BLUFF OF SEPARATING MIND FROM THE BODY
SUTRA (III-43) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
A WORD ABOUT THE SUTRA (III-43)
The Patanjali sutra quoted as authority for spreading this bluff is:
(III-43) BAHIRKALPITA VRITTIRMAHAVIDEHA TATAH PRAKASH AVRAN KSHAYA
(III-43) बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरण क्षयः
This sutra appears to be the source of many diverse thought processes of spiritualism. The crux of the interpretation of this sutra is the same for all. And that is that MIND can be separated from the BODY. They differ in technique of separating only which they all call as SAMADHI (समाधि). They survive by using all fair and unfair means propagating the excellence and superiority of one’s technique over the other and collecting as many followers as possible. They all have to interpret this sutra in terms of existence of two separate, independent entities of a human being i.e. MIND (मन) and BODY (शरीर). Because then only it is possible in their opinion to gain entire knowledge by roaming around in the entire universe through the abstract MIND (मन) and by stuffing the concrete BODY (शरीर) in some inaccessible, safe and secure place for the period of such sojourn.
STANDARD SPIRITUALISTIC TRANSLATION
The mechanics of arriving at this spiritualistic interpretation of this sutra is an interesting example in twisting and stretching.
a) BAHIR (बहिर) – a thing that is outside the human body and has to be understood as MIND (मन MAN) only.
b) AKALPITA (अकल्पिता) – a thing that cannot be imagined by the human body and, therefore, has to be understood as MIND (मन MAN) only.
c) VRITTI (वृत्ति) – is a ‘vritti’ and has to be understood as MIND (मन MAN) only. (So what if Patanjali calls it a VRITTI).
d) MAHAVIDEHA (महा विदेहा) – and is called achievement of the stage MAHAVIDEHA (महाविदेहा) i.e. a thing that is without body (विदेहा) and is more capable (महा) and hence has to be understood as MIND (मन MAN) only that has been separated from the body
e) TATAH (ततः) – and then i.e. after achieving MAHAVIDEHA (महा विदेहा) i.e. achieving separation of MIND from the BODY
f) PRAKASHAVRAN (प्रकाशावरण) – every veil covering the knowledge
g) KSHAY (क्षयः) – is destroyed; and thus entire knowledge is gained.
STANDARD EXPLANATION AS PATANJALI MEANT
Patanjali, throughout in his YOGSHASTRA has maintained consistency of explaining CHITT and VRITTI (वृत्ति), in order to bring out the difference between the two as it is absolutely essential and basic requirement for grasping his philosophy of YOG. In this sutra he is explaining that aspect of VRITTI (वृत्ति) that he calls MAHAVIDEHA and is pervading the entire universe and is the cause of all happening. He is comparing it with that aspect of VRITTI (वृत्ति) which is responsible for the actions of human body. The knowledge of MAHAVIDEHA is thus bound to destroy the veil hiding the knowledge. And that is what the entire history of human progress is. It revolves round unveiling the secrets of nature only. Such probable explanation is arrived at by word to word analysis of the sutra as given below:
a) BAHIR (बहिर) – the things that are outside the human body and these are innumerable and cannot be restricted to one thing and never MIND (मन MAN) only as imagined by the spiritualistic explanations as mind will turn out to be a concept represented by a physical organ known as brain and very much a part inside human body and not outside it. The word BAHIR (बहिर), therefore, must mean the entire nature outside and around the human body.
b) AKALPITA (अकल्पिता) – things that do not owe their existence to human imagination but exist independently irrespective of human acceptance and these things have their own properties (गुण), and tendencies (प्रवृत्ति) that are responsible for all happenings. The human behaviour is mainly the outcome of VRITTIS (वृत्ति) born out of imagination (कल्पना). These imagined (कल्पित) VRITTIS reside in human body only and not outside (BAHIR बहिर) and can, thus be called as KALPITA (कल्पिता) when compared to AKALPITA (अकल्पिता) VRITTIS that are manifest all around. It has already been recommended by Patanjali to study human VRITTIS (वृत्ति) under five groups namely PRAMAN (प्रमाण), VIPARYA (विपर्य), VIKALP (विकल्प), SMRITI (स्मृति) and NIDRA (निद्रा). Therefore, AKALPITA (अकल्पिता) cannot be “a thing that cannot be imagined by the human body” as explained by the spiritualistic translations but have got to be all those things that do not owe their existence to human imagination at all.
