THIRD BLUFF-YOGA (Continued-2)

THIRD BLUFF-YOGA (continued -2)
ALL THE BLUFF – CALL THE BLUFF

(B) MIXING OF PARALLEL TREATISES ON YOG -
HISTORICAL BACKGROUND

YOG as explained by Patanjali is a concept derived from Vedas and it incorporates the concepts of ATM GYAN (आत्म ज्ञान), BRAHM GYAN (ब्रह्म ज्ञान) and the methodologies of knowing these through observation and experimentation (यज्ञ विधान) and practical application (व्यवहारिक नैतिकता). That is exactly the entire subject matter of all the Vedas and thus PATANJALI YOG SHASTRA (पतंजलि योग शास्त्र) can be easily considered as summum bonum of all the Vedic knowledge. Besides Patanjali there are other treatises which claim the same source i.e. Vedas but present about YOG an entirely different picture than Patanjali. Over a period of time all these have been mixed up so much and that too in the name of Patanjali; that not only Patanjali but even the original authors of Vedas will be awe struck at this ingenuity. The complete essence of Patanjali presentation has thus been lost. Before the implications of mixing the parallel treatises on YOG with Patanjali are elaborated and thus committing the mistake of considering every idea mentioned in those as attributable to Patanjali, it is essential to deliberate upon the pertinent facts about Vedic hymns (मंत्र), the source from which the entire concept of YOG has been derived and the historical background that may explain the mechanics of this inevitability of unholy mixing. The facts are:-
· Vedic concepts are shrouded in the mysteries and the intricacies of a language that is dead now.
· The concepts have not been discussed as a whole at one place under one head or in one book only. These are scattered all over the four books indicating various authors over a well spread out period. It is said that the task of compiling and coordinating this knowledge was undertaken by the sage Vyas who is referred to as VEDVYAS for this reason alone. This process has created confusion about the authenticity of a concept to be accepted as Vedic or not
· The words denoting a concept acquire meanings in the context and co- text these are used. The same word will give an entirely different meaning in a different context
To extricate any concept from such a source is like searching for a particular herbal plant SANJIVNI (संजीवनी) from the jungle of entire vegetation growing on a plateau and all looking alike and all being useful. To make it still difficult and worse, spiritualistic explanations are putting all sorts of spokes by forcing an inquisitive mind to begin with a contrived premise of ‘Divine Origin’ (अपौरुषेयता) of Vedas. Even when the language it is written was not dead it is perfectly logical to presume that an excellence in specialization in linguistics must have been the essential requirement to understand its functioning. The four areas of linguistics i.e. phonetics (शिक्षा), the science of prosody (छंद).grammar (व्याकरण) and etymology (निरुक्त) were thus considered pre-requisites for understanding Vedas as is evident from the term VEDANG (वेदांग) meaning the parts of .The remaining two areas of VEDANG (वेदांग) are astrology ( JYOTISH ज्योतिष) and rituals ( KALP कल्प) which must have meant initially the knowledge of mathematics and therefore, more as astronomy (JYOTIRVIGYAN ज्योतिर्विज्ञान), and the knowledge of conducting experiments ( YAGYA यज्ञ) respectively for which there are plenty of proofs in Vedas. ‘Astrology’ and ‘rituals’ as understood today do not make any sense as helping material in understanding the concepts of Vedas. Or these two must have been substituted as such later on during Upanishad period (उपनिषद काल) when a successful, intentional conspiratorial sort of campaign was launched to convert scientific Vedic concepts into imaginary spiritualistic dogmas which were propagated to be higher knowledge than scientific truths (Refer FIRST BLUFF- SPIRITUALISM in this series for details). For achieving this end it appears a new yardstick of Vedangs (वेदांग) was manufactured and implemented successfully by the spiritualists which became essential requirement to understand rather to misunderstand the essence of Vedas. It consisted of rituals (कल्प), astrology (ज्योतिष), the science of prosody (छंद) and adding two more i.e. Rishi (ऋषि) and Devta (देवता). Over a period of time the term Devta (देवता) became synonymous with lesser gods. These two were defined in such a way that:
a) In each Vedic hymn a Rishi (ऋषि) and a Devta (देवता) must be hidden who have got to be identified by the learned
b) Same person or thing can be Devta (देवता) at one time and be Rishi (ऋषि) at the other time with inbuilt facility of performing reversible roles.
c) Devta (देवता) was to be identified as that thing or person about which a hymn is written thus creating innumerable personified Devtas (gods). The simple and only straightforward meaning of DEVTA (देवता) i.e. a person or thing endowed with such and such properties (GUN-गुण) meaning DHARM धर्म (Refer SECOND BLUFF-RELIGION) which were so painstakingly found out as the core area of Vedic knowledge (आत्म ज्ञान and ब्रह्म ज्ञान) that can be put to use and worth endless pursuit as knowledge, was never encouraged by the spiritualists. Rather a train of personified gods, semi-gods and demigods was created in each Vedic hymn after hymn and bestowed them with superhuman powers mentioned as properties (GUN- गुण) therein. The irony was that these gods who were created by human beings only acquired such gigantic shapes, sizes and powers that the creators were so much awe-struck and terrified that they started worshipping them. Or, was it a design and not irony? Yes, it was a design by spiritualism. Because the remedial measures of worshipping i.e. rituals and sacrifices in order to appease these self created gods was systematically outlined in KALP (कल्प), a Vedang that was purposefully designed to twist and mutilate Vedic experimentation techniques (यज्ञ विधान)
d) Three categories of things or persons were to be identified as Rishi (ऋषि).First who benefited by reciting that particular hymn at different occasions; second whose specific wish was fulfilled by reciting that particular hymn. Whosoever succeeded in propagating the myth that he had mastered the art of getting desired fruits by reciting a hymn so many millions of time became a Rishi (ऋषि) of that hymn. In today’s parlance such a person goes by and is revered as the MANTRA SADHAK (मंत्र साधक) and a SIDDH (सिद्ध) The third type of Rishi (ऋषि) was of those who were of Devta (देवता) category and a few of them were original receivers (दृष्टार) of that hymn from the almighty BRAHMA. The complete concept of Rishi (ऋषि) as the acquisition of flawless form of reason, discerning ability (विवेक) was thus made a plaything for everyone.
The above approach was so suggestive, infectious and easy that there must have been a competitive urge to become one such or associate self with one or the other Rishi (ऋषि) by drawing lineage and prove such and such to be one’s lineage teacher (कुल गुरु) and such and such to be the presiding deity (कुल देवता). Rishi (ऋषि) and Devta (देवता) were made so cheap and easily attainable statuses by the above definitions that no doubt, we find in all spiritualistic literature, Rishis and Devtas full of all sorts of human flaws like jealousy, envy, greed, competing for reward and scared of punishment, anger, sexual debauchery and fear etc, so much so that fear of death after every deluge (मन्वान्तर पश्चात् प्रलय) forces every Devta to hide himself in Vedic hymns. The only qualification to be Rishi or Devta of being flawless (निर्गुण) in discretion (विवेक) and judgment (न्याय), that is to be above ignorance (क्लेश), reward and punishment (कर्म), sin and virtue (विपाक) and any kind of desire (आशय), was thus thrown to winds in exchange of some never achievable and never certifiable miracles given in the new definitions. Miracles are the ingredients of staple diet of spiritualism and it cannot survive without them. And you don’t have to be a spiritualist to know that miracles will continue to exist as long as human beings are ignorant but you have to be a spiritualist who bluffs to exploit this ignorance. Three areas of linguistics i.e. phonetics (शिक्षा), grammar (व्याकरण) and etymology (निरुक्त) were thus completely eliminated or retained for ornamental and pedagogical purposes only. It had dangerous and detrimental consequences in the long run but served the purpose well. First it hastened the process of death of the Vedic language and secondly, autocracy and clergy were not only introduced in social system but were firmly established as awful and domineering institutions as these provided shortcuts in the form of astrology (ज्योतिष), rituals (कल्प) and mumble jumble of hymns (छंद) to appease innumerable deities (देवता) in order to become follower of knowledge i.e. Vedas. Thirdly, no scholar, social reformer or leader in any field of any human activity, illegal and immoral fields inclusive, till date could afford to disregard ‘spiritualism’ born out of ‘Divine Origin’ concept. The basic cause of ‘Divine Origin’ (अपौरुषेयता) or the parallel concepts of ‘Received Knowledge’ or ‘Deliverance’ were never challenged by anyone in any civilization. All considered it blasphemous to pinpoint the cause. The question of doing away with it does not arise. It became a sort of ‘holy cow’ for any path breaker in India in spite of the fact that they were all highly charged people even at the cost of their lives and comforts. They all had a single minded devotion to the path of passion which had become their choice to carve out for themselves mostly due to prevailing circumstances of their age. They all wanted to be heard. They were all so much possessed with the idea of ridding the society of the evil they had seen that they found the society wrapped in spiritualism an easy listener and nobody saw any harm in the ways of spiritualism. Rather it was considered to be a virtuous path due to the centuries of conditioning. Hence nobody neglected the technique of gaining instant acceptability so successfully employed by spiritualism anywhere so far. Starting right from VEDVYAS to GAUTAM BUDDH to SHANKARACHARYA to all the saints of middle ages to RAJA RAM MOHAN ROY to SWAMI DAYA NAND, VIVEKANAND to MAHATMA GANDHI, all employed spiritualism to achieve their desired goals. It is surprising that the chosen cause of each leader’s passion was an ill born out of some prevailing concept of spiritualism only which they resented and against which they set out to fight except MAHATMA GANDHI who saw in British unjustness the cause of slavery. But all without exception employed the tools of spiritualism only to achieve their goals. In other words they were fighting spiritualism with their versions of spiritualism only. Nobody thought of eradicating the basic cause of spiritualism that is the irrational concept of ‘Divine Origin’. It has happened everywhere in human history, is happening now and will continue to happen till we do away with the concept of ‘Divine Origin’. The spiritualism will then die its natural death. Till then we will continue to aid unwittingly the sinister design of spiritualism and remaining under the illusion of a virtuous path. The design is simple. To put it bluntly in a phrase: “ Spread ignorance (read ‘bluffs’) by any means, as it travels faster and / or let the people remain ignorant (read ‘bluffed’)” This technique was born out of the travesty that the autocracy, clergy and every common man always had this basic understanding that there was never a shortcut to knowledge and will never be. But the human tendency to find out shortcuts was exploited to the hilt and is being employed today also even when the autocracy has generally been replaced by the concept of a ‘welfare state’. Such spiritualistic approach to Vedas could never have found out that scientific essence that Patanjali illustrated in his YOGSUTRAS In the present context of YOG the outstanding names besides many Upanishads as protagonists of spiritualism are VASHISHTH (वशिष्ठ) and VYAS (व्यास) who have dealt extensively with the subject in the treatises VASHISHTH YOG, SHRIMADBHAGWAT and BHASYA SUTRA etc attributed to them respectively. Even the non conformist and reactionary philosophies of Jainism and Buddhism could not help appreciating and incorporating YOG as a neo- spiritualistic practice. I call it neo for they were anti Vedas alright but not anti spiritualism. Their brand of neo-spiritualism which they substituted, denied the existence of GOD as illustrated in Vedas or as was being made to be understood by the then existing and propagated bluffs of spiritualism oriented Upanishads. In the distant philosophies of Plato, Pythagoras, ESSENE sect of Jews, Neo-Platonism sects of Plotinus and Proculeius in 3rd century AD YOG has been appreciated and referred to as a spiritualistic practice. Irrespective of the debate whether Patanjali preceded the Upanishad period or was a contemporary or wrote his treatise as a reaction, the fact remains that all latter day translators and commentators of YOG SUTRAS (योग सूत्र) of Patanjali, without exception, tend to base their commentaries on some spiritualistic premise introduced by Upanishads and exhorted by VASHISHT and VYAS. The notable works and names are Maniprabha (मणिप्रभा) by Ramanand ( रामानंद) in 7th century AD, Patanjali Yogsutra Bhasya Vivran (पतंजलि योगसूत्र भाष्य विवरण) attributed to Shankaracharya (शंकराचार्य) of 8th century AD,Tattvavaishardi (तत्त्ववैशार्दि) by Vachaspati Mishra (वाचस्पति मिश्र) in 9th century AD, Rajamartand (राजामार्तंड) by Bhoj (भोज) in 11th century AD, Yogvartika (योगवर्तिका) by Vigyanbhikshu (विज्ञानं भिक्षु) in 12th century AD, Nageshvritti (नागेश वृत्ति) by Nagesh Bhatt (नागेश भट्ट) in early 18th century AD and Chandrika (चन्द्रिका) by Narayan Tirth (नारायण तीर्थ) in late 18th century.. In all these spiritualistic treatises the emphasis revolves round the control of ‘mind’- as to be understood spiritually and not a scientific concept. In the 12th century AD another angle that is ‘the discipline of the body’ emphasizing body postures (आसन) was added to spiritualism by Gorakshnath (गोरक्षनाथ) – founder of SHAIV sect (शैव मत) and a new school of YOG which became famous as HATH YOG (हठ योग). The basic texts of this school were written between twelfth and fifteenth centuries and prominent among them are Gorakshpaddhati (गोरक्ष पद्धति), Hathyogpradipika (हठयोगप्रदीपिका), Gherundsanhita (घेरंड संहिता) and Shivsanhita (शिवसंहिता).Since spiritualism emerged as a free for all concept with no definite, defined and verifiable parameters: an element of arbitrariness reigned supreme not only in all the commentaries or sub-commentaries but in practice also. All sorts of meaningless, bizarre rituals were introduced to achieve magical powers known as Siddhis (सिद्धि). The theories and practices of spiritualism depicted an imaginary range for the journey of soul from here to eternity, thereby achieving communion with GOD, one of the literal meanings of YOG, or resting in its primal, pristine or pure form of thoughtlessness, often bordering on a state of trance, hypnotism, comatose, catalepsy, hysteria or acquiring magical and supernatural powers. The western scholars and clergy either tried to dismiss it as oriental mysticism or were awestruck by comparing, incorporating or practicing it as Christian mysticism. Thus we are surrounded by interpretations which are not only at cross purposes but many a times completely diverse and contradictory and still quoting Patanjali as source of their inspiration and presentation. The various bluffs and myths due to this unholy mixing are discussed under the succeeding paragraphs.

