CONCLUSION – YOG AN UNENDING AND ULTIMATE PROCESS

CONCLUSION – YOG AN UNENDING PROCESS
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT

CONCLUSION – YOG AN UNENDING AND ULTIMATE PROCESS

YOG AS AN UNENDING PROCESS

YOG is an unending process of knowing. It is unending because:
• The knowledge is inexhaustible.
• The process keeps on repeating itself.

THE KNOWLEDGE IS INEXHAUSTIBLE

The knowledge is inexhaustible (NETI NETI नेति नेति) and it has to be found out. It can be found out because it is complete and was always so (PURNAMADAH PURNAMIDAM पूर्णमदः पूर्णमिदम्). For human beings, this is the only pastime and this is the only vocation. We can’t help finding out as it is the symptom (LAKSHAN लक्षण) of our stage (AWASTHA अवस्था) of existence as per LAW OF APARINAMI (अपरिणामी). Human beings exist in three stages known as MANOVRITTI (मनोवृत्ति), SATTVA (सत्त्व) and PURUSH (पुरुष) and all these have a common symptom of finding out. They must find out why and how. There are four areas of knowledge, in fact the only possible areas that have been exhorted to be found out by the four Vedas and these are:
• Knowledge about self (ATMGYAN आत्मज्ञान)
• Knowledge about the entire creation (BRAHMGYAN ब्रह्मज्ञान)
• Methods of finding out
• Methods of practical application (व्यवहारिक नैतिकता )
The above areas are so exhaustive that one can spend the entire life in finding out and will still know the infinitesimal fraction only as expressed by Newton that he was like a small child playing with pebbles at the shores while the vast ocean lie unexplored in front of him.

REPETITIVE PROCESS

The YOGIC process keeps on repeating itself. The same steps of preparation, planning, execution and implementation have to be followed every time irrespective of the DHARNA being either from the SABIJ (सबीज) or NIRBIJ (निर्बीज) areas of research. In implementation stage we have to follow the three earlier stages. Every time some new principle or new invention will be the result.

YOG AS THE ULTIMATE PROCESS

The process of finding out at MANOVRITTI and SATTVA stages is also unending but it does not pass the tests of reliability and validity. It is full of flaws. That’s why we keep on switching over from one good judgment to another. YOG is the only process of finding out at PURUSH stage which is impeccably faultless, reliable and valid. It can, therefore, be considered the ultimate in human thought. This process was designed by the unknown authors of VEDAS for the simple reason of climbing Mt Everest because “it is there”. Since the knowledge is there and it is fait accompli for human beings to find it, they concluded that human beings can find it out in a flawless way as well. Otherwise, the humanity will continue finding and using knowledge for destructive purposes only and still keeping itself under the illusion of doing something constructive. Patanjali is considered to be the interpreter of YOG as he encoded the concept from Vedas in the form of 195 sutras in his treatise YOGSHASTRA. Patanjali took every conceivable precaution to present his findings in a way so that he is not misinterpreted. He chose the words with utmost care, defined them, explained them and gave the reasons of misinterpretation. But his reasons given under MANOVRITTI stage of human beings proved to be more scientific than his presentation and till date he is being misinterpreted with his authority only. It will continue to be so and the reason will always be given that structure wise Patanjali sutras are pithy and grammatically incomplete sentences. This explains their enigmatic nature and licentious interpretations. These are succinct statements expressing an opinion or a general truth and this aphoristic nature is generally lost sight of in such interpretations and unreliable arbitrariness takes over. YOG as flawless method of finding out or indulging into any activity must have been the result of umpteen unreliable methods pursued earlier. It has to be a process demanding the utmost effort (PURUSHARTH पुरुषार्थ) – perhaps an effort appearing to be impossible for the human beings as it is much more than the combined efforts of the MANOVRITTI (मनोवृत्ति) and SATTVA (सत्त्व) stages of human existence. At these stages the efforts and the results become vitiated due to perverted logic born out of greed, anger and attachment. All such efforts have resulted into exploitation and the humanity is fragmented into varieties of class, caste, creed and race and we justify these divisions either through dogmas of religion or as evolutionary steps of civilization where we outsmart the fellow denizen on the basis of self defined sweet sounding criteria of intelligence, success, motivation, valor, charity, rights and forms of governance etc. At PURUSH stage the functioning agency is CHITT (चित्त) and for this it is an effortless automatic function. It is like fish taking to water. The efforts are not vitiated as the objectives are based on non-violence, truth, non-stealing, non-hoarding and preservation and addition to the existing potentials. This dichotomy of impossible efforts and effortlessness for human beings but in reality representing two different stages of human existence was somehow fused together by the spiritualistic explanations and bizarre methodologies of YOGA for the western world and various assorted types of YOG for home consumption came into circulation. It also gave birth to too many misconceptions and intentional bluffs. These varieties propagate a kind of mysticism that replaces efforts with easy to perform rituals decreed as the highest forms of rigor leading to some imaginary miraculous achievements. Obviously it attracts all and sundry. In the process even this fact is forgotten that there is no shortcut to hard work. It is strange that the entire humanity is under the spell of the spiritualistic interpretations which are the twisted versions of the scientific truths as contained in the Vedas. Patanjali Yog is the only philosophy with humanity that has deliberated intentionally to design a unique method that shuns unreliability and invalidity and considers exploitation of any kind as a definite flaw and endeavors to lead human beings from darkness to light. How?

