SUTRA (III-17) – MIRACLE OF YOG
VERSUS THE BLUFF OF YOGA
ALL THE BLUFF – CALL THE BLUFF
SUGGESTED PRECAUTION
In spite of all the precautions taken by Patanjali the spiritualistic yoga translations not only gave birth to several bluffs regarding the supernatural powers possessed by a yogi but have actively contributed in spreading these to the extent that it becomes a subject of imagination only to think on the lines of considering Patanjali Yogsutras as practical and scientific in essence. I think there are two main factors responsible for spreading such ignorance. One is the literal translation and the other is the spiritualistic insistence. Though an effort has been made to explain the purport of this sutra as near to as what Patanjali meant by comparing it with the standard spiritualistic translation having obvious infirmities at a glance yet it is suggested that it is read along with INTRODUCTION TO THE BLUFFS OF SUPERNATURAL POWERS OF YOGA AND YOGI as given in THIRD BLUFF YOGA (Continued-4) for arriving at your own conclusions and calling the bluff permanently.
BLUFF OF KNOWLEDGE OF ALL THE LANGUAGES INCLUDING ANIMAL WORLD – SUTRA (III-17)
(III-17) SHABDARTH PRATYAYANAM ITRETARA DHYASAT SANKARAS TAT PRAVIBHAGA (first part showing SUBJECT and OBJECTIVE to be chosen) SANYAMAT (second part) SARVBHUT RUT GYANAM (third part showing EFFECTS OF SANYAM)
(III-17) शब्दार्थप्रत्ययानामितरेतराऽध्यासात संकरस्तत्प्रविभाग (सूत्र का पहला भाग) संयमात् (सूत्र का दूसरा भाग) सर्व भूतरुत ज्ञानम् (सूत्र का तीसरा भाग)
STANDARD SPIRITUALISTIC TRANSLATION
The standard spiritualistic translation is arrived at by filling in the blanks of the table given in THIRD BLUFF YOGA (Continued-4) appropriately with three parts of the sutra.
“By MEDITATING / CONCENTRATING (second part) on three independent factors of word, meaning and understanding which get mixed up (first part) a yogi is blessed with the power of knowing the languages of all the creatures of human and animal world (third part)”.
BLUFF PROPAGATED – A yogi understands all the languages of the human and animal world.
INFIRMITIES OF SPIRITUALISIC TRANSLATION
The spiritualistic translation suffers from the following infirmities:
· The spiritualistic translation being word to word and only made grammatically complete sentence, gives the impression of a boon alright that is never realizable being impractical and illogical.
· The word SANYAM संयम has three contexts. All three contexts of SANYAM संयम have been ignored
· The first context TRAYAMEKTRA त्रयमेकत्र meaning DHARNA धारणा, DHYAN ध्यान and SAMADHI समाधि all three together for 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 generally meaning DHYAN ध्यान only.
· MEDITATION / CONCENTRATION remains an idle, effortless technique as advised by the system of YOGA योगा one believes in as discussed earlier 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).
· Lastly, this translation does not take into consideration the methodology given by Patanjali in sutra III-16 for understanding any boon sutra. The first part of any boon sutra has got to be related to TRYA PARINAM (त्रय परिणाम) i.e. the first part of sutra (III-16). Otherwise a specific objective (DHARNA धारणा) that is the essential part of SANYAM संयम cannot be formed
MIRACLE AS MEANT BY PATANJALI
In Patanjali’s approach there is no room for translation. It has got to be detailed explanation only as the sutras are in pithy form. The explanation must be in the context as Patanjali suggests and not arbitrary as followed by various contradictory versions of spiritualized YOGA. Besides the contextual words SANYAM and PARINAM as mentioned in sutras III-1 to III-15 and are common to all the so called ‘boon sutras’, Patanjali frequently refers to those contextual words that he has either already defined or in the process of explaining; like CHITT, SATTVA, PURUSH, VRITTI, VIVEK and KAIVALYA etc. The same sutra gives the entirely logical and practical approach to the subject if the contexts of SANYAM and PARINAM as explained by Patanjali are duly kept in mind and the infirmities mentioned above are not permitted to creep in. The explanation should be based on the following standards:
STANDARDS SET BY PATANJALI FOR EXPLANATION
The contexts, without which the explanation of the sutra as Patanjali meant cannot be arrived at, are as under:
· THE GENERAL AREA OF VEDIC KNOWLEDGE from which the subject of study has been chosen – STUDY OF SELF i.e. .(ATM GYAN आत्म ज्ञान)
· CHOICE OF A SUBJECT FOR STUDY – THE SEQUENCE INVOLVED IN THE FORMATION OF WORD, MEANING AND CONCEPTUALISATION. A word is spoken by the mouth with the help of tongue, lips, teeth, palate and throat etc. all undergoing a sequence of varied actions; it is heard by the ears and conceptualized by the brain again all undergoing a sequence of varied actions; but a listener remains under the impression that all these three independent sequential actions are one only because the sequential actions are terribly fast. All that Patanjali is trying to impress is that if one is interested in understanding a language, he must choose his subject as the study of the sequences of three independent functions of the word, meaning and conceptualization, the sequence of considering them as one and the sequence of conceptualization. This is absolutely essential for forming an objective which is an important aspect of DHARNA formation.
· SUBJECT OF DHARNA FORMATION – After choosing the subject of study it has got to be related to the three dimensions of the concept of PARINAM as given in sutra III-16 so that the exactness is further defined. One must be sure in the beginning only that the properties (DHARM), symptoms (LAKSHAN) and state of existence (AWASTHA) of each sequence under study have got to be found out. So DHARNA in the present sutra (as per first part of the sutra) is to find out the properties, symptoms and the states of existence of the habit formation due to mixing of word, meaning and conceptualization. DHARNA is a highly technical term involving CHITT and a process that I shall be discussing under UNIQUE CONCEPTS OF YOG after finishing with the bluffs spread by YOGA about the third chapter of Patanjali Yog Shastra. Presently it is suffice to understand that no DHARNA can be based on selfish considerations.
· SUBJECT OF DHYAN – Complete unwavering and never distractible attention to stick to the DHARNA formed as mentioned in sutra III-2
· SUBJECT OF SAMADHI – Various steps taken to achieve the DHARNA formed above (sutra III-3)
· SUBJECT OF SANYAM – The subjects mentioned under DHARNA, DHYAN and SAMADHI above ( as per second part of the sutra and sutra III-4)
· SUBJECT OF PRAGYA ALOK – Emergence of that insight into the principles of sequence in a sound system of a language (as per sutra III-5)
· SUBJECT OF VINIYOG – That will lead to the understanding of any language (as per third part of the sutra and sutra III-6) and will be of help in further exploration of related discoveries and inventions (as per sutras III-7 and III-8)
By taking into consideration the above guidelines given by Patanjali in various contextual sutras and by filling appropriately the three parts of the sutra into the blanks of the table given in the THIRD BLUFF YOGA (continued -4), the standard explanation will read something 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 habit formation due to mixing of three independent factors of word, meaning and conceptualization, a subject 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 sound system of a language which will be of help to you
In understanding the language patterns of all beings human or animal and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like music, grammar, philology, etymology, linguistics and inventions like all kinds of musical instruments, dubbing techniques, computer transliterations etc ”.
BRANCH OF KNOWLEDGE INDICATED – SOUND SYSTEM IN LANGUAGES.
RECIPROCAL STATEMENT OF THIS SUTRA – If understanding the language patterns of all beings human or animal becomes the SUBJECT of study then habit formation due to sound system of mixing the three independent factors of word, meaning and conceptualization becomes the OBJECTIVE.”
ANALYSIS OF THE COMPARISON AND CONCLUSION
Dr SALIM ALI, the famous ornithologist and JIM CORBETT, the renowned tiger hunter did exactly the same as postulated by Patanjali without ever studying him and understood the intricacies of the language of the birds and cats and I think they did it without ever applying the methodology of body postures of spiritualized YOGA mentioned earlier. What I mean to say here is that whatever Patanjali has written through SIMPLE OBSERVATION SENSE is understood by any diligent person through simple observation sense only. Any effort to guide the common man to understand a simple thing through intricacies of jargons of some impossible and imaginary fake spiritualism can indicate towards the ulterior motives only. And the selfishness must be one of them. No spiritualist yogi has been able to either decipher any code of any language so far or will ever decipher any knowledge for the simple reason that spiritualism considers any other knowledge as not worth pursuing. While there are hundreds of thousands all over the world burning midnight oil, solely driven by the aims of finding out the intricacies of languages, improving and developing lexicon and usage, formulating new rules and applications, venturing into completely unknown areas and giving birth to hitherto unknown languages of even machines like computers etc. All these efforts are being made by those people who have arrived at that insight (PRAGYA) of understanding the sequence (KRAM) of sound system of a language by putting in sheer hard work as envisaged in Vedas and explained by Patanjali in the above sutra III-17.
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.