BLUFFS OF VARIOUS SALEABLE PACKAGES OF YOGA
In this category are those bluffs which carry the name YOG / YOGA in their nomenclature and thus tend to give the impression that these are also the postulations by Patanjali. For this a simple attractive, harmless or a word from the sutras of Patanjali is prefixed to YOG. The basics of all these saleable packages are any or many of the following ingredients. The aim is to sell by hook or crook. The first three of these have already been discussed under THIRD BLUFF-YOGA and these are the basic failures on the part of any commentator and thus giving rise to the bluffs.
· A complete disregard to the definitions given by Patanjali and depending more upon the dictionary meanings only and still proclaiming genuineness.
· Relying more on the part fact that the Sutras are grammatically incomplete sentences because it gives leverage for arbitrary interpretations, but not on the irrefutable fact of a definite sequence adopted by Patanjali, thus negating the incompleteness. In isolation anything can be incomplete; even Vedic hymns.
· Not taking into consideration the reasons and the choice of words made by Patanjali in his presentation.
· A fact known to everyone concerned but still never to be fulfilled promise to make one meet with GOD in this body and lifetime only.
· A fact known to everyone concerned but still never to be fulfilled promise to make one acquire miraculous powers that can be imagined in dreams only.
· A fact known to everyone concerned that a never to be verified promise to make one ultimately free of the shackles of life and death eulogized by the term MOKSHA (मोक्ष)
· A promise to cure all the diseases with a rider that whatever is written in one’s account has to be endured.
· A promise to rid one of all kinds of mental, material, social, financial and worldly tensions
· A promise to lead one to that land of El Dorado where there is no dearth of prosperity.
· Designing a package in such a way that it contains any one aspect out of eight limbs (अष्टांग) of YOG. Actually five viz. ASAN (आसन), PRANAYAM (प्राणायाम), DHARNA (धारणा), DHYAN (ध्यान) and SAMADHI (समाधि) out of eight are being sold out so successfully that anyone practicing any of these straightaway qualifies oneself to be addressed as YOGI (योगी)
· Designing a package in such a way that it contains a smattering of all aspects of YOG mentioned by Patanjali and other parallel treatises and still selling it in the name of Patanjali
For achieving this, wonderful packages with enchanting names and guaranteed success rates of the prescriptions mentioned therein have been designed over a period of time and are being designed every now and then. All carry the authority of Patanjali though he has nothing in common with anyone of them. A few of them are discussed below:
BLUFF OF RAJYOG, SAHAJYOG AND YOGA
Two very common names that are considered and passed on by many as synonyms of Patanjali Yog are RAJ YOG (राजयोग) and YOGA (योगा). Patanjali in his treatise has nowhere given the name RAJ YOG (राजयोग) to his discipline that he calls YOG (योग) only and introduces it as such in the very first sutra. This name is not his coinage. He has borrowed this term from Vedas and proceeded to explain whatever he could extricate about this concept from the source. The term RAJ YOG (राजयोग) is thus a figment of imagination by some spiritualist who wanted to put on the garb of a RAJA (राजा) i.e. a king and thus get a vicarious satisfaction of prestige, power and sophistication that are associated with a royal. The term is now used loosely and all sorts of explanations are given to justify the term. The term YOGA is pronounced by a native English speaker for Sanskrit word YOG due to his inbuilt articulation system and the mechanics of English language. He pronounces it naturally as YOGA as he pronounces RAMA and KRISHNA because he cannot pronounce YOG, RAM or KRISHN. For him the sound of letter “A” coming in the end is the transliteration denoted by the symbol inverted “e” as given in Daniel Jones’ dictionary of pronunciation. But an Indian having the knowledge of even a smattering of English will tend to pronounce naturally as per behavior pattern of native languages any word having the letter “A” in the end as denoted by the sound of vowel आ in Indian languages which is denoted by the symbol [a:] in transliteration scheme mentioned ibid. This he does even when he knows the correct pronunciation. He does so for another reason also. In our enthusiasm to ape, bequeathed to us by Macaulay doctrine and due to sluggishness and confusion acquired by us as followers of spiritualism we had practically forgotten about YOG in whatever spiritualistic interpretations it was available. Our experts thought of augmenting the sources of income of spiritualism and started exporting the terms RAM, KRISHN and YOG which got imported in nice and attractive packages of RAMA, KRISHNA and YOGA. The word YOGA like the word RAJYOG has thus actually been passed on to Indian lexicon and mindset as a symbol of sophistication possessed by a person who can speak English. Both these words are spiritualistic packages designed to attract and have nothing in common with scientific Patanjali Yog. Similarly the term SAHAJ meaning simple and easy has been prefixed to YOG to give the impression that this package is simple and very easy and can be performed by anyone and the same benefits can be achieved as advocated by the other varieties of YOG which are rigorous and difficult to perform. What an enticement of a shortcut! Who won’t like to fall prey to such an invitation!
BLUFFS OF GYANYOG, DHYANYOG AND KARMYOG
These bluffs are in circulation and have been manufactured by adding the prefixes of GYAN (ज्ञान), DHYAN (ध्यान) and KARM (कर्म) to YOG (योग). All these prefixes are found in Patanjali Yog Sutras. Thus an impression is conveyed that whatever is postulated by these branches of YOG are the offshoots of Patanjali’s thought process only. Besides these, it is said that fifteen more types are discussed in GITA (गीता). If so, these are the part of the thought process of the confirmed spiritualist VEDVYAS, the author of PURANS (पुराण), SRIMADBHAGWAT and BHASYA SUTRAS etc. In Patanjali YOGSUTRAS the words GYAN (ज्ञान), DHYAN (ध्यान) and KARM (कर्म) have been defined, discussed or elaborated independently at different places but we don’t find any one of them in compounded form with the word YOG anywhere in the text. In other words it simply means that in Patanjali’s explanations there are no concepts like GYANYOG (ज्ञानयोग), DHYANYOG (ध्यानयोग) or KARMYOG (कर्मयोग) and the subject matter discussed in them is entirely the contribution of VEDVYAS which may or may not be in tune with Patanjali’s concept of YOG. But still the concoctions sold out by the modern spiritualists are vouched as originating from Patanjali only and each one of them is guaranteeing his package only as the genuine version of GYANYOG (ज्ञानयोग), DHYANYOG (ध्यानयोग) or KARMYOG (कर्मयोग). Yes, all these packages of GYAN (ज्ञान), DHYAN (ध्यान) and KARM (कर्म) also are so much at variance that these appear to be the commodities at shelf either soap or toothpaste, waiting to be disposed off depending upon the TRP generating capability. The interpretations of GYAN (ज्ञान), DHYAN (ध्यान) and KARM (कर्म) vary for the simple reason that these terms have been converted into arbitrary spiritualistic dogmas from scientific concepts in spite of most exhaustive and logical presentations by Patanjali and Vedas.
BLUFF OF GYANYOG
Patanjali considers GYAN (ज्ञान) to be the source and reason of entire universal activity. The movement of heavens, the thundering of clouds, the flowing of breeze, the blossoming of flowers, the humming of bees, the chirping of birds are only a few of the innumerable and unlimited activities and happenings covered under BRAHM GYAN (ब्रह्म ज्ञान). The innocence of childhood, the ceaseless effort of adolescence, the resolution of an adult, and the different shades of emotions are only a few of the innumerable and unlimited behavioral activities and happenings covered under ATM GYAN (आत्म ज्ञान). Then Vedic GYAN (ज्ञान) further encompasses in its fold the relationship between ATM GYAN (आत्म ज्ञान) and BRAHM GYAN (ब्रह्म ज्ञान) and the methodologies of finding and applying it. Patanjali’s GYAN (ज्ञान) is thus a suffix to ATM (आत्म) and BRAHM (ब्रह्म) and there is no intention of adulteration by manufacturing a saleable package of arbitrary definitions of some GYANYOG (ज्ञानयोग) by prefixing GYAN (ज्ञान) to the term YOG (योग) that he has chosen from Vedas as it is, and maintains its pure form as he borrowed it. On the other hand GYAN (ज्ञान) as explained by various varieties of GYANYOG (ज्ञानयोग), though overtly claim to be an effort by each variety to find out that relationship between BRAHM GYAN (ब्रह्म ज्ञान) and ATM GYAN (आत्म ज्ञान) mentioned in Vedas but in the process, all of them first mutilate the very concepts of ATM (आत्म) and BRAHM (ब्रह्म) and then secondly, concoct a term GYANYOG (ज्ञानयोग) to justify their explanations. In fact the commonalities of each one of these varieties can be summed up as systems each proclaiming:
· My package is knowledge (GYAN ज्ञान) and yours is ignorance (AVIDYA अविद्या).
· My package is of superior quality and yours is inferior.
· Whosoever accepts my package is bound to be a person of higher stage in the ladder of evolution and is thus on the verge of getting MOKSH (मोक्ष) – freedom from the cycle of life and death
· Only the people ordained by GOD come to accept my package.
By a simple logic of interpolation no package of GYANYOG (ज्ञानयोग) is thus worth paying any attention and get enmeshed into the jugglery of words that leads nowhere.
BLUFF OF DHYANYOG
Now consider the theories of DHYANYOG (ध्यानयोग) which are generally sold as meditation techniques for comparison with Patanjali’s concept of DHYAN. For Patanjali DHYAN (ध्यान) is ability to stick to an objective DHARNA (धारणा). Many people do make resolutions every now and then but how many stick to them or follow them resolutely. Making an objective and sticking to it, are both equally important steps in Patanjali’s scheme of DHYAN (ध्यान). The choice of the field of objective is the most natural thing for a person. To find out and to solve his problems are the most expected concerns of a human being. The objectives of entire human activity have revolved round the curiosity of finding out about self i.e. ATMGYAN (आत्म ज्ञान) or about the things around i.e. BRAHM GYAN (ब्रह्म ज्ञान) and will continue to be so because there is no end to curiosity and there is no end to knowledge (ज्ञान). Why do I love or hate? Why do I feel pleasure or pain? Why do I compete or feel jealous or envious? Why do I make even supreme sacrifice for a cause, principle or nation? Why do I behave selfishly? Why am I healthy (SWA+STH स्व + स्थ i.e. stable in self)? Such and thousand other emotions (वृत्ति) were definite subjects and formed individual objectives to pursue for the authors of Vedas. In the process they also found out the reasons for bluffing / ignorance (AVIDYA अविद्या) and considering it as intelligence. Besides these objectives from ATMGYAN (आत्म ज्ञान) they were also interested in the questions from BRAHM GYAN (ब्रह्म ज्ञान). Why do the heavens move? How did the entire creation come into existence? What is its structure? Why the winds blow and the rains flow? Why is the harvest and why is the drought? The objectives cannot be limited to the discoveries of ATM (आत्म) and BRAHM (ब्रह्म) alone. The inventions also form a sizeable part of Vedic objectives. How to make myself comfortable? How to move faster? How to be better equipped? Such other questions must always have occupied their minds. On the other hand all DHYANYOG (ध्यानयोग) packages invariably claim to show overtly that DHYAN (ध्यान) is the methodology of finding GYAN (ज्ञान) as methodology of finding and implementing is the integral part of Vedic knowledge GYAN (ज्ञान) The commonalities of all the practices of DHYANYOG (ध्यानयोग) revolve round the following:
· Objective is substituted by an object which can be, tip of the nose, centre of forehead, thumb, candle light, breath or any imagination with closed eyes in any of the prescribed body posture (ASAN आसन), sitting, standing or lying
· Keeping the body still with fixed attention on the object chosen for DHYAN (ध्यान).
· Hoping to achieve some miraculous power known as SIDDHI (सिद्धि) by continuous practice of remaining idle in some body posture.
Obviously no package of DHYANYOG (ध्यानयोग) can ever lead to the realization of an objective of discovering or inventing something simply because there is no objective set in the beginning. It is only an unrealizable bluff that can lead to a stunted state of mind bordering on lethargy.
BLUFF OF KARMYOG
KARMYOG (कर्मयोग) is no package to entice but its contents are used to create awe towards other packages and its nomenclature is used by many to take pride just like RAJYOGI (राजयोगी) in being KARMYOGI (कर्मयोगी) presuming it to be a philosophy that is action i.e. KARM (कर्म) oriented. These are the people who realize instinctively or by simple logic the idleness, laziness and bluffs associated with the propagators of GYANYOG (ज्ञानयोग), DHYANYOG (ध्यानयोग) and BHAKTIYOG (भक्तियोग) etc. The irony is that the entire philosophy of KARMYOG (कर्मयोग), overtly appearing to be action-oriented is actually based on a kind of fatalism that encourages not ‘ACTION’ but ‘INACTION’ and has thus made a mockery of the Vedic philosophy of ACTION (कर्म). It has got to be so because the same author has designed it to be a supplement of all the other varieties of YOG. Now look at the postulates of KARMYOG (कर्मयोग) and possible inference given after each postulate;
a) Either you do or it will be done by the universal laws of ACTION. People involve themselves in action primarily for the reason that they know that there is no one else to do on their behalf. The knowledge that there is somebody else to do will automatically lead to INACTION or to a worse deplorable classification of actions and human beings into a range from ‘high’ to ‘low’.
b) Better do because you are the chosen one and thus destined to do. What a temptation! You do because you are the privileged one; a minority, and look down upon those who are not; a majority. Hence a majority is destined to be INACTIVE.
c) Since you are just an agent of the Supreme Will, your right is only to do and not to expect results. Compare with a lifeless puppet where the question of action does not arise at all or a bonded labor where the life called JIVATMA (जीवात्मा) which is supposed to carry the imprint of all your actions of all the births has just been inserted into a frame for performing robotic actions only. The very essence of action that is freedom of will of human beings only has thus been jeopardized. The animal world surprisingly, invested with the same JIVATMA (जीवात्मा) is free to act and is looked down upon for this reason alone. In preaching and practice of ACTION of KARMYOG (कर्मयोग), is thus an unbridgeable gap
d) The ledger of accounts of your deed will be duly kept and you will be rewarded or punished perpetually in the present life or in the lives to come. On one hand one is not permitted to do anything because the very action and human form are destined and on the other an element of perpetual fear is introduced by such a postulate. The aim appears to be to make one perpetually helpless. Even ARJUN, the great action oriented warrior in mythology was not impressed by these postulates till he was put in a helpless position by showing him the actual form of the specter of GOD himself in KRISHN.
e) Either to escape the wrath of innumerable gods or to get the boons from them you must do the prescribed rituals – the actions born out of so much of fear that even questioning the reason of doing is looked down upon as blasphemous and an invitation to calamities set out by the angry gods. The very concept of ACTION कर्म was thus reduced to the rituals (कर्मकांड) only to be indulged into from birth to death and even after death. This custom is leading to the birth of some or the other appeasable god daily and some or the other imaginary, arbitrary, desirable ritual to be performed, generally at the astronomical costs which could easily eliminate and mitigate the untold miseries of the mankind. Instead, the indulgence in immediate rituals of worshipping is resorted to ward of the calamity. There is not a single day, month or year that has not been reserved for these artificial gods and not a single second that has been spared the auspicious aspect A sacred thread (रक्षा कवच) is tied round the hand to protect oneself from the unknown dangers. The fasts are undertaken to protect the near and dear ones from the dangers or to get the secret wish fulfilled. So designated holy places are visited to earn a place in the heavens (SWARGस्वर्ग). A volley of mumble jumble of hymns is chanted or got chanted on behalf without ever understanding the meaning of the words to ward off the calamity or to appease the all powerful stone deity. Alms (दान) are given as acts of piety with so many secret wishes attached to get back its double or treble if not in this birth then in never verifiable next birth. Holy dip is taken on auspicious days in so called holy but actually stinking rivers to wash off all the sins of all the births. A simple glance at the rituals will confirm that in the name of performing actions (कर्म), a perfect state of hibernation is achieved where effort, the first component of action is straightaway sacrificed.
In order to give credibility, a set of pedagogical words were coined, introduced and explained by adding them to the existing word KARM (कर्म). The words are AKARM (अकर्म) meaning non-action, VIKARM (विकर्म) meaning anti-action, PRARABDH (प्रारब्ध) meaning actions of the previous birth, SANCHIT KARM (संचित कर्म) meaning total deeds for which the reward or punishment has not yet been meted out. Not a single word of this list is found in Patanjali Yogsutras. The entire concept of action KARM (कर्म) as given in Patanjali Yogsutras was twisted to mean INACTION only. Here is what Patanjali has to say about ACTION (कर्म). For him it is a journey beginning with NIRODH (निरोध) in second formula (SUTRA-सूत्र) of first chapter and ending with PURUSHARTH (पुरुषार्थ) in the last formula (SUTRA-सूत्र) of the last chapter. Two kinds of actual involvement in action are further explained by the word NIRODH (निरोध). One is the repetitive PRACTICE of ‘what is intended to be done’ denoted by the word ABHYAS (अभ्यास) and second is the repetitive PRACTICE of ‘what has been decided by an individual as not to be done being distraction’ denoted by the word VAIRAGYA (वैराग्य). The word PURUSHARTH (पुरुषार्थ) in the last formula has been explained as the acquisition of that competence through ABHYAS (अभ्यास) and VAIRAGYA (वैराग्य) which wipes out any traces of five types of KLESH (क्लेश) explained as IMAGINARY SPECIFIC INTELLIGENCE (ISI) under PRINCIPLES OF ORGANIZATION in SECOND BLUFF – RELIGION (continued). This competence further wipes out any trace of involving in any action because of handsome compensation or not involving because of fear of punishment by some invisible hand. Such competence also wipes out any trace of involving in action by subjugating oneself to any kind of desire (ASHAYA आशय) or on the consideration of being virtuous or sinful The involvement is entirely due to the emergence of that discerning ability (VIVEK विवेक) that has been cultivated by actions of continuous practice (TAP तप), by continuous updating (SWADHYAYA स्वाध्याय), by continuous disciplining of the body and mind (SHAUCH शौच); and is completely aware of the consequences of its actions and thus is not dependent on directions or goading of some imaginary destiny or supreme will as given to understand by the impostor KARMYOG (कर्मयोग) that prohibits action in practice
BLUFF OF BHAKTIYOG
Unlike the three types of YOG discussed in the preceding paragraph where the concerned prefixes do find mention in the Patanjali YOGSUTRAS, the prefixed word BHAKTI (भक्ति) of BHAKTIYOG (भक्तियोग) does not occur anywhere in Yogsutras. This YOG also is a brain child of the author of other varieties of YOG mentioned above and is a twisted form of a Vedic concept. The yogic concept of ISHWAR PRANIDHAN (ईश्वर प्रणिधान) has been made to form the fountain head for the maxims of BHAKTIYOG (भक्तियोग).Here also the element of effort, the basic requirement of any ACTION has been sacrificed and replaced with activities demanding negligible and meaningless effort. The maxims and the possible inferences are given under to call this bluff:
a) BHAKTI (भक्ति) is the highest form of worship. If so, then there must be lower and the lowest forms of worship also. Lot of breath and ink is wasted daily by the BHAKTI (भक्ति) ideologues in the jugglery of words to prove work, love and respect etc. as the lower forms of worship. Beware those who take pride in the dictum ‘work is worship’ or ‘God is Love’. Even the other methods of worshipping are not acceptable to any kind of BHAKTI (भक्ति) spiritualism.
b) God always comes in person to the aid if the worshipper (BHAKTभक्त) is in distress. To qualify to be such a devotee (BHAKT भक्त) that even God is at his beck and call, a definite ritualistic system must have been instituted and to accept GOD as a super human - an anthropomorphic concept must be a pre –requisite. Yes, these are the two essential ingredients of devotion (BHAKTI भक्ति).The ritualistic system consists of such effortless actions as putting on a recognizable peculiar dress, smearing the body with ash, pasting sandal mark on the forehead, putting RUDRAKSH beads round the neck and arms, chanting the hymns without even ever knowing its meaning, repetitive remembering (SMARAN स्मरण) of the name of the prescribed god either loudly or quietly and keeping an account of the number of times it has been done, lighting the candles and incensed sticks in front of the idols and pictures of gods; cleaning, washing and giving water, milk or honey bath to the idols, offering token food to the god and taking it back as bounty (PRASAD प्रसाद) given by god, doing AARTI (आरती) a specific act of worshipping the idol with a metal plate containing food items, flowers, incense, a lighted earthen lamp etc in hands and taking it round and round the face of the idol, ringing the bells in front of the idols, lying prostrate with folded hands in front of the idol, singing songs of praise (BHAJAN भजन) and dancing, keeping fasts, taking holy bath on specified days only in rivers that have been dirtied by selfish and foolish actions, visiting the so propagated holy places (TEERTH तीर्थ), exhort people to give charity (DAAN दान) as more you give more you will get in some birth and help you attain freedom from the cycle of birth and rebirth; and the list is endless. To appeal to the suggestibility of the people such parables have been circulated that even if someone happens to perform any prescribed act by accident, the concerned god appears immediately before him and is willing to fulfill his wishes. If such are the criteria for being a devotee (BHAKT भक्त) then all those who don’t follow this worshipping system cannot ever become devotees, howsoever recognizable their contribution for the welfare of humanity might be. The master craftsmen like KABIR (कबीर), RAHIM (रहीम), and RASKHAN (रसखान) of BHAKTI period (भक्ति काल) of Hindi literature can never be put into the category of devotees simply because they observed a different worshiping technique. Fault lies in the narrow standards of judgment laid down by an imaginary concept eulogized as spiritualism which on one hand is not willing to accept them as devotees and on the other gleefully recites and quotes their compositions during the proposed worshipping process. Such standards will not accept even SURDAS (सूरदास), TULSIDAS (तुलसीदास) and MEERABAI (मीराबाई) also as devotees (BHAKT भक्त) as they are so because they have put in exemplary hard work in creation of exquisite literature and not because they have followed an effortless process of worshipping. For qualifying to be a devotee (BHAKT भक्त) one must be an idler looking extremely busy.
c) God keeps on putting a devotee (BHAKT भक्त) under various kinds of test to ensure his genuineness. It is a strange logic. On one hand God is omniscient, keeping a record of all the deeds of all the births and on the other HE wants to ensure the genuineness of his devotee by putting him under various tribulations and trials. To counter this obvious anomaly in the dictum of BHAKTIYOG (भक्तियोग), it is further argued to impress the gullible that God knows even the future of his devotee yet HE does so in order to set an example for others. Is God a political persona also who needs to promote himself? That’s how God has been reduced to the level of behavior pattern of a mortal human full of tricks, deceit and treachery.
d) God bestows upon his devotee (BHAKT भक्त) various kinds of miraculous powers. After ensuring genuineness of a devotee, God grants any wish or boon asked for. Nothing could be more absurd than remaining in a fool’s paradise like this. Had it been so the humanity would not have suffered any so called misery? Nobody would have fallen sick. Everybody would have conquered death. All would have been filthily rich. Only one devotee (BHAKT भक्त) was adequate to achieve all the prosperity. We would have never lost any tournament as all devotees (BHAKTS भक्त) would have straightaway indulged in prayers which they are doing now also but failing. We would have never lost a war because somebody else a lesser devotee would have lost. Here comes the inbuilt contradiction in the premise of this maxim of BHAKTIYOG (भक्तियोग).
Now let me analyze the concept of ISHWAR PRANIDHAN (ईश्वरप्रणिधान) that has been twisted to mean idle BHAKTI (भक्ति) or ASTHA (आस्था) by the spiritualists. This concept has been introduced in sutra 32 of chapter-II of Patanjali Yogsutra. It is one of the five rules (NIYAM नियम) that must be observed if one does not want to waiver in pursuit of his objective (DHARNA धारणा). Because not sticking to an objective is a sure sign of a disturbed mind and a cause of distraction. The sutra is:
(II-32) शौचसंतोषतपः स्वाध्यायेश्वरप्रणिधानानि नियमाः
(II-32) SHAUCH SANTOSH TAPAH SWADHYAYESHWAR PRANIDHANANI NIYAMAH
The above five rules (NIYAM नियम) form one part out of eight parts (ASHTANG अष्टांग) of YOG. It has been defined in sutra II-45 as under:
(II-45) समाधिसिद्धिरीश्वरप्रणिधानात
(II-45) SAMADHI SIDDHIRISHWAR PRANIDHANAT.
In this sutra Patanjali has used four words viz. SAMADHI (समाधि), SIDDHI (सिद्धि), ISHWAR (ईश्वर) and PRANIDHAN (प्रणिधान).The words SIDDHI (सिद्धि) and PRANIDHAN (प्रणिधान) are of daily use and ISHWAR (ईश्वर) and SAMADHI (समाधि) he has already defined earlier. Since the word PRANIDHAN (प्रणिधान) can be used in the sense of ‘application of’, or ‘use of’ or ‘respect to’ or ‘complete surrender to’ etc., he uses the compound word ISHWARPRANIDHAN (ईश्वरप्रणिधान) making it specific meaning ‘APPLICATION / USE OF KNOWLEDGE’ The word ISHWAR (ईश्वर) here stands for KNOWLEDGE that he has already clarified. The word of common use SIDDHI (सिद्धि) means perfection / achievement / completion / result etc. The word SAMADHI (समाधि) as clarified earlier by Patanjali means ‘wholehearted execution of set plan to achieve objective (DHARNA धारणा)’. So overall this sutra means:
“By application of knowledge (ISHWARPRANIDHAN ईश्वरप्रणिधान) one can achieve perfection (SIDDHI सिद्धि) in wholehearted execution (SAMADHI समाधि) to achieve any objective”.
Thus Patanjali’s emphasis is on ever awareness and making use of that knowledge which is always present all around as a support and helps in sticking to an objective and thus never to lose heart. But a spiritualist BHAKTI YOG (भक्तियोग) enthusiast translates the same sutra as follows:
“By complete surrender to an imaginary human form of god (ISHWARPRANIDHAN ईश्वरप्रणिधान) one can achieve unimaginable powers (SIDDHI सिद्धि) by getting into a rarely achievable trance called SAMADHI (समाधि)”
BLUFF OF HATHYOG
The word HATH (हठ) like BHAKTI (भक्ति) does not find any mention in Patanjali Yogsutras. But still various physical postures and exercises elaborated and discussed as ASAN (आसन) by the founder of this school are propagated in the name of Patanjali only. These are wonderful exercises and do have the benefits associated with any physical activity. But to sell them in the name of Patanjali is a bluff and it appears to have been done on the ground that GORAKSHNATH, the founder happens to use the word ASAN (आसन) that has been used by Patanjali as one of the eight parts of his treatise YOG. The explanations given by the two authors for the same word are entirely different. Patanjali’s treatment of ASAN (आसन) has already been discussed earlier in THIRD BLUFF YOGA (Continued-1). In Patanjali’s YOG SHASTRA (योगशास्त्र) there is no mention of any physical posture while HATHYOG (हठयोग) deals primarily with as many physical postures as the number of species and considers the study of these postures as a meaningful design to gain expertise in a specific property possessed by that species. It is believed that a continuous persistence i.e. HATH (हठ) with a posture will lead to the acquisition of that capability which is the specific domain of that species. It is further extended to mean a technique known as TANTRA (तंत्र) of acquiring unimaginable magical powers by continuous practice of a posture. Ghastly and horrible practices of even offering human sacrifice are added accompanied with consumption of drugs, alcohol, sexual orgies sanctified by mumble jumble of hymns.
Needless to say that Patanjali has nothing in common with HATHYOG (हठयोग) but the spiritualist have designed convenient packages of a few physical postures (ASANS आसन) and a few breathing techniques (PRANAYAM प्राणायाम), all in the name of Patanjali, to sell at exorbitant rates without any liability to the already highly stressed gullible populace that will as it is bound to get some relief even if a minor change in routine say getting up early in the morning, is effected