LET ME GO FROM DARKNESS TO LIGHT
तमसो मा ज्योतिर्गमय

This is a hymn from RIG VED. I can move from darkness to light if I understand the meanings of darkness and light. Otherwise, I may continue to be in darkness and consider it light. That’s exactly what humanity is doing. Patanjali has defined many terms under KLESH, KARM, VIPAK, ASHAY, AVIDYA, RAG etc that he considers darkness as discussed in Vedas. He has also defined light in many terms like PRAGYA, VIVEK and KAIVALYA. Besides, he has also hinted at the signs of darkness exhorting complete absence of nine impediments in the term ANTRAYABHAV (अंतरायाभाव) while discussing CHITT VIKSHEP (चित्त विक्षेप). Having known “darkness” and “light” the hymn now acquires additional meanings involving supreme efforts. I must consider it my duty to destroy the paths leading to darkness and must preserve the paths based on light if I intend treading the paths leading to light. Not only this, I have to create new paths based on light and leading to light and should know it fully well that these paths are subject to destruction and protection by the coming generations as part of their duty as I was given the freedom to act by my predecessors as per this hymn. Nothing could be more exhaustive to describe the concept of freedom of thought; not even our present day cherished thoughts about democracy that appear to be so lame. Now, if instead of above analysis I am coerced into fear of accepting this hymn as a prayer to God to lead me unto light, it amounts to negation of efforts and depending upon the superimposed words God and prayer only to do the needful. Similarly if the scientific concept of ISHWAR PRANIDHAN that is ever presence of knowledge is explained as “faith in all powerful god is all that you need” – is a kind of darkness that must be destroyed. It is my duty to destroy the myth of fate, the preordained concepts (VIDHI KA VIDHAN विधि का विधान) as the explanation of the LAW OF APARINAMI and COMPLETENESS. That’s this entire hymn means and it requires not only immense effort but selfless indomitable courage also and inculcation of that should be the fundamental of any education process.

IMPLEMENTATION STAGE – VINIYOG (विनियोग)

IMPLEMENTATION STAGE – VINIYOG (विनियोग)
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT

IMPLEMENTATION STAGE – STAGE OF VINIYOG (विनियोग)
(SUTRA III-4) – TRAYAMEKATRA SANYAM
(SUTRA III-4) – त्रयमेकत्र संयमः
“Combination of three concepts i.e. DHARNA, DHYAN and SAMADHI is called SANYAM”.

(SUTRA III-5) – TAJJAYAT PRAGYA ALOK
(SUTRA III-5) – तज्जयात प्रज्ञाऽऽलोकः
“SANYAM leads to the discovery of a principle responsible for creation and its rhythmic functioning known as PRAGYA”.
(SUTRA III-6) – TASYA BHUMISHU VINIYOG
(SUTRA III-6) – तस्य भूमिषु विनियोगः
“The principle so discovered can be applied to any branch of knowledge”.

It is the combination only of DHARNA, DHYAN and SAMADHI known as SANYAM that leads to that insight (ALOK आलोक) of understanding of some principle of rhythmic functioning (PRAGYA प्रज्ञा) that Patanjali had exhorted to be accepted in the very first stage of PREPARATION only of his YOGIC PROCESS.. Having discovered some principle of PRAGYA it is time to apply it and test its efficacy. This principle is from the realms of SABIJ knowledge. Its application can be in various areas of NIRBIJ knowledge only resulting into various inventions. These areas of engagement have already been explained earlier under EXECUTION STAGE – CONCEPT OF SANYAM. Patanjali calls this application as VINIYOG (विनियोग) and asserts that this principle is true for any branch of knowledge. Obviously this exercise also has got to be flawless. To be so we must follow the same sequence as under:-
• Determination of the area of engagement which is from NIRBIJ knowledge
• Preparation
• Planning
• Execution
• Application – it leads to further improvement in inventions
Since the area of engagement is NIRBIJ knowledge Patanjali makes the distinction between SABIJ and NIRBIJ clear by defining the types of efforts put in for both. Patanjali qualifies the efforts put in the forms of DHARNA, DHYAN and SAMADHI in case of SABIJ area of engagement as internal (ANTRANG अन्तरंग).
(SUTRA III-7) – TRAYAMANTARANGAM PURVEBHYA
(सूत्र III-7) – त्रयमन्तरंगम पूर्वेभ्यः

In case of NIRBIJ area of engagement he qualifies the same efforts as external (BAHIRANG बहिरंग) in the next sutra.

