PLANNING STAGE – CONCEPT OF FLAWLESSNESS
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
PLANNING STAGE – CONCEPT OF FLAWLESSNESS
KLESH KARM VIPAK ASHAY APRAMRISHT
Knowledge is completely free (APRAMRISHT अपरामृष्ट) from the flaws of KLESH (क्लेश), KARM (कर्म), VIPAK (विपाक) and ASHAY (आशय). This concept is known as NIRGUN (निर्गुण) and it has been denoted by the word BHARGO (भर्गो) in GAYATRI MANTRA (गायत्री मंत्र) of VEDAS. All our actions are flawed.
• If our objectives are flawed. The objectives are flawed if these are based on KLESH.
• If the tools employed to achieve the objectives are flawed. The flawed tools are based on KARM, VIPAK and ASHAY..
• If we are physically and mentally not comfortable - discussed under PLANNING STAGE – CONCEPT OF ASAN
• If we become victims of any of the obstacles discussed under PLANNING STAGE – CONCEPT OF IMPEDIMENTS
IF OUR OBJECTIVES ARE FLAWED
At MANOVRITTI level all our thoughts and actions are not free from or are dependent upon the following considerations only. These are called KLESH VRITTI (क्लेश वृत्ति). Since these are the off-shoots of the IMAGINATION (विकल्प) a MANOVRITTI, these are bound to be firstly unreliable and invalid for these lack in content (वस्तु शून्य) as discussed under (B) CLASSIFICATION – VRITTIS UNDER GENERAL GROUP. Secondly, their virtual and unreal presence is presumed to be real and we always remain convinced at MANOVRITTI stage (मन अवस्था) about the presence of good and evil, pleasure and pain, permanent and temporary, and mine and not mine. No Shakespeare can convince us that ‘there is nothing either good or bad but thinking makes it so’. All our objectives are thus full of flaws and these are bound to fail and become unproductive and we will continue to believe in excellence of our imagination till we arrive at CHITT STAGE (चित्त अवस्था) - a stage where realization dawns that instead of basing our objectives on the following imaginary VRITTIS discussed as KLESH (क्लेश) by Patanjali, we can base these on the VRITTIS mentioned as YAM (यम) under EXECUTION STAGE – FORMATION OF DHARNA (धारणा) and it will automatically ensure flawlessness. It is essential for any PLANNING to understand thoroughly the following KLESH VRITTIS so that these are not substituted for YAM (यम).
• AVIDYA (अविद्या) – As per definition given by Patanjali this situation is born out of the condition of inability to distinguish between pain (दुःख) and pleasure (सुख) between temporary (अनित्य) and permanent (नित्य) between evil (अशुचि) and good (शुचि) and lastly between not-mine (अनात्म) and mine (आत्म).This is the main consideration that is responsible for the next mentioned four conditions. It is queer that we base our objectives on dualities created by our imagination only and then fail to understand their nature. To begin with it does not appear to be an odd suggestion at all if we base our objectives on the considerations of good and bad etc.but then we cannot define these arbitrarily as individuals or groups and consider our classification alone as beyond judgmental reproach / appreciation if we want to avoid chaos.
• ASMITA (अस्मिता) - This situation is born out of the condition of inability to distinguish between the properties of vision and the properties of the objects perceived. To consider both to be the same is conceit, a kind of egotism
• RAG (राग) - This situation is born out of pleasure (सुखानुशयी रागः). It is the outcome of anticipated fear that invariably leads to sorrow.
• DWESH (द्वेष) - This situation is born out of pain (दुःखानुशयी द्वेषः) that again invariably leads to fear / sorrow.
• ABHINIVESH (अभिनिवेशाः) - This is a situation born out of a condition of inability to live eternally and hence blind clinging to life and longings.