THIRD BLUFF- YOGA (Continued-1)

THIRD BLUFF-YOGA (continued-1)
ALL THE BLUFF – CALL THE BLUFF

THE RESOLUTIONS OF BLUFFS AND MYTHS OF YOGA

After knowing the crucial facts of presentation employed by Patanjali this is the second step we must take if we are keen to arrive at the scientific truths of Vedas discussed by him in his YOG SUTRAS. A lot many bluffs in Patanjali YOG have crept in due to many spiritualistic treatises on the subject which have reasons to be quite independent of Patanjali. The VASHISHTH YOG (वशिष्ठ योग) and BHASHYA SUTRAS (भाष्यसूत्र) by VYAS (व्यास) are two such treatises. But the translators till today tend to bracket Patanjali not only with these two but any discussion concerning YOG is attributed to Patanjali straightaway. Patanjali has thus become a brand name and his attempt to present Vedic concept of YOG, a completely scientific document has thus been irreparably mutilated and transformed into a spiritualistic dogma popularly known as YOGA. I shall be alluding to such impositions and explaining the damages done as and when the context demands. Presently we will be making use of the crucial facts of presentation to know the mechanics of the bluffs and myths of YOGA so that these can be straightaway discarded and nowhere allowed to interfere with our scientific enquiry. These myths are attractive like mythical MENKA (मेनका) and are capable of making any VISHWAMITRA (विश्वामित्र) go astray. There are so many myths about Yoga that a yogi acquires the status of a supernatural being that can perform unimaginable miracles which can never be verified. I remember a TV presentation in that the famous magician who in his earnest efforts to learn from these god men yogis coming to a very apt conclusion of branding them as “cheap tricksters” and his magic as an honorable art and profession. How true! Had there been only one such yogi endowed with such claimed super human powers in recent memory, he could have easily saved humanity from the ignominies of slavery, suppression, hunger, poverty, disease, exploitation and horrors of war or terrorism.. But removal of such blemishes is not considered a laudable miraculous aim by the bluffer in any yogi. The general population has been conditioned to accept that such blemishes are in all earnestness the results of again some bluff called destiny and a yogi is not supposed to interfere with that heavenly justice. The origin of all the bluffs and myths of YOGA can be traced primarily to the reasons given below:

A. Nomenclature of chapters of PATANJALI YOG SUTRAS

B. Mixing of parallel treatises on YOG with PATANJALI

Nomenclature of chapters has given birth to the following myths / bluffs:

1) DHYAN and SAMADHI are physical postures
2) YAM to SAMADHI is a linear approach
3) AIM of YOGA is to achieve SAMADHI
4) SAMADHI is the ultimate stage of DHYAN

Mixing of parallel treatises on YOG with that of Patanjali is responsible for the following myths / bluffs:

1) Various saleable packages of yoga
2) Awakening of KUNDALINI (कुण्डलिनी जागरण)
3) Myth of various supernatural powers of yoga and yogi
4) YOGA is a complete medical science