c) VRITTI (वृत्ति) – it has to be a kind of VRITTI (वृत्ति) only that is qualified as BAHIR (बहिर) and AKALPITA (अकल्पिता) and clearly written as such by Patanjali. It cannot be and should not be called MIND as imagined by the spiritualistic explanations. It must represent properties (GUN गुण) and tendencies (PRAVRITTI प्रवृत्ति) only
d) MAHAVIDEHA (महा विदेहा) – the name of this VRITTI (वृत्ति) is MAHAVIDEHA as given by Patanjali. The name has been aptly chosen as the word MAHA (महा) denotes the greater expanse of the universe and nature and the word VIDEHA (विदेहा) stands for that is different from the behaviour pattern of human body as it is BAHIR (बहिर) and AKALPITA (अकल्पिता)
e) TATAH (ततः) and then i.e. when the approach is to find out all that is BAHIR (बहिर) and AKALPITA (अकल्पिता)
f) PRAKASHAVRAN (प्रकाशावरण) every veil meaning IGNORANCE covering the knowledge
g) KSHAY (क्षयः) – is destroyed and human mind keeps on accumulating knowledge / awareness. And that is what the history of human civilization is so far.
ANALYSIS OF THE COMPARISON AND CONCLUSION
Since spiritualism is a free for all concept many words that are completely non-existent in the sutra and still have been manipulated and justified to be present. ‘Mind’ (मन MAN) is not the only such word. Its variants like ATMA (soul आत्मा), SUKSHM SHARIR (सूक्ष्म शरीर) and CHITT (चित्त) etc. were also introduced as per convenience of the sect, the entire aim being glorification of practitioner of fake YOGA. Awe was created towards a person who was painted as one who had complete control over his soul (ATMA आत्मा). He could make it fly, make it take birth at will, make it enter another physical body and an epitome of all those excellences discussed as bluffs so far. None dared ask the basic question. With the help of what equipment / apparatus in his physical body could he establish this supremacy over his heavenly soul? The apparatus then must be stronger than all powerful soul that is the reflection and part of ALMIGHTY as propagated. Spiritualistic explanations cannot have answers to such queries because the precepts are false and so the conclusions. On the other hand Patanjali’s philosophy does not rest on some ethereal soul or SUKSHM SHARIR (सूक्ष्म शरीर) but on solid recognizable CHITT (चित्त) having a definite place in the body and definite properties that need to be explored. Such an exhortation by Patanjali is evident in each sutra after sutra. The irony is that Patanjali only, in spite of his taking all the precautions and the unique techniques of presentation; has been quoted as authority for the outright bluffs spread by the spiritualistic explanations. Strange is the human mind that accepts these bluffs as miracles but Patanjali never had any doubts about this human approach and had clearly analyzed this behaviour emanating from five groups of VRITTIS (वृत्ति) as unreliable and invalid being a sure sign of ignorance.
Friday, June 18, 2010
Sunday, June 13, 2010
BLUFF OF DIVINE HEARING AND GOING BY THE SKY ROUTE
BLUFF OF DIVINE HEARING AND GOING BY THE SKY ROUTE
SUTRA (III-41, III-42) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
PUNCHLINES
But for the make believe anecdotes in mythological literature even an anthropomorphic god has not shown the possession of those powers that have been propagated to be reserved for a practitioner of spiritualist YOGA. Just sample these real life situations:
a) Thoroughly attired and bedecked with priceless jewelry and the miraculous weapons no god in Somnath temple could ever defend itself from loot and plunder over and over again or defend the petitioners praying within HIS HEARING distance from being butchered mercilessly.
b) No god has ever been found to be the HEARING factor in deciding the results of cricket matches, horse races, lotteries, stocks, elections and examinations in spite of innumerable petitions duly HEARD. Perhaps the conflicting prayers force him to be inactive.
c) Governments and the executive heads keep on tumbling down in spite of the prayers and the oath taking ceremonies duly HEARD and conducted at the most auspicious moment.
d) And still we believe that a god who does not exist in person form will come to our rescue in spite of the fact we know what Swami Dayanand knew as a child only that a stone idol that could not defend itself against the onslaughts of a mouse even cannot come running to defend the petitioner after HEARING the cries for help.
e) It is because we have been drugged to believe that a devotee’s request is always HEARD by quoting non-verifiable anecdotes from mythological literature that god always rushes to a devotee’s help “जब जब भीड़ पड़ी भक्तन पर गरुड़ छोड़ कर धाये” I
f) And that’s why an attempt has been made through spiritualistic explanations of these sutras to convince that a practitioner of YOGA develops the ability of divine HEARING and he can rush by the sky route like a mythological god to answer and help overcome the difficult situations of his disciples He has already been vested with the ability of entering any body (sutra III-38), may be the fastest here. And he has been presumed to possess the ability to bless or curse people (sutra III-23).
g) But the condition of being a real follower / believer (भक्त) has got to be fulfilled. Otherwise your entreaties will go UNHEARD like the situations mentioned in a) to c) above where even god had to turn a deaf ear.
h) The whole idea appears to be to create awe for a practitioner of spiritualistic YOGA and create as many followers as possible.
