Tuesday, March 8, 2011




Key sentence – I have taken VRITTI and CHITT as unique concepts of Patanjali YOG that do not have any English equivalents and have to be understood and accepted as such.

The salient features about VRITTI (वृत्ति) that have been encoded in PATANJALI YOG SHASTRA emerge as under:
• The Vedic concept of VRITTI (वृत्ति) is so wide and all encompassing that these authors appear to have studied the entire universe as a conglomeration of innumerable VRITTIS (वृत्ति) only. More one finds about them more one learns about the creation, its process and existence. Any existence is the result of the functions of VRITTIS only. Nothing can exist without VRITTIS.
• VRITTIS are ever present and eternal. It means these were there, are there and will always be there. These cannot be destroyed. These can only be made use of by the human beings after understanding. Indestructibility and application are the concepts of a unique approach enshrined in Vedas of understanding the secrets of entire creation.
• For finding out these VRITTIS the Vedic scholars have not only given the idea of arranging these under various group heads (जाति) known as BHOOT (भूत) or TATVA (तत्त्व) for convenience but have given the benefits of a nomenclature of a biological species name or a brand name as we understand in modern terminology. The main identified group names (जाति) i.e. BHOOTS (भूत) or TATVAS (तत्त्व) by various Vedic scholars are EARTH (पृथ्वी), WATER (जल), AIR (वायु), FIRE (अग्नि) and SPACE (शून्य/आकाश). Each BHOOT / TATVA consists of millions of VRITTIS. If we apply ourselves slightly non-conventionally we will find that each Vedic hymn conveys some characteristic or VRITTI of any of the BHOOTS / TATTVA mentioned above. Thus these should be understood as elementary or primary class names (जाति).
• Identification of various VRITTIS representing a characteristic led to very interesting and scientific conclusions about the commonalities of all VRITTIS. In a way these are the basic directive principles that can lead to any research.

a) These were all found to have some definite structure,
b) These were all found to have discernible and non-discernible stages of existence,
c) These were all found to have definite functions and
d) These were all found to have a definite purpose related with creation
• Human beings are nothing but a bunch of innumerable VRITTIS that function as per set laws
• Creation is a result of VRITTIS (वृत्ति) and is a continuous process as per laws of operation and there is no end to it.
• All types of existence even so understood as abstract like thought, emotions, smell, taste etc have VRITTIS in their structure. The constituents range from the seemingly abstract to the concrete. For example on one hand these may be the attributes of MIND and on the other these denote the properties vested with the five elements (TATVA / BHOOT).
• VRITTI (वृत्ति) is the cause as well as effect of any existence, non-existence and any happening or non-happening.
• These are highly specialized, specific modules, innumerable for innumerable activities and thus have definite function and purpose.
• All human actions or happenings in nature are dependent on and driven by VRITTIS (वृत्ति)
• Ultimately such a concept of VRITTI is bound to be beyond definition due to its innumerable constituents. But the constituents behave in such a way that these can be better studied under various heads / groups / subgroups. Patanjali calls these groups also as JATI (जाति). The constituents alone can come within the purview of a definition because that is what we keep on knowing, accumulating, modifying, preserving and use as basic data to further extend the borders of our knowledge.

With above mentioned salient characteristics about VRITTIS we tend to confuse if we try to understand and compare VRITTI in modern language with any of the so far discovered prevalent concepts like chromosomes, genes, genomes, hormones, vitamins, viruses, bacteria, molecules, atoms, protons, neutrons, electrons, ions, neurons, electrical / electronic impulses or various other nano concepts etcetera. The confusion is cleared the moment we consider these as SUKSHM (सूक्ष्म जाति) constituents of a VRITTI explained under a succeeding paragraph PREPARATION STAGE – UNDERSTANDING VRITTIS OPERATING IN NATURE AND INFLUENCING THE HUMAN BEINGS; and accept the basic directive principle of limitlessness NETI NETI (नेति नेति) as given in Vedas or NIRATISHAYA (निरतिशय) as given by Patanjali that innumerable more are yet to be found out, defined and redefined as per the last bulleted salient feature. That is why Patanjali has not even attempted to define VRITTI and CHITT as concepts but has left no stone upturned to explain them. To explain VRITTI various words used in English are tendency, inclination, instinct, drive etc. but these words are inadequate and convey a very limited aspect of VRITTI as will be borne out further in succeeding paragraphs. I have, therefore, taken VRITTI and CHITT as unique concepts of Patanjali YOG that do not have any English equivalents and have to be understood and accepted as such.

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