(A) NOMENCLATURE OF CHAPTERS

A nomenclature is used to suggest the content. So a false and contrived nomenclature can also be used for creating a suggestion of preconditioning, indoctrination, motivation or for that matter even for creation of interest. That is what the bluffers have been doing in all the ages since time immemorial and all in the name of intelligence. After all they have to auto-suggest also about their wisdom. In the case of PATANJALI YOG SUTRAS (पतंजलि योग सूत्र) it has been done so deftly that it has become a marvel in itself. The prevalent distribution and nomenclature of 195 SUTRAS of PATANJALI YOG SHASTRA is as under;
· 51 sutras in chapter- I as SAMADHI PAAD (समाधि पाद)
· 55 sutras in chapter-II as SADHNA PAAD (साधना पाद)
· 55 sutras in chapter-III as VIBHUTI PAAD (विभूतिपाद)
· 34 sutras in chapter-IV as KAIVALYA PAAD (कैवल्य पाद).
There is no evidence to suggest that these sutras were divided into chapters and definite titles were given by PATANJALI to these chapters. It appears to be the manipulation of convenience of some later period to reinforce the preconceived notion of proving YOG as a subject of spiritual pursuit. The spirit of scientific enquiry of any reader is thus guillotined in the very beginning and he starts looking for SAMADHI (समाधि), SADHNA (साधना), VIBHUTI (विभूति) and KAIVALYA (कैवल्य) with spiritual undertones and the meanings suggested to him The contents of each chapter are so vast and varied that to ascribe one arbitrarily chosen, narrowed down spiritual content head to the author can be at best the spiritualistic fundamentalism only with a view to achieving ulterior motive. To counter this misinformation a completely non-spiritualistic approach of straightaway rejecting the existing titles of the chapters and finding out new names which are appropriate with valid reasons is advocated. The suggestions are as follows:
· BASIC CONCEPTS or MAULIK SHABD PAAD (मौलिक शब्द पाद) for present 51 sutras of SAMADHI PAAD (समाधिपाद) and first 27 sutras of second chapter SADHNA PAAD (साधना पाद) thus having a total of 78 sutras.
· YOG EXPLAINED or YOG VYAKHYA PAAD (योग व्याख्या पाद) for present sutras II-28 to II-55 of SADHNA PAAD (साधना पाद) and first 8 sutras of third chapter VIBHUTI PAAD (विभूति पाद) thus having a total of 36 sutras
· PRACTICAL APPLICATIONS or VYAVAHARIK UPYOGITA PAAD (व्यवहारिक उपयोगिता पाद) for remaining 47 sutras III-9 to III-55 of VIBHUTI PAAD (विभूति पाद)
· CLARIFICATION OF DOUBTS or SHANKA SAMADHAN PAAD (शंका समाधान पाद) for the present KAIVALYA PAAD (कैवल्य पाद) sutras IV-1 to IV-34.
LIKELY EFFECTS OF CHANGED NOMENCLATURE
Before giving the reasons for this suggested change in names and regrouping of sutras for the chapters it will be worthwhile to analyze the overall effect of such an approach. A simple change in the names of the existing chapters will completely metamorphose the existing approach of not only any student of YOG but any enquiring mind in any field anywhere. The spiritual preconditioning of a student will vanish. Instead of searching for nonexistent spiritual SAMADHI (समाधि), KAIVALYA (कैवल्य), ISHWAR (ईश्वर), CHITTA (चित्त), VRITTI (वृत्ति) etc, or indulging in finding out stretched impossible equivalents in his language; an enquiring mind will straightaway go to the glossary contained in rechristened first chapter BASIC CONCEPTS, understand them as given by Patanjali, add to his dictionary and acknowledge them as heritage of humanity given to it by an yet to be explored civilization called VEDIC which happened to exist in Indian continent. All these words will then become unique additions to the human pool of knowledge of scientific concepts like cosmonaut, sputnik, broad band or any present day concept of any discipline and lose their dubious, arbitrary and contradictory meanings propagated by the spiritualists. I will discuss these concepts in the relevant contexts. Presently let me elaborate it with an example of a term explained as ISHWAR (ईश्वर) in the first chapter from sutras I-24 to I-27 and already discussed in this series under SECOND BLUFF- RELIGION (continued). If anyone begins with preconditioned spiritual approach under the heading SAMADHI (समाधि) of finding out ISHWAR (ईश्वर) he is bound to begin with a stretched equivalent like GOD, ALLAH or BHAGWAN etc and reach a concept as tutored to him that is anthromorphic and teleological. I have intentionally added the words GOD and ALLAH here knowing fully well that not many from the population believing in Christian GOD or Islamic ALLAH are likely to read Patanjali YOG SHASTRA and be influenced by some nomenclature of chapters which I only consider arbitrary and mischievously designed to spread imaginary spiritualism. But then not many from the population believing in BHAGWAN are also likely to read this treatise. Then where is the problem? The problem is that the genie (जिन्न) of spiritualism is not as recent as ISLAM or CHRISTIANITY. I may remind the readers an indisputable fact of history that the western world of believers in Christian GOD was first exposed to Vedic thought through a translation of UPNISHADS (उपनिषद) in PERSIAN language by DARA SHIKOH a believer in Islamic ALLAH and he was highly influenced by this bogey of spiritualism so ardently spread in his era by hundreds of UPNISHADS and all spiritualistic translations of Patanjali YOG SHASTRA. Even an UPNISHAD titled as ALLAH UPNISHAD and accredited to him is supposed to have been in circulation in his times. I mean spiritualism like any other bluff is as old as human curiosity itself and here again I would like to draw the attention of my readers to the statement in my first posting titled ‘YOGIC ENLIGHTENMENT’ that – “I, somehow feel that moment any knowledge is discovered the ignorance also comes into existence simultaneously” This human nature of converting discovered knowledge into bluffs and then believing bluffs to be actual knowledge; is one of the unique core areas of Vedic discovery of ‘self’(आत्म ज्ञान). It is again a unique discovery of Vedic knowledge of self only that human beings irrespective of whether they have studied VEDAS or not, are capable of coming out of this predicament. As long as this does not happen such a mind irrespective of he himself studying Patanjali or being imparted this knowledge by someone already conditioned is not likely to reach a concept of ISHWAR (ईश्वर) as KNOWLEDGE in spite of the word KNOWLEDGE used and reinforced again and again with its attributes of ‘principles of existence and organization’ as given in Vedic GAYATRI MANTRA and explained by Patanjali in the above mentioned sutras. Even if he happens to reach, he will still tend to interpret them in spiritual terms only. On the other hand a student of chapter of BASIC CONCEPTS (मौलिक शब्द पाद) is most likely to absorb the scientific content as explained, simply because he has not been preconditioned by a spiritual heading SAMADHI PAAD (समाधि पाद). That way a complete scientific mind set is born which is willing to question, experiment and accept. Such minds if interested in inventions, administration, and management or learning will immediately find the basics in third chapter of PRACTICAL APPLICATIONS (व्यवहारिक उपयोगिता पाद), which they can never find in the present illusory VIBHUTI PAAD (विभूति पाद). I will discuss the details of it under Myth of Various Supernatural Powers of Yog and Yogi. Such minds will undoubtedly go to the methodology of finding out the basics in second chapter YOG EXPLAINED (योग व्याख्या पाद) and try to understand all eight parts as explained by Patanjali and implement them as such. No such inquisitive mind will ever find a trace of ethereal spiritualism. He will then find only the hard facts beckoning to ameliorate the conditions of suffering humanity and it will become a reprehensible idea for him to advance fate, destiny or heavenly justice etc as excuses for inaction. That is what YOG is all about.
REASONS FOR RENAMING THE CHAPTERS
BASIC CONCEPTS (मौलिक शब्द पाद)
This chapter appears to go by the name of SAMADHI PAAD (समाधि पाद) for a very odd reason that it finishes with the word SAMADHI (समाधि) in the last sutra (I-51). Patanjali could never have endorsed that his first chapter should be called SAMADHI PAAD (समाधि पाद) only. Because he had also covered the definitions and explanations of YOG (योग), VRITTI (वृत्ति), CHITTA (चित्त), PRAMAN (प्रमाण), VIPARYA (विपर्य), VIKALP (विकल्प), NIDRA (निद्रा), SMRITI (स्मृति), NIRODH (निरोध), ABHYAS (अभ्यास), VAIRAGYA (वैराग्य), STHITI (स्थिति), TRISHNA (तृष्णा), PRAGYA (प्रज्ञा), VIRAM PRATYA (विराम प्रत्यय), BHAV PRATYA (भवप्रत्यय) ISHWAR (ईश्वर), CHITTA VIKSHEP (चित्त विक्षेप), PRAN (प्राण), SAVITARK (सवितर्क) NIRVITARK (निर्वितर्क), SAMAPATTI (समापत्ति), SABIJ SAMADHI (सबीज समाधि) and NIRBIJ SAMADHI (निर्बीज समाधि). All these and some more concepts from second chapter sutra II-1 to sutra II-27 must be absolutely essential in Patanjali eyes before he explains in this chapter of his YOG SHASTRA the Vedic concept of YOG- ‘A unique technique of skipping bluff by acquisition, application and administration of knowledge’. The first concept is KRIYA YOG (क्रिया योग) in Sutra II-1 that has been strangely mentioned only without any definition or explanation. So it must be a prevalent practice of his age and understood as having three parts viz TAP (तप), SWADHYAYA (स्वाध्याय) and ISHWAR PRANIDHAN (ईश्वरप्रणिधान) which are defined and clarified later on as sub-parts of one part NIYAM (नियम) of main doctrine ASHTANG YOG (अष्टांग योग). The other concepts are KLESH (क्लेश) with its five varieties and four states of existence, the principle of relativity (संयोग) due to DRASHTA (द्रष्टा) and DRISHYA (दृश्य),cause and effect (हेतु फल), perceiver (दृग दृष्टि) and the perceived (दर्शन दृश्य), PRATI PRASAVA (प्रतिप्रसव), KAIVALYA (कैवल्य), HAAN (हान), VIVEK KHYATI (विवेक ख्याति) etc So sutra II-1 to sutra II-27 should go to first chapter of BASIC CONCEPTS. The first chapter thus should contain 78 sutras for having similar content which is irrefutable and a valid reason for recognition i.e. a group name, the basic concepts which have been defined, explained or just mentioned by using current words of his age. This approach will also give an inquisitive mind the freedom to question which has been completely denied by a spiritualist in the name of a bluff called faith masqueraded as higher reason. The questions will be like as follow. Why a concept has been introduced here? Has it got any relevance with his main concept? If not, is it a later day insertion by some spiritualist? Why TAP (तप), SWADHYAYA (स्वाध्याय) and ISHWAR PRANIDHAN (ईश्वर प्रणिधान) have been used as words of current use in sutra (II-1)? If he accepts these words as standard here needing no clarification then why does he define and clarify them later in sutras II-43 to II-45 pin pointedly under his main concept? The obvious answer is that KRIYA YOG (क्रिया योग) in which context these words have been referred to in sutra II-1 and as being understood currently have nothing to do with Vedic concepts of these words that he is defining in sutras II-43 to II-45. Such questioning will automatically help in arriving at scientific purport of YOG.
YOG EXPLAINED (योग व्याख्या पाद)
The reason for giving this name is that it contains only one subject matter YOG with its eight parts thoroughly explained by the author. The present name SADHNA PAAD (साधना पाद) for second chapter lacks credence for two simple reasons. First the word SADHNA (साधना) has not been used anywhere in this chapter by Patanjali. So it is not fair to force the plea that the author meant only SADHNA (साधना) in this chapter. Secondly, here also Patanjali introduces the reader to certain concepts in SUTRAS 1 to 27 which he considers essential to be understood before he introduces his main concept of the eight parts (अष्टांग) of YOG in SUTRA II-29.The second chapter, therefore, should begin from sutra II-28 wherein the concept of YOG is introduced and first 27 sutras should go to the first chapter of BASIC CONCEPTS as explained above. After enumerating eight parts of YOG in sutra II- 29, he goes on to explain first five of them in details in second chapter from sutras 30 to 55. Then he is made to switch over to third chapter wherein he first deals with the remaining three parts of ASHTANG YOG (अष्टांग योग).But still the experts don’t consider it an extension of SADHNA (साधना) of second chapter and without giving a thought to this anomaly or may be a sound reason of overlapping prefer to give the name VIBHUTI PAAD (विभूति पाद) to the new chapter. This overlapping of the same content in two chapters can be easily rectified by including sutras III-1 to III-8 in second chapter renamed as YOGA EXPLAINED (योग व्याख्या पाद). With this title in mind a student now knows that he is trying to find out about YOG and its eight parts as Patanjali found them in Vedas and not some imaginary spiritual SADHNA which the earlier name suggested. For example take the case of ASAN (आसन), a part out of eight parts discussed by Patanjali in the following sutra:
(II-46) STHIR SUKHAM ASANAM
(II-46) स्थिरसुखमासनम्
This is the one and only sutra in Patanjali Yog Shastra about ASAN (आसन) and it explains fully the concept. A student with a new name approach for this chapter will never see its meaning as SADHNA of as many physical postures ASANS (आसन) in this world as the number of animal species or the cleansing processes like SHATKARM (षटकर्म) etc as propagated by spiritualistic approach. He will give due credit for this idea of numbers etc. to whom it rightfully belongs i.e. HATHYOG (हठयोग). In fact this part of YOG has been publicized so much by YOGA experts that a sizeable population considers perfection in as many posture formulations of body only as YOG. It is being sold also that way. A sick person is doing it for getting relief and is advised by self certified masters who do not have any knowledge of physiology or physiotherapy to do a particular ASAN for a particular disease and to not to do such and such for such and such ailment. If some harm comes to the patient that is most likely to happen due to inbuilt quackery, he is advised and convinced in grim tones that no SADHNA should be performed without the able guidance and presence of a teacher (गुरु).If someone happens to commit the mistake of reminding the quack element even in a teacher, all hell is let loose and he is looked down upon as ignorant who does not even know that spiritualized YOGA is a higher knowledge than ordinary physiotherapy or physiology of medical science. A healthy man who is a rarity due to environmental reasons and various insecurities indulges in some ASAN (आसन) postures for showmanship and in SADHNA (साधना) of some like PADMASAN (पद्मासन) etc for a hidden desire somewhere of getting sudden encounter DARSHAN (दर्शन)of that ALMIGHTY and fulfilling all his needs. The latter part of hidden desire is applicable to sick people also. I, somehow feel all such people to be sick who expect something just by sitting or standing in some physical posture without using their hands, feet or head for putting in any effort. The school children are doing these physical exercises on full stomach because of some supposedly political mileage the subject YOGA was introduced as part of curriculum. That way everybody who is doing ASAN becomes a YOGI instantly and a lot of them start inventing their own varieties and giving them arbitrary high sounding names. YOGA and ASAN have thus become synonyms. A student of new nomenclature YOGA EXPLAINED (योग व्याख्या पाद) will never look for any SADHNA of ASANS in this chapter for the word does not exist for him because it does not exist for the original author also. He will understand this sutra as Patanjali would have liked him to understand. Let me dramatize once again. That’s how Patanjali would have explained it if some time machine could have thrown him into the present. “I am amazed at you people’s ingenuity. I used only two words STHIR (स्थिर) and SUKHAM (सुखम) for defining ASAN (आसन) and you have found out innumerable postures for the word ASAN (आसन) without even caring for these two words. I have not mentioned a single ASAN (आसन) in these sutras as per your specifications. I agree the word ASAN (आसन) in a different context does mean what all you have attributed to it but in Vedic Yog which I have set out to explain it means only STHIR (स्थिर) and SUKHAM (सुखम) with all their physical and mental undertones. As per my presentation technique both these are common words in current use meaning stability and comfort. I have already defined stability in sutra (I-14). Hence there is no point in defining it again here. It is again common knowledge that for any job the most comfortable physical posture is essential for the best results. With