुण्डलिनी जागरण) espoused by VASHISHTH (वशिष्ठ) in the mouth of Patanjali in their explanations of these sutras and sutra III-32 and sutra III-34. (For details refer to the Para BLUFF OF AWAKENING OF KUNDALINI discussed in THIRD BLUFF YOGA - continued-3)
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
.
BLUFF OF KNOWLEDGE OF COMPLETE PHYSIOLOGY AND REMAINING HUNGRY, THIRSTY AND STILL STABLE - SUTRAS (III-29, III-30 AND III-31)
The Patanjali sutras quoted as authority for spreading these bluffs are
(III-29) NABHICHAKRE (first part showing area of experimentation to be chosen) KAYAVYUHGYANAM (third part showing KRAM in PARINAM)
(III-29) नाभिचक्रे कायव्यूहज्ञानम्
(III-30) KANTHKUPE ((first part) KSHUTPIPASA NIVRATI (third part)
(III-30) कंठकूपे क्षुतपिपासानिवृत्तिः
(III-31) KOORMNADYAM (first part) STHAIRYAM (third part)
(III-31) कूर्म नाडयामस्थैर्यम
|In these sutras the word SANYAM संयम of second part has not been used. It should be presumed to be present. Since the first part in the above sutras is related to a common subject Physiology the translations given by a spiritualist point of view and as Patanjali expected are arrived at by filling in the blanks of the standard patterns given earlier and are grouped together as under:
STANDARD SPIRITUALISTIC TRANSLATION
“By MEDITATING / CONCENTRATING (second part) on the circular structure of navel, the hollow of the throat and the nerve of the eyelid (first part of the sutras III-29, III-30 and III-31 respectively) a yogi is blessed with the knowledge of physiology, satisfaction of hunger and thirst and complete stability (third part)”.
BLUFF PROPAGATED – A yogi has the knowledge of entire physiological systems, can live without water and food and remain stable under trying conditions.
MIRACLE AS MEANT BY PATANJALI
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 and the infirmities already mentioned in earlier spiritualistic translations are not permitted to creep in. The explanation 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 the circular structure of navel, the hollow part of the throat and the nerve controlling the eyelids, (the subjects 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 the various states of formation of the navel, the throat and the eyelids which will be of help to you
In understanding the physiological structure of the body, the reasons for hunger and thirst and the technique of remaining stable / attentive and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like medicine, surgery, ENT, ophthalmology, archery, shooting and adventurous activities a military man, a sports person or a space traveler gets involved where discipline of water and food is a must and related inventions of surgical instruments, traveling kits, surviving techniques, communication etc. ”
.
BRANCH OF KNOWLEDGE INDICATED – PHYSIOLOGY RELATED TOPICS
RECIPROCAL STATEMENT OF THIS SUTRA – If physiological structure, reasons for hunger and thirst, technique of remaining stable are the SUBJECTS of your study then the circular structure of navel, the hollow part of the throat and the nerve leading to the eyelids should become your OBJECTIVES RESPECTIVELY.
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
After going through these sutras the most likely questions that should agitate the mind of any seeker of knowledge are as follows:
a) Is there really any correlation between the shape of navel (NABHICHAKRA नाभिचक्र) and the entire physiological system (KAYAVYUH कायव्यूह)?
b) Is there really any correlation between the hollow shape in the throat (KANTHKUP कंठकूप) and quenching of thirst (क्षुतपिपासानिवृत्तिः)?
c) Is there really any correlation between the nerve leading to the eyes (KURM NADI कूर्म नाड़ी) and stability (STHIRTA स्थिरता)?
d) Is there any commonality among these correlations?
e) Is there any method of finding out these correlations?
f) Can these findings be put to some use?
g) Are there some laws leading to such correlations?