Is it not safer to at least prepare oneself for any eventuality by getting rid of such ridiculous explanations than to get shocked or butchered sitting in an idle pose?
BLUFF OF POSSESSING THE ABILITY OF DIVINE HEARING AND GOING BY THE SKY ROUTE – SUTRA (III-41, 42)
The sutras quoted as authority for spreading these bluffs are:
(III-41) SHROTRAKASHYO SAMBANDH (first part) SANYAMADI (second part) DIVYAM SHROTRAM (third part)
(III-41) श्रोत्राकाशयोः संबंध संयमादि दिव्यं श्रोत्रम्
(III-42) KAYAKASHYO SAMBANDH (first part) SANYAMAT (second part) LAGHUTUL SAMAPATTESHCH (first part) AKASH GAMNAM (third part)
(III-42) कायाकाशयोः संबंधसंयमात् लघुतूलसमापत्तेश्चाकाशगमनम्
As usual the STANDARD SPIRITUALISTIC translations are as under which are arrived at by filling in the blanks of the outline
STANDARD SPIRITUALISTIC TRANSLATION
(III-41) By MEDITATING / CONCENTRATING on the relationship between sky / space / ether and the sense of hearing, supernatural / divine hearing is gained
.
BLUFF PROPAGATED – A yogi possesses the divine ability of even hearing subtle, hidden and distant sounds
(III-42) By MEDIDATING / CONCENTRATING on the relationship between sky / space / ether and the body and when there is contemplation about the light weight of cotton, the body becomes capable of going anywhere by the sky route.
BLUFF PROPAGATED – A yogi possesses the ability to go anywhere by the sky route as he can make his body weightless.
GLARING INFIRMITIES
The spiritualistic translations suffer from the following additional infirmities besides the non-cognizance of the contexts of SANYAM and PARINAM that are common to all the sutras of this chapter
• The word SHROTRA (श्रोत्र) in sutra III-41 has generally been interpreted as the ears, a part of a physical body as the miraculous improvement here suits the ultimate aim of glorifying a practitioner of YOGA who achieves such proficiency by sitting in an idle pose. In the process it is completely forgotten that Patanjali, in the next sutra III-42 only, is hinting at the definite relationship of the complete body (KAYA काय) with the same AKASH (आकाश). Then why should he specify the ears only in sutra III-41? The word SHROTRA (श्रोत्र) may indicate SOUND also as the ears function is to hear sound only and there is a clear exhortation to find out its properties (DIVYAM SHROTRAM दिव्यं श्रोत्रम्). The entire SAMVED glorifies SOUND (NAAD नाद) only. The entire universe is under the spell of sound only. NAADAM ADHINAM SARVAM JAGATAM (नादम् अधीनम् सर्वं जगतम्). So to understand SHROTRA (श्रोत्र) as SOUND in sutra III-41 is more appropriate than ears.
• Similarly the word AKAASH (आकाश) in both the sutras has generally been interpreted to mean sky as it again suits the designs of a practitioner of spiritualist YOGA to make him fly in the sky at will. The normal prevalent meanings at that time could have been either one of the five elements (JALजल, VAYUवायु, AGNIअग्नि, PRITHVIपृथ्वी and AKAASH आकाश ), the constituents of the entire universe or one of the nine DRAVYAS (द्रव्य) mentioned in VAISHESHIK(वैशेषिक) the philosophy of KANAAD(कणाद)
• The word TUL (तूल) has generally been translated as cotton but it also means air and atmosphere. These meanings are equally relevant in the context.
MIRACLE AS MEANT BY PATANJALI
The same sutras give the entirely logical and practical approach to the subject if the contexts of SANYAM संयम and PARINAM परिणाम as explained by Patanjali are duly kept in mind. The explanations will read as under:
STANDARD EXPLANATION AS PATANJALI MEANT FOR SUTRA III-41
“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 relationship between SOUND and SPACE a subject of elements (BHUT भूत covered under BRAHM GYAN (ब्रह्म ज्ञान)
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 principles of sequence (KRAM क्रम) about the relationship between sound and space, the subject of your study which will be of help to you
In understanding the reasons of the various remarkable properties of sound which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration and invention etc”.
BRANCH OF KNOWLEDGE INDICATED – ether as medium of communication, sonar systems, radar etc.