this background it is Vedic knowledge that you cannot make or achieve any objective (धारणा) unless your mental and physical postures (आसन) are stable (स्थिर) and comfortable (सुखम). Remember I have already enumerated in sutra (I-30) the inability to make an objective (अलब्धभूमिकत्त्व) or the inability to stick to an objective (अनवस्थितत्त्व) as indicators of a troubled mind (चित्त विक्षेप). I have also pinpointed five physical symptoms of such a mind through routine words in next sutra (I-31). These are unhappiness (दुःख), evil disposition (दौर्मनस्य), twitching and trembling (अंगमेजयत्व), abnormal inhaling (श्वास) and exhaling (प्रश्वास). Can such a mind take decisions? It can reach impetuous or impulsive conclusions only. So create conditions in which you feel comfortable and ensure these are stable. Yes, I mean to say if you think air conditioned environment is required for a particular action, don’t hesitate to create it but ensure it is stable. And here I knew that you would distort even such a routine word stable (स्थिर) also simply because of inbuilt and more attractive human nature of BLUFFING and considering it intelligence. Therefore, I defined STABILITY (स्थिरता) having three ingredients in sutra (I-14). The stability (दृढभूमिः) is complete when there is presence of ‘long time’ (दीर्घकाल), ‘every time’ (नैरन्तर्य) and ‘respect’ (सत्कारऽऽसेवितः). The respect can be for self, humanity at large and environment only. I am sorry to comment that in stability you are looking for ‘long time’ and ‘every time’ alright but you have not yet evolved to the level of considering respect for self, humanity or environment as essential ingredient of stability if you really want to achieve the “long time” and “every time” aspects of it. For you the selfishness and thus exploitation are the primary aims. Otherwise you wouldn’t have considered the emission of CFC as a matter of quota for developed, developing and underdeveloped worlds and introduce ‘carbon credits’ as a marvelous idea. It is a lip service only not to assuage the hurt humanity but to gloat over you ego and to the possible lurking fear of your extinction. The more important thing is that if you are interested in understanding the scientific purport of YOG or its any part as discussed by me in this chapter you must understand the basic concepts first as I have discussed before espousing the basics of main concept YOG as I found it in Vedas”. Now it will be an interesting exercise to apply these three simple routine ingredients of a routine word STABILITY (स्थिरता) in any other field of human activity. The definition is so universal in application that it is just not possible to achieve any stability in any relations of political, social, economic, diplomatic or any other nature if the ingredient of respect is missing. All relations become unstable. If this is not knowledge about such a word of common use then what is! If this universality is not science then what is! I can assure you that such a conclusion cannot be drawn through spiritualistic SADHNA (साधना) of an ASAN (आसन).
PRACTICAL APPLICATIONS (व्यवहारिक उपयोगिता पाद)
The existing name of this chapter is VIBHUTI PAAD (विभूति पाद). Here again the word VIBHUTI (विभूति) meaning plenty of wealth, riches and boon of superhuman powers, has not been used anywhere by the author. Rather, in Sutra III-37 which is of considerable debate and confusion for the advocates of spiritualism, Patanjali opines that only partly deranged people (व्युत्थाने) can interpret these pursuits as achievements (सिद्धयः).So let these remain practical human pursuits only which Patanjali has just put in index form as examples for guidance. Don’t fool the people by suggesting that such boons (विभूति) will accrue to them if they indulge in such and such spiritualistic practices. Or produce a single spiritualist yogi as proof who can demonstrate in flesh and blood any boon indexed by PATANJALI in so called VIBHUTI PAAD (विभूति पाद), say by just deciphering Mohenjo-Daro script or by inventing a new technique of hieroglyphics. I can assure any spiritualist that by doing so he will not be interfering with any heavenly justice while in a very oft quoted unverifiable sole example of SHANKARACHARYA, a confirmed interference with Godly dispensation is clearly visible when he keeps a dead king AMRU alive for three more months by entering his body to have his initiation in sexual knowledge. All that has actually happened by such a fallacious propagation of VIBHUTI PAAD (विभूति पाद) is acquisition of immense unaccounted wealth and riches (विभूति) by a few in every age by simply fooling others. On the other hand simple scientific facts emerge, if these are considered as fields of practical application (व्यवहारिक उपयोगिता पाद) of a technique that has been discussed in second chapter renamed and to be understood as YOGA EXPLAINED (योग व्याख्या पाद). I shall be dealing in details the so called boons as propagated by the spiritualists and the only possible conclusions of practical applications as thought of by Patanjali under the heading “Myth of various supernatural powers of YOGA and yogi.”
CLARIFICATION OF DOUBTS (शंका समाधान पाद)
The present name of this chapter KAIVALYA PAAD (कैवल्य पाद) again appears to be based like first chapter on the occurrence of the word KAIVALYA (कैवल्य) in the last sutra (IV-34). Patanjali couldn’t have endorsed such a nomenclature for first he had already introduced this word in so called SADHNA PAAD (साधना पाद) in sutra II-25 with its proper definition as per his presentation technique and secondly, he has used in this chapter many other words explaining the probable queries regarding already introduced different concepts in the first chapter to be understood as the CHAPTER OF BASIC CONCEPTS as explained above.. Let me dramatize once again his explanations about KAIVALYA (कैवल्य). “I appreciate you people for trying to understand the concept of YOG by classifying my sutras into four chapters for convenience sake. But your nomenclature is so unrealistic that VEDIC YOG (वैदिक योग) has lost its scientific radiance completely and acquired a false sheen of some concocted concept of spiritualistic YOGA (योगा).How can you name some chapter of your imagination as KAIVALYA PAAD only and force a common man to aim for some imaginary KAIVALYA of your definition? Have a look again at the definition of this word which I have given in your second chapter only and not in fourth chapter of your imagination. In fourth chapter I have referred to the word KAIVALYA in sutras 26 and 34 more in the context of clarification of VIVEK KHYATI (विवेक ख्याति) and CHITT (चित्त), the concept I had promised to clarify in the very beginning in sutra I-2 as and when the context demanded. So the name CLARIFICATION OF DOUBTS (शंका समाधान पाद) is more appropriate than KAIVALYA PAAD. Now look at the definition of KAIVALYA (कैवल्य) as I have given in your second chapter and just compare it with any clarification given in any sutra of chapter of your nomenclature i.e. KAIVALYA PAAD (कैवल्य पाद). I can assure you that you will not find any clarification of KAIVALYA (कैवल्य) in this chapter as I have already defined it in II-25 and further explained this concept threadbare in sutras III-50 and III-55 of third chapter. So the nomenclature KAIVALYA PAAD (कैवल्य पाद) is inappropriate and creates confusion. To make it explicit let me go through the mechanics of definition of KAIVALYA (कैवल्य) with you once again”
(II-25) TAD ABHAVAT SANYOG ABHAVO HANAM TAD DRISHEH KAIVALYAM
(II-25) तदभावात्संयोगाभावो हानं तद् दृशेः कैवल्यम
“To define KAIVALYA कैवल्य in this sutra I have used TAD तद, ABHAV अभाव and DRISHE दृशे as routine words of current use which do not require any definition or clarification and SANYOG संयोग as a defined word and HAAN हान as explained word. The simple meaning is that the absence ABHAVAT अभाव of THAT (TAD तद) the thing that I have mentioned in previous sutra II-24 i.e. AVIDYA (अविद्या) will lead to awareness of SANYOG (संयोग). The absence of SANYOG (संयोग) will result into a loss (HAAN हान). Any individual whosoever happens to realize this fact is seer (DRISHE दृशेः) of KAIVALYA कैवल्य.To put it differently, KAIVALYA (कैवल्य) is realization of that loss which happens due to ignorance / bluff (AVIDYA अविद्या).It is an individual (DRISHE दृशेः) achievement. To avoid this loss the only recommended solution is uninterrupted (AVIPLAPVA अविप्लव) pursuit of awareness of discretion (VIVEK KHYATI विवेक ख्याति) as given in next sutra II-26. Is it not ironical that people don’t want to think even about the loss they are incurring or damage they are causing to the environment and the humanity at large? To arrive at the above definition of KAIVALYA (कैवल्य) consider the references given below”
“AVIDYA अविद्या has been introduced in sutra II-3, explained in sutra II-4, defined with its components in sutras II-5 to II-9 and advised to be rectified in sutras II-10 and II-11 by the processes of PRATIPRASAVA प्रतिप्रसव-introduced in sutra II-10 and CLARIFIED in chapter IV-34 and DHYAN-initially referred as an opinion in sutra I-39 introduced in sutra II-29 as one part of ASHTANG YOG अष्टांग योग and defined in sutra III-2 as a technical word. I have introduced the concept of SANYOG (संयोग) in sutra II-17 and defined in sutra II-23.”
Besides the fact of not explaining the concept of KAIVALYA (कैवल्य) in this chapter as per spiritualists’ expectations, Patanjali has clarified many doubts which can agitate the minds of students of YOG about the various concepts. Though through his presentation technique of sequential and predictable thought process and choice of words he has explained the relevant concepts in the beginning only yet various questions that have been clarified in this chapter are:
· Do birth (JANM जन्म), drugs (AUSHADH औषध), hymns (MANTRA मंत्र) and penance (तप) help in achievement of objective? (Sutra IV-1, 2, 3).
· When does invention become a dangerous pursuit? ( Sutra IV-4 )
· Why are individuals different? Sutra ( IV-5 )
· Is there any specific trait of human beings that has serious consequences? ( Sutra IV-6 )
· How can YOG help in overcoming the consequences? Sutra (IV-7)
· How does memory become indestructible? (Sutra IV-8, 9, 10 )
· What are the principal factors responsible for eternal existence of innumerable VRITTI in human beings? (Sutra IV- 11, 12, 13)
· What are the various forms and role of CHITT? ( Sutra IV-14 to 23)
· How to avoid ignorance / bluffing? (Sutra IV-24 to 30)
· How to direct genetic mutation? (Sutra IV-31 to 34)
MYTHS / BLUFFS CREATED BY FALSE NOMENCLATURE
SAMADHI (समाधि) is the most misunderstood and in a way most abused word of YOGA. An absolutely scientific concept has been converted into a mysterious never achievable mirage. The bluffs and their resolutions serialized below will conclusively bear out this fact.
MYTH -1- DHYAN AND SAMADHI ARE PHYSICAL POSTURES
Since Spiritualism is a nonexistent concept that has been manipulated to exist it tends to interpret every concept as a kind of inaction if ultimate deliverance again an imaginary concept is to be achieved by human beings. The concepts of DHYAN (ध्यान) and SAMADHI (समाधि) in YOGA have thus been interpreted as physical postures only.
RESOLUTION -1
DHYAN AND SAMADHI cannot be physical postures. Only three categories of people can consider these as such:
· Those who have got plenty of time at their disposal.
· Those who are filthily rich and don’t have to worry about monetary problems anytime.
· Those who depend upon DHYAN and SAMADHI only as their vocation for their survival and bread and butter.
The people in the above categories when bracketed become such a powerful and influential group that a common man is awe struck and starts getting vicarious satisfaction in following them and accepting them as role model. In the hope of achieving some miracle of SAMADHI he also starts sitting and standing in some body poses duly concentrating on his pointed nose, centre of forehead, breath, candle or any object advised by his mentors. Or he involves himself into such silly practices of getting a sacred thread tied thinking it to be safety armour (रक्षा कवच), offering sacrifices (बलि देना), and wearing charms (गंडा तावीज बंधवाना) etc. In other words it amounts to getting completely enmeshed into ignorance. And as per Patanjali IGNORANCE (अविद्या) is the main cause of all types of sorrow (क्लेशाः)
(II-3) AVIDYA ASMITA RAGA DWESHA ABHINIVESHA KLESHA
(II-3) अविद्याऽस्मितारागद्वेषाऽभिनिवेशाः क्लेशाः
Can Patanjali ever advocate such body postures as path to enlightenment? This is what he has to say about DHYAN (ध्यान)
RESOLUTION -2
(III-2) TATRA PRATYAYAIKTANTA DHYANAM
(III-2) तत्र प्रत्ययैकतानता ध्यानम्
“To define DHYAN (ध्यान) I have used three words of routine nature i.e. TATRA (तत्र), PRATYAYA (प्रत्यय) and EKTANTA (एकतानता) meaning ‘that’, ‘knowledge’ and ‘single minded’ respectively. It simply means that the ‘knowledge’ of never losing sight of or being ‘single minded’ about ‘THAT’ is DHYAN. Obviously ‘THAT’ (TATRA) is, therefore, the key word that joins this sutra with the previous sutra and. TATRA (तत्र) stands for DHARNA (धारणा) only which I have defined thus:
(III-1) DESHBANDHASH CHITTASYA DHARNA
(III-1) देशबन्धश्चित्तस्य धारणा
Here again for defining DHARNA (धारणा) I have used two common words DESH (देश) meaning ‘field’ and BANDH (बन्ध) meaning ‘demarcation’ The overall meaning is that any objective has to be clearly demarcated. There should not be any duplication or confusion. And I can assure you that I have nowhere advised to set your objective (धारणा) as nose, centre of forehead, breath or a candle light to achieve something and close your eyes. You have clearly been duped into believing so. This is definitely an affront to the core idea of diligence and industrious application involved in any pursuit.
MYTH-2- YAM TO SAMADHI IS A LINEAR APPROACH
A frequent and very common bluff spread by the YOGA (योगा) experts is that it is a very rigorous schedule beginning from YAM (यम्) and ending at SAMADHI (समाधि). Consequently all the eight parts of YOG (योग) mentioned by PATANJALI have been arraigned in one serial order and twisted to mean that the next stage cannot be achieved unless the previous is mastered. Thus YOG (योग) is being forced to be accepted as an awe inspiring concept with a linear order for execution purpose which is next to impossible to achieve by any mortal on one hand and places on the other hand all the pseudo practitioners on a pedestal from where they can easily fool the gullible.
RESOLUTION - 1
The first mentioned part of YOG (योग) is YAM (यम्) which in turn has five sub-parts viz SATYA (सत्य), AHINSA (अहिंसा), ASTEYA (अस्तेय), BRAHMCHARYA (ब्रह्मचर्य) and APRIGRAH (अपरिग्रह). As per this bluff , one has to master all these five to reach the second mentioned part of YOG (योग) i.e. NIYAM (नियम), which again has five sub-parts viz SHAUCH (शौच), SANTOSH (संतोष), TAP (तप), SWADHYAYA (स्वाध्याय) and ISHWAR PRANIDHAN (ईश्वर प्रणिधान). Even a complete life time is insufficient to master any one out of these as these are not skills but entire philosophy of life that is put to test every now and then in each individual’s life time. All these form the part of that DHARM (धर्म) meaning duties (कर्त्तव्य) as explained in SECOND BLUFF- RELIGION. And the real test is crisis time for which the great poet TULSIDAS says, “धीरज धर्म मित्र अरु नारी, आपद काल परखिये चारी”. (By the way a lot many are likely to fault here the use of the word NARI (नारी ) by interpreting it single directionally due to a kind of bluffs of recent origin only known as ‘male chauvinism’ and ‘equality’. They tend to forget completely that only a ‘woman’ and a friend who can be of either sex have been bracketed with virtues of patience DHEERAJ-धीरज and duty DHARM- धर्म by the poet) It is such a master stroke of bluffers that an impossible, non-existent linear order of application in eight parts of YOG (योग) has been attributed to that master who has not only defined and explained the concepts of sequential order (KRAM क्रम) and result (PARINAM परिणाम) in sutra III-15 but also put into practice in presentation of his YOG SUTRAS (योग सूत्र). Had there been a sequential order in execution of these eight parts Patanjali could have easily inserted one more sutra with such an explanation.
RESOLUTION -2
Patanjali has rather classified these eight parts of YOG (योग) in two groups thereby indicating a holistic approach:
· BAHIRANG- meaning “external parts” of YOG(योग) comprising YAM (यम्), NIYAM (नियम), ASAN (आसन), PRANAYAM (प्राणायाम) and PRATYAHAR (प्रत्याहार)
· ANTRANG- meaning “internal parts” of YOG (योग) comprising of DHARNA (धारणा), DHYAN (ध्यान) and SAMADHI (समाधि) – TRAYAM ANTRANG PURVEBHYA (त्र्यमन्तरंग पूर्वेभ्यः) Sutra (III-7) meaning these three are internal.