Wednesday, October 28, 2009
Friday, October 16, 2009
MYTHS OF SUPERNATURAL POWERS OF YOGA AND YOGI
MYTHS OF SUPERNATURAL POWERS OF YOGA AND YOGI
THIRD BLUFF YOGA (Continued-4)
ALL THE BLUFF – CALL THE BLUFF
INTRODUCTION TO THE BLUFFS OF SUPERNATURAL POWERS OF YOGA AND YOGI
The sutras of Patanjali Yog Shastra have been interpreted as supernatural powers possessed by a yogi. Such an interpretation amounts to bluffing. These sutras if interpreted otherwise point to in fact the quintessence of entire creation. The author has exhorted the readers to get into the habit of finding out the secret hidden in innumerable sequences (KRAM क्रम) of all happenings by quoting various examples from different fields. But it was not to be as it would have hit the bread and butter interests of spiritualism straightaway. All bluffs regarding supernatural powers possessed by a practitioner of YOG are the outcome of the third chapter titled as VIBHUTI PAD (विभूति पाद) of Patanjali Yog shastra meaning the chapter of boons. The beginners and the regular practitioners, all without exception, remain under a permanent illusion because of this name and tacit propaganda associated with it that some boons will accrue to them someday or the other. Nobody so far has been or can ever be blessed with such powers by artificially created gods who have been approached through bluffing techniques of RAJYOG (राजयोग), YOGA (योगा), SAHAJYOG, GYANYOG (ज्ञानयोग), DHYANYOG (ध्यानयोग), KARMYOG (कर्मयोग), BHAKTIYOG (भक्तियोग) and HATHYOG (हठयोग) for the simple reason that Patanjali himself in his YOGSUTRAS in the same third chapter in Sutra III-37 makes it quite explicit by using very strong words that only for half mad / partly deranged (VYUTHANE व्युत्थाने) these examples can become as boons. For a student of YOG whose ultimate aim is achievement of that discerning ability referred to as PRAGYA / VIVEK / KAIVALYA (प्रज्ञा / विवेक / कैवल्य) through EXECUTION OF AN OBJECTIVE- (SAMADHI समाधि) , even to think on the lines of boons (SIDDHIS सिद्धयः) is a symptom of death / evil etc. (UPSARG उपसर्ग). In other words the boons as well as the various varieties of YOGA proclaiming boons as discussed earlier are non-existent in Patanjali’s concept of YOG. A simple and easy to implement approach can be followed to avoid the temptation of these distractions leading to disaster. The results, I can assure, will be far more miraculous for the entire humanity than imaginary and unrealizable boons advocated by any spiritualist thought. The following DOS’ and DONTS’ are to be adhered to under any circumstances:
DOS’ AND DONTS’
a) Never interpret any so called boon sutra of this chapter in isolation. In isolation the sutras give supernatural meanings as propagated by the spiritualists. The meanings are quiet different if the proper context is kept in mind as advocated by Patanjali. The contextual sutras are from Sutra (III-1) to Sutra (III-15) and the contexts are SANYAM (संयम) and PARINAM (परिणाम).The subjects for SANYAM (संयम) are given in sutras (III-1) to (III-3) and its objects are twofold, first the birth of insight (PRAGYA प्रज्ञा) as given in sutra (III-5) and secondly its application (VINIYOG विनियोग) in any field of knowledge as given in sutra (III-6). The fields of knowledge can be only two i.e. SABIJ (सबीज) from where the insight can be gained about the principles and its applications and NIRBIJ (निर्बीज) where the so gained insight can be applied in its innumerable sub-fields. For gaining and application of that insight from SABIJ (सबीज) and NIRBIJ (निर्बीज), the subjects of SANYAM (संयम) mentioned in sutras III-1 to III-3 should be treated as inward bound or ‘internal’ (ANTRANG अन्तरंग) in SABIJ (सबीज) and outward bound or ‘external’ (BAHIRANG बहिरंग) in NIRBIJ (निर्बीज) as given in sutras (III-7) and (III-8) respectively. Sutra III-9 to Sutra III-15 explain the context of PARINAM
b) The contextual words are highly technical words with absolute precision and cannot be given arbitrary explanations The only explanation is as given by Patanjali in contextual sutras. For example SANYAM (संयम) cannot be interpreted loosely to mean any of these three i.e. ‘concentration, meditation and illumination’ depending upon convenience of whim. It has got to be TRAYAMEKATRA (त्रयमेकत्र) meaning togetherness of three concepts as given in sutra (III-4) i.e. forming an objective (धारणा sutra III-1), sticking to that objective (ध्यान sutra III-2) and whole hearted efforts in achieving that objective (समाधि sutra III-3) and there is a definite process laid down for achieving SANYAM. Similarly, PARINAM (परिणाम) is not any loose result or happening but a well defined cumulative effect of one’s efforts of PRACTICE (NIRODH निरोध.sutra III-9 and sutra III-10), UNWAVERING ATTENTION (DHYAN ध्यान sutra III-11) and EXECUTION (SAMADHI समाधि sutra III-12) on the abstract and concrete parts i.e. properties (DHARM धर्म), symptoms (LAKSHAN लक्षण) and states of existence (AWASTHA अवस्था) of the matter / natural elements (BHOOTभूत), a subject studied under BRAHM GYAN (ब्रह्म ज्ञान) and senses of the human body (INDRIYAN इन्द्रियां), a subject studied under ATM GYAN आत्म ज्ञान (sutra III-13) . Such efforts are bound to notice changes and come to conclusions about the changes in properties, symptoms and states of existence of matter and senses which exist again within well defined parameters depending upon the species and environment of time and place (sutra III-14). These changes follow a definite sequence (KRAM क्रम). Presence of these millions of sequences in natural elements and human body is called PARINAM (परिणाम) (sutra III-15). It simply means that one has to find out the never changing order / sequence (KRAM क्रम) to understand PARINAM. (परिणाम). One should get into the habit of finding out the sequence of any happening. That’s why Patanjali lays down the sequence to understand all the so called boon sutras and illustrates the importance of sequence in sutra III-16 wherein the aim is to find out anything concerning the past and the future. He reinforces it by giving various examples so that the habit is formed and he concludes the chapter by reminding the importance of sequence in sutra III-52 and by explaining it further till the end in sutras III-53, III-54 and sutra III-55. It mentions unequivocally that it is only through understanding the sequence and its dimensions the ultimate knowledge (VIVEK विवेक) can be gained .(क्षण तत्क्रम्योः संयमाद्विवेकजं ज्ञानम्)
c) Never interpret a routine word in spiritual sense. It is rather strange that on one hand we tend to find loose and simple meanings of technical words that have been clearly defined and explained by Patanjali and on the other centuries of conditioning tends to force us to find and accept those meanings only of even simple and routine words that have spiritual undertones rather than obvious. For example the word PURV JATI पूर्व जाति in sutra III-18 is immediately understood and accepted as rebirth PUNAR JANM पुनर्जन्म instead of PURV पूर्व meaning earlier, before or previous and JATI जाति meaning class or group. So the word meaning ‘earlier group / class of genes’ (PURV JATI पूर्व जाति) becomes ‘again birth’ (PUNAR JANM पुनर्जन्म). There are many words in these sutras so interpreted and I shall be referring to them as and when the respective bluffs are discussed.
d) Never allow your judgment to be influenced by spiritual jargons. All bluffs employ a simple strategy of playing with the words for achieving the aim of acceptability and spiritualism is no exception. The strategy is threefold as far as the use of words is concerned. First a set of new pedagogical and attractive words are created that are more pedantic in nature than substantial. Secondly, technical words already existing in some other discipline are manipulated to suit the bluff as explained in b) above. Thirdly, routine words are given the coloring of the bluff to be propagated as explained in c) above. These three combined are called the jargons of that bluff and over a period of time each school of YOGA has invented its own inventory and they keep on adding or deleting as per the demands of bluff and they are never in agreement about the meaning of the same word since spiritualism is a free for all concept. The price paid for it does not remain realizable as a victim becomes a complete bankrupt mentally, intellectually and economically
e) A fact always to be kept in mind is that all boon sutras have got three parts structure wise. The three parts are SUBJECT, SANYAM संयम and THE EFFECTS OF SANYAM संयम. The first part denotes a subject and it is bound to be a topic either from BRAHM GYANब्रह्म ज्ञान or ATM GYAN आत्म ज्ञान, the initial classification of entire knowledge by Vedic scholars for study purposes. Therefore, Patanjali chooses in sutra III-13 the terms BHOOT भूत meaning natural elements studied under BRAHM GYAN ब्रह्म ज्ञान and INDRIYA इन्द्रियां meaning ‘senses’ studied under ATM GYAN आत्म ज्ञान. The topic is different in each sutra as Patanjali is explaining his methodology of finding out the parameters of existence of natural elements and senses through various examples related to the context of PARINAM (परिणाम). The subjects most probably give a fair idea about the branches of knowledge that were of current interest during Patanjali’s period. In the first part of these sutras, therefore, he picks up an area from the subjects like astronomy, mathematics, grammar, linguistics, psychology, genetics, physics, chemistry, botany, zoology and medicine etc. A modern Patanjali would have chosen the subjects for illustration purposes from information technology, computer science anti-gravity, anti-matter, nano-technology, and quantum, nuclear or molecular areas of knowledge. However, it wouldn’t have made any difference to the overall concept of methodology of approaching any knowledge. The second part is always to be understood to be related to the context of the word SANYAM संयम as given in a) above and it covers the three subjects of SANYAM संयम whether the word is actually written or not. The third part consists of the objects of SANYAM संयम or THE EFFECTS OF SANYAM i.e. the birth of that insight (PRAGYA प्रज्ञा) which makes anyone aware of the principles responsible for the third part and its ‘further application’ (VINIYOG विनियोग ) in any field of knowledge.
f) First and third parts are reciprocal and cyclic in functioning. It is interesting to note that if the first part of a sutra is replaced by its third part then the first part can be easily substituted by the third part and vice versa. It means that there is a cause and effect relationship between the first and third part of the sutras. It also gives an indication that it is cyclic in functioning. The process of cause becoming effect and the effect becoming cause continues. A graphic presentation in summary form of this has been added at the end in each “STANDARD TRANSLATION AS PATANJALI MEANT” for each sutra as RECIPROCAL STATEMENT OF THIS SUTRA to reinforce the concept of COMPLETENESS (पूर्ण) and PERMANENCE (अपरिणामी. It will read as -”if------third part of the sutra--------becomes the SUBJECT of study then ---------first part of the sutra----------becomes the OBJECTIVE.”
g) In each sutra new branches of knowledge have been indicated that are worth discovering. Instead of looking for impractical boons that have been propagated as subjects of higher knowledge as suggested by the spiritualist YOGA, approach should be to accept the possible area of research that has been clearly mentioned in the sutra and which has the possibility of blossoming into a full fledged subject eager to shower the innumerable boons for the entire humanity. The boon finding approach is selfish and clearly designed to serve the interests of a chosen few who can bluff. I have therefore added in block letters ‘BRANCH OF KNOWLEDGE INDICATED’ at the end of each STANDARD TRANSLATION AS PATANJALI MEANT.
h) Beware of the fact of the sutras being grammatically incomplete and being generally manipulated when these are translated in any language. Because the translation is a grammatically complete sentence and it may give an entirely different meaning that was most probably not even intended by the original phrase. The sequence of thought with proper contexts has to be kept in mind to arrive at the intention of the author
i) Finally, it has to be clearly understood that all happenings are natural. These are supernatural as long as a natural explanation is not found out. If we accept the bluff of supernatural as a valid explanation it is bound to give birth to a chain of bluffs where the sense of curiosity has been silenced by miracles. Conversely, if we accept the reason of natural as a valid explanation it is bound to give birth to a chain of judgments where curiosity keeps on adding to the pool of human knowledge. In other words, a YOGI cannot be the victim of supernatural powers because the technique of YOG just develops and sharpens the inbuilt faculties of judgment and discretion possessed by all human beings. The bluff of supernatural powers possessed by a yogi must be nipped in the bud as Patanjali advocates in sutra III- 37
Keeping the above points in mind, all the boon sutras can be analyzed and the analysis so arrived can be juxtaposed with spiritual analysis for anybody’s comparison so that the bluffs spread about the supernatural powers of the YOGA and YOGI are easily called. A structure wise graphical representation of the sutras is given below to grasp their meanings as Patanjali wanted along with a structure as propagated by spiritualistic representation
A LAYOUT OF STANDARD SCRIPTS OF EXPLANATION GIVEN BY PATANJALI AND THE SPIRITUALISTS
Taking the contexts into consideration as given in sutras III-1 to III-15, Patanjali now lays down the sequence in sutra III-16 for understanding the remaining sutras. The spiritualistic explanations have converted this sutra also into a bluff of acquisition of power of knowing the past and future and have continued to pile up bluff after bluff for the remaining sutras without even caring for the guidance given in this sutra.
(III-16) PARINAM TRYA (first part showing SUBJECT and OBJECTIVE to be chosen) / SANYAMAD (second part showing SANYAM) / ATITA ANAGAT GYANAM (third part showing a sequence KRAM of a result PARINAM)
(III-16) परिणामत्रयसंयमादतीताऽनागतज्ञानम्
The guidance is simple and straightforward. He expects the readers to understand that whatever subject from BRAHMGYAN / ATMGYAN you may choose; your objective should be to find out THREE dimensions of PARINAM (परिणाम) as far as the first part of any so called boon sutra is concerned. The three dimensions are properties (DHARM धर्म), symptoms (LAKSHAN लक्षण) and state of existence (AWASTHA अवस्था) as these are the only areas in which sequences (KRAM क्रम) are formed which are absolutely essential basic steps to know about any subject. He therefore, puts awareness of sequence (KRAM क्रम) as a resultant of the efforts in third part of the sutra subject to the observance and application of complete context of SANYAM संयम given in second part of the sutra. Taking these clues from this Sutra, it is possible to draw a general translation script with two relevant interchangeable blanks for the first and the third part of sutra to be filled up suitably as these will differ from sutra to sutra:
STANDARD OUTLINE OF THE SCRIPT 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 ---------------- (purport of the first part as given in the Sutra) -------------------------------, a subject of senses (INDRIYAN इन्द्रियां covered under ATM GYAN आत्मज्ञान) / natural elements (BHOOT भूत) covered under BRAHM GYAN (ब्रह्मज्ञान)
And you are determined to pay never distractible attention (DHYAN) 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 principle of sequence (KRAM क्रम) of ------------------------------------------, which will be of help to you
In understanding -------- (purport of the third part as given in the Sutra) ---, and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like---------------------------”.
BRANCH OF KNOWLEDGE INDICATED -------------------------------------
RECIPROCAL OF THIS SUTRA – If ------- (third part of the sutra) --------becomes the SUBJECT of study then --------- (first part of the sutra) ----------becomes the OBJECTIVE.”