RECIPROCAL STATEMENT OF THIS SUTRA – If properties of sound are studied then the importance of the medium of communication and its relation with sound are known.
STANDARD EXPLANATION AS PATANJALI MEANT FOR SUTRA III-42
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 relationship between HUMAN BODY and SPACE a subject of elements and senses (BHUT भूत covered under BRAHM GYAN ब्रह्म ज्ञान and senses इन्द्रियां covered under ATM GYAN आत्म ज्ञान) and compare it with lightness of cotton, air or atmosphere
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 principles of sequence (KRAM क्रम) about the relationship, the subject of your study which will be of help to you
In understanding the reasons of the various things becoming lighter than air / atmosphere and becoming capable of traveling in space which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration and invention etc”.
BRANCH OF KNOWLEDGE INDICATED – aero-dynamics, space research etc.
RECIPROCAL STATEMENT OF THIS SUTRA – If traveling in space is chosen as the subject of study then the factors responsible for the relationship between the body and the medium of communication are known.
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
On one hand thousands of years must have passed people doing this spiritualistic meditation and concentration and no such practitioner has ever been noticed who has developed the ability of flying with or without body by sky route at any instant or has become capable of hearing the distant, hidden and subtle sounds. While on the other millions are involved in hearing distant and hidden sounds every minute through television, radio, mobile phones and landlines and thousands are involved improving the quality of reception and hundreds are busy round the clock interpreting and decoding the subtle sounds of the universe received through various satellites. And all this because a few like Graham Bell, Marconi or Baird had understood the basic principles of relationship between sound and the medium AKASH and worked on it. Similarly Wright brothers, Robert Goddard, Von Braun etc must have worked hard to understand the basic principles of relationship between a physical body and AKASH and make air or space travel a possibility
SUTRA (III-41, III-42) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
PUNCHLINES
But for the make believe anecdotes in mythological literature even an anthropomorphic god has not shown the possession of those powers that have been propagated to be reserved for a practitioner of spiritualist YOGA. Just sample these real life situations:
a) Thoroughly attired and bedecked with priceless jewelry and the miraculous weapons no god in Somnath temple could ever defend itself from loot and plunder over and over again or defend the petitioners praying within HIS HEARING distance from being butchered mercilessly.
b) No god has ever been found to be the HEARING factor in deciding the results of cricket matches, horse races, lotteries, stocks, elections and examinations in spite of innumerable petitions duly HEARD. Perhaps the conflicting prayers force him to be inactive.
c) Governments and the executive heads keep on tumbling down in spite of the prayers and the oath taking ceremonies duly HEARD and conducted at the most auspicious moment.
d) And still we believe that a god who does not exist in person form will come to our rescue in spite of the fact we know what Swami Dayanand knew as a child only that a stone idol that could not defend itself against the onslaughts of a mouse even cannot come running to defend the petitioner after HEARING the cries for help.
e) It is because we have been drugged to believe that a devotee’s request is always HEARD by quoting non-verifiable anecdotes from mythological literature that god always rushes to a devotee’s help “जब जब भीड़ पड़ी भक्तन पर गरुड़ छोड़ कर धाये” I
f) And that’s why an attempt has been made through spiritualistic explanations of these sutras to convince that a practitioner of YOGA develops the ability of divine HEARING and he can rush by the sky route like a mythological god to answer and help overcome the difficult situations of his disciples He has already been vested with the ability of entering any body (sutra III-38), may be the fastest here. And he has been presumed to possess the ability to bless or curse people (sutra III-23).
g) But the condition of being a real follower / believer (भक्त) has got to be fulfilled. Otherwise your entreaties will go UNHEARD like the situations mentioned in a) to c) above where even god had to turn a deaf ear.
h) The whole idea appears to be to create awe for a practitioner of spiritualistic YOGA and create as many followers as possible.
Is it not safer to at least prepare oneself for any eventuality by getting rid of such ridiculous explanations than to get shocked or butchered sitting in an idle pose?
BLUFF OF POSSESSING THE ABILITY OF DIVINE HEARING AND GOING BY THE SKY ROUTE – SUTRA (III-41, 42)
The sutras quoted as authority for spreading these bluffs are:
(III-41) SHROTRAKASHYO SAMBANDH (first part) SANYAMADI (second part) DIVYAM SHROTRAM (third part)
(III-41) श्रोत्राकाशयोः संबंध संयमादि दिव्यं श्रोत्रम्
(III-42) KAYAKASHYO SAMBANDH (first part) SANYAMAT (second part) LAGHUTUL SAMAPATTESHCH (first part) AKASH GAMNAM (third part)
(III-42) कायाकाशयोः संबंधसंयमात् लघुतूलसमापत्तेश्चाकाशगमनम्
As usual the STANDARD SPIRITUALISTIC translations are as under which are arrived at by filling in the blanks of the outline
STANDARD SPIRITUALISTIC TRANSLATION
(III-41) By MEDITATING / CONCENTRATING on the relationship between sky / space / ether and the sense of hearing, supernatural / divine hearing is gained
.