In holistic approach the parts in BAHIRANG (बहिरंग) group have not been joined by any conjunction giving any suggestion that first a complete mastery over one is to be achieved before proceeding to the next. Each part has been defined and explained independently as per Patanjali technique of presentation. The parts of ANTRANG have been joined logically by conjunctions TATRA (तत्र) and TADAIV (तदैव) in quick succession in sutras III-2 and III-3

(III-3) TADAIV ARTHMATRABHASAM SWARUPSHUNYAMIV SAMADHI

(III-3) तदैवार्थमात्रनिर्भासंस्वरुपशून्यमिव समाधिः

TADAIV (तदैव) means ‘then only’. So ‘then only’ is when? The answer is when the condition i.e. DHYAN (ध्यान) mentioned in previous sutra III-2 is fully met. The relationship of DHYAN (ध्यान) with DHARNA (धारणा) has already been explained above under RESOLUTION -2 of MYTH -1. As there can be no DHYAN (ध्यान) possible without DHARNA (धारणा), similarly there can be no SAMADHI (समाधि) possible without DHYAN (ध्यान).In layman’s language it simply means that you cannot achieve anything unless you decide what to achieve, stick to that decision and work wholeheartedly for that decision. There is an overt logical sequence here but it is not mentioned anywhere or it is logical to mention that if you happen to decide “what to achieve” it will automatically RESULT into “sticking to that decision” also. Similarly sticking to a decision cannot automatically RESULT into “working wholeheartedly for that decision”. There are many slips between lips and cup. These are all independent actions which are inter-related alright but are not the RESULTS of one another. The spiritualists have been able to propagate successfully that:

a) The arbitrary conversion of overt inter-relation of ANTARANG (अन्तरंग) parts as mentioned by Patanjali into a bluff of successive RESULTS

b) Extending this inter-relation of ANTARANG (अन्तरंग) parts to BAHIRANG (बहिरंग) parts also where the inter-relation is neither overt nor so mentioned by Patanjali but still an arbitrary conversion of these parts into a bluff of successive RESULTS.

