QUESTIONS WITH ONLY ONE ANSWER
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
THE QUESTIONS THAT HAVE ONLY ONE ANSWER
Does evolution in any interpretation of biological or social sense mean leading to that civilization which like a villain pursues permits and glorifies?
a) Hunting of human beings by human beings on the grounds of nationality, religion, race, color, economic status, sex, political power, diplomatic finesse etc.
b) Production, sale and purchase of weapons of human hunting on the seemingly laudable grounds of friendship, cooperation and interoperability but the parties involved in transaction hiding the intentions
c) Production and proliferation of weapons of mass hunting and destruction and claiming innocence, desirability or even legal sanctity
d) States overtly or tacitly indulging in production, protection and peddling of drugs, narcotics, bio-chemicals, counterfeit currency and even disposable humans as tools of human hunting and humanity at large.
e) Accepting helplessly as a factual statement in the opinion based Forbes list that OSAMA and DAWOOD the most wanted criminals of our age are in the company of OBAMA and MANMOHAN as among the most powerful people of our world.
f) Glorifying Democracy on one hand as the most exalted and desirable system of political thought but on the other hand accepting helplessly the fact that this system throws up the mediocrity only at the key positions of legislating governance. And this mediocrity whether in or out of power suffers from a permanent kind of ‘non-achievement syndrome’- a feeling of inadequacy, non-fulfillment of personal desires and ambitions that forces them to devise deplorable means of stunting the minds of electorates and thereby achieving the aims of mass hunting. The entire electoral strategy of stunting is designed on the assumption that the masses deserve this treatment.
g) Zealously preserving and following an economic system that crashes every now and then even on frivolous grounds at times and leaves millions as hapless victims as if willfully designed to be hunted
h) Permitting provision of education and sports also to drift into the category of money generating agencies like industries of sex, porn, drug, advertisement, hotel and tourism etc and thus treating education and sex at par on one hand and on the other accepting helplessly sex trade as non-avoidable activity being the oldest profession in spite of it being labeled as the most reprehensible and perverted form of human existence deriving sustenance from exploitation alone.
i) Decrying begging as a black spot on one hand and on the other encouraging charity – a sweet coated way of either promoting begging or extortion only, as a highly laudable human activity by endorsing it in religion, politics, education, literature, law and economics and then wondering how begging has become an industry!
Let the readers add as many agitating questions to this list and-------------------
I KNOW YOUR ANSWERS WILL NOT ADVOCATE ANY SUCH CIVILIZATION BUT THEN ISN’T THERE ANY WAY OUT?
Yes there is and it is very much existent in Vedas and lucidly explained in Patanjali YOG SHASTRA but badly mauled by the spiritualistic explanations to the extent that its very presence is not acceptable to them. And this spurs me to at least put across more vehemently my findings to open scrutiny, experimentation and application for all those who are interested in flawless planning and execution of their passions. This presentation is, therefore, entirely different in essence from all the existing explanations of Patanjali YOG. Presently the word YOG has been mutilated into YOGA with a view to eulogizing a practitioner of YOGA by spreading a bluff of his possessing super human powers and secondly, for selling its various parts for entirely commercial considerations.
Wednesday, February 23, 2011
Monday, February 21, 2011
INTRODUCTION – UNIQUE DISCOVERIES
INTRODUCTION – UNIQUE DISCOVERIES
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
UNIQUE DISCOVERIES
Albert Einstein once said, “Without Indians no worthwhile discoveries could have been made” The discoveries elaborated in the succeeding paragraphs are verbatim copies of Patanjali YOG SUTRAS, a complete scientific treatise and his source of inspiration is the knowledge contained in four VEDAS. Different scholars have interpreted Vedic knowledge differently. Patanjali is also one of them. He, in turn, has been interpreted differently and diversely by umpteen scholars from all over the world. Tragically all of them, without exception, have seen Patanjali in the light of spiritualism – a thought process that was introduced by some UPANISHADS and followed by entire Vedanta philosophy that holds the humanity in awe till date. (For details refer FIRST BLUFF- SPIRITUALISM). So much so that it has come to stay as the only synonym of Indian epistemology. For this a very simple and effective technique that holds good today also, was employed. The Vedic words, phrases and the terms used in Patanjali YOG SUTRAS were so craftily manipulated by the newly coined spiritualistic language that all rational and scientific concepts of Vedas were lost for ever along with will to discover but for certain brilliant patches of discoveries at some points of time like the contributions of CHARAK (चरक), SUSHRUT (सुश्रुत), PANINI (पाणिनि) and ARYABHATT (आर्यभट्ट) etc. I feel Patanjali (पतंजलि), KAPIL (कपिल), GAUTAM (गौतम) and KANAD (कणाद) also belong to this ilk and not to any so projected spiritualistic manipulation. They all have tried to explain the basic directive principles of DISCOVERING anything as given in Vedas in a language other than the classical Sanskrit of Vedas. On the other hand the origin of