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)