As per Patanjali the answers to all these questions is in the positive and these must be found out by following a specific method of SANYAM संयम only. The spiritualists on the other hand have tried to put words of the concept of KUNDALINI JAGRAN (कुण्डलिनी जागरण) espoused by VASHISHTH (वशिष्ठ) in the mouth of Patanjali in their explanations of these sutras and sutra III-32 and sutra III-34. (For details refer to the Para BLUFF OF AWAKENING OF KUNDALINI discussed in THIRD BLUFF YOGA - continued-3)
Friday, April 2, 2010
BLUFF OF SEEING SMALL, HIDDEN AND DISTANT OBJECTS
SUTRA (III-25) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
BLUFF OF SEEING SMALL, HIDDEN AND DISTANT OBJECTS
The Patanjali sutra quoted as authority for spreading this bluff is:
(III-25) - PRAVRATYALOK NYASAT (first part indicating area of experimentation) SUKSHM VYAVHIT VIPRAKRISHTH GYANAM (third part)
(III-25) - प्रवृत्यालोक न्यासत्सूक्षम व्यवहित विप्रकृष्ट ज्ञानम्
In this sutra also the word SANYAM संयम of second part has not been used. It should be presumed to be present.
STANDARD SPIRITUALISTIC TRANSLATION
By MEDITATING / CONCENTRATING on throwing light (ALOK आलोक) of tendency (PRAVRITTI प्रवृत्ति) a yogi is blessed with the specific powers of inner enlightenment enabling him to see even those things that are atomic in size (सूक्ष्म), hidden behind a screen (व्यवहित) or are too distant (विप्रकृष्ट) to be seen by ordinary senses.
BLUFF PROPAGATED – Immense powers of vision possessed by a yogi.
BLUFF OF KNOWLEDGE OF ENTIRE UNIVERSE
The Patanjali sutras quoted as authority for spreading this bluff are:
(III-26) BHUVAN GYANAM (third part) SURYE (first part) SANYAMAT (second part)
(III-26) भुवनज्ञानम् सूर्ये संयमात्
(III-27) CHANDRE (first part) TARAVYUH GYANAM (third part)
(III-27) चन्द्रे ताराव्यूहज्ञानम्
(III-28) DHRUVE (first part) TAD GATIGYANAM (third part)
(III-28) ध्रुवे तद् गतिज्ञानम्
In sutra III-27 and III-28 the word SANYAM संयम of second part has not been used. It should be presumed to be present. Since the first part in the above sutras is related to a common subject Astronomy the translations given by a spiritualist point of view and as Patanjali expected are arrived at by filling in the blanks of the standard patterns given earlier and are grouped together as under:
STANDARD SPIRITUALISTIC TRANSLATION
“By MEDITATING / CONCENTRATING (second part) on the sun (सूर्ये), the moon (चन्द्रे) and the pole star ध्रुवे (first part of the sutras III-26, III-27 and III-28 respectively) a yogi is blessed with the knowledge of physical universe (भुवन), stellar system (ताराव्यूह) and the movement patterns (गति) of the stars (third part of the sutras respectively)”.
BLUFF PROPAGATED – A yogi is blessed with the knowledge of entire universe.
GLARING INFIRMITIES
The spiritualistic translations suffer from the following infirmities:
• The spiritualistic translations being word to word and only made grammatically complete sentence, give the impression of boons alright that are never realizable being impractical and illogical.
• A routine compound word PRAVRATYALOK (प्रवृत्यालोक) meaning “properties of light” in sutra III-25 has been stretched to denote a spiritual coloring of some inner enlightenment.
• A routine word NYASAT (न्यासात) meaning “by studying” has been stretched to mean “by throwing” light (ALOK आलोक) of tendency (PRAVRATI प्रवृत्ति) to serve the spiritualistic purpose.