western philosophy promoted by all thinkers beginning from Plato to as recent as Kant and Schopenhauer and all types of religions can actually be traced to the UPANISHDIC concept of “that art thou” (TAT TWAM ASI तत त्वमसि) promoting no scientific but irrational and unverifiable spiritualistic meanings only and aptly reflected in the phrases like AHAM BRAHMASMI (अहम् ब्रह्मास्मि) or BRAHM ATMA AIKYAM (ब्रह्म आत्मा ऐक्यम) that is the inter-relationship of spiritualistic concepts of soul (आत्मा) and God (ब्रह्म). Strange it may appear but this in itself points towards a remarkable but decelerating contribution towards advancement of science by Indian philosophy about which also many western philosophers feel indebted though grudgingly at times. Paul Deussen calls it “unconscious dependence of all religions on the fundamental dogmas of Kantian philosophy which in a less definite form was already laid down in the Upanishads”. Schopenhauer goes a step further for which he faced quite a criticism. Quote - “In India our religion will now or ever strike root: the primitive wisdom of the human race will never be pushed aside there by the events of Galilee. On the contrary, Indian wisdom will flow back on Europe, and produce a thorough change in our knowing and thinking” – Unquote. Clearly these spiritualistic outbursts cannot be the concepts leading to “worthwhile discoveries” that Einstein has referred to. While going through the unique discoveries elaborated in successive pages any conscientious reader will straightaway be consumed by the comparative modern discoveries in various fields and the enchanting questions nagging his mind will always be like this. How far or near the Vedic thought Einstein, Darwin, Freud, Rousseau and such and such modern inventor / discoverer or philosopher have come? And what unlimited all is possible if we just know the basic directive principles encoded in Vedas? But in the mean time just ask the subsequent questions to yourself.
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
UNIQUE DISCOVERIES
Albert Einstein once said, “Without Indians no worthwhile discoveries could have been made” The discoveries elaborated in the succeeding paragraphs are verbatim copies of Patanjali YOG SUTRAS, a complete scientific treatise and his source of inspiration is the knowledge contained in four VEDAS. Different scholars have interpreted Vedic knowledge differently. Patanjali is also one of them. He, in turn, has been interpreted differently and diversely by umpteen scholars from all over the world. Tragically all of them, without exception, have seen Patanjali in the light of spiritualism – a thought process that was introduced by some UPANISHADS and followed by entire Vedanta philosophy that holds the humanity in awe till date. (For details refer FIRST BLUFF- SPIRITUALISM). So much so that it has come to stay as the only synonym of Indian epistemology. For this a very simple and effective technique that holds good today also, was employed. The Vedic words, phrases and the terms used in Patanjali YOG SUTRAS were so craftily manipulated by the newly coined spiritualistic language that all rational and scientific concepts of Vedas were lost for ever along with will to discover but for certain brilliant patches of discoveries at some points of time like the contributions of CHARAK (चरक), SUSHRUT (सुश्रुत), PANINI (पाणिनि) and ARYABHATT (आर्यभट्ट) etc. I feel Patanjali (पतंजलि), KAPIL (कपिल), GAUTAM (गौतम) and KANAD (कणाद) also belong to this ilk and not to any so projected spiritualistic manipulation. They all have tried to explain the basic directive principles of DISCOVERING anything as given in Vedas in a language other than the classical Sanskrit of Vedas. On the other hand the origin of western philosophy promoted by all thinkers beginning from Plato to as recent as Kant and Schopenhauer and all types of religions can actually be traced to the UPANISHDIC concept of “that art thou” (TAT TWAM ASI तत त्वमसि) promoting no scientific but irrational and unverifiable spiritualistic meanings only and aptly reflected in the phrases like AHAM BRAHMASMI (अहम् ब्रह्मास्मि) or BRAHM ATMA AIKYAM (ब्रह्म आत्मा ऐक्यम) that is the inter-relationship of spiritualistic concepts of soul (आत्मा) and God (ब्रह्म). Strange it may appear but this in itself points towards a remarkable but decelerating contribution towards advancement of science by Indian philosophy about which also many western philosophers feel indebted though grudgingly at times. Paul Deussen calls it “unconscious dependence of all religions on the fundamental dogmas of Kantian philosophy which in a less definite form was already laid down in the Upanishads”. Schopenhauer goes a step further for which he faced quite a criticism. Quote - “In India our religion will now or ever strike root: the primitive wisdom of the human race will never be pushed aside there by the events of Galilee. On the contrary, Indian wisdom will flow back on Europe, and produce a thorough change in our knowing and thinking” – Unquote. Clearly these spiritualistic outbursts cannot be the concepts leading to “worthwhile discoveries” that Einstein has referred to. While going through the unique discoveries elaborated in successive pages any conscientious reader will straightaway be consumed by the comparative modern discoveries in various fields and the enchanting questions nagging his mind will always be like this. How far or near the Vedic thought Einstein, Darwin, Freud, Rousseau and such and such modern inventor / discoverer or philosopher have come? And what unlimited all is possible if we just know the basic directive principles encoded in Vedas? But in the mean time just ask the subsequent questions to yourself.