MYTH -3- AIM OF YOGA (योगा) IS TO ACHIEVE SAMADHI
The above mentioned bluff of linear approach has given birth to too many related myths and bluffs. Since SAMADHI (समाधि) happens to be the last in linear dispensation, it is certified to be the only desirable aim of YOGA (योगा).
RESOLUTION-1
Nothing could be more illogical than this myth. SAMADHI (समाधि) is just one out of the eight parts of YOG. In Sutra II-29 all the eight parts are clearly enumerated and nowhere is it mentioned that one part is superior to the other:
(II-29) YAM NIYAM ASAN PRANAYAM PRATYAHAR DHARNA DHYAN SAMADHAYO ASHTAVANGANI
(II-29) यम् नियमासन प्राणायाम प्रत्याहार धारणाध्यान समाधयो अष्टा वन्गानि
It is putting cart before the horse if the above bluff is to be accepted. It is logical to conclude that the aim of SAMADHI (समाधि) along with seven other parts is to achieve YOG and not the other way round. The aim of spiritualistic YOGA (योगा) can be to achieve some imaginary spiritualistic SAMADHI (समाधि). It just can’t be the aim of Vedic YOG (योग) wherein SAMADHI is just one part of the entire process of YOG which is highly action oriented and does not have any place for idleness and lethargy.
RESOLUTION-2
YOG (योग) is a process to achieve NIRODH (निरोधः) as clearly mentioned in its very definition given in the beginning in Sutra I-2

(I-2)YOGASH CHITT VRITTI NIRODH

(I-2) - योगश्चित्तवृत्तिनिरोधः
NIRODH (निरोधः) is a process of practicing to perfection in “what is to be done” known as ABHYAS (अभ्यास) and “what is not to be done” known as VAIRAGYA (वैराग्य) as given in sutra I-12

(I-12) ABHYAS VAIRAGYABHYAM TANNIRODH

(I-12) (अभ्यास्वैराग्याभ्यां तन्निरोधः)

The propriety and decision about an action is executed through due consideration and accomplishment (ANUSHTHAN अनुष्ठान) of all the eight parts of YOG (SAMADHI inclusive) as given in sutra II-28 which will inculcate the facility of discretionary judgment (VIVEK KHYATI विवेक ख्याति)

(II-28) YOGANG ANUSHTHANAD ASHUDDHI KSHAYA GYAN DIPTIRA VIVEK KHYATI

(II-28) योगांगानुष्ठानादशुद्धिक्षये ज्ञानदीप्तिराविवेकख्यातेः

The spiritualist have equated this discretionary power (VIVEK KHYATI विवेक ख्याति) with SAMADHI (समाधि) completely negating the action dominated process of SAMADHI and substituting it with a body posture

MYTH -4- SAMADHI IS THE ULTIMATE STAGE OF DHYAN
It is another related bluff born out of linear approach with the sole aim of appropriating distinctive status to a person who has practiced to remain idle in body and mind for a long time in a particular body posture and thus deemed to have acquired miraculous powers which can never be demonstrated or put to test. To remain idle, according to Patanjali is actually a symptom of troubled mind (CHITT VIKSHEP- चित्त विक्षेप) that cannot even make an objective.
RESOLUTION -1
SAMADHI (समाधि) and DHYAN (ध्यान) are two exclusive parts of YOG like the remaining six as enumerated in Sutra II-29 and each defined conclusively. Then how can one part SAMADHI (समाधि) be the advanced stage of another part DHYAN (ध्यान)?
RESOLUTION -2
DHYAN (ध्यान) and SAMADHI (समाधि) are the two most ill explained and consequently the most misunderstood and confusing concepts of spiritualistic YOGA. This confusion actually helps in overall design of perpetration of bluffs. The confusion is so much ingrained in our thought process that the only correct explanation given by the author himself and which is down to earth simple, is looked down upon as simplistic and with suspicion. The only correct and simple explanation about DHYAN (ध्यान) as a part (ANG) of YOG as given by Patanjali in his Sutra III-2, has already been explained above. To remind, it simply means ‘sticking to an objective or a decision’. Now about SAMADHI (समाधि), Patanjali has to say;
(III-3) TADEVARTHMATRANIRBHASAM SWARUPSHUNYAMIV SAMADHI
(III-3) तदैवार्थमात्रनिर्भासंस्वरुपशून्यमिव समाधिः
“To explain SAMADHI as per my presentation technique I have used all routine words of common use which do not need any definition. The meanings are given in brackets: TADEV (then, that, stands for DHYAN of the previous Sutra), ARTH (meaning, purport), MATRA (only), NIRBHASAM (guided by the light of, never losing sight of), SWARUP (your bodily existence), and SHUNYAM (completely devoted as if nonexistent in metaphorical sense) EV (too). Overall it means that SAMADHI (समाधि) is nothing but the execution part now, working wholeheartedly, always guided by the spirit of the objective for realization. I must add here to always remember that any execution (SAMADHI-समाधि here) cannot be fruitful if it is not comprehensive. It is not comprehensive if it is devoid of “decision of what to achieve” (DHARNA-धारणा) and “sticking to that decision” (DHYAN ध्यान).Such efforts will always go waste. It will amount to beating about the bush (धूल में लाठी) only. That’s why in my next Sutra III-4 only I have bracketed these three together and given the name SANYAM. (संयम)
(III-4) TRAYAMEKATRA SANYAM
(III-4) त्रयमेकत्र संयमः

THIRD BLUFF- YOGA

THIRD BLUFF- YOGA
ALL THE BLUFF - CALLTHE BLUFF

GLIMPSE OF THE KEY THOUGHT

In the earlier two bluffs there are two underlying currents of thought. First that humanity as a whole is passing through the present bluffing stage on its way to ultimate enlightenment. Is this a kind of evolution? Is this thought really mentioned in Vedas? Yes it is. Then how does this evolution differ from Darwin’s theory of the processes of natural selection and survival of the fittest? Secondly; any individual anywhere in the world is capable of skipping this stage of bluffing. Is it really possible? Is this thought also mentioned in Vedas? Yes it is. If so, then it militates against the certainty of gradual and slow process of Darwinian evolution wherein we are still searching for the missing link and are hesitant to consider this theory a law in spite of overwhelming evidence in its favor. This hesitancy is rather a sprinkle of hope and a step in the direction of Vedic prediction of ultimate enlightenment. Otherwise we are quite fond of certainty in nearly all the fields of our activity as a result of sheer progress so far in bluffing. This bluffing is entirely due to the two artificially created non-existent bluffs of ‘spiritualism’ and ‘religion’. These bluffs only are coming in the way of grasping the Vedic concept of evolution of humanity and the concept of an individual’s possibility of skipping the mechanics of bluff. Both these aspects are discussed in YOG SHASTRA of sage PATANJALI, but these bluffs have converted this completely scientific treatise elucidated with finest artistic rendition into another bluff of an imaginary, mystical, incomprehensible and pedantic doctrine of YOGA. Strange are the ways of bluff. On one hand the imaginary and non-existent concepts of spiritualism and religion have been made to exist in Vedas even after proclaiming Vedas as the books of material physical sciences (अपरा विद्या) only (refer anecdotes of Narad and Shaunak in First Bluff-Spiritualism) and on the other YOG a subject of pure physical science existing in Vedas has been propagated as an ethereal, out of reach of ordinary common people, something mystical, metaphysical and always desirable but never achievable objective. In Indian contexts such bluffs have completely deprived us of not only the unique treasure of knowledge the parameters of which are so vividly and passionately discussed in Vedas; but the very path of finding it out i.e., YOG has been willfully decimated and made non-existent over the centuries. Instead we have been lured and mesmerized into the labyrinths of a fabricated path still known as YOGA or mischievously given the name YOGA which is non-existing and can, therefore, never reach that goal of acquiring professed Knowledge. This path has been carved out and projected as so much full of imponderable thorns and dangers that it requires super human efforts (सीस देई ले जाई) to even imagine taking the first step. The person who happens to take this step either by design or by accident starts suffering from ‘super human syndrome’ immediately or all efforts are made to make him suffer because he is so revered by others in the hope of realizing that knowledge through this new found medium. That way medium have kept on mushrooming in all the ages and those who manage to get the state patronage become more privileged and often give birth to bluffs called sect, cult and sub-religion etc waiting to die natural deaths ultimately. The path is bluff; the medium is bluff because the desired goal spiritualism is bluff. And that’s why when knowledge is discovered somewhere else we have very often gloated, “Oh! This airplane is already existing knowledge with us. Our RAMA traveled in PUSHPAK (पुष्पक विमान).Oh! This radio is already AKASHVANI (आकाशवाणी) at various places in our scriptures’! This television is our old knowledge. SANJAY (संजय) in MAHABHARAT (महाभारत) narrated the entire war to DHRITRASHTRA (धृतराष्ट्र) by seeing the direct relay. Oh! These proton, electron and neutron are nothing but TRIGUNAS (त्रिगुण) we have already discussed in Vedas as SATOGUN (सतोगुण), TAMOGUN (तमोगुण) and RAJOGUN (रजोगुण) Oh! This nebula is HIRANYAGARBHA (हिरण्यगर्भ) which was wrongly understood by Max Mueller”. Is it not bluff that that professed highest of the highest knowledge spiritualism is looking for the crutches of mundane physical sciences every now and then to prove its scientific base? A simple cursory look at the books on spiritualism published in last 150 yeas will bear out the gradual addition of discovered or invented scientific knowledge to prove authentically the scientific basis of spiritualism. The latest additions are the PRAN (प्राण) and CHAKRAS (चक्र) as the Nano Technology of Vedas. The revealed knowledge concept (अपौरुषेयता) of Vedas is proved by data storage concept of a computer. Why couldn’t we invent a computer or discover a single measurement technique of Nano Technology if the concepts were already existent in Vedas? We are thus adding to these examples daily and refusing to accept one simple conclusion that if that is so then there must be hundred others which we don’t know yet and instead of falling into the trap of false self admiration later why not to give a thought at least now to discovering them ourselves and accept gracefully that there is definite need to come out of this bluff. I intend calling this bluff under the series THIRD BLUFF-YOGA in various installments with a view to opening the possibilities of finding out and experimenting with concepts given in Vedas and espoused by Patanjali in his YOG SUTRAS (योग सूत्र) for various fields of present day human interest. To begin with I come back to the two underlying currents of thought mentioned in Vedas which open up innumerable possibilities of discovery and invention in various branches of knowledge. I intend therefore, first discussing the complete thought process of how I arrived at these two conclusions and later on discuss the details as found out by Patanjali Who knows these Vedic thoughts of humanity passing through the bluffing stage and the possibility of an individual skipping it may give answers to the questions that may lead to presently unimaginable discoveries and inventions.

VEDIC YOG VERSUS SPIRITUALISED YOGA

Vedic YOG is a completely scientific concept which has been made non-existent by the spiritualized YOGA The fiefdom of spiritualism is so vast, overpowering and awe inspiring that any comparison of its any ingredient; YOG in the present context with science tends to become a misnomer instantly. The centuries of misinformation and terror have established in the psyche of a common Indian that scientific knowledge is inferior knowledge and even not worth aspiring for. Till recent past only it was considered sacrilegious to cross seven seas for gaining knowledge. The pure scientific derivations of Vedas i.e. science of medicine (आयुर्वेद), science of archery (धनुर्वेद), science of sound (गंधर्ववेद) and science of architecture (स्थापत्यवेद) have been designated as UPVED (उपवेद) meaning inferior knowledge to Vedas. Only those books of knowledge like BRAHMAN (ब्राह्मण) UPNISHAD (उपनिषद), ARANYAK (आरण्यक) and SHASTRAS (शास्त्र) etc were created, manipulated and given credence which eulogized spiritualism. YOG by sage PATANJALI (पतंजलि) is one such SHASTRA (शास्त्र) which has been MANIPULATED to mean a book of spiritual excellence which in fact has nothing to do with spiritualism. This manipulation has deprived us of the scientific facts the authors of Vedas wanted to convey. The salient areas of scientific deliberation in this SHASTRA are as under:-

· A unique concept of knowledge

· A unique concept of human behavior patterns

· A unique concept of mind

· A unique concept of evolution

· A unique technique of skipping bluff by acquisition, application and administration of knowledge

To arrive at the above five broad scientific areas discussed by PATANJALI in his YOG SUTRAS it is absolutely essential to have an unbiased approach towards the study of these sutras meaning formulae. Otherwise the pull of spiritualism is so strong that escaping the abysmal depths of ignorance is more or less impossible. I would rather recommend to the extent that only unbiased approach towards this study has got to be a complete and unswerving bias against spiritualism. This bias is essential for the simple reason that the truth must be found out. If at all there is any scientific knowledge in Vedas it has got to be there for the simple reason that it is there; not for the reason of any later on interpolation and any obstacle coming in way of finding the truth must be ruthlessly neglected. Spiritualism is such an obstruction. If we consider the existing translations, explanations and treatises on PATANJALI YOG SHASTRA, all of them without exception are heavily loaded with a spiritualistic bias. Therefore to give a trial to a completely steadfast converse angle which is scientific, verifiable and achievable and completely anti-spiritualistic is quite justified. Yes spiritualism is an imaginary, unscientific and mythical concept that leans heavily on present day strides of science for its very survival.