• The spiritualists are divided and confused on the interpretation of the words the sun, the moon and the pole star. The words are also interpreted as a nerve called SUSHUMNA (सुषुम्ना) in Ayurved. The interpretation of these words of astronomy as words of physiology needs analysis. As both the subjects fall within the domain of physical sciences only, the reason for such a preference deserves attention. Astronomy (JYOTIRVIGYAN ज्योतिर्विज्ञान) as one of the essential requisites introduced as VEDANG (वेदांग) to understand Vedas and as science had long been discarded by the spiritualist thought and substituted by the mumble jumble of a pseudo science invented as astrology (JYOTISH ज्योतिष) – most likely a twisted version of the word JYOTIRVIGYAN (ज्योतिर्विज्ञान). Refer THIRD BLUFF-YOGA - (continued-2) and discussion under MIXING OF PARALLEL TREATISES ON YOG - HISTORICAL BACKGROUND. Therefore it appears to be more a lame effort of some distant past in history that has come to stay alongside obvious meanings being more pertinent in modern context. This explains the confusion among the spiritualists about the meanings of these words. It was to refer to scientific facts in spiritualist YOGA and still decry science as inferior knowledge not worth aspiring for. It could have been to ward off the appeal and satisfaction generated by Ayurved in that age and to satisfy the queries of an enquiring mind. Such explanations by picking up some Vedic word or a word from Patanjali Yog and comparing / quoting it with contemporary scientific concepts or inventions as a proof of such knowledge already existing in spiritualistic domain are so common in the history of past hundred odd years of spiritualistic literature that it can also be a safe conclusion to draw that such translations are more to impress the gullible to maintain the hold and to deride the scientific knowledge than to actually subscribe to the explanation. It is pertinent to note here that no spiritualist thought has ever been responsible for any scientific exposition of any phenomenon, principle, law or invention. .
• 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).
MIRACLES AS MEANT BY PATANJALI
The same sutras give 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 and the infirmities mentioned above are not permitted to creep in. The explanations will read as under:
STANDARD EXPLANATION OF SUTRA III-25 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 properties (PRAVRATYA प्रवृत्त्य) of light (ALOK आलोक), a subject of natural elements (BHOOT भूत 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 principles of sequence (KRAM क्रम) about that property of your subject of study which will be of help to you
In understanding and analyzing the reasons of making even those things visible that are small, hidden and distant and you should be able to make use or implement (VINIYOG विनियोग) it in any field of further exploration like inventions of microscope, periscope , telescope , radar, night seeing devices, high resolution techniques, remote sensing, communication of images, television etc. ”.
BRANCH OF KNOWLEDGE INDICATED – USE OF OPTICS IN COMMUNICATION
RECIPROCAL STATEMENT OF THIS SUTRA–If seeing small, hidden or distant objects becomes the SUBJECT of study then properties of LIGHT become the OBJECTIVE.
STANDARD EXPLANATION OF SUTRAS III-26, III-27 AND III-28 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 sun, the moon and the polar star, the subjects 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 the various states of the sun, the moon and the polar star which will be of help to you in understanding the physical universe, stellar system and the movement of stars and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like space research, discovery of new stars and planets, effects and measurement of gravitational pulls, life of stars, habitability, unknown elements with strange properties, rocket technology etc and all mind boggling inventions of space technology, surviving techniques, communication infrastructure etc. ”.
BRANCH OF KNOWLEDGE INDICATED – ASTRONOMY, SPACE TECHNOLOGY
RECIPROCAL STATEMENT OF THIS SUTRA – If physical universe, stellar system and the movement of stars become the SUBJECTS of study then the sun, the moon and the pole star are the OBJECTIVES respectively.”
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
After going through these sutras the most likely questions that should agitate the mind of any seeker of knowledge are as follows:
a) Is there really any correlation between the properties of light (PRAVRATYALOK प्रवृत्यालोक) and the visibility of even those things that are atomic in size (सूक्ष्म), hidden (व्यवहित) and distant (विप्रकृष्ट)?
b) Is there really any correlation between the sun (सूर्ये), and the physical universe (भुवन)?
c) Is there really any correlation between the moon (चन्द्रे) and the stellar system (ताराव्यूह)?
d) Is there really any correlation between the pole star (ध्रुवे) and the movement pattern (गति) of the stars and the planets?
e) Is there any commonality among these correlations?
f) Is there any method of finding out these correlations?
g) Can these findings be put to some use?
h) Are there some laws leading to such correlations?
Answers to such questions are not provided by spiritualistic translations. Rather these are blocked as. 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. On the other hand, in explanations as Patanjali meant the answers to all these questions are definitely positive and a specific exhortation to find out these is recommended. Herein is the pointer to the vastness of knowledge that has been addressed as BRAHM (ब्रह्म) in Vedas and converted or understood as innumerable awful gods and goddesses by various versions of spiritualism all over the world and the sense of enquiry of a common man was thus blunted permanently. It does not mean that all those who contribute towards the progress of civilization have to be atheists. They can be either theists or atheists as per the concocted and pliable definitions of these imaginary spiritual terms but they all have to be firm believers and totally convinced about the presence of innumerable unknowns around and their potential to discover them.