The following Sanskrit words given in the above script and a few more occurring in the sutras are highly technical as these have been defined or explained by Patanjali or in Vedas. These should not be stretched and made synonyms of words of other languages. Rather these should be accepted in the pool of human knowledge as such. I shall discuss them in details later under UNIQUE CONCEPTS OF YOG. However, for understanding purposes at present in English language, the nearest equivalents or explanations in use are given in front of the words with implicit warning of not making them synonyms and taking due precaution in considering them unique because these are nonexistent in English language:
· DHARNA (धारणा) – technically one part out of eight parts of YOG and is the result of a well explained process by Patanjali as formulation of an OBJECTIVE by CHITT चित्त but generally translated in English as objective, aim or decision lacking the elements of CHITT चित्त and PROCESS
· DHYAN (ध्यान) – technically one part out of eight parts of YOG and is the result of a well explained process by Patanjali as unwavering attention and sticking to DHARNA (धारणा) formulated by CHITT चित्त but generally translated in English as meditation, attention, concentration and a fixed body posture again lacking the elements of CHITT चित्त and PROCESS
· SAMADHI (समाधि) – technically one part out of eight parts of YOG and is the result of a well explained process by Patanjali as working wholeheartedly towards the realization of OBJECTIVE formulated by CHITT चित्त but generally translated in English loosely as concentration, illumination again lacking the elements of CHITT चित्त and PROCESS
· SANYAM (संयम) – technically the result of a cumulative process of DHARNA (धारणा), DHYAN ध्यान and SAMADHI समाधि as discussed by Patanjali but generally translated in English loosely as discipline, concentration
· DHARM (धर्म) – technically a subject discussed in details in Vedas having only two meanings PROPERTIES and DUTIES and discussed in the present context by Patanjali meaning properties only of NATURAL ELEMENTS and SENSES but translated in English as religion (Refer SECOND BLUFF- RELIGION for details)
· PARINAM (परिणाम) – technically a universal law with three dimensions mentioned above of never changing sequence (KRAM क्रम) operating in entire creation but translated in English loosely as result, change, effect etc.
· CHITT (चित्त) – technically a term that is non-definable as millions of its hues will continue to be the subjects of exploration and thus explainable only. As per Vedic knowledge a physical entity, a gene with definite property of performing functions but translated in English as mind, psyche, consciousness, heart, soul etc. and generally accepted in spiritualistic approach as ATMA (आत्मा) that is nowhere existent in Patanjali Yogsutras)
· VRITTI (वृत्ति) – technically a term that is non-definable as millions of its hues will continue to be the subjects of exploration and thus explainable only. As per Patanjali, physical entities to be studied as classified groups only but translated in English as tendency, instinct, drive etc.
STANDARD SPIRITUALISTIC TRANSLATION, COMPARISON WITH EXPLANATION GIVEN BY PATANJALI
The spiritualistic explanation does not accept this sutra as a master sutra in which a formula for understanding all the boon sutras has been given. For them it is just like any other sutra in which a boon has been doled out. For them the sutra is in fragment form with three parts and may not be a grammatically complete sentence. But a translation in any language will be a grammatically complete sentence for them and disregard the context totally which the author has given in preceding fifteen sutras or give a context that Patanjali has not mentioned anywhere. Its translated form is arrived at by filling in the blanks of the following translation script that is on the lines as under:
STANDARD SPIRITUALISTIC OUTLINE OF THE TRANSLATION
By MEDITATING / CONCENTRATING (translation of second part SANYAM) on ------------- (first part of the sutra) --------------a yogi is blessed with the power of ------------------------------ (third part of the sutra).
BLUFF PROPAGATED--------------------------------------------------------------
The standard spiritualistic translation of sutra III-16 thus arrived at runs as follow
STANDARD SPIRITUALISTIC TRANSLATION
By MEDITATING / CONCENTRATING on an abstract concept of three kinds of PARINAM परिणाम a yogi is blessed with the power of knowing everything that has happened in the past and everything that is going to happen in future.
BLUFF PROPAGATED – A YOGI IS OMNISCIENT ABOUT THE HAPPENINGS IN THE PAST AND FUTURE
The spiritualists propagate the above translation. They further explain the second part not as SANYAM संयम as per Patanjali but by using mainly the arbitrary terms meaning ultimately meditation or concentration as advocated by various forms of spiritualistic YOGA (योगा), RAJYOG (राजयोग), SAHAJYOG, GYANYOG (ज्ञानयोग), DHYANYOG (ध्यानयोग), KARMYOG (कर्मयोग), BHAKTIYOG (भक्तियोग) and HATHYOG (हठयोग) etc. which Patanjali has not mentioned anywhere. This concentration on three kinds of PARINAM (परिणाम), the first part of the sutra, is generally achieved in an effortless sitting or lying body posture as recommended by the system one believes in and keep on hoping endlessly that one will be blessed with the boon of knowing past and future if not in this birth, in next and next births because somebody has been authorized to keep a record of one’s number of efforts made in sitting and lying postures to get a wish fulfilled. Who wont like this easy and unverifiable path of becoming some kind of YOGI or at least a GOD fearing person who has been further conditioned to believe that he is not getting desired results because there had been some kind of known or unknown deficiency in his process of making efforts which he knows to be effortless but does not want to accept as basically devoid of efforts. Now compare this explanation with what Patanjali has tried to convey:
“If you have made up your mind i.e. DHARNA धारणा, stick to it come what may, with complete dedication DHYAN ध्यान and work whole heartedly for it with devotion and execution oriented SAMADHI समाधि
To select a topic for your study from the general area of PARINAM परिणाम which has got two main branches ; natural elements and senses with three dimensions of ‘properties’ (DHARM धर्म) , ‘symptoms’ LAKSHAN (लक्षण), and ‘state of existence’ AWASTHA (अवस्था) ;
You are likely to get that insight (PRAGYA प्रज्ञा) which makes you aware about the sequence (KRAM क्रम) of previous and future forms of natural elements and senses. And this awareness you can apply (VINIYOG विनियोग) in any field of future exploration”
Let me explain it by a simple example of water, a natural element. It has got different stages named as AWASTHA (अवस्था) of existence viz. solid, liquid and gas. In each AWASTHA (अवस्था) it has got different recognizable symptoms named as LAKSHAN (लक्षण) and properties named as DHARM (धर्म). The movement from one stage AWASTHA (अवस्था) to another follows a definite sequence (KRAM क्रम) made up with distinct properties and symptoms. The awareness of this sequence (KRAM क्रम) can enable one to either predict the next or to know the previous by analyzing the present So instead of understanding a simple scientific fact of the various states of matter the spiritualistic explanation has blown up the entire thought process of Patanjali and converted it into a non- achievable illusion of a boon of PREDICTION and knowledge of the PAST- the areas studied under astrology (JYOTISH ज्योतिष) again a subject created or mutilated from astronomy (JYOTIR VIGYAN ज्योतिर्विज्ञान) by the spiritualists for bluffing purposes. Had it been a real knowledge the problem areas of finding out in any branch of knowledge discovered so far by human mind would have vanished by just consulting a yogi astrologer. He would have straightaway unveiled the secrets of history, politics, geography, geology, anthropology, botany, zoology, physics, chemistry, in a way the secrets of entire creation or the designs of war, economics or politics made for the future, just by calling upon his powers of peeping into the PAST and looking into the FUTURE. Instead, what he does presently is taking the gullible into his unverifiable previous and future births and failing miserably in predicting the happenings to him even within say, next five minutes. And still we prefer to be ruled by those incorrigible superstitions of auspices that tumble upside down in spite of taking all the precautions for fear of some ill-boding advised and predicted by the headstrong astrologer. If this is not bluff then what is! If this is not abject surrendering of freedom of thought, speech and action then what is!
The simplicity of the example of water given to illustrate the meaning of this sutra can give the wrong impression to many in the present day world that Vedic knowledge deals with either primitive or hardly worth mentioning or pursuing subjects of science. For such a mindset let me assert unequivocally that in the present context of this SUTRA (III-16) only, the area of knowledge hinted is neither primitive nor hardly worth mentioning. It is like the once most primitive finding of FARADAY of interchanging electricity and magnetism and thus giving birth to a new branch of knowledge known as ELECTROMAGNETISM or once the most primitive way of finding GRAVITY in a falling apple by NEWTON and thus inspiring EINSTEIN and NARLIKER to come out with most primitive and yet to be verified theories of RELATIVITY or ANTI-GRAVITY or once the most primitive way of adding ZERO to the concepts of MATHEMATICS by ARYABHATTA leading to the present binary digital system or still the most primitive enunciation of the THEORY OF EVOLUTION by DARWIN or realm of PSYCHO-ANALYSIS by FREUD and yet the most challenging as these are yet to be verified concepts in spite of overwhelming evidence in favor. The ideas are never primitive. These are nascent only at one stage and keep on fructifying and opening the innumerable possibilities for mankind. In Vedas, there is no claim anywhere that they are dealing with nuts and bolts of such and such subject as FARADAY didn’t make any claim to future subject of ELECTROMAGNETISM or till recently NORMAN BORLAUG considered the very idea of fathering a new branch of knowledge GREEN REVOLUTION as ‘miserable’, though the world around persists in addressing him as such. The idea given in this sutra has much larger ramifications and does point towards the basics of entire creation. The basics are hidden in the concept of PARINAM (परिणाम) that is the presence of innumerable sequences (KRAM क्रम) in its three dimensions and, therefore, he amplifies it by giving examples from various other branches of knowledge in which PARINAM (परिणाम) is the only source of proceeding towards more and more awareness or giving birth to completely new disciplines. A thing as it appears now is because it was in such and state (AWASTHA अवस्था) just previously and just repetitive ‘previously’ with such and such properties (DHARM धर्म) and such and such symptoms (LAKSHAN लक्षण) and it will be next in such and such form with its related properties and symptoms. Does this process come to an end somewhere? No, it does not because the entire operation is cyclic and keeps on repeating itself. This fact emerges from the sutra when we find that the first and third parts of the sutra are interchangeable. The ‘objective’ becomes ‘result’ and the result becomes objective. The cause becomes the effect and the effect becomes the cause and it is bound to keep on going endlessly thus indicating the PERMANANCE of happening (APARINAMI अपरिणामी) and COMPLETENESS (पूर्ण). The only task for the human beings the VEDAS thus exhort is to make OBJECTIVES as their duty (DHARM धर्म) to find out the vastness of that circle where the awareness of those sequences (KRAM क्रम) of any effect (PARINAM परिणाम) becomes repetitive and thus COMPLETE. In this Sutra, therefore, Patanjali is communicating those attributes of knowledge as a whole which the Vedic scholars have found and not the attributes of physics or chemistry. In Vedas, the attributes of knowledge have been found out so that these become responsible for giving births to various branches of human awareness. That’s why we have the names VED (वेद) meaning KNOWLEDGE and the concept of UPVED (उपवेद) - meaning the derived awareness of various subjects like medicine (AYURVED आयुर्वेद), science of archery (DHANURVED धनुर्वेद), science of music (GANDHARV VED गन्धर्ववेद) and architecture (STHAPATYA VED स्थापत्यवेद).The term UPVED (उपवेद) too has been translated by the spiritualist thought conveying the sense of some inferior knowledge not worth aspiring and thus the very path to be followed leading to the progress as advised by Vedas was blocked by a danger sign reading, ‘’ROAD BUMPY AND HAZARDOUS-TURN LEFT” And in this sutra a Pandora box of all subjects that can take birth as new areas of awareness related with natural elements (BHOOT भूत) and senses (INDRIYA इन्द्रियां) has been indicated and a scientific method of finding out has been advocated where the first step is by tackling the common factor i.e. three dimensions of PARINAM (परिणाम) which is the essence of entire creation. The spiritualistic explanations have converted these subjects into NON ACHIEVABLE AND THUS NON BENEFICIAL BLUFFS OF YOGA. The very path shown by Patanjali Yog Sutras to finding out the real boons for humanity through really miraculous spectacles of science has been blocked. I’ll discuss these miracles of YOG one by one in succeeding postings and compare each with the respective bluff of YOGA
THIRD BLUFF YOGA (Continued-4)
ALL THE BLUFF – CALL THE BLUFF
INTRODUCTION TO THE BLUFFS OF SUPERNATURAL POWERS OF YOGA AND YOGI