ESSENTIAL AWARENESS

For sticking to this unbiased approach the following two steps are to be always kept in mind. The facts of these steps are not only verifiable but attempt to present Vedic knowledge from an entirely non-conventional angle from where it will be apparent that all spiritualistic versions of YOGA are contrived. The approach from these facts will lead to emergence of the above mentioned five scientific facts explained by Patanjali. The steps are to know:

· The Facts of presentation by Patanjali

· The Resolutions of Bluffs of YOGA

CRUCIAL FACTS OF PRESENTATION

There are 195 formulae encompassing the entire knowledge about YOG as Patanjali found it in Vedas. If we just deliberate upon the presentation of these sutras certain irrefutable facts emerge which give a fair insight into not only the subject matter but the reason governing such a presentation. The facts are:

A. Grammatically incomplete sentences

B. Deliberate and Purposeful Arrangement

C. Choice of words

(A) Grammatically Incomplete Sentences

All the sutras of which the spiritualists are never found wanting in appreciation are considered by them to be grammatically incomplete sentences and thus a legitimate excuse for them to offer umpteen explanations for these sutras. This fact cannot be an accidental lapse or a clerical mistake, the notorious excuse. The general explanation is that these sutras are the jottings of a student listening to the discourses of a teacher. In my opinion there is a definite intention on the part of the author of exemplary repute by choosing such a presentation. Was he a victim of the machinations of the spiritualists of that age who will not permit him to be explicit? And thus leave plenty of room for those incurable protagonists of spiritualism (अध्यात्म) to interpret his understanding of Vedas as they liked as he and they were certain that his voice was a cry in the wilderness (नक्कारखाने में तूती) even if he becomes completely explicit. Or was he certain that his presentation meets the parameters of not only scientific but artistic rendition also fully and come what may the BLUFF element of human nature is such that he will be interpreted arbitrarily? So he still considered it his bounden duty to present at least his understanding as it is for the individual benefits in particular and general benefits of humanity at large at any date in future. He could only take precautions to minimize the propagation of bluff as far as possible. And that is what he exactly did.

(B) Deliberate and Purposeful Arrangement

The overt grammatical incompleteness of sutras disappears instantly if the poetic freedom and lyrical aspects of a presentation are taken into consideration. Vedas are his source of inspiration and these are also three types (त्रयी) for presentation reasons alone i.e. poetical, prosaic and lyrical. Vedic hymns also appear grammatically incomplete sentences and one of the reasons for varied and diametrically opposite translations. However, the lexicon of Patanjali Sutras is day to day Sanskrit, unlike Vedas where it is classical Sanskrit. The scientific precision in presentation has been followed so meticulously by him that one can easily predict the content of succeeding sutra. It can only be a deliberate arrangement with a purpose. First a concept is introduced, and then its ingredients are explained till it is completely discussed. Then another idea is introduced and the same drill is followed. The PURPOSE of this deliberate, scientific arrangement of presentation can be only one. And that is –“it should not be interpreted in any other way than it has been made explicit by this sutra.” In spite of this precaution Patanjali was interpreted whimsically from the very first Sutra and the fact of so happening was known to him in advance because of his Vedic knowledge of ATM JYAN (आत्म ज्ञान), a portion of which he had set out to explain in his treatise YOG SHASTRA with special reference to this human nature only. He could have taken only precautions and leave the rest, which he did. Let me explain this by illustrating from the text. The first Sutra is:
(I-1) - अथ योगानुशासनम् - It is a sutra of three words ATH (अथ), YOG (योग) and ANUSHASAN (अनुशासन) which mean – here, (a customary word used for beginning), YOG (a name Proper Noun) and subject / discipline respectively. The overall meaning is: ‘Here begins the subject YOG’. The reader is settled to this simple and straightforward meaning but the spiritualists lead him into the blind alleys of the etymology of these three words with hundred meanings and hundreds of pages wasted which the author most probably never meant. The result is that the reader is unsettled with a meek submission before the gigantic expanse of the abysmal depth of such knowledge. Now compare it with Patanjali and his soothing finger of presentation. Let me dramatize it. “Oh! YOG is the new word for you in my first sutra. Don’t worry; it is a word found in Vedas and it definitely signifies a very unique concept. Here is what I intend you to understand by this word”. And he comes out with his second sutra a complete miniscule definition of YOG which he is bound to explain as per the standard of presentation set by him for himself:
(I-2)YOGASH CHITT VRITTI NIRODH
(I-2) - योगश्चित्तवृत्तिनिरोधः – It is a sutra with three new words introduced i.e. CHITTA (चित्त), VRITTI (वृत्ति) and NIRODH (निरोधः). Here again the spiritualists goad the reader into the labyrinths of nuances of these three words again in hundreds of pages but never drawing his attention to what Patanjali meant which he starts clarifying from the third sutra onwards till he takes up another new concept. Let me dramatize once again. “Oh! I know. These are three new words here and I’ll explain them as and when the context demands but the first two i. e. CHITTA and VRITTI you have been using very loosely and first I must warn you to be a very clear observer (द्रष्टुः) about the nature and form (स्वरूपेऽवस्थानम्) of these two:
(I-3) TADA DRISHTU SWARUPE AWASTHANAM
(I- 3) तदा द्रष्टुः स्वरूपेऽवस्थानम्-. Otherwise ITRATRA (इतरत्र)
You are likely to confuse between the two and continue considering both as having (सारूप्यम) i.e. same nature.
(I-4) VRITTI SARUPYAM ITRATRA
(I-4) वृत्तिसारूप्यमितरत्र.
To avoid this confusion let me now explain the nature and form of VRITTI (वृत्ति) first and I’ll keep on explaining CHITTA (चित्त) as and when the need arises”. And that’s how Patanjali proceeds to his fifth sutra mentioning five groups of VRITTI (वृत्ति):
(I-5) VRITTAYAH PANCHTAYAH KLISHTA AKLISHTA
(I-5) वृत्तयः पञ्चतय्यः क्लिष्टाऽक्लिष्टाः
By now we have a fair idea of one fact of the presentation technique of deliberate and purposeful arrangement of ideas by the author. One can predict with almost certainty that the next sutra must mention these five kinds of Vritti Yes that is what he does in sutra I-6. Now we can predict further. Next sutras must explain these Vritti one by one. Yes that is exactly what he does in sutras I-7 to I-11. Now if there is nothing more to be added to the VRITTI concept, he must revert to third word NIRODH he had introduced in his second sutra. As expected he defines this word and goes on to explain the ingredients in sutra I-12 onwards. If the reader finds this predictable sequence of presentation broken somewhere, the finger of suspicion should straightaway point towards spiritualists who did not spare even VEDAS and willfully distorted, mutilated and created versions according to the branch (शाखा) of thought they belonged to. Patanjali text was a small fry for them and easier to meddle with.

(C) Choice of Words

In order to achieve the purpose of the least misinterpretation besides employing the technique of deliberate sequence of thought as explained in (b) above, Patanjali appears to have used a deliberate lexicon also. A close study reveals that he has used three varieties of words as under:
I. Words of current use
II. Defined words
III. Explained words

(I) Words of current use: Those words which were in use during Patanjali time and for such words he does not think that either a definition or an explanation is required. This is a fair indicator for any student of YOG SHASTRA to take with a pinch of salt any explanation of any word that has not been either defined or explained by Patanjali. Such explanations are more or less impositions which the original author does not endorse. For example, in the first sutra there are explanations for the words ATH (अथ) and ANUSHASAN (अनुशासन) in many translations which Patanjali himself has not deemed fit either to define or explain. Similarly in sutra 3 and 4, the words DRASHTU (द्रष्टुः), SWARUP (स्वरूप), AWASTHA (अवस्था) and SARUPYAM (सारूप्यम) have been used by Patanjali as words of current use only. Otherwise he would have defined or explained them as per his set method of presentation. Similarly in sutra
(I-5) VRITTAYA PANCHTAYYA KLISHTA AKLISHTA
(I-5) वृत्तयः पञ्चतय्यः क्लिष्टाःऽक्लिष्टाः the new words are PANCHTAYYA (पञ्चतय्यः) KLISHT (क्लिष्ट) and AKLISHT (अक्लिष्ट) and none of these have been defined by Patanjali. Obviously these have been used as the words of current use .To attribute arbitrary spiritual meaning to them is a step in the direction of bluff, a reader should guard against. In fact if only this analysis is adhered to for words in each sutra, a completely scientific concept and outlook towards YOG emerges, which Patanjali most probably wanted to convey by employing such simple scientific techniques of presentation

(II) Defined Words: In this category are those words which the author either defines immediately after introducing them or explains them after or before defining even though the words may appear to be of routine / current usage. For example in sutras I-7 to I-11 he defines the five groups of Vritti after mentioning in sutra I-5 and introducing their names in sutra I-6
(I-6) PRAMAN VIPARYA VIKALP NIDRA SMRITAYA
(I-6) प्रमाण विपर्यय विकल्प निद्रा स्मृतयः
In sutras I-7 to I-11 he proceeds to define these groups respectively by choosing words of routine use and does not feel the need to define any of these routine words. But in the next sutra
(I-12) ABHYAS VAIRAGYA TANNIRODH
(I-12) (अभ्यास्वैराग्याभ्यां तन्निरोधः)
He introduces the routine words ABHYAS (अभ्यास) and VAIRAGYA (वैराग्य) for defining NIRODH (निरोध) and he is so certain about the varied usage of these words that he immediately defines ABHYAS in next sutra only
(I-13) TATRA STHITAU YATNO ABHYAS
(I-13) तत्र स्थितौ यत्नोंऽ भ्यासः
And again uses a word here of routine use i.e. स्थितौ meaning stability but is quite apprehensive of its misuse and therefore explains it further in next sutra
(I-14) SA TU DIRGHKAL NAIRANTARYA SATKARA SEVITO DRADHBHUMI
(I-14) स तु दीर्घकालनैरन्तर्यसत्काराऽऽसेवितो दृढभूमिः
None of the words in this sutra are either defined or explained by the author as these are of routine use and he proceeds to define VAIRAGYA in sutra (I-15). The intention is obvious. Patanjali is crying loudly and clearly, “I know you people will interpret NIRODH (निरोध) in all the shades which I don’t mean at all. Therefore I am defining it using two key words ABHYAS (अभ्यास) and VAIRAGYA (वैराग्य) and explaining them further and further. Please don’t try even to find any other meaning if you want to know the truth”. But bluff we must! NIRODH thus becomes suppression, control or even complete destruction of Vritti in various translations. Thus a simple scientific fact of any VRITTI being indestructible as explained by Patanjali in various sutras becomes a completely opposite concept that can be destroyed, controlled or suppressed in the manipulations of the spiritualists

(III) Explained Words: Though defining and explaining are complementary functions generally yet Patanjali has used certain words which he prefers not to define but explain endlessly. The choice of employing such a technique for presentation must be with a purpose. Besides the obvious purpose of achieving the least misinterpretation, he is clearly pointing towards a basic fact that the words acquire meaning as per co text and context only or there are concepts which cannot be defined but explained only. Any attempt at definition will restrict the expanse of the concept and will create unnecessary acrimonious results. For example CHITTA (चित्त), VRITTI (वृत्ति), ISHWAR (ईश्वर) and KAIVALYA (कैवल्य) etc are concepts which cannot be restricted by definitions. Hence Patanjali explains these concepts as and when required at various places in his YOG SUTRAS. He introduces the words CHITTA (चित्त) and VRITTI (वृत्ति) as early as in second sutra only but keeps on explaining these concepts in various contexts throughout his treatise after giving the immediate warning in third and fourth sutras of imperative need of clearly understanding the difference between the two. CHITTA (चित्त) is compared and explained in the context of CHITTVRITTI (चित्तवृत्ति), MAN (मन), SATTVA (सत्त्व), PRABHO (प्रभो), PURUSH (पुरुष) and CHITI (चिति). Similarly the Vrittis (वृत्ति) have been explained as PRAMAN (प्रमाण), VIPARYA (विपर्यय) VIKALP (विकल्प), NIDRA (निद्रा), SMRITI (स्मृति), KLESH (क्लेश), SANSKAR (संस्कार) etc. Any attempt to find out the equivalent of any Vedic concept in any other language can be a concoction only which will lead to further bluffs of that language. A language is actually the mirror of any civilization and a perfect standard for measuring the scientific, cultural and ethical treasures which keep on getting accumulated or diminished over a period of time due to environmental interactions. Each language thus has its heritage of concepts that have been identified by specific names. Such concepts cannot be made to mean such and such concept of any other language. These have to be accepted as such with nomenclature and explanations intact by other languages. Let me elaborate it with an example of a scientific word since the above mentioned concepts from Vedas are scientific in nature. The word TATTVA (तत्त्व) in Vedas is generally equated with ‘element’ a word of chemistry in English language; while both the words have nothing in common if we go into the respective explanations given in the concerned disciplines. In chemistry these are hundred odd in number and the latest advances in the fields of molecular sciences are forcing the scientists to revise the very concept of element. On the other hand in Vedic concept these are only five and none of these five finds a mention in hundred odds of chemistry. The result is an English speaking Indian considers Vedic approach as unscientific primitive and not even worth knowing and an Indian spiritualist revels in confusion created by him and is completely insensitive to the damage caused by gleefully accepting the equation only to quote as evidence to prove the scientific basis of TATTVA (तत्त्व) but still advocating about its spiritual purport. The saner approach of accepting the names of the Vedic concepts as such and assimilate them was never done by any language because such assimilations take place only when enrichment of a language is ensured. All Vedic words were made to be so heavily loaded with spiritualistic overtones that their scientific contents were completely lost. This presentation technique of Patanjali of explaining words is a step in the direction of salvaging that scientific meaning.