BLUFF PROPAGATED – A yogi possesses the divine ability of even hearing subtle, hidden and distant sounds
(III-42) By MEDIDATING / CONCENTRATING on the relationship between sky / space / ether and the body and when there is contemplation about the light weight of cotton, the body becomes capable of going anywhere by the sky route.
BLUFF PROPAGATED – A yogi possesses the ability to go anywhere by the sky route as he can make his body weightless.
GLARING INFIRMITIES
The spiritualistic translations suffer from the following additional infirmities besides the non-cognizance of the contexts of SANYAM and PARINAM that are common to all the sutras of this chapter
• The word SHROTRA (श्रोत्र) in sutra III-41 has generally been interpreted as the ears, a part of a physical body as the miraculous improvement here suits the ultimate aim of glorifying a practitioner of YOGA who achieves such proficiency by sitting in an idle pose. In the process it is completely forgotten that Patanjali, in the next sutra III-42 only, is hinting at the definite relationship of the complete body (KAYA काय) with the same AKASH (आकाश). Then why should he specify the ears only in sutra III-41? The word SHROTRA (श्रोत्र) may indicate SOUND also as the ears function is to hear sound only and there is a clear exhortation to find out its properties (DIVYAM SHROTRAM दिव्यं श्रोत्रम्). The entire SAMVED glorifies SOUND (NAAD नाद) only. The entire universe is under the spell of sound only. NAADAM ADHINAM SARVAM JAGATAM (नादम् अधीनम् सर्वं जगतम्). So to understand SHROTRA (श्रोत्र) as SOUND in sutra III-41 is more appropriate than ears.
• Similarly the word AKAASH (आकाश) in both the sutras has generally been interpreted to mean sky as it again suits the designs of a practitioner of spiritualist YOGA to make him fly in the sky at will. The normal prevalent meanings at that time could have been either one of the five elements (JALजल, VAYUवायु, AGNIअग्नि, PRITHVIपृथ्वी and AKAASH आकाश ), the constituents of the entire universe or one of the nine DRAVYAS (द्रव्य) mentioned in VAISHESHIK(वैशेषिक) the philosophy of KANAAD(कणाद)
• The word TUL (तूल) has generally been translated as cotton but it also means air and atmosphere. These meanings are equally relevant in the context.
MIRACLE AS MEANT BY PATANJALI
The same sutras give the entirely logical and practical approach to the subject if the contexts of SANYAM संयम and PARINAM परिणाम as explained by Patanjali are duly kept in mind. The explanations will read as under:
STANDARD EXPLANATION AS PATANJALI MEANT FOR SUTRA III-41
“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 relationship between SOUND and SPACE a subject of elements (BHUT भूत covered under BRAHM GYAN (ब्रह्म ज्ञान)
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 principles of sequence (KRAM क्रम) about the relationship between sound and space, the subject of your study which will be of help to you
In understanding the reasons of the various remarkable properties of sound which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration and invention etc”.
BRANCH OF KNOWLEDGE INDICATED – ether as medium of communication, sonar systems, radar etc.
RECIPROCAL STATEMENT OF THIS SUTRA – If properties of sound are studied then the importance of the medium of communication and its relation with sound are known.
STANDARD EXPLANATION AS PATANJALI MEANT FOR SUTRA III-42
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 relationship between HUMAN BODY and SPACE a subject of elements and senses (BHUT भूत covered under BRAHM GYAN ब्रह्म ज्ञान and senses इन्द्रियां covered under ATM GYAN आत्म ज्ञान) and compare it with lightness of cotton, air or atmosphere
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 principles of sequence (KRAM क्रम) about the relationship, the subject of your study which will be of help to you
In understanding the reasons of the various things becoming lighter than air / atmosphere and becoming capable of traveling in space which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration and invention etc”.
BRANCH OF KNOWLEDGE INDICATED – aero-dynamics, space research etc.
RECIPROCAL STATEMENT OF THIS SUTRA – If traveling in space is chosen as the subject of study then the factors responsible for the relationship between the body and the medium of communication are known.