The sutras of Patanjali Yog Shastra have been interpreted as supernatural powers possessed by a yogi. Such an interpretation amounts to bluffing. These sutras if interpreted otherwise point to in fact the quintessence of entire creation. The author has exhorted the readers to get into the habit of finding out the secret hidden in innumerable sequences (KRAM क्रम) of all happenings by quoting various examples from different fields. But it was not to be as it would have hit the bread and butter interests of spiritualism straightaway. All bluffs regarding supernatural powers possessed by a practitioner of YOG are the outcome of the third chapter titled as VIBHUTI PAD (विभूति पाद) of Patanjali Yog shastra meaning the chapter of boons. The beginners and the regular practitioners, all without exception, remain under a permanent illusion because of this name and tacit propaganda associated with it that some boons will accrue to them someday or the other. Nobody so far has been or can ever be blessed with such powers by artificially created gods who have been approached through bluffing techniques of RAJYOG (राजयोग), YOGA (योगा), SAHAJYOG, GYANYOG (ज्ञानयोग), DHYANYOG (ध्यानयोग), KARMYOG (कर्मयोग), BHAKTIYOG (भक्तियोग) and HATHYOG (हठयोग) for the simple reason that Patanjali himself in his YOGSUTRAS in the same third chapter in Sutra III-37 makes it quite explicit by using very strong words that only for half mad / partly deranged (VYUTHANE व्युत्थाने) these examples can become as boons. For a student of YOG whose ultimate aim is achievement of that discerning ability referred to as PRAGYA / VIVEK / KAIVALYA (प्रज्ञा / विवेक / कैवल्य) through EXECUTION OF AN OBJECTIVE- (SAMADHI समाधि) , even to think on the lines of boons (SIDDHIS सिद्धयः) is a symptom of death / evil etc. (UPSARG उपसर्ग). In other words the boons as well as the various varieties of YOGA proclaiming boons as discussed earlier are non-existent in Patanjali’s concept of YOG. A simple and easy to implement approach can be followed to avoid the temptation of these distractions leading to disaster. The results, I can assure, will be far more miraculous for the entire humanity than imaginary and unrealizable boons advocated by any spiritualist thought. The following DOS’ and DONTS’ are to be adhered to under any circumstances:
DOS’ AND DONTS’
a) Never interpret any so called boon sutra of this chapter in isolation. In isolation the sutras give supernatural meanings as propagated by the spiritualists. The meanings are quiet different if the proper context is kept in mind as advocated by Patanjali. The contextual sutras are from Sutra (III-1) to Sutra (III-15) and the contexts are SANYAM (संयम) and PARINAM (परिणाम).The subjects for SANYAM (संयम) are given in sutras (III-1) to (III-3) and its objects are twofold, first the birth of insight (PRAGYA प्रज्ञा) as given in sutra (III-5) and secondly its application (VINIYOG विनियोग) in any field of knowledge as given in sutra (III-6). The fields of knowledge can be only two i.e. SABIJ (सबीज) from where the insight can be gained about the principles and its applications and NIRBIJ (निर्बीज) where the so gained insight can be applied in its innumerable sub-fields. For gaining and application of that insight from SABIJ (सबीज) and NIRBIJ (निर्बीज), the subjects of SANYAM (संयम) mentioned in sutras III-1 to III-3 should be treated as inward bound or ‘internal’ (ANTRANG अन्तरंग) in SABIJ (सबीज) and outward bound or ‘external’ (BAHIRANG बहिरंग) in NIRBIJ (निर्बीज) as given in sutras (III-7) and (III-8) respectively. Sutra III-9 to Sutra III-15 explain the context of PARINAM
b) The contextual words are highly technical words with absolute precision and cannot be given arbitrary explanations The only explanation is as given by Patanjali in contextual sutras. For example SANYAM (संयम) cannot be interpreted loosely to mean any of these three i.e. ‘concentration, meditation and illumination’ depending upon convenience of whim. It has got to be TRAYAMEKATRA (त्रयमेकत्र) meaning togetherness of three concepts as given in sutra (III-4) i.e. forming an objective (धारणा sutra III-1), sticking to that objective (ध्यान sutra III-2) and whole hearted efforts in achieving that objective (समाधि sutra III-3) and there is a definite process laid down for achieving SANYAM. Similarly, PARINAM (परिणाम) is not any loose result or happening but a well defined cumulative effect of one’s efforts of PRACTICE (NIRODH निरोध.sutra III-9 and sutra III-10), UNWAVERING ATTENTION (DHYAN ध्यान sutra III-11) and EXECUTION (SAMADHI समाधि sutra III-12) on the abstract and concrete parts i.e. properties (DHARM धर्म), symptoms (LAKSHAN लक्षण) and states of existence (AWASTHA अवस्था) of the matter / natural elements (BHOOTभूत), a subject studied under BRAHM GYAN (ब्रह्म ज्ञान) and senses of the human body (INDRIYAN इन्द्रियां), a subject studied under ATM GYAN आत्म ज्ञान (sutra III-13) . Such efforts are bound to notice changes and come to conclusions about the changes in properties, symptoms and states of existence of matter and senses which exist again within well defined parameters depending upon the species and environment of time and place (sutra III-14). These changes follow a definite sequence (KRAM क्रम). Presence of these millions of sequences in natural elements and human body is called PARINAM (परिणाम) (sutra III-15). It simply means that one has to find out the never changing order / sequence (KRAM क्रम) to understand PARINAM. (परिणाम). One should get into the habit of finding out the sequence of any happening. That’s why Patanjali lays down the sequence to understand all the so called boon sutras and illustrates the importance of sequence in sutra III-16 wherein the aim is to find out anything concerning the past and the future. He reinforces it by giving various examples so that the habit is formed and he concludes the chapter by reminding the importance of sequence in sutra III-52 and by explaining it further till the end in sutras III-53, III-54 and sutra III-55. It mentions unequivocally that it is only through understanding the sequence and its dimensions the ultimate knowledge (VIVEK विवेक) can be gained .(क्षण तत्क्रम्योः संयमाद्विवेकजं ज्ञानम्)
c) Never interpret a routine word in spiritual sense. It is rather strange that on one hand we tend to find loose and simple meanings of technical words that have been clearly defined and explained by Patanjali and on the other centuries of conditioning tends to force us to find and accept those meanings only of even simple and routine words that have spiritual undertones rather than obvious. For example the word PURV JATI पूर्व जाति in sutra III-18 is immediately understood and accepted as rebirth PUNAR JANM पुनर्जन्म instead of PURV पूर्व meaning earlier, before or previous and JATI जाति meaning class or group. So the word meaning ‘earlier group / class of genes’ (PURV JATI पूर्व जाति) becomes ‘again birth’ (PUNAR JANM पुनर्जन्म). There are many words in these sutras so interpreted and I shall be referring to them as and when the respective bluffs are discussed.
d) Never allow your judgment to be influenced by spiritual jargons. All bluffs employ a simple strategy of playing with the words for achieving the aim of acceptability and spiritualism is no exception. The strategy is threefold as far as the use of words is concerned. First a set of new pedagogical and attractive words are created that are more pedantic in nature than substantial. Secondly, technical words already existing in some other discipline are manipulated to suit the bluff as explained in b) above. Thirdly, routine words are given the coloring of the bluff to be propagated as explained in c) above. These three combined are called the jargons of that bluff and over a period of time each school of YOGA has invented its own inventory and they keep on adding or deleting as per the demands of bluff and they are never in agreement about the meaning of the same word since spiritualism is a free for all concept. The price paid for it does not remain realizable as a victim becomes a complete bankrupt mentally, intellectually and economically
e) A fact always to be kept in mind is that all boon sutras have got three parts structure wise. The three parts are SUBJECT, SANYAM संयम and THE EFFECTS OF SANYAM संयम. The first part denotes a subject and it is bound to be a topic either from BRAHM GYANब्रह्म ज्ञान or ATM GYAN आत्म ज्ञान, the initial classification of entire knowledge by Vedic scholars for study purposes. Therefore, Patanjali chooses in sutra III-13 the terms BHOOT भूत meaning natural elements studied under BRAHM GYAN ब्रह्म ज्ञान and INDRIYA इन्द्रियां meaning ‘senses’ studied under ATM GYAN आत्म ज्ञान. The topic is different in each sutra as Patanjali is explaining his methodology of finding out the parameters of existence of natural elements and senses through various examples related to the context of PARINAM (परिणाम). The subjects most probably give a fair idea about the branches of knowledge that were of current interest during Patanjali’s period. In the first part of these sutras, therefore, he picks up an area from the subjects like astronomy, mathematics, grammar, linguistics, psychology, genetics, physics, chemistry, botany, zoology and medicine etc. A modern Patanjali would have chosen the subjects for illustration purposes from information technology, computer science anti-gravity, anti-matter, nano-technology, and quantum, nuclear or molecular areas of knowledge. However, it wouldn’t have made any difference to the overall concept of methodology of approaching any knowledge. The second part is always to be understood to be related to the context of the word SANYAM संयम as given in a) above and it covers the three subjects of SANYAM संयम whether the word is actually written or not. The third part consists of the objects of SANYAM संयम or THE EFFECTS OF SANYAM i.e. the birth of that insight (PRAGYA प्रज्ञा) which makes anyone aware of the principles responsible for the third part and its ‘further application’ (VINIYOG विनियोग ) in any field of knowledge.
f) First and third parts are reciprocal and cyclic in functioning. It is interesting to note that if the first part of a sutra is replaced by its third part then the first part can be easily substituted by the third part and vice versa. It means that there is a cause and effect relationship between the first and third part of the sutras. It also gives an indication that it is cyclic in functioning. The process of cause becoming effect and the effect becoming cause continues. A graphic presentation in summary form of this has been added at the end in each “STANDARD TRANSLATION AS PATANJALI MEANT” for each sutra as RECIPROCAL STATEMENT OF THIS SUTRA to reinforce the concept of COMPLETENESS (पूर्ण) and PERMANENCE (अपरिणामी. It will read as -”if------third part of the sutra--------becomes the SUBJECT of study then ---------first part of the sutra----------becomes the OBJECTIVE.”
g) In each sutra new branches of knowledge have been indicated that are worth discovering. Instead of looking for impractical boons that have been propagated as subjects of higher knowledge as suggested by the spiritualist YOGA, approach should be to accept the possible area of research that has been clearly mentioned in the sutra and which has the possibility of blossoming into a full fledged subject eager to shower the innumerable boons for the entire humanity. The boon finding approach is selfish and clearly designed to serve the interests of a chosen few who can bluff. I have therefore added in block letters ‘BRANCH OF KNOWLEDGE INDICATED’ at the end of each STANDARD TRANSLATION AS PATANJALI MEANT.
h) Beware of the fact of the sutras being grammatically incomplete and being generally manipulated when these are translated in any language. Because the translation is a grammatically complete sentence and it may give an entirely different meaning that was most probably not even intended by the original phrase. The sequence of thought with proper contexts has to be kept in mind to arrive at the intention of the author
i) Finally, it has to be clearly understood that all happenings are natural. These are supernatural as long as a natural explanation is not found out. If we accept the bluff of supernatural as a valid explanation it is bound to give birth to a chain of bluffs where the sense of curiosity has been silenced by miracles. Conversely, if we accept the reason of natural as a valid explanation it is bound to give birth to a chain of judgments where curiosity keeps on adding to the pool of human knowledge. In other words, a YOGI cannot be the victim of supernatural powers because the technique of YOG just develops and sharpens the inbuilt faculties of judgment and discretion possessed by all human beings. The bluff of supernatural powers possessed by a yogi must be nipped in the bud as Patanjali advocates in sutra III- 37
Keeping the above points in mind, all the boon sutras can be analyzed and the analysis so arrived can be juxtaposed with spiritual analysis for anybody’s comparison so that the bluffs spread about the supernatural powers of the YOGA and YOGI are easily called. A structure wise graphical representation of the sutras is given below to grasp their meanings as Patanjali wanted along with a structure as propagated by spiritualistic representation
A LAYOUT OF STANDARD SCRIPTS OF EXPLANATION GIVEN BY PATANJALI AND THE SPIRITUALISTS
Taking the contexts into consideration as given in sutras III-1 to III-15, Patanjali now lays down the sequence in sutra III-16 for understanding the remaining sutras. The spiritualistic explanations have converted this sutra also into a bluff of acquisition of power of knowing the past and future and have continued to pile up bluff after bluff for the remaining sutras without even caring for the guidance given in this sutra.