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.
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
BLUFF OF SEEING SMALL, HIDDEN AND DISTANT OBJECTS
The Patanjali sutra quoted as authority for spreading this bluff is:
(III-25) - PRAVRATYALOK NYASAT (first part indicating area of experimentation) SUKSHM VYAVHIT VIPRAKRISHTH GYANAM (third part)
(III-25) - प्रवृत्यालोक न्यासत्सूक्षम व्यवहित विप्रकृष्ट ज्ञानम्
In this sutra also the word SANYAM संयम of second part has not been used. It should be presumed to be present.
STANDARD SPIRITUALISTIC TRANSLATION
By MEDITATING / CONCENTRATING on throwing light (ALOK आलोक) of tendency (PRAVRITTI प्रवृत्ति) a yogi is blessed with the specific powers of inner enlightenment enabling him to see even those things that are atomic in size (सूक्ष्म), hidden behind a screen (व्यवहित) or are too distant (विप्रकृष्ट) to be seen by ordinary senses.
BLUFF PROPAGATED – Immense powers of vision possessed by a yogi.
BLUFF OF KNOWLEDGE OF ENTIRE UNIVERSE
The Patanjali sutras quoted as authority for spreading this bluff are:
(III-26) BHUVAN GYANAM (third part) SURYE (first part) SANYAMAT (second part)
(III-26) भुवनज्ञानम् सूर्ये संयमात्
(III-27) CHANDRE (first part) TARAVYUH GYANAM (third part)
(III-27) चन्द्रे ताराव्यूहज्ञानम्
(III-28) DHRUVE (first part) TAD GATIGYANAM (third part)
(III-28) ध्रुवे तद् गतिज्ञानम्
In sutra III-27 and III-28 the word SANYAM संयम of second part has not been used. It should be presumed to be present. Since the first part in the above sutras is related to a common subject Astronomy the translations given by a spiritualist point of view and as Patanjali expected are arrived at by filling in the blanks of the standard patterns given earlier and are grouped together as under:
STANDARD SPIRITUALISTIC TRANSLATION
“By MEDITATING / CONCENTRATING (second part) on the sun (सूर्ये), the moon (चन्द्रे) and the pole star ध्रुवे (first part of the sutras III-26, III-27 and III-28 respectively) a yogi is blessed with the knowledge of physical universe (भुवन), stellar system (ताराव्यूह) and the movement patterns (गति) of the stars (third part of the sutras respectively)”.
BLUFF PROPAGATED – A yogi is blessed with the knowledge of entire universe.
GLARING INFIRMITIES
The spiritualistic translations suffer from the following infirmities:
• The spiritualistic translations being word to word and only made grammatically complete sentence, give the impression of boons alright that are never realizable being impractical and illogical.
• A routine compound word PRAVRATYALOK (प्रवृत्यालोक) meaning “properties of light” in sutra III-25 has been stretched to denote a spiritual coloring of some inner enlightenment.
• A routine word NYASAT (न्यासात) meaning “by studying” has been stretched to mean “by throwing” light (ALOK आलोक) of tendency (PRAVRATI प्रवृत्ति) to serve the spiritualistic purpose.
• The spiritualists are divided and confused on the interpretation of the words the sun, the moon and the pole star. The words are also interpreted as a nerve called SUSHUMNA (सुषुम्ना) in Ayurved. The interpretation of these words of astronomy as words of physiology needs analysis. As both the subjects fall within the domain of physical sciences only, the reason for such a preference deserves attention. Astronomy (JYOTIRVIGYAN ज्योतिर्विज्ञान) as one of the essential requisites introduced as VEDANG (वेदांग) to understand Vedas and as science had long been discarded by the spiritualist thought and substituted by the mumble jumble of a pseudo science invented as astrology (JYOTISH ज्योतिष) – most likely a twisted version of the word JYOTIRVIGYAN (ज्योतिर्विज्ञान). Refer THIRD BLUFF-YOGA - (continued-2) and discussion under MIXING OF PARALLEL TREATISES ON YOG - HISTORICAL BACKGROUND. Therefore it appears to be more a lame effort of some distant past in history that has come to stay alongside obvious meanings being more pertinent in modern context. This explains the confusion among the spiritualists about the meanings of these words. It was to refer to scientific facts in spiritualist YOGA and still decry science as inferior knowledge not worth aspiring for. It could have been to ward off the appeal and satisfaction generated by Ayurved in that age and to satisfy the queries of an enquiring mind. Such explanations by picking up some Vedic word or a word from Patanjali Yog and comparing / quoting it with contemporary scientific concepts or inventions as a proof of such knowledge already existing in spiritualistic domain are so common in the history of past hundred odd years of spiritualistic literature that it can also be a safe conclusion to draw that such translations are more to impress the gullible to maintain the hold and to deride the scientific knowledge than to actually subscribe to the explanation. It is pertinent to note here that no spiritualist thought has ever been responsible for any scientific exposition of any phenomenon, principle, law or invention. .