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
On one hand thousands of years must have passed people doing this spiritualistic meditation and concentration and no such practitioner has ever been noticed who has developed the ability of flying with or without body by sky route at any instant or has become capable of hearing the distant, hidden and subtle sounds. While on the other millions are involved in hearing distant and hidden sounds every minute through television, radio, mobile phones and landlines and thousands are involved improving the quality of reception and hundreds are busy round the clock interpreting and decoding the subtle sounds of the universe received through various satellites. And all this because a few like Graham Bell, Marconi or Baird had understood the basic principles of relationship between sound and the medium AKASH and worked on it. Similarly Wright brothers, Robert Goddard, Von Braun etc must have worked hard to understand the basic principles of relationship between a physical body and AKASH and make air or space travel a possibility
Sunday, June 6, 2010
BLUFF OF WALKING ON WATER ETC.
BLUFF OF WALKING ON WATER ETC
SUTRA (III-39, III-40) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
PUNCH LINE
Barring conveniently manufactured anecdotes that are quoted to prove the abilities of walking on water, mud and thorns no practitioner of spiritualist YOGA sitting, lying or standing in an idle pose, hidden in some remote Himalayan cave has ever come down or is likely to come down to demonstrate such a proficiency because of a taboo favorably interpreted in sutra III-51. The practitioners roaming in the plains have consistently failed to do so. It is high time we come out of this slumber and at least try to find out if Patanjali meant it as a spiritualist understands it or he is hinting at some principle of making the things lighter, defying gravitational pull or negotiating hurdles by not coming into contact.
BLUFF OF POSSESSING ABILITY OF WALKING ON WATER ETC. – SUTRA (III-39)
Patanjali sutra quoted as authority for spreading this bluff is:
(III-39) UDAN JAYAJ (first part) JAL PANK KANTAKADISU ASANG UTKRANTISHCHA (third part)
(III-39) उदान जयाज्जलपंककण्टकआदिसु असँग उत्क्रान्तिश्च
In this sutra also word of the second part SANYAM संयम is not written and it is understood to be present. As usual the STANDARD SPIRITUALISTIC translation is as under which is arrived at by filling in the blanks of the outline
STANDARD SPIRITUALISTIC TRANSLATION
By MEDITATING / CONCENTRATING on conquering (JAYAT जयात्) of UDAN (उदान), a kind of breath traveling from the throat to the head it is possible to avoid contact (ASANG असँग) with water, mud and thorns and go above these (UTKRANTISHCHA उत्क्रान्तिश्च)
BLUFF PROPAGATED – A yogi possesses the ability of walking on water, fire and thorns etc as he knows how to levitate and go above these.
GLARING INFIRMITIES
The spiritualistic translation suffers from the following additional infirmities besides the non-cognizance of the contexts of SANYAM and PARINAM that are common to all the sutras of this chapter:
• No effort is found in any spiritualistic translation to explain the exact nature and composition of the kind of breath UDAN (उदान) but for its place of traveling that is from throat to the head and this place is not mentioned in Patanjali sutra. In the next sutra III-40 there is a mention about another kind of breath SAMAN (समान) that is responsible for an entirely different kind of operation i.e. glow on face and entire body ( PRAJWALAM प्रज्वलम) and its place of traveling has been presumed from heart to navel by the spiritualistic translations. Again there is no such mention about the place in Patanjali sutra.
(III-40) SAMAN JAYAT (first part) PRAJWALAM (third part)
(III-40) समान जयात्प्रज्व्लम
• The other three kinds of breath as per spiritualist explanations are PRAN प्राण, APAN अपान and VYAN व्यान. The place of traveling for PRAN प्राण is from nose to the heart. The place of traveling for APAN अपान is from navel to the foot and the place of traveling for VYAN व्यान is entire body. The places of travel and presumption as kinds of breath are entirely spiritualistic explanations. Patanjali sutras don’t give either hint. Accepting these as the kinds of breath only no effort is found in any spiritualistic translation to explain the exact nature and composition scientifically. Rather the insistence is on effortless techniques of sitting in idle postures of meditation on these breaths and suddenly acquiring the imaginary and non-demonstrable powers May be it is not breath at all as postulated by the spiritualistic explanations! The terms might be the principles responsible for making the things lighter, brighter, heavier, smoother, faster and slower etc.