(III-16) PARINAM TRYA (first part showing SUBJECT and OBJECTIVE to be chosen) / SANYAMAD (second part showing SANYAM) / ATITA ANAGAT GYANAM (third part showing a sequence KRAM of a result PARINAM)
(III-16) परिणामत्रयसंयमादतीताऽनागतज्ञानम्
The guidance is simple and straightforward. He expects the readers to understand that whatever subject from BRAHMGYAN / ATMGYAN you may choose; your objective should be to find out THREE dimensions of PARINAM (परिणाम) as far as the first part of any so called boon sutra is concerned. The three dimensions are properties (DHARM धर्म), symptoms (LAKSHAN लक्षण) and state of existence (AWASTHA अवस्था) as these are the only areas in which sequences (KRAM क्रम) are formed which are absolutely essential basic steps to know about any subject. He therefore, puts awareness of sequence (KRAM क्रम) as a resultant of the efforts in third part of the sutra subject to the observance and application of complete context of SANYAM संयम given in second part of the sutra. Taking these clues from this Sutra, it is possible to draw a general translation script with two relevant interchangeable blanks for the first and the third part of sutra to be filled up suitably as these will differ from sutra to sutra:
STANDARD OUTLINE OF THE SCRIPT 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 ---------------- (purport of the first part as given in the Sutra) -------------------------------, a subject of senses (INDRIYAN इन्द्रियां covered under ATM GYAN आत्मज्ञान) / natural elements (BHOOT भूत) covered under BRAHM GYAN (ब्रह्मज्ञान)
And you are determined to pay never distractible attention (DHYAN) 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 principle of sequence (KRAM क्रम) of ------------------------------------------, which will be of help to you
In understanding -------- (purport of the third part as given in the Sutra) ---, and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like---------------------------”.
BRANCH OF KNOWLEDGE INDICATED -------------------------------------
RECIPROCAL OF THIS SUTRA – If ------- (third part of the sutra) --------becomes the SUBJECT of study then --------- (first part of the sutra) ----------becomes the OBJECTIVE.”
The following Sanskrit words given in the above script and a few more occurring in the sutras are highly technical as these have been defined or explained by Patanjali or in Vedas. These should not be stretched and made synonyms of words of other languages. Rather these should be accepted in the pool of human knowledge as such. I shall discuss them in details later under UNIQUE CONCEPTS OF YOG. However, for understanding purposes at present in English language, the nearest equivalents or explanations in use are given in front of the words with implicit warning of not making them synonyms and taking due precaution in considering them unique because these are nonexistent in English language:
· DHARNA (धारणा) – technically one part out of eight parts of YOG and is the result of a well explained process by Patanjali as formulation of an OBJECTIVE by CHITT चित्त but generally translated in English as objective, aim or decision lacking the elements of CHITT चित्त and PROCESS
· DHYAN (ध्यान) – technically one part out of eight parts of YOG and is the result of a well explained process by Patanjali as unwavering attention and sticking to DHARNA (धारणा) formulated by CHITT चित्त but generally translated in English as meditation, attention, concentration and a fixed body posture again lacking the elements of CHITT चित्त and PROCESS
· SAMADHI (समाधि) – technically one part out of eight parts of YOG and is the result of a well explained process by Patanjali as working wholeheartedly towards the realization of OBJECTIVE formulated by CHITT चित्त but generally translated in English loosely as concentration, illumination again lacking the elements of CHITT चित्त and PROCESS
· SANYAM (संयम) – technically the result of a cumulative process of DHARNA (धारणा), DHYAN ध्यान and SAMADHI समाधि as discussed by Patanjali but generally translated in English loosely as discipline, concentration
· DHARM (धर्म) – technically a subject discussed in details in Vedas having only two meanings PROPERTIES and DUTIES and discussed in the present context by Patanjali meaning properties only of NATURAL ELEMENTS and SENSES but translated in English as religion (Refer SECOND BLUFF- RELIGION for details)
· PARINAM (परिणाम) – technically a universal law with three dimensions mentioned above of never changing sequence (KRAM क्रम) operating in entire creation but translated in English loosely as result, change, effect etc.
· CHITT (चित्त) – technically a term that is non-definable as millions of its hues will continue to be the subjects of exploration and thus explainable only. As per Vedic knowledge a physical entity, a gene with definite property of performing functions but translated in English as mind, psyche, consciousness, heart, soul etc. and generally accepted in spiritualistic approach as ATMA (आत्मा) that is nowhere existent in Patanjali Yogsutras)
· VRITTI (वृत्ति) – technically a term that is non-definable as millions of its hues will continue to be the subjects of exploration and thus explainable only. As per Patanjali, physical entities to be studied as classified groups only but translated in English as tendency, instinct, drive etc.
STANDARD SPIRITUALISTIC TRANSLATION, COMPARISON WITH EXPLANATION GIVEN BY PATANJALI
The spiritualistic explanation does not accept this sutra as a master sutra in which a formula for understanding all the boon sutras has been given. For them it is just like any other sutra in which a boon has been doled out. For them the sutra is in fragment form with three parts and may not be a grammatically complete sentence. But a translation in any language will be a grammatically complete sentence for them and disregard the context totally which the author has given in preceding fifteen sutras or give a context that Patanjali has not mentioned anywhere. Its translated form is arrived at by filling in the blanks of the following translation script that is on the lines as under:
STANDARD SPIRITUALISTIC OUTLINE OF THE TRANSLATION
By MEDITATING / CONCENTRATING (translation of second part SANYAM) on ------------- (first part of the sutra) --------------a yogi is blessed with the power of ------------------------------ (third part of the sutra).
BLUFF PROPAGATED--------------------------------------------------------------
The standard spiritualistic translation of sutra III-16 thus arrived at runs as follow
STANDARD SPIRITUALISTIC TRANSLATION
By MEDITATING / CONCENTRATING on an abstract concept of three kinds of PARINAM परिणाम a yogi is blessed with the power of knowing everything that has happened in the past and everything that is going to happen in future.
BLUFF PROPAGATED – A YOGI IS OMNISCIENT ABOUT THE HAPPENINGS IN THE PAST AND FUTURE
The spiritualists propagate the above translation. They further explain the second part not as SANYAM संयम as per Patanjali but by using mainly the arbitrary terms meaning ultimately meditation or concentration as advocated by various forms of spiritualistic YOGA (योगा), RAJYOG (राजयोग), SAHAJYOG, GYANYOG (ज्ञानयोग), DHYANYOG (ध्यानयोग), KARMYOG (कर्मयोग), BHAKTIYOG (भक्तियोग) and HATHYOG (हठयोग) etc. which Patanjali has not mentioned anywhere. This concentration on three kinds of PARINAM (परिणाम), the first part of the sutra, is generally achieved in an effortless sitting or lying body posture as recommended by the system one believes in and keep on hoping endlessly that one will be blessed with the boon of knowing past and future if not in this birth, in next and next births because somebody has been authorized to keep a record of one’s number of efforts made in sitting and lying postures to get a wish fulfilled. Who wont like this easy and unverifiable path of becoming some kind of YOGI or at least a GOD fearing person who has been further conditioned to believe that he is not getting desired results because there had been some kind of known or unknown deficiency in his process of making efforts which he knows to be effortless but does not want to accept as basically devoid of efforts. Now compare this explanation with what Patanjali has tried to convey:
“If you have made up your mind i.e. DHARNA धारणा, stick to it come what may, with complete dedication DHYAN ध्यान and work whole heartedly for it with devotion and execution oriented SAMADHI समाधि
To select a topic for your study from the general area of PARINAM परिणाम which has got two main branches ; natural elements and senses with three dimensions of ‘properties’ (DHARM धर्म) , ‘symptoms’ LAKSHAN (लक्षण), and ‘state of existence’ AWASTHA (अवस्था) ;
You are likely to get that insight (PRAGYA प्रज्ञा) which makes you aware about the sequence (KRAM क्रम) of previous and future forms of natural elements and senses. And this awareness you can apply (VINIYOG विनियोग) in any field of future exploration”
Let me explain it by a simple example of water, a natural element. It has got different stages named as AWASTHA (अवस्था) of existence viz. solid, liquid and gas. In each AWASTHA (अवस्था) it has got different recognizable symptoms named as LAKSHAN (लक्षण) and properties named as DHARM (धर्म). The movement from one stage AWASTHA (अवस्था) to another follows a definite sequence (KRAM क्रम) made up with distinct properties and symptoms. The awareness of this sequence (KRAM क्रम) can enable one to either predict the next or to know the previous by analyzing the present So instead of understanding a simple scientific fact of the various states of matter the spiritualistic explanation has blown up the entire thought process of Patanjali and converted it into a non- achievable illusion of a boon of PREDICTION and knowledge of the PAST- the areas studied under astrology (JYOTISH ज्योतिष) again a subject created or mutilated from astronomy (JYOTIR VIGYAN ज्योतिर्विज्ञान) by the spiritualists for bluffing purposes. Had it been a real knowledge the problem areas of finding out in any branch of knowledge discovered so far by human mind would have vanished by just consulting a yogi astrologer. He would have straightaway unveiled the secrets of history, politics, geography, geology, anthropology, botany, zoology, physics, chemistry, in a way the secrets of entire creation or the designs of war, economics or politics made for the future, just by calling upon his powers of peeping into the PAST and looking into the FUTURE. Instead, what he does presently is taking the gullible into his unverifiable previous and future births and failing miserably in predicting the happenings to him even within say, next five minutes. And still we prefer to be ruled by those incorrigible superstitions of auspices that tumble upside down in spite of taking all the precautions for fear of some ill-boding advised and predicted by the headstrong astrologer. If this is not bluff then what is! If this is not abject surrendering of freedom of thought, speech and action then what is!