Wednesday, February 16, 2011
YOG – THE PANACEA FOR HUMANITY
YOG – THE PANACEA FOR HUMANITY
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
WHAT EXACTLY IS PATANJALI YOG?
To find out we must first shatter the myths about YOG and we must know that:
• YOG IS NOT ABOUT DOING ASANS (आसन). Umpteen physical postures propagated in the name of Patanjali YOG are business shops like gyms, aerobics, akhadas (अखाड़ा) etc. run by qualified, semi-qualified or even quacks employing all fair and foul tricks to attract the clientele. In fact Patanjali has not mentioned a single ASAN in his treatise.
• YOG IS NOT ABOUT DOING BREATHING EXERCISES. Innumerable breathing exercises concocted and propagated as PRANAYAM (प्राणायाम) in the name of Patanjali YOG are again business ventures flourishing mainly because most of us have been conditioned to accept for right or wrong reason that we do not know the most natural function of even breathing properly and our diseases are the result of this malaise. In fact Patanjali has discussed PRAN (प्राण ) as life force in its four dimensions as one part only of the entire process of YOG explained as summation of eight parts.
• YOG IS NOT ABOUT MEDITATION TECHNIQUES. Innumerable meditation techniques propagated as DHYAN (ध्यान) in the name of Patanjali are business ventures to attract the gullible by promising attractive returns with minimal investment and ultimately benumbing the faculties of even complaining after complete bankruptcy. In fact Patanjali has not mentioned a single meditation technique in his YOGSHASTRA. .
• YOG IS NOT ABOUT GOING INTO ANY KIND OF TRANCE IN THE NAME OF A HIGHER FORM OF EXISTENCE. There is no higher form of existence propagated as SAMADHI (समाधि) in the name of Patanjali. It is just an intellectual venture on business lines to attract the gullible and convince the knowledgeable in order to swell the rank and file of the followers. In fact very classification on the lines of dualities of higher and lower is anti-thesis of the concept of YOG and has been labeled as a figment of imagination equated with ignorance and discussed under a well defined technical term AVIDYA (अविद्या) by Patanjali.
• OVERALL YOG IS NOT ABOUT ASAN (आसन), PRANAYAM (प्राणायाम), DHYAN (ध्यान) AND SAMADHI (समाधि) as generally understood and propagated. These terms have just been lifted from Patanjali YOG and given arbitrary interpretations to suit the sole aim of exploitation by knowledgeable experts and crafty quacks alike.
How could such large scale exploitation be possible? You can’t make fool of all the people all the time. There must be some genuineness about the whole concept of YOG. Yes, there is. It is entirely based on that ever existing knowledge which is impeccably organized. And this knowledge has always been used, misused and abused through the imagined techniques of interpretation by all sorts of people all over the world throughout the periods of entire human history.
YOG IS ABOUT
YOG deals with understanding the reasons of misuse / abuse of knowledge by the people and lays down a process following which will ensure that knowledge is not misused / abused but always used flawlessly for the benefit and happiness of all. This brings me to enumerate in a nutshell the various aspects of knowledge contained in YOG. It is about
• An unending scientific process of finding out, organizing and implementing any principle of knowledge in any field of human activity.
• A scientific process of sorting, sifting the information so gained about knowledge in a well-organized way and avoiding mal-organization. People tend to mal-organize also as either organization confers immense powers on the wielder.
• A scientific process of converting mal-organization of information due to misinterpretation into well-organization because mal-organized knowledge confers on an individual transitory power that not only destroys him ultimately but wreaks havoc on the very existence .
• A scientific process of converting mal-organization of thought due to misinterpretation into disorganization meaning disrupting and disintegrating the mal-organization. Knowledge so disorganized is useless and becomes non-functional.
• A scientific process of inculcating discretion (VIVEK विवेक) and awareness (PRAGYA प्रज्ञा) leading to friendship, joyfulness, compassion and complete avoidance of misuse / abuse of information by thoroughly understanding the concept of flaws (AVIDYA अविद्या) accruing due to misinterpretation and mal-interpretation.