• The normal queries that go unanswered are like these. Are these breaths some kinds of oxygen or oxygen undergoing changes in composition at different places in a body and thus acquiring entirely different properties, symptoms and capabilities? Are these various gasses. Are these reagents already present in the body taking part in chemical reactions? Or are these the names of the very processes of change? Is there any relation between the feelings of hurt and the periods of contact with damaging elements so that an action is completed within harmless intervals and the impressions of miracles defying nature are conveyed with a view to bluffing? Are these some kinds of juices that travel from place A to B in a physical body? Is it a hint towards a system like respiratory or circulatory? Instead an all-out effort is made to paint a practitioner of spiritualist YOGA that he achieves all these miraculous feats just by sitting in an idle pose and controlling the various breaths named as PRAN (प्राण), APAN (अपान), UDAN (उदान), SAMAN (समान) and VYAN (व्यान). That way it is quite probable that complete scientific terms that could have been standardized have been converted into spiritual jargons with no hope of recovery.
MIRACLE AS MEANT BY PATANJALI
The same sutra gives the entirely logical and practical approach to the subject if the contexts of SANYAM संयम and PARINAM परिणाम as explained by Patanjali are duly kept in mind. The translation will read as under:
STANDARD TRANSLATION 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 UDAN उदान a subject of senses (INDRIYAN इन्द्रियां covered under ATM GYAN आत्मज्ञान) or a subject of natural elements (भूत) covered under BRAHM GYAN (ब्रह्म ज्ञान)
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 principles of sequence (KRAM क्रम) about composition and nature of UDAN (उदान), the subject of your study which will be of help to you
In understanding the underlying reasons of things becoming lighter or avoiding contact and thus making them cross water mud , thorns or such obstacles by going above them, which you should be able to make use or implement (VINIYOG विनियोग) it in any field of further exploration and invention etc”.
BRANCHES OF KNOWLEDGE INDICATED – dynamics, statics hydrostatics, hydrodynamics, cosmetics, factors affecting the internal functions of the body, chemical engineering etc.
RECIPROCAL STATEMENT OF THIS SUTRA –.if you want to walk on water then find out the properties and symptoms of UDAN (उदान).
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
The very concepts of UDAN (उदान), SAMAN (समान) etc. have been lost due to spiritualistic insistence of considering these as some kinds of breath only. There is no doubt that breath in a human body is responsible for umpteen chemical reactions but the very path of finding these out has been blocked by spreading the bluff that a spiritualist YOGI knows all and he is not going to tell due to better ordained considerations and therefore a commandment for ordinary mortals to have ASTHA आस्था – (a term coined by the spiritualists for a kind of faith) in the spiritualist explanations only. I call the term coinage for the simple reason that it neither exists anywhere in Patanjali YOGSUTRAS nor in VEDAS. The irony is that different shades of spiritualists don’t mind indulging gleefully and cruelly in the travesty of keeping the contradictory creed bluffs alive even at the cost of human blood, violence of grotesque kinds and proportions, treachery, deceit, immoral trafficking, personal revenge, cut throat tactics and all inhuman acts and all in the name of highly laudable, not to be touched holy cow called ASTHA आस्था.
SUTRA (III-39, III-40) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
PUNCH LINE
Barring conveniently manufactured anecdotes that are quoted to prove the abilities of walking on water, mud and thorns no practitioner of spiritualist YOGA sitting, lying or standing in an idle pose, hidden in some remote Himalayan cave has ever come down or is likely to come down to demonstrate such a proficiency because of a taboo favorably interpreted in sutra III-51. The practitioners roaming in the plains have consistently failed to do so. It is high time we come out of this slumber and at least try to find out if Patanjali meant it as a spiritualist understands it or he is hinting at some principle of making the things lighter, defying gravitational pull or negotiating hurdles by not coming into contact.
BLUFF OF POSSESSING ABILITY OF WALKING ON WATER ETC. – SUTRA (III-39)
Patanjali sutra quoted as authority for spreading this bluff is:
(III-39) UDAN JAYAJ (first part) JAL PANK KANTAKADISU ASANG UTKRANTISHCHA (third part)
(III-39) उदान जयाज्जलपंककण्टकआदिसु असँग उत्क्रान्तिश्च
In this sutra also word of the second part SANYAM संयम is not written and it is understood to be present. As usual the STANDARD SPIRITUALISTIC translation is as under which is arrived at by filling in the blanks of the outline
STANDARD SPIRITUALISTIC TRANSLATION
By MEDITATING / CONCENTRATING on conquering (JAYAT जयात्) of UDAN (उदान), a kind of breath traveling from the throat to the head it is possible to avoid contact (ASANG असँग) with water, mud and thorns and go above these (UTKRANTISHCHA उत्क्रान्तिश्च)
BLUFF PROPAGATED – A yogi possesses the ability of walking on water, fire and thorns etc as he knows how to levitate and go above these.