The simplicity of the example of water given to illustrate the meaning of this sutra can give the wrong impression to many in the present day world that Vedic knowledge deals with either primitive or hardly worth mentioning or pursuing subjects of science. For such a mindset let me assert unequivocally that in the present context of this SUTRA (III-16) only, the area of knowledge hinted is neither primitive nor hardly worth mentioning. It is like the once most primitive finding of FARADAY of interchanging electricity and magnetism and thus giving birth to a new branch of knowledge known as ELECTROMAGNETISM or once the most primitive way of finding GRAVITY in a falling apple by NEWTON and thus inspiring EINSTEIN and NARLIKER to come out with most primitive and yet to be verified theories of RELATIVITY or ANTI-GRAVITY or once the most primitive way of adding ZERO to the concepts of MATHEMATICS by ARYABHATTA leading to the present binary digital system or still the most primitive enunciation of the THEORY OF EVOLUTION by DARWIN or realm of PSYCHO-ANALYSIS by FREUD and yet the most challenging as these are yet to be verified concepts in spite of overwhelming evidence in favor. The ideas are never primitive. These are nascent only at one stage and keep on fructifying and opening the innumerable possibilities for mankind. In Vedas, there is no claim anywhere that they are dealing with nuts and bolts of such and such subject as FARADAY didn’t make any claim to future subject of ELECTROMAGNETISM or till recently NORMAN BORLAUG considered the very idea of fathering a new branch of knowledge GREEN REVOLUTION as ‘miserable’, though the world around persists in addressing him as such. The idea given in this sutra has much larger ramifications and does point towards the basics of entire creation. The basics are hidden in the concept of PARINAM (परिणाम) that is the presence of innumerable sequences (KRAM क्रम) in its three dimensions and, therefore, he amplifies it by giving examples from various other branches of knowledge in which PARINAM (परिणाम) is the only source of proceeding towards more and more awareness or giving birth to completely new disciplines. A thing as it appears now is because it was in such and state (AWASTHA अवस्था) just previously and just repetitive ‘previously’ with such and such properties (DHARM धर्म) and such and such symptoms (LAKSHAN लक्षण) and it will be next in such and such form with its related properties and symptoms. Does this process come to an end somewhere? No, it does not because the entire operation is cyclic and keeps on repeating itself. This fact emerges from the sutra when we find that the first and third parts of the sutra are interchangeable. The ‘objective’ becomes ‘result’ and the result becomes objective. The cause becomes the effect and the effect becomes the cause and it is bound to keep on going endlessly thus indicating the PERMANANCE of happening (APARINAMI अपरिणामी) and COMPLETENESS (पूर्ण). The only task for the human beings the VEDAS thus exhort is to make OBJECTIVES as their duty (DHARM धर्म) to find out the vastness of that circle where the awareness of those sequences (KRAM क्रम) of any effect (PARINAM परिणाम) becomes repetitive and thus COMPLETE. In this Sutra, therefore, Patanjali is communicating those attributes of knowledge as a whole which the Vedic scholars have found and not the attributes of physics or chemistry. In Vedas, the attributes of knowledge have been found out so that these become responsible for giving births to various branches of human awareness. That’s why we have the names VED (वेद) meaning KNOWLEDGE and the concept of UPVED (उपवेद) - meaning the derived awareness of various subjects like medicine (AYURVED आयुर्वेद), science of archery (DHANURVED धनुर्वेद), science of music (GANDHARV VED गन्धर्ववेद) and architecture (STHAPATYA VED स्थापत्यवेद).The term UPVED (उपवेद) too has been translated by the spiritualist thought conveying the sense of some inferior knowledge not worth aspiring and thus the very path to be followed leading to the progress as advised by Vedas was blocked by a danger sign reading, ‘’ROAD BUMPY AND HAZARDOUS-TURN LEFT” And in this sutra a Pandora box of all subjects that can take birth as new areas of awareness related with natural elements (BHOOT भूत) and senses (INDRIYA इन्द्रियां) has been indicated and a scientific method of finding out has been advocated where the first step is by tackling the common factor i.e. three dimensions of PARINAM (परिणाम) which is the essence of entire creation. The spiritualistic explanations have converted these subjects into NON ACHIEVABLE AND THUS NON BENEFICIAL BLUFFS OF YOGA. The very path shown by Patanjali Yog Sutras to finding out the real boons for humanity through really miraculous spectacles of science has been blocked. I’ll discuss these miracles of YOG one by one in succeeding postings and compare each with the respective bluff of YOGA
Saturday, October 3, 2009
THIRD BLUFF-YOGA (Continued-3)
THIRD BLUFF YOGA (Continued-3)
ALL THE BLUFF – CALL THE BLUFF
BLUFF OF AWAKENING OF KUDALINI
The concept of KUNDALINI (कुण्डलिनी) is given in YOG VASHISHTH (वशिष्ठ) and its awakening as a practice is the subject matter of TANTRA (तंत्र) of HATHYOG (हठयोग).The word KUNDALINI (कुण्डलिनी) does not exist in PATANJALI YOG SHASTRA (पतंजलि योग शास्त्र). According to spiritualists KUNDALINI (कुण्डलिनी) is an imaginary structure in the human body beginning from the end of the spinal cord, rising above and terminating in the head. This structure is of serpentine shape (KUNDALINI कुण्डलिनी) and joins eight points recognized as CHAKRAS (चक्र) again meaning circular shape. The names and the respective positions of these CHAKRAS (चक्र) in the body are as under;
a) MULADHAR CHAKRA (मूलाधार चक्र) situated an inch above the anus.
b) SWADHISHTHAN CHAKRA (स्वाधिष्ठान चक्र) situated at an inch and a half to two inches above MULADHAR CHAKRA (मूलाधार चक्र).
c) MANIPUR CHAKRA (मणिपूर चक्र) situated at the root of navel.
d) ANAHAT CHAKRA (अनाहत चक्र) situated near the heart
e) HRIDAYA CHAKRA (ह्रदय चक्र) situated at the midpoint of nipples.
f) VISHUDDHI CHAKRA (विशुद्धि चक्र) situated at the throat.
g) AGYA CHAKRA (आज्ञा चक्र) situated at the midpoint of the eyebrows.
h) SAHSRAR CHAKRA (सहस्रार चक्र) situated above the palate in the head.
The concept of awakening (JAGRAN जागरण) involves a sequence of illumination in the above mentioned parts beginning from MULADHAR CHAKRA (मूलाधार चक्र) and ending at SAHSRAR CHAKRA (सहस्रार चक्र).As per the philosophy of SPIRITUAISM, this illumination that will give unimaginable powers to the practitioner can be achieved by effortless techniques of various kinds of YOGAS mentioned earlier in this series. The height of bluff is that Patanjali has advocated this concept in his treatise.
The concept of eight CHAKRAS (चक्र) and nine gates (DWAR द्वार) as anatomical parts of human body does find mention in ATHARV VED (अथर्व वेद) as under:
ASHT CHAKRA NAV DWARA DEVANAM PURYODHYA
TASYAM HIRANYAYAH KOSHAH SWARGO JYOTISHOVRATAH
अष्टचक्रा नव द्वारा देवानां पूरयोध्या
तस्यां हिरण्ययः कोषः स्वर्गों ज्योतिषावृतः
But the insistence on finding out their spiritual meanings and considering scientific interpretations as inferior knowledge led to a confusion in the minds of spiritualists particularly in the wake of advances in modern science. A race for finding out the comparison between the modern anatomical / physiological facts and the CHAKRAS (चक्र) was set in. These were explained at different times differently by the spiritualists as equivalents of various GLANDS, PLEXUS / PLEXIS and SYSTEMS as studied by modern medicine. This is being done more to boast about the presence of this inferior knowledge of science as already discovered knowledge in Vedas and to make fun of the ability of modern science that can never attain the higher state of self presumed spiritual knowledge. An earnest effort in finding out their exact scientific meanings and connotations as given in Vedas was never taken up by any spiritualist and can never be taken up by them because the very system VEDANG (वेदांग) of finding out has already been destroyed systematically and replaced by a pseudo system. Refer HISTORICAL BACKGROUND in THIRD BLUFF- YOGA (Continued -2). In Patanjali YOG SUTRAS (योगसूत्र) there is a mention of NABHI CHAKRA (नाभि चक्र) in SUTRA सूत्र 29 of chapter III and various parts of body have been referred to in the following sutras up to SUTRA III-34 as obvious subjects worth knowing about the structure of human body and its functions. Nowhere these parts of body have been joined to convey the idea of some awakening of KUDALINI (कुण्डलिनी).In fact neither the words awakening (JAGRAN जागरण) and KUDALINI (कुण्डलिनी) have been used anywhere by Patanjali nor the essential sequence of awakening of CHAKRAS (चक्र) beginning from MULADHAR CHAKRA (मूलाधार चक्र) and ending at SAHSRAR CHAKRA (सहस्रार चक्र) has been mentioned in the SUTRAS.. Rather the mention of the parts of the body is quite independent and in isolation as if quoted as examples to illustrate a concept. In SUTRA III-29 from where the mention of the body parts begins, it is NABHI CHAKRA (नाभि चक्र) completing skipping the sequence places of the CHAKRAS mentioned at a) and b) above. The name given for the place of navel is NABHI CHAKRA (नाभि चक्र). It is not MANIPUR CHAKRA (मणिपूर चक्र) as coined by the spiritualists. Then in SUTRA III-30 it is the hollow of the throat (KANTH KUPE कंठ कूपे) and it is not VISHUDDHI CHAKRA (विशुद्धि चक्र) as coined by the spiritualists, again skipping the sequence of the CHAKRAS mentioned at d) and e) above. Then in next SUTRA III-31 it is the KURM NADI (कूर्म नाड़ी) i.e. the nerves of the eyelids or a nerve of tortoise shape positioned beneath the throat again nowhere mentioned in the sequence of KUNDALINI JAGRAN (कुण्डलिनी जागरण) propagated as part of PATANJALI YOG. In the next SUTRA III-32 it is the head MURDH मूर्ध, the highest point in human body and in SUTRA III-34 he comes down to the heart (HRIDAYह्रदय) from the head. The absence of names and sequence of these CHAKRAS in Patanjali’s SUTRAS, the essential requirement for KUNDALINI JAGRAN (कुण्डलिनी जागरण) clearly point out the bluff and it is intentional sell out to fool the gullible. In the name of knowledge (GYAN ज्ञान) ignorance (AGYAN अज्ञान) is spread, in the name of religion (DHARM धर्म) superstitious ritual (ADHARM अधर्म) is promoted and ultimately, in the name of action (KARM कर्म) an absolute benumbing lethargy (AKARMANYATA अकर्मण्यता) is encouraged. The research efforts are needed to find out the exact meanings and contexts of these Vedic CHAKRAS (चक्र), most probably the scientific and technical subject matter covered under Vedic efforts in finding out about self (ATM GYAN आत्म ज्ञान), instead of running after the discoveries of modern medical sciences and finding CHAKRAS in those terms without even acknowledging and feeling grateful. The medical science will leap forward tomorrow and the bluffers in the spiritualists will again try to update still deriding the scientific knowledge as inferior. This game of bluffing must stop only because it is not the behavior advocated by Patanjali YOG or even the YOGA as understood and propagated by the spiritualists.
BLUFF OF YOGA – A COMPLETE MEDICAL SCIENCE
This bluff attracts the maximum number of followers of YOGA. It also indicates the standard of physical health of the followers. The majority of them are sick people suffering from some physical ailment. They also start suffering from some mental disorder the moment they are convinced about the treatment efficacy of any saleable package of YOGA discussed so far. This package of YOGA as a complete medical science fails all tests of scrutiny and if still the people believe so; one can only pity. YOGA cannot be a complete medical science for the following reasons:
· Nowhere in 195 sutras of Patanjali Yog Sutra has any claim been advanced by the author to project it so. Had this been the intention he could have easily begun his treatise thus: ATH AYURVEDANUSHASNAM (अथ आयुर्वेदानुशासनम) meaning it explicitly that “here I begin the discipline of medical science”. There was a word AYURVED (आयुर्वेद) available for medical science. Instead he chose ATH YOGANUSHASANAM (अथ योगानुशासनम्) meaning it explicitly that “here I begin the discipline of YOG (योग)”.
· The word YOG (योग) does not have by any stretch of imagination any dictionary meaning which qualifies it to be even an equivalent of medical science or any branch of medical science. The question of being complete medical science does not arise at all
· It is simple arithmetic that even if we take into consideration the total number of hymns in Vedas i.e. 20,379 – the source material for the concept of YOG, this number is abysmally insufficient to cover a single branch of modern medical science.
· Even in Vedas there is no such claim. The authors of Vedas have made two very significant observations about knowledge. One attribute of knowledge is that it is complete (PURNAMID पूर्णमिद). The second point is their frank admission that this knowledge is so vast that there is no end to it (NETI NETI नेति नेति) meaning thereby that whatever they have found is not even a fraction of it and continuous efforts to find out more and more should always remain the human pursuits. The bluff propagated by the spiritualists quoting the authority of the Vedas is that since YOG (योग) is knowledge, it is complete (पूर्णमिद) adding medical science from their side for selling purposes and completely disregarding the frank admission part of ‘no end to it (NETI NETI नेति नेति) and thus blissfully ignoring that YOG is that found out fractional knowledge only which is insignificant in front of that vast and complete knowledge. By calling it complete in any way amounts to putting full stop to any further quest and accept blindly whatever little was found out by the authors of Vedas as the ultimate. This line of argument suits the Divine Origin (APAURUSHEYTA अपौरुषेयता) concept mischievously designed by spiritualism. But as per Patanjali, this kind of misplacement of reason is listed under psychic disorders (CHITT VIKSHEP- चित्त विक्षेप) and is called BHRANTI DARSHAN (भ्रान्ति दर्शन). Here it amounts to actually intentional cheating with a view to spreading a bluff for selfish purposes.