• 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).
MIRACLES AS MEANT BY PATANJALI
The same sutras give 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 and the infirmities mentioned above are not permitted to creep in. The explanations will read as under:
STANDARD EXPLANATION OF SUTRA III-25 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 properties (PRAVRATYA प्रवृत्त्य) of light (ALOK आलोक), a subject of natural elements (BHOOT भूत 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 principles of sequence (KRAM क्रम) about that property of your subject of study which will be of help to you
In understanding and analyzing the reasons of making even those things visible that are small, hidden and distant and you should be able to make use or implement (VINIYOG विनियोग) it in any field of further exploration like inventions of microscope, periscope , telescope , radar, night seeing devices, high resolution techniques, remote sensing, communication of images, television etc. ”.
BRANCH OF KNOWLEDGE INDICATED – USE OF OPTICS IN COMMUNICATION
RECIPROCAL STATEMENT OF THIS SUTRA–If seeing small, hidden or distant objects becomes the SUBJECT of study then properties of LIGHT become the OBJECTIVE.
STANDARD EXPLANATION OF SUTRAS III-26, III-27 AND III-28 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 sun, the moon and the polar star, the subjects 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 the various states of the sun, the moon and the polar star which will be of help to you in understanding the physical universe, stellar system and the movement of stars and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like space research, discovery of new stars and planets, effects and measurement of gravitational pulls, life of stars, habitability, unknown elements with strange properties, rocket technology etc and all mind boggling inventions of space technology, surviving techniques, communication infrastructure etc. ”.
BRANCH OF KNOWLEDGE INDICATED – ASTRONOMY, SPACE TECHNOLOGY
RECIPROCAL STATEMENT OF THIS SUTRA – If physical universe, stellar system and the movement of stars become the SUBJECTS of study then the sun, the moon and the pole star are the OBJECTIVES respectively.”
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
After going through these sutras the most likely questions that should agitate the mind of any seeker of knowledge are as follows:
a) Is there really any correlation between the properties of light (PRAVRATYALOK प्रवृत्यालोक) and the visibility of even those things that are atomic in size (सूक्ष्म), hidden (व्यवहित) and distant (विप्रकृष्ट)?
b) Is there really any correlation between the sun (सूर्ये), and the physical universe (भुवन)?
c) Is there really any correlation between the moon (चन्द्रे) and the stellar system (ताराव्यूह)?
d) Is there really any correlation between the pole star (ध्रुवे) and the movement pattern (गति) of the stars and the planets?
e) Is there any commonality among these correlations?
f) Is there any method of finding out these correlations?
g) Can these findings be put to some use?
h) Are there some laws leading to such correlations?
Answers to such questions are not provided by spiritualistic translations. Rather these are blocked as. 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. On the other hand, in explanations as Patanjali meant the answers to all these questions are definitely positive and a specific exhortation to find out these is recommended. Herein is the pointer to the vastness of knowledge that has been addressed as BRAHM (ब्रह्म) in Vedas and converted or understood as innumerable awful gods and goddesses by various versions of spiritualism all over the world and the sense of enquiry of a common man was thus blunted permanently. It does not mean that all those who contribute towards the progress of civilization have to be atheists. They can be either theists or atheists as per the concocted and pliable definitions of these imaginary spiritual terms but they all have to be firm believers and totally convinced about the presence of innumerable unknowns around and their potential to discover them.
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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