GLARING INFIRMITIES
The spiritualistic translation suffers from the following additional infirmities besides the non-cognizance of the contexts of SANYAM and PARINAM that are common to all the sutras of this chapter:
• No effort is found in any spiritualistic translation to explain the exact nature and composition of the kind of breath UDAN (उदान) but for its place of traveling that is from throat to the head and this place is not mentioned in Patanjali sutra. In the next sutra III-40 there is a mention about another kind of breath SAMAN (समान) that is responsible for an entirely different kind of operation i.e. glow on face and entire body ( PRAJWALAM प्रज्वलम) and its place of traveling has been presumed from heart to navel by the spiritualistic translations. Again there is no such mention about the place in Patanjali sutra.
(III-40) SAMAN JAYAT (first part) PRAJWALAM (third part)
(III-40) समान जयात्प्रज्व्लम
• The other three kinds of breath as per spiritualist explanations are PRAN प्राण, APAN अपान and VYAN व्यान. The place of traveling for PRAN प्राण is from nose to the heart. The place of traveling for APAN अपान is from navel to the foot and the place of traveling for VYAN व्यान is entire body. The places of travel and presumption as kinds of breath are entirely spiritualistic explanations. Patanjali sutras don’t give either hint. Accepting these as the kinds of breath only no effort is found in any spiritualistic translation to explain the exact nature and composition scientifically. Rather the insistence is on effortless techniques of sitting in idle postures of meditation on these breaths and suddenly acquiring the imaginary and non-demonstrable powers May be it is not breath at all as postulated by the spiritualistic explanations! The terms might be the principles responsible for making the things lighter, brighter, heavier, smoother, faster and slower etc.
• The normal queries that go unanswered are like these. Are these breaths some kinds of oxygen or oxygen undergoing changes in composition at different places in a body and thus acquiring entirely different properties, symptoms and capabilities? Are these various gasses. Are these reagents already present in the body taking part in chemical reactions? Or are these the names of the very processes of change? Is there any relation between the feelings of hurt and the periods of contact with damaging elements so that an action is completed within harmless intervals and the impressions of miracles defying nature are conveyed with a view to bluffing? Are these some kinds of juices that travel from place A to B in a physical body? Is it a hint towards a system like respiratory or circulatory? Instead an all-out effort is made to paint a practitioner of spiritualist YOGA that he achieves all these miraculous feats just by sitting in an idle pose and controlling the various breaths named as PRAN (प्राण), APAN (अपान), UDAN (उदान), SAMAN (समान) and VYAN (व्यान). That way it is quite probable that complete scientific terms that could have been standardized have been converted into spiritual jargons with no hope of recovery.
MIRACLE AS MEANT BY PATANJALI
The same sutra gives the entirely logical and practical approach to the subject if the contexts of SANYAM संयम and PARINAM परिणाम as explained by Patanjali are duly kept in mind. The translation will read as under:
STANDARD TRANSLATION 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 UDAN उदान a subject of senses (INDRIYAN इन्द्रियां covered under ATM GYAN आत्मज्ञान) or a subject of natural elements (भूत) covered under BRAHM GYAN (ब्रह्म ज्ञान)
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 principles of sequence (KRAM क्रम) about composition and nature of UDAN (उदान), the subject of your study which will be of help to you
In understanding the underlying reasons of things becoming lighter or avoiding contact and thus making them cross water mud , thorns or such obstacles by going above them, which you should be able to make use or implement (VINIYOG विनियोग) it in any field of further exploration and invention etc”.
BRANCHES OF KNOWLEDGE INDICATED – dynamics, statics hydrostatics, hydrodynamics, cosmetics, factors affecting the internal functions of the body, chemical engineering etc.
RECIPROCAL STATEMENT OF THIS SUTRA –.if you want to walk on water then find out the properties and symptoms of UDAN (उदान).
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
The very concepts of UDAN (उदान), SAMAN (समान) etc. have been lost due to spiritualistic insistence of considering these as some kinds of breath only. There is no doubt that breath in a human body is responsible for umpteen chemical reactions but the very path of finding these out has been blocked by spreading the bluff that a spiritualist YOGI knows all and he is not going to tell due to better ordained considerations and therefore a commandment for ordinary mortals to have ASTHA आस्था – (a term coined by the spiritualists for a kind of faith) in the spiritualist explanations only. I call the term coinage for the simple reason that it neither exists anywhere in Patanjali YOGSUTRAS nor in VEDAS. The irony is that different shades of spiritualists don’t mind indulging gleefully and cruelly in the travesty of keeping the contradictory creed bluffs alive even at the cost of human blood, violence of grotesque kinds and proportions, treachery, deceit, immoral trafficking, personal revenge, cut throat tactics and all inhuman acts and all in the name of highly laudable, not to be touched holy cow called ASTHA आस्था.
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