· In Patanjali Yog Sutras, the nearest mention of a medical word is in Sutra I-30 where nine kinds of distractions have been grouped under the title CHITT VIKSHEP (चित्त विक्षेप) which may be translated as psychic disorders. In Sutra I-31, five symptoms of CHITT VIKSHEP (चित्त विक्षेप) have been enumerated and in Sutra I-32, practice has been suggested as the only solution to come over these psychic disorders. Besides these, five body parts have been mentioned in the Sutras of chapter III as given under the bluff of KUNDALINI JAGRAN (कुण्डलिनी जागरण) explained earlier. Can these eight mentions of psychological behavior and anatomical parts and mention of a word (AUSHADH औषध) meaning medicine / drug in chapter IV-1, make YOGA a complete medical science? As per Patanjali the answer is in the negative but the spiritualists insist upon proving it so. CHARAK and SUSHRUT who wrote treatises on medicine and surgery must be wondering on this earlier incarnation of this man of medicine going by the name of PATANJALI
· The efforts so far to prove YOGA a medical science revolved round the word ASAN (आसन) a component of Patanjali YOG, interpreted and developed by HATHYOG (हठयोग) differently on lines that may be called somewhat medical in approach as a concept of physical postures that can be helpful in treatment and precaution parts of medical science while Patanjali’s scientific approach is completely different as discussed earlier under the paragraph YOG EXPLAINED in THIRD BLUFF YOGA (continued-1) This approach makes ASAN (आसन) as understood by HATHYOG (हठयोग) as a medical subject alright but still YOGA as a whole does not become a complete medical science as propagated by the spiritualists.
· The latest approach to prove YOGA a complete medical science is advocated by SWAMI RAMDEV. The TREATMENT part of medical science is based on a package so designed by him to include a smattering of ASANS (आसन) and cleansing processes as developed by HATHYOG (हठयोग), a mixture of some aerobics and indigenous exercises which he calls YOGIC JOGGING, some selected breathing exercises known as PRANAYAM (प्राणायाम) the only genuine part of Patanjali YOG, all supported by AYURVED (आयुर्वेद) the Vedic medical system and some pieces of advice of keeping acupressure techniques at hand. For DIAGNOSIS part of medical science he depends on modern pathology as he knows there is no mention of any diagnostic system in YOGA and the AYURVEDIC SYSTEM of pulse reading is either dead or inadequate. For SURGERY part of medical science, he knows it is futile to take chance in any emergency as there is no provision in YOGA for any surgical system. With all these infirmities and outside riders on YOGA, it is just not possible to consider YOGA as complete medical science as far as his recommended treatment package is concerned.
· However, he still prefers to consider YOGA as the complete medical science. The reasons advanced by him are twofold. First he challenges the taboo concept of ‘CURE’ of modern medical science and firmly believes that complete cure of ailments is possible through PRANAYAM (प्राणायाम) package as it treats, heals and restores that body system which has gone astray and is thus responsible for the onset of the disease. Secondly, he depends upon the statistics to prove his assertions. For identifying body systems he rechristens the CHAKRA (चक्र) concept of Vedas and equates them with convenient body systems studied by modern medical science. For him the CHAKRAS (चक्र) are the controlling points of the systems. That way all systems like excretory, reproductive, digestive, skeletal, circulatory, respiratory, nervous and endocrine are controlled by various CHAKRAS which are set in functional mode by five kinds of breath (PRAN प्राण) identified as PRAN प्राण, APAN अपान, UDAN उदान, SAMAN समान and VYAN व्यान. He, therefore, draws a clear line of difference between the approach of modern medicine and yogic approach of PRANAYAM (प्राणायाम). He thinks that modern medicine approach is SYMPTOM oriented. It has got to diagnose the symptoms and then proceed to treat and this treatment generally leads to the onset of further symptoms of known and unknown diseases. That way this approach leads to a vicious circle where the symptoms have got to be diagnosed again and again and thus the taboo of never ‘CURING’ and resting on the intelligence of ‘MAINTAINING’ only. On the other hand he finds the YOGIC approach a SYSTEM oriented approach as the breath (PRAN प्राण) attacks the diseased system and rejuvenates it. It does not require diagnosis aspect of medical science. For this reason does it become a complete medical science? Then what about innumerable other aspects of medical science where the need to diagnose still remains. Further does diagnostic medicine as knowledge evaporate that way? Can remaining blissfully unaware of a system be a symptom of marching towards enlightenment? Or making efforts in the direction of knowing and failing and failing again and again and thus adding to the data base of knowledge in each failure; are the steps in the direction of enlightenment Vedas advocate this step as there is nothing wrong in it. Rather it is the foremost human duty (DHARM धर्म) to keep on making efforts without ever getting disheartened by failures. However, his approach does raise certain pertinent questions the answers to which may add revolutionary advances in medical field. What exactly is the concept of CHAKRAS? Does PRAN (प्राण) have regenerative properties also? Can the other parts of the body besides the liver be regenerated by PRAN? Can it stop degeneration completely? What exactly the Vedic scholars meant by PRAN (प्राण)? Is it oxygen? Then what are the ten kinds of oxygen? How did they find out its five main kinds and five lesser kinds and their functions? These are the questions likely to come up and waiting to be answered. If the answers are already there in Vedas or a hint of finding out is there, the spiritualistic approach has already closed the path of finding out by insisting on DIVINE ORIGIN (अपौरुषेयता) and, therefore, accepting blindly whatever is propagated by the spiritualists as Vedic knowledge. Therefore, as a proof for this he depends on statistics only. No doubt a wonderful assertion based on a lot of dissertation found in Vedas about the breath (PRAN प्राण) and CHAKRAS (चक्र) if these are to be interpreted as systems now as he claims; but it still needs to go through serious scientific investigations as scientific knowledge does not depend upon statistics. Rather the phenomenally large statistics in favor is mostly the cause of our all the bluffs / ignorance in most of the fields. One way of its becoming knowledge is scientific validation.
· Even if the above mentioned assertions in the last paragraph are proved correct with reliable and valid scientific investigations, the bluff of promoting YOGA as the complete medical science by the spiritualists still remains. At the most it will prove that PRANAYAM (प्राणायाम).as one of the eight components of Patanjali YOG is helpful in overcoming the psychic disorders / distractions coming in the way of aims / processes of YOG like forming an objective (धारणा), sticking to that objective (ध्यान) and achieving that objective (समाधि) And that is exactly what Patanjali is saying about PRANAYAM (प्राणायाम). Nowhere has he said that this component of YOG will ultimately lead to making YOG a complete medical science. Most probably he knew it fully well that YOG and medical science are two entirely different disciplines to be studied independently. Patanjali has referred to CHAKRA and a few anatomical places and two kinds of breath UDAN (उदान) and SAMAN (समान) in third chapter dubiously called as VIBHUTI PAD (विभूति पाद) by the spiritualists, to quote as examples of objective formation in overall methodology of YOG. I shall discuss this methodology and how it has been converted into a bluff of various supernatural powers of YOGA and YOGI under the next titles of various bluffs as propagated by the third chapter VIBHUTI PAD of YOGSHASTRA..
ALL THE BLUFF – CALL THE BLUFF
BLUFF OF AWAKENING OF KUDALINI
The concept of KUNDALINI (कुण्डलिनी) is given in YOG VASHISHTH (वशिष्ठ) and its awakening as a practice is the subject matter of TANTRA (तंत्र) of HATHYOG (हठयोग).The word KUNDALINI (कुण्डलिनी) does not exist in PATANJALI YOG SHASTRA (पतंजलि योग शास्त्र). According to spiritualists KUNDALINI (कुण्डलिनी) is an imaginary structure in the human body beginning from the end of the spinal cord, rising above and terminating in the head. This structure is of serpentine shape (KUNDALINI कुण्डलिनी) and joins eight points recognized as CHAKRAS (चक्र) again meaning circular shape. The names and the respective positions of these CHAKRAS (चक्र) in the body are as under;
a) MULADHAR CHAKRA (मूलाधार चक्र) situated an inch above the anus.
b) SWADHISHTHAN CHAKRA (स्वाधिष्ठान चक्र) situated at an inch and a half to two inches above MULADHAR CHAKRA (मूलाधार चक्र).
c) MANIPUR CHAKRA (मणिपूर चक्र) situated at the root of navel.
d) ANAHAT CHAKRA (अनाहत चक्र) situated near the heart
e) HRIDAYA CHAKRA (ह्रदय चक्र) situated at the midpoint of nipples.
f) VISHUDDHI CHAKRA (विशुद्धि चक्र) situated at the throat.
g) AGYA CHAKRA (आज्ञा चक्र) situated at the midpoint of the eyebrows.
h) SAHSRAR CHAKRA (सहस्रार चक्र) situated above the palate in the head.
The concept of awakening (JAGRAN जागरण) involves a sequence of illumination in the above mentioned parts beginning from MULADHAR CHAKRA (मूलाधार चक्र) and ending at SAHSRAR CHAKRA (सहस्रार चक्र).As per the philosophy of SPIRITUAISM, this illumination that will give unimaginable powers to the practitioner can be achieved by effortless techniques of various kinds of YOGAS mentioned earlier in this series. The height of bluff is that Patanjali has advocated this concept in his treatise.
The concept of eight CHAKRAS (चक्र) and nine gates (DWAR द्वार) as anatomical parts of human body does find mention in ATHARV VED (अथर्व वेद) as under:
ASHT CHAKRA NAV DWARA DEVANAM PURYODHYA
TASYAM HIRANYAYAH KOSHAH SWARGO JYOTISHOVRATAH
अष्टचक्रा नव द्वारा देवानां पूरयोध्या
तस्यां हिरण्ययः कोषः स्वर्गों ज्योतिषावृतः
But the insistence on finding out their spiritual meanings and considering scientific interpretations as inferior knowledge led to a confusion in the minds of spiritualists particularly in the wake of advances in modern science. A race for finding out the comparison between the modern anatomical / physiological facts and the CHAKRAS (चक्र) was set in. These were explained at different times differently by the spiritualists as equivalents of various GLANDS, PLEXUS / PLEXIS and SYSTEMS as studied by modern medicine. This is being done more to boast about the presence of this inferior knowledge of science as already discovered knowledge in Vedas and to make fun of the ability of modern science that can never attain the higher state of self presumed spiritual knowledge. An earnest effort in finding out their exact scientific meanings and connotations as given in Vedas was never taken up by any spiritualist and can never be taken up by them because the very system VEDANG (वेदांग) of finding out has already been destroyed systematically and replaced by a pseudo system. Refer HISTORICAL BACKGROUND in THIRD BLUFF- YOGA (Continued -2). In Patanjali YOG SUTRAS (योगसूत्र) there is a mention of NABHI CHAKRA (नाभि चक्र) in SUTRA सूत्र 29 of chapter III and various parts of body have been referred to in the following sutras up to SUTRA III-34 as obvious subjects worth knowing about the structure of human body and its functions. Nowhere these parts of body have been joined to convey the idea of some awakening of KUDALINI (कुण्डलिनी).In fact neither the words awakening (JAGRAN जागरण) and KUDALINI (कुण्डलिनी) have been used anywhere by Patanjali nor the essential sequence of awakening of CHAKRAS (चक्र) beginning from MULADHAR CHAKRA (मूलाधार चक्र) and ending at SAHSRAR CHAKRA (सहस्रार चक्र) has been mentioned in the SUTRAS.. Rather the mention of the parts of the body is quite independent and in isolation as if quoted as examples to illustrate a concept. In SUTRA III-29 from where the mention of the body parts begins, it is NABHI CHAKRA (नाभि चक्र) completing skipping the sequence places of the CHAKRAS mentioned at a) and b) above. The name given for the place of navel is NABHI CHAKRA (नाभि चक्र). It is not MANIPUR CHAKRA (मणिपूर चक्र) as coined by the spiritualists. Then in SUTRA III-30 it is the hollow of the throat (KANTH KUPE कंठ कूपे) and it is not VISHUDDHI CHAKRA (विशुद्धि चक्र) as coined by the spiritualists, again skipping the sequence of the CHAKRAS mentioned at d) and e) above. Then in next SUTRA III-31 it is the KURM NADI (कूर्म नाड़ी) i.e. the nerves of the eyelids or a nerve of tortoise shape positioned beneath the throat again nowhere mentioned in the sequence of KUNDALINI JAGRAN (कुण्डलिनी जागरण) propagated as part of PATANJALI YOG. In the next SUTRA III-32 it is the head MURDH मूर्ध, the highest point in human body and in SUTRA III-34 he comes down to the heart (HRIDAYह्रदय) from the head. The absence of names and sequence of these CHAKRAS in Patanjali’s SUTRAS, the essential requirement for KUNDALINI JAGRAN (कुण्डलिनी जागरण) clearly point out the bluff and it is intentional sell out to fool the gullible. In the name of knowledge (GYAN ज्ञान) ignorance (AGYAN अज्ञान) is spread, in the name of religion (DHARM धर्म) superstitious ritual (ADHARM अधर्म) is promoted and ultimately, in the name of action (KARM कर्म) an absolute benumbing lethargy (AKARMANYATA अकर्मण्यता) is encouraged. The research efforts are needed to find out the exact meanings and contexts of these Vedic CHAKRAS (चक्र), most probably the scientific and technical subject matter covered under Vedic efforts in finding out about self (ATM GYAN आत्म ज्ञान), instead of running after the discoveries of modern medical sciences and finding CHAKRAS in those terms without even acknowledging and feeling grateful. The medical science will leap forward tomorrow and the bluffers in the spiritualists will again try to update still deriding the scientific knowledge as inferior. This game of bluffing must stop only because it is not the behavior advocated by Patanjali YOG or even the YOGA as understood and propagated by the spiritualists.