YOG AS A SCIENTIFIC PROCESS
The process of YOG offers a reliable hope for the strife ridden humanity as it is the unique discovery mentioned in Vedas that is unending and suggests solutions to many problems that we keep on creating, manipulating just to suit definitions of intelligence artificially created for our convenience. On the other hand YOG talks about wisdom comprising discretion and awareness and shuns artificial intelligence by recognizing its symptoms. The importance of YOG as scientific process and its methodology has been explained under the following topics in forthcoming postings:
• Introduction – Unique discoveries
• Introduction – Questions with only one answer
• Introduction – A different analysis
• Introduction – Genesis of the solution
• Stages of YOGIC methodology
• Preparation Stage – Concept of VRITTI (वृत्ति)
• Preparation Stage – Laws of operation of VRITTIS (वृत्ति)
• Preparation Stage – VRITTIS operating in nature
• Preparation Stage – VRITTIS operating in human beings
• Preparation Stage – Rules of presence of VRITTIS
• Preparation Stage – Concept of CHITT (चित्त) and its comparison with VRITTI
• Conclusions about Preparation Stage
• Planning Stage – Concept of flawlessness
• Planning Stage – Concept of ASAN (आसन)
• Planning Stage – Concept of impediments and their resolution
• Planning Stage – Concept of PRANAYAM (प्राणायाम)
• Planning Stage – Concept of training of CHITT (चित्त) and concept of PRATYAHAR (प्रत्याहार)
• Execution Stage – Stage of SANYAM (संयम), Determination of the area of engagement
• Execution Stage – Formation of DHARNA (धारणा)
• Execution Stage – Sticking to DHARNA, Concept of DHYAN (ध्यान)
• Execution Stage – realization of DHARNA, Concept of SAMADHI (समाधि)
• Implementation Stage – Stage of VINIYOG (विनियोग)
• Conclusion – YOG an unending process
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
WHAT EXACTLY IS PATANJALI YOG?
To find out we must first shatter the myths about YOG and we must know that:
• YOG IS NOT ABOUT DOING ASANS (आसन). Umpteen physical postures propagated in the name of Patanjali YOG are business shops like gyms, aerobics, akhadas (अखाड़ा) etc. run by qualified, semi-qualified or even quacks employing all fair and foul tricks to attract the clientele. In fact Patanjali has not mentioned a single ASAN in his treatise.
• YOG IS NOT ABOUT DOING BREATHING EXERCISES. Innumerable breathing exercises concocted and propagated as PRANAYAM (प्राणायाम) in the name of Patanjali YOG are again business ventures flourishing mainly because most of us have been conditioned to accept for right or wrong reason that we do not know the most natural function of even breathing properly and our diseases are the result of this malaise. In fact Patanjali has discussed PRAN (प्राण ) as life force in its four dimensions as one part only of the entire process of YOG explained as summation of eight parts.
• YOG IS NOT ABOUT MEDITATION TECHNIQUES. Innumerable meditation techniques propagated as DHYAN (ध्यान) in the name of Patanjali are business ventures to attract the gullible by promising attractive returns with minimal investment and ultimately benumbing the faculties of even complaining after complete bankruptcy. In fact Patanjali has not mentioned a single meditation technique in his YOGSHASTRA. .
• YOG IS NOT ABOUT GOING INTO ANY KIND OF TRANCE IN THE NAME OF A HIGHER FORM OF EXISTENCE. There is no higher form of existence propagated as SAMADHI (समाधि) in the name of Patanjali. It is just an intellectual venture on business lines to attract the gullible and convince the knowledgeable in order to swell the rank and file of the followers. In fact very classification on the lines of dualities of higher and lower is anti-thesis of the concept of YOG and has been labeled as a figment of imagination equated with ignorance and discussed under a well defined technical term AVIDYA (अविद्या) by Patanjali.
• OVERALL YOG IS NOT ABOUT ASAN (आसन), PRANAYAM (प्राणायाम), DHYAN (ध्यान) AND SAMADHI (समाधि) as generally understood and propagated. These terms have just been lifted from Patanjali YOG and given arbitrary interpretations to suit the sole aim of exploitation by knowledgeable experts and crafty quacks alike.
How could such large scale exploitation be possible? You can’t make fool of all the people all the time. There must be some genuineness about the whole concept of YOG. Yes, there is. It is entirely based on that ever existing knowledge which is impeccably organized. And this knowledge has always been used, misused and abused through the imagined techniques of interpretation by all sorts of people all over the world throughout the periods of entire human history.