For details of the above concepts refer SECOND BLUFF RELIGION (continued).The name given by Patanjali to the above mentioned conditions of existence is KLESH (क्लेश) discussed under the paragraph (ibid) WHAT IS (ISI) IMAGINARY SPECIFIC INTELLIGENCE (क्लेश)? In terms of the LAW OF APARINAMI all above are the STAGES with set conditions created by some VRITTIS as per RULES OF PRESENCE. We have an apparatus called CHITT that can understand and manipulate these set conditions.
IF THE TOOLS EMPLOYED TO ACHIEVE THE OBJECTIVES ARE FLAWED
The tools employed to achieve the objectives are flawed if these are based on the following:
• KARM (कर्म) – This situation is born out of a condition to indulge in an action to get either reward or to give / avoid punishment. Reward and punishment are highly debated with divergent quantum in various human societies but still established and accepted terms in principle and thus mark of our civilized behavior. The deliberations and lack of uniformity in understanding the terms has resulted into bizarre definition and then no holds barred approach to success. So much so that it not only borders on savagery but a sure sign of flaw in basics of our entire thinking. Since we are functioning at MANOVRITTI stage, we refuse to accept that very indulging in an action to get either reward or to avoid punishment is not success. It is rather a symbol of flaw. At best we try to circumvent by either using the criteria of intention or appreciating intelligence by manipulating the tricks of not being caught. In Vedic approach ends do not justify the means. On the contrary means only are within an individual’s control and the ends are automatically known by-products of an action as per definition of TRUTH given under execution stage. Flawless means only can ensure flawless by-products as these are not based on any desire – the main flaw at MANOVRITTI stage.
• VIPAK (विपाक) – This situation is born out of the condition to indulge or not to indulge in an action because it is either virtue (पुण्य) or sin (पाप) respectively. In the absence of a standard, uniform understanding of virtue and vice all the religions have conditioned us with divergent opinions to the extent that our interests and attitudes – the main springboards of any action, have also become symbols of flaw without any hope of our ever realizing so. We fail to appreciate that the very premise of our thought process of classification on the lines of virtue and vice may be fallacious figment of imagination (VIKALP विकल्प) as discussed under MANOVRITTI stage resulting into flawed actions of hatred, deceit, treachery and bloodbath.
• ASHAY (आशय) – This situation is born out of the condition to fulfill any desire. It is presumed that seeing or hearing something gives birth to desire that motivates us for action. Motivation has come to stay as guru mantra of our modern education and execution philosophies. For Patanjali such motivation is a flawed concept at MANOVRITTI stage like interest and attitude as discussed in the preceding paragraph. Desire is an unfulfilled need that gives birth to a chain of unfulfilled desires one after the other that he calls VASNA (वासना) – a sort of restless obsession with avid pursuits widely eulogized as motivation. Dr DEBASHISH CHATTERJEE, a modern CEO coach and professor at IIM echoes the same thought in his article ‘MYTH OF MOTIVATION’. Quote – “We can see that real object of motivation is not an object at all. It is a state of mental and physical restlessness caused by desire”- Unquote. For him fulfilling an unsatisfied need is “limiting perception to focus on an object or person you desire. Desire is a process of narrowing of perception. When you narrow your perception often enough, desire becomes restless obsession. Restlessness is a symptom of the monkey mind”. It makes the person dependent on something that motivates him and on which he does not have any control. Motivation is thus a kind of slavery. One becomes slave to the desire resulting into tensions, limited perceptions and complete disregard to the means adopted for fulfilling desires. For Patanjali any goal based on desire is not only flawed in perception stage alone but invariably leads to flawed means of achieving it.
Details of the above concepts are given in SECOND BLUFF RELIGION (continued) and THIRD BLUFF – YOGA (CONTINUED – 2) under the paragraph BLUFF OF KARMYOG. No definition of Patanjali classifies the things as good and evil. Vedic ethics is observance of duties by everyone while religious ethics deals with converting duties (DHARM धर्म) into good and evil, virtue and vice and into meaningless rituals