BLUFF OF YOGA – A COMPLETE MEDICAL SCIENCE
This bluff attracts the maximum number of followers of YOGA. It also indicates the standard of physical health of the followers. The majority of them are sick people suffering from some physical ailment. They also start suffering from some mental disorder the moment they are convinced about the treatment efficacy of any saleable package of YOGA discussed so far. This package of YOGA as a complete medical science fails all tests of scrutiny and if still the people believe so; one can only pity. YOGA cannot be a complete medical science for the following reasons:
· Nowhere in 195 sutras of Patanjali Yog Sutra has any claim been advanced by the author to project it so. Had this been the intention he could have easily begun his treatise thus: ATH AYURVEDANUSHASNAM (अथ आयुर्वेदानुशासनम) meaning it explicitly that “here I begin the discipline of medical science”. There was a word AYURVED (आयुर्वेद) available for medical science. Instead he chose ATH YOGANUSHASANAM (अथ योगानुशासनम्) meaning it explicitly that “here I begin the discipline of YOG (योग)”.
· The word YOG (योग) does not have by any stretch of imagination any dictionary meaning which qualifies it to be even an equivalent of medical science or any branch of medical science. The question of being complete medical science does not arise at all
· It is simple arithmetic that even if we take into consideration the total number of hymns in Vedas i.e. 20,379 – the source material for the concept of YOG, this number is abysmally insufficient to cover a single branch of modern medical science.
· Even in Vedas there is no such claim. The authors of Vedas have made two very significant observations about knowledge. One attribute of knowledge is that it is complete (PURNAMID पूर्णमिद). The second point is their frank admission that this knowledge is so vast that there is no end to it (NETI NETI नेति नेति) meaning thereby that whatever they have found is not even a fraction of it and continuous efforts to find out more and more should always remain the human pursuits. The bluff propagated by the spiritualists quoting the authority of the Vedas is that since YOG (योग) is knowledge, it is complete (पूर्णमिद) adding medical science from their side for selling purposes and completely disregarding the frank admission part of ‘no end to it (NETI NETI नेति नेति) and thus blissfully ignoring that YOG is that found out fractional knowledge only which is insignificant in front of that vast and complete knowledge. By calling it complete in any way amounts to putting full stop to any further quest and accept blindly whatever little was found out by the authors of Vedas as the ultimate. This line of argument suits the Divine Origin (APAURUSHEYTA अपौरुषेयता) concept mischievously designed by spiritualism. But as per Patanjali, this kind of misplacement of reason is listed under psychic disorders (CHITT VIKSHEP- चित्त विक्षेप) and is called BHRANTI DARSHAN (भ्रान्ति दर्शन). Here it amounts to actually intentional cheating with a view to spreading a bluff for selfish purposes.
· In Patanjali Yog Sutras, the nearest mention of a medical word is in Sutra I-30 where nine kinds of distractions have been grouped under the title CHITT VIKSHEP (चित्त विक्षेप) which may be translated as psychic disorders. In Sutra I-31, five symptoms of CHITT VIKSHEP (चित्त विक्षेप) have been enumerated and in Sutra I-32, practice has been suggested as the only solution to come over these psychic disorders. Besides these, five body parts have been mentioned in the Sutras of chapter III as given under the bluff of KUNDALINI JAGRAN (कुण्डलिनी जागरण) explained earlier. Can these eight mentions of psychological behavior and anatomical parts and mention of a word (AUSHADH औषध) meaning medicine / drug in chapter IV-1, make YOGA a complete medical science? As per Patanjali the answer is in the negative but the spiritualists insist upon proving it so. CHARAK and SUSHRUT who wrote treatises on medicine and surgery must be wondering on this earlier incarnation of this man of medicine going by the name of PATANJALI
· The efforts so far to prove YOGA a medical science revolved round the word ASAN (आसन) a component of Patanjali YOG, interpreted and developed by HATHYOG (हठयोग) differently on lines that may be called somewhat medical in approach as a concept of physical postures that can be helpful in treatment and precaution parts of medical science while Patanjali’s scientific approach is completely different as discussed earlier under the paragraph YOG EXPLAINED in THIRD BLUFF YOGA (continued-1) This approach makes ASAN (आसन) as understood by HATHYOG (हठयोग) as a medical subject alright but still YOGA as a whole does not become a complete medical science as propagated by the spiritualists.
· The latest approach to prove YOGA a complete medical science is advocated by SWAMI RAMDEV. The TREATMENT part of medical science is based on a package so designed by him to include a smattering of ASANS (आसन) and cleansing processes as developed by HATHYOG (हठयोग), a mixture of some aerobics and indigenous exercises which he calls YOGIC JOGGING, some selected breathing exercises known as PRANAYAM (प्राणायाम) the only genuine part of Patanjali YOG, all supported by AYURVED (आयुर्वेद) the Vedic medical system and some pieces of advice of keeping acupressure techniques at hand. For DIAGNOSIS part of medical science he depends on modern pathology as he knows there is no mention of any diagnostic system in YOGA and the AYURVEDIC SYSTEM of pulse reading is either dead or inadequate. For SURGERY part of medical science, he knows it is futile to take chance in any emergency as there is no provision in YOGA for any surgical system. With all these infirmities and outside riders on YOGA, it is just not possible to consider YOGA as complete medical science as far as his recommended treatment package is concerned.
· However, he still prefers to consider YOGA as the complete medical science. The reasons advanced by him are twofold. First he challenges the taboo concept of ‘CURE’ of modern medical science and firmly believes that complete cure of ailments is possible through PRANAYAM (प्राणायाम) package as it treats, heals and restores that body system which has gone astray and is thus responsible for the onset of the disease. Secondly, he depends upon the statistics to prove his assertions. For identifying body systems he rechristens the CHAKRA (चक्र) concept of Vedas and equates them with convenient body systems studied by modern medical science. For him the CHAKRAS (चक्र) are the controlling points of the systems. That way all systems like excretory, reproductive, digestive, skeletal, circulatory, respiratory, nervous and endocrine are controlled by various CHAKRAS which are set in functional mode by five kinds of breath (PRAN प्राण) identified as PRAN प्राण, APAN अपान, UDAN उदान, SAMAN समान and VYAN व्यान. He, therefore, draws a clear line of difference between the approach of modern medicine and yogic approach of PRANAYAM (प्राणायाम). He thinks that modern medicine approach is SYMPTOM oriented. It has got to diagnose the symptoms and then proceed to treat and this treatment generally leads to the onset of further symptoms of known and unknown diseases. That way this approach leads to a vicious circle where the symptoms have got to be diagnosed again and again and thus the taboo of never ‘CURING’ and resting on the intelligence of ‘MAINTAINING’ only. On the other hand he finds the YOGIC approach a SYSTEM oriented approach as the breath (PRAN प्राण) attacks the diseased system and rejuvenates it. It does not require diagnosis aspect of medical science. For this reason does it become a complete medical science? Then what about innumerable other aspects of medical science where the need to diagnose still remains. Further does diagnostic medicine as knowledge evaporate that way? Can remaining blissfully unaware of a system be a symptom of marching towards enlightenment? Or making efforts in the direction of knowing and failing and failing again and again and thus adding to the data base of knowledge in each failure; are the steps in the direction of enlightenment Vedas advocate this step as there is nothing wrong in it. Rather it is the foremost human duty (DHARM धर्म) to keep on making efforts without ever getting disheartened by failures. However, his approach does raise certain pertinent questions the answers to which may add revolutionary advances in medical field. What exactly is the concept of CHAKRAS? Does PRAN (प्राण) have regenerative properties also? Can the other parts of the body besides the liver be regenerated by PRAN? Can it stop degeneration completely? What exactly the Vedic scholars meant by PRAN (प्राण)? Is it oxygen? Then what are the ten kinds of oxygen? How did they find out its five main kinds and five lesser kinds and their functions? These are the questions likely to come up and waiting to be answered. If the answers are already there in Vedas or a hint of finding out is there, the spiritualistic approach has already closed the path of finding out by insisting on DIVINE ORIGIN (अपौरुषेयता) and, therefore, accepting blindly whatever is propagated by the spiritualists as Vedic knowledge. Therefore, as a proof for this he depends on statistics only. No doubt a wonderful assertion based on a lot of dissertation found in Vedas about the breath (PRAN प्राण) and CHAKRAS (चक्र) if these are to be interpreted as systems now as he claims; but it still needs to go through serious scientific investigations as scientific knowledge does not depend upon statistics. Rather the phenomenally large statistics in favor is mostly the cause of our all the bluffs / ignorance in most of the fields. One way of its becoming knowledge is scientific validation.
· Even if the above mentioned assertions in the last paragraph are proved correct with reliable and valid scientific investigations, the bluff of promoting YOGA as the complete medical science by the spiritualists still remains. At the most it will prove that PRANAYAM (प्राणायाम).as one of the eight components of Patanjali YOG is helpful in overcoming the psychic disorders / distractions coming in the way of aims / processes of YOG like forming an objective (धारणा), sticking to that objective (ध्यान) and achieving that objective (समाधि) And that is exactly what Patanjali is saying about PRANAYAM (प्राणायाम). Nowhere has he said that this component of YOG will ultimately lead to making YOG a complete medical science. Most probably he knew it fully well that YOG and medical science are two entirely different disciplines to be studied independently. Patanjali has referred to CHAKRA and a few anatomical places and two kinds of breath UDAN (उदान) and SAMAN (समान) in third chapter dubiously called as VIBHUTI PAD (विभूति पाद) by the spiritualists, to quote as examples of objective formation in overall methodology of YOG. I shall discuss this methodology and how it has been converted into a bluff of various supernatural powers of YOGA and YOGI under the next titles of various bluffs as propagated by the third chapter VIBHUTI PAD of YOGSHASTRA..
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