YOG IS ABOUT
YOG deals with understanding the reasons of misuse / abuse of knowledge by the people and lays down a process following which will ensure that knowledge is not misused / abused but always used flawlessly for the benefit and happiness of all. This brings me to enumerate in a nutshell the various aspects of knowledge contained in YOG. It is about
• An unending scientific process of finding out, organizing and implementing any principle of knowledge in any field of human activity.
• A scientific process of sorting, sifting the information so gained about knowledge in a well-organized way and avoiding mal-organization. People tend to mal-organize also as either organization confers immense powers on the wielder.
• A scientific process of converting mal-organization of information due to misinterpretation into well-organization because mal-organized knowledge confers on an individual transitory power that not only destroys him ultimately but wreaks havoc on the very existence .
• A scientific process of converting mal-organization of thought due to misinterpretation into disorganization meaning disrupting and disintegrating the mal-organization. Knowledge so disorganized is useless and becomes non-functional.
• A scientific process of inculcating discretion (VIVEK विवेक) and awareness (PRAGYA प्रज्ञा) leading to friendship, joyfulness, compassion and complete avoidance of misuse / abuse of information by thoroughly understanding the concept of flaws (AVIDYA अविद्या) accruing due to misinterpretation and mal-interpretation.
YOG AS A SCIENTIFIC PROCESS
The process of YOG offers a reliable hope for the strife ridden humanity as it is the unique discovery mentioned in Vedas that is unending and suggests solutions to many problems that we keep on creating, manipulating just to suit definitions of intelligence artificially created for our convenience. On the other hand YOG talks about wisdom comprising discretion and awareness and shuns artificial intelligence by recognizing its symptoms. The importance of YOG as scientific process and its methodology has been explained under the following topics in forthcoming postings:
• Introduction – Unique discoveries
• Introduction – Questions with only one answer
• Introduction – A different analysis
• Introduction – Genesis of the solution
• Stages of YOGIC methodology
• Preparation Stage – Concept of VRITTI (वृत्ति)
• Preparation Stage – Laws of operation of VRITTIS (वृत्ति)
• Preparation Stage – VRITTIS operating in nature
• Preparation Stage – VRITTIS operating in human beings
• Preparation Stage – Rules of presence of VRITTIS
• Preparation Stage – Concept of CHITT (चित्त) and its comparison with VRITTI
• Conclusions about Preparation Stage
• Planning Stage – Concept of flawlessness
• Planning Stage – Concept of ASAN (आसन)
• Planning Stage – Concept of impediments and their resolution
• Planning Stage – Concept of PRANAYAM (प्राणायाम)
• Planning Stage – Concept of training of CHITT (चित्त) and concept of PRATYAHAR (प्रत्याहार)
• Execution Stage – Stage of SANYAM (संयम), Determination of the area of engagement
• Execution Stage – Formation of DHARNA (धारणा)
• Execution Stage – Sticking to DHARNA, Concept of DHYAN (ध्यान)
• Execution Stage – realization of DHARNA, Concept of SAMADHI (समाधि)
• Implementation Stage – Stage of VINIYOG (विनियोग)
• Conclusion – YOG an unending process
Thursday, August 5, 2010
EPILOGUE FOR BLUFFS
EPILOGUE FOR BLUFFS
ALL THE BLUFF-CALL THE BLUFF
STRANGE ARE THE WAYS OF SPIRITUALISM
Having discussed all the bluffs, it is interesting to bring out certain common conclusions besides the ones already mentioned after each bluff. These conclusions point to the strange ways of spiritualism employed by the perpetrators just to keep it in circulation.
NOT IMPROBABLE IDEAS IN CONTENT
There is not a single idea mentioned as boon that is improbable or even impossible in content. But all boons have been propagated and manipulated as seemingly impossible to create awe towards a person who can achieve it and this person should not be a scientist who can explain the probability of the content. He has to be an unverifiable YOGI only who lived either in the distant past or in mythological anecdotes only. In all spiritualistic translations of the formulae (SUTRAS) the word YOGI has thus been interpolated though it does not exist in any SUTRA. It is not the scientific probability that has been stressed but the spiritualistic impossibility that has been ordained to be accepted as such without any basic sense of curiosity to enquire even.
DEFECT IS IN THE METHODOLOGY
The methodology advocated in the name of Patanjali by the spiritualistic approach can never lead to the achievements mentioned. It is next to impossible. No person can ever achieve anything mentioned in the SUTRAS just by sitting, standing or lying in any idle pose understood by the names MUDRA and ASANS. Yes, I mean these postures can give anyone relief, relaxation, physical fitness through physiological exercises and refreshing techniques to enhance the ability to concentrate but never the ability to vanish or the ability to be the master of all the languages or the ability to fly through the sky route or any single ability understood and propagated by the spiritualists as VIBHUTI by christening the chapter as VIBHUTI PAD while the very word VIBHUTI is nowhere mentioned by Patanjali, the original author. Only a scientific method of experimentation in a laboratory for testing and making use of the directive principles given in the SUTRAS can lead to the possible indicated achievements.