(SUTRA III-8) – TADAPI BAHIRANGAM NIRBIJASYA
(सूत्र III-8) – तदपि बहिरंगम निर्बीजस्य
The use of the words internal and external for efforts is, therefore, quite significant for understanding the terms SABIJ and NIRBIJ areas of engagements. For any achievement in SABIJ area of engagement the efforts in the form of YAM (यम) and NIYAM (नियम) are a promise of practice of DOS’ (ABHYAS अभ्यास) and DONTS’ (VAIRAGYA वैराग्य) to self only. Hence these are internal, pointed inward, invisible or ANTRANG (अन्तरंग). But for the aim of some achievement in NIRBIJ area of engagement or invention it must be known to all and seen by all that your efforts are based on non-violence (अहिंसा), truth (सत्य), non-stealing (अस्तेय), non-hoarding (अपरिग्रह) and increasing of potentials (ब्रह्मचर्य). Such efforts are, therefore, external, outward bound, visible or BAHIRANG (बहिरंग) in yogic terms. It is a declared promise to all. In recent history there are examples of Mahatma Gandhi, Martin Luther King, Nelson Mandela, J P NARAYAN and Anna Hazare who practically created history against all odds by promising non-violence alone in their efforts.

EXECUTION STAGE - SAMADHI (समाधि)

EXECUTION STAGE – SAMADHI (समाधि)
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT

EXECUTION STAGE – (SAMADHI समाधि)

TADEVARTH MATRANIRBHASAM SWAROOP SHUNYAMIV SAMADHI
तदेवार्थ मात्र निर्भासं स्वरुप शून्य मिव समाधिः
SAMADHI is putting in unflinching efforts with single minded devotion and forgetting anything else after having understood the inherent meanings of DHARNA and DHYAN.

This is the last step for putting in efforts in execution stage for an achievement. It must involve the efforts put in for making a DHARNA and all the efforts put in for sticking to that DHARNA. The inherent meanings of DHARNA and DHYAN have already been explained as practicing and ensuring that any DHARNA must be based on YAMS only and DHYAN can be ensured through observance of NIYAMS only. For understanding SAMADHI, these meanings of that only (तदेवार्थ मात्र) must be understood (निर्भासं) first. The word TAD (तद) stands for DHARNA and DHYAN that have been defined consecutively by Patanjali in the preceding sutras. SAMADHI is, therefore, a name given to the efforts throughout. All the requirements of DHARNA and DHYAN point towards a single common ingredient of putting in unflinching efforts. SAMADHI cannot be devoid of efforts. It is in a way the final execution effort that Patanjali calls PURUSHARTH (पुरुषार्थ) and it is in addition to the efforts put in for DHARNA and DHYAN. He, therefore, emphasizes it only in the above definition of SAMADHI by using the words SWARUPSHUNYA (स्वरुप शून्य) meaning completely forgetting anything else. With this definition, SAMADHI cannot be thought off as a concept in isolation as understood by spiritualistic explanations. The pre-fixation of an aim and sticking to that are the essential requirements of SAMADHI. That’s why Patanjali introduces a new term SANYAM (संयम) in the next sutra only (TRAYAMEKTRA SANYAM त्रयमेकत्र संयम) which means that combination of DHARNA, DHYAN and SAMADHI together only should be understood as SANYAM – the ultimate in efforts. It means SAMADHI is just one part of the combination defined as SANYAM (संयम) with DHARNA and DHYAN added to it. SANYAM only leads to some achievement that Patanjali calls PRAGYA (प्रज्ञा) – meaning awareness of a principle behind any existence. In the process there is every possibility of an accidental achievement also. Nonetheless the contribution of efforts for accidental achievement cannot be denied. Patanjali calls such achievement as SAMAPATTI (समापत्ति) as there was no pre-planned DHARNA for it and in a way it was just a by-product of an overall effort SANYAM. The spiritualistic translations have confused SAMADHI with SAMAPATTI and many other terms used by Patanjali mainly due to their presupposition of considering SAMADHI a concept in isolation. For them SAMADHI becomes of many kinds under SAMPRAGYAT (सम्प्रज्ञात) meaning with PRAGYA and without PRAGYA that is ASAMPRAGYAT (असम्प्रज्ञात). They also consider SAMADHI as SAVITARK (सवितर्क) and NIRVITARK (निर्वितर्क) – the terms already explained under FORMATION OF DHARNA. Overall the spiritualistic translations tend to confuse even the spiritualists. That’s why they tend to make mockery of each other’s viewpoints. But still, for all of them SAMADHI is the ultimate achievement of a yogi wherein he becomes thoughtless, emotionless and effortless and his soul meets the God when there is no need to know anything or do anything. This state is possible only when one is drugged and can go into trance - a kind of comatose or suicidal effort in the name of the soul leaving the body at will by resorting to unverifiable high sounding, awe inspiring tricks of taking JAL SAMADHI, BHU SAMADHI and entering into someone else’s body etcetera. These are all effortless actions and thus cannot be SAMADHI.