SCIENTIFIC SPIRITUALISM – NONSENSE
There is nothing like scientific spiritualism as claimed by the spiritualists today. The whole edifice of spiritualism is based on its anti-science stance considering science as inferior knowledge (APRA VIDYA or NIKRISHT GYAN) not even worth pursuing. So what makes a spiritualist a knower of superior knowledge to lean on the clutches of inferior knowledge in order to validate the efficacy of its dogmas? The answer is simple. Promote it as science also so that it remains in circulation and the range is further widened to include even the rational thinkers and to increase phenomenally the strength of gullible. Even the watered down argument that spiritualism caters for both the higher knowledge (PARA VIDYA) and the lower knowledge of science (APRA VIDYA) is more an eyewash in view of the advancing strides of science. The slip of their inability to maintain pace keeps on showing so steadfastly that the only qualification of any bluff that it has to depend on acceptance and exploitation becomes obvious.
ALL THE BLUFF-CALL THE BLUFF
STRANGE ARE THE WAYS OF SPIRITUALISM
Having discussed all the bluffs, it is interesting to bring out certain common conclusions besides the ones already mentioned after each bluff. These conclusions point to the strange ways of spiritualism employed by the perpetrators just to keep it in circulation.
NOT IMPROBABLE IDEAS IN CONTENT
There is not a single idea mentioned as boon that is improbable or even impossible in content. But all boons have been propagated and manipulated as seemingly impossible to create awe towards a person who can achieve it and this person should not be a scientist who can explain the probability of the content. He has to be an unverifiable YOGI only who lived either in the distant past or in mythological anecdotes only. In all spiritualistic translations of the formulae (SUTRAS) the word YOGI has thus been interpolated though it does not exist in any SUTRA. It is not the scientific probability that has been stressed but the spiritualistic impossibility that has been ordained to be accepted as such without any basic sense of curiosity to enquire even.
DEFECT IS IN THE METHODOLOGY
The methodology advocated in the name of Patanjali by the spiritualistic approach can never lead to the achievements mentioned. It is next to impossible. No person can ever achieve anything mentioned in the SUTRAS just by sitting, standing or lying in any idle pose understood by the names MUDRA and ASANS. Yes, I mean these postures can give anyone relief, relaxation, physical fitness through physiological exercises and refreshing techniques to enhance the ability to concentrate but never the ability to vanish or the ability to be the master of all the languages or the ability to fly through the sky route or any single ability understood and propagated by the spiritualists as VIBHUTI by christening the chapter as VIBHUTI PAD while the very word VIBHUTI is nowhere mentioned by Patanjali, the original author. Only a scientific method of experimentation in a laboratory for testing and making use of the directive principles given in the SUTRAS can lead to the possible indicated achievements.
SCIENTIFIC SPIRITUALISM – NONSENSE
There is nothing like scientific spiritualism as claimed by the spiritualists today. The whole edifice of spiritualism is based on its anti-science stance considering science as inferior knowledge (APRA VIDYA or NIKRISHT GYAN) not even worth pursuing. So what makes a spiritualist a knower of superior knowledge to lean on the clutches of inferior knowledge in order to validate the efficacy of its dogmas? The answer is simple. Promote it as science also so that it remains in circulation and the range is further widened to include even the rational thinkers and to increase phenomenally the strength of gullible. Even the watered down argument that spiritualism caters for both the higher knowledge (PARA VIDYA) and the lower knowledge of science (APRA VIDYA) is more an eyewash in view of the advancing strides of science. The slip of their inability to maintain pace keeps on showing so steadfastly that the only qualification of any bluff that it has to depend on acceptance and exploitation becomes obvious.
Saturday, July 17, 2010
BLUFF OF CONTROLLING THE ELEMENTS AND THE SENSES
BLUFF OF CONTROLLING THE ELEMENTS AND THE SENSES
SUTRA (III-44 TO 48) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
PUNCHLINE
Imagine if an ordinary human being had the following!
• If he could make it rain or stop at will so that there are no droughts or floods
• If he could control and adjust the temperature, pressure in and around his body at will so that no harm ever comes to him.
• If he could increase or decrease the size of his body at will to suit the need and environment.
• If he could make his body also as swift in movements as his mind.
• If not above then if he could only be made to believe that such a man existed and can exist any time and he is called YOGI. All that is supposed to be done to achieve these miracles is to sit in an idle pose and keep meditating on achieving these powers or indulge in sacrifices to please the spirits who in turn will come under his control and make them do whatever such a practitioner desires.
BLUFF OF POSSESSING THE ABILITY OF HAVING CONTROL OVER THE ELEMENTS AND THE SENSES
Patanjali sutras quoted as authority for spreading these bluff are as under:
(III-44) STHULSWARUP SUKSHAMANVYAARTHVATTVA (first part) SANYAMAD (second part) BHOOTJAYA (third part)
(III-44) स्थूलस्वरूप सूक्ष्मान्व्यार्थवत्त्वसंयमाद भूतजयः
The power of controlling the spirits or natural elements is achieved by a YOGI by meditating on the various attributes like appearance (STHULस्थूल), constituents (SWROOP स्वरूप), minute (SUKSHM सूक्ष्म), functions of the constituents (ANVYA अन्वय) and purpose (ARTHVATTVA अर्थवत्त्व).
(III-45) TATO ANIMADI PRADURBHAVAH KAYSAMPATTAD DHARMANABHIGHATASHCH (extension of third part of sutra 44)
(III-45) ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्माऽनभिघातश्च
Such an achievement will lead to the ability of making human body minute or gigantic in size etc. without damaging the functions of the body. The word KAYASAMPATTAD (कायसम्पत्त) in the above sutra meaning the attributes of a physical body has been explained to consist the following in the next sutra.
(III-46) RUPLAVANYABALVAJRASAHNANATVANI KAYASAMPAT (extension of third part of sutra 44)
(III-46) रूपलावण्यबलवज्रसंहननत्वानि कायसम्पत्
The attributes are beauty, grace, physical prowess and impregnable frame.
(III-47) GRAHANSWRUPA ASMITA ANVYA ARTHVATVA (first part) SANYAMADI (second part) INDRIYA JAYAH (third part)
(III-47) ग्रहणस्वरूपाऽस्मिताऽ न्व्यार्थवत्त्वसंयमादिन्द्रियजयः
Similarly the power of having full control over the senses is achieved by a YOGI by meditating on the various attributes like acceptance (GRAHAN ग्रहण), constituents (SWROOP स्वरूप), ego sense (ASMITA अस्मिता), functions of the constituents (ANVYA अन्वय) and purpose (ARTHVATTVA अर्थवत्त्व).
(III-48) TATO MANOJVITTAVAM VIKRANBHAV PRADHAN JAYASHCH
(III-48) ततो मनोजवित्त्वं विकरण भावः प्रधानजयश्च
Such an achievement will lead to making a human body acquire the speed of mind, ability to do all the functions of the body without the body and controlling those entire actions of nature that can cause damage
BUT PATANJALI NEVER MEANT AS ABOVE
Patanjali has already introduced the concept of VRITTIS वृत्ति present in nature in sutra III-43 and addresses it as MAHAVIDEHA (महाविदेहा) as compared to the VRITTIS of the human body in sutra I-5 Now he is explaining:
a) the methodology of studying these VRITTIS under five groups (JATI जाति) in sutra III- 44
b) finding out the influence of these VRITTIS on human body by studying the VRITTIS of SENSES under five groups (JATI जाति) in sutra III-47
METHODOLOGY OF STUDYING
For a) above the five groups are as under:
• STHUL (स्थूल) – appearance , solid, visible, form, concrete
• SWROOP (स्वरूप) – structure , constituents
• SUKSHM (सूक्ष्म) – abstract , minute, invisible, formless
• ANVYA (अन्वय) – logical connection, etymological connection among properties emanating from SAT,RAJ and TAM (सत, रज, तम) aspects, functions of the constituents
• ARTHVATTVA (अर्थवत्त्व) – purpose
FINDING OUT THE INFLUENCE ON HUMAN BODY
For b) above the five groups are as under:
• GRAHAN (ग्रहण) – perceptibility, capability to receive, acceptance, tendency, programmed behaviour, sensitivity etc.
• SWROOP (स्वरूप) – structure, constituents
• ASMITA (अस्मिता) – ego sense
• ANVYA (अन्वय ) – functions of the constituents
• ARTHVATTVA (अर्थवत्त्व) – purpose
ANALYSIS OF PATANJALI’S EXPLANATION
It is a very significant method of studying VRITTIS (वृत्ति) in groups that has been reinforced here. Earlier it is in sutra I-5 wherein the VRITTIS of the entire human body have been advised to be studied under five groups. Now only the SENSES of a human body have been advised to be studied under five different groups. Therefore, this is also an indication that these groups are not the end all - the only groups under which the VRITTIS can be studied. These appear to be need based. Since the need here is to find out the influence of natural elements on human body and as this can be appreciated best by the SENSES only; hence only those groups of VRITTIS have been recommended that help in appreciation. For example, if the interest is to find out the effect of natural elements on my SENSE OF TOUCH, I must concentrate on some part of skin that is the subject of research, its constituting VRITTIS (SWROOP स्वरूप), their functions (ANVYA अन्वय), their purpose (ARTHVATTVA अर्थवत्त्व), their sensitivity (GRAHAN ग्रहण) and the effect of the VRITTIS of ego sense (ASMITA अस्मिता – studied separately as per sutra I-5) on these VRITTIS. It not only indicates the suggestion of the groups under which the millions of VRITTIS have been placed but also defines the various areas of study for a particular VRITTI that has been chosen as an area of research. For example in sutra III-44, it is amply clear that if the interest is about finding out about the five natural elements then its concrete STHUL (स्थूल), and invisible SUKSHM (सूक्ष्म) constituents SWROOP (स्वरूप) and their functions ANVYA (अन्वय) and their purpose ARTHVATTVA (अर्थवत्त्व) must be found out about each element. In other words each VRITTI has got a definite structure (SWROOP स्वरूप) that is made up of concrete (STHUL स्थूल) as well as abstract (SUKSHM (सूक्ष्म) parts with definite functions (ANVYA (अन्वय) and definite purpose (ARTHVATTVA अर्थवत्त्व).
SUTRA (III-44 TO 48) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
PUNCHLINE
Imagine if an ordinary human being had the following!
• If he could make it rain or stop at will so that there are no droughts or floods
• If he could control and adjust the temperature, pressure in and around his body at will so that no harm ever comes to him.
• If he could increase or decrease the size of his body at will to suit the need and environment.
• If he could make his body also as swift in movements as his mind.
• If not above then if he could only be made to believe that such a man existed and can exist any time and he is called YOGI. All that is supposed to be done to achieve these miracles is to sit in an idle pose and keep meditating on achieving these powers or indulge in sacrifices to please the spirits who in turn will come under his control and make them do whatever such a practitioner desires.
BLUFF OF POSSESSING THE ABILITY OF HAVING CONTROL OVER THE ELEMENTS AND THE SENSES
Patanjali sutras quoted as authority for spreading these bluff are as under:
(III-44) STHULSWARUP SUKSHAMANVYAARTHVATTVA (first part) SANYAMAD (second part) BHOOTJAYA (third part)
(III-44) स्थूलस्वरूप सूक्ष्मान्व्यार्थवत्त्वसंयमाद भूतजयः
The power of controlling the spirits or natural elements is achieved by a YOGI by meditating on the various attributes like appearance (STHULस्थूल), constituents (SWROOP स्वरूप), minute (SUKSHM सूक्ष्म), functions of the constituents (ANVYA अन्वय) and purpose (ARTHVATTVA अर्थवत्त्व).
(III-45) TATO ANIMADI PRADURBHAVAH KAYSAMPATTAD DHARMANABHIGHATASHCH (extension of third part of sutra 44)
(III-45) ततोऽणिमादिप्रादुर्भावः कायसम्पत्तद्धर्माऽनभिघातश्च
Such an achievement will lead to the ability of making human body minute or gigantic in size etc. without damaging the functions of the body. The word KAYASAMPATTAD (कायसम्पत्त) in the above sutra meaning the attributes of a physical body has been explained to consist the following in the next sutra.
(III-46) RUPLAVANYABALVAJRASAHNANATVANI KAYASAMPAT (extension of third part of sutra 44)
(III-46) रूपलावण्यबलवज्रसंहननत्वानि कायसम्पत्
The attributes are beauty, grace, physical prowess and impregnable frame.
(III-47) GRAHANSWRUPA ASMITA ANVYA ARTHVATVA (first part) SANYAMADI (second part) INDRIYA JAYAH (third part)
(III-47) ग्रहणस्वरूपाऽस्मिताऽ न्व्यार्थवत्त्वसंयमादिन्द्रियजयः
Similarly the power of having full control over the senses is achieved by a YOGI by meditating on the various attributes like acceptance (GRAHAN ग्रहण), constituents (SWROOP स्वरूप), ego sense (ASMITA अस्मिता), functions of the constituents (ANVYA अन्वय) and purpose (ARTHVATTVA अर्थवत्त्व).
(III-48) TATO MANOJVITTAVAM VIKRANBHAV PRADHAN JAYASHCH
(III-48) ततो मनोजवित्त्वं विकरण भावः प्रधानजयश्च
Such an achievement will lead to making a human body acquire the speed of mind, ability to do all the functions of the body without the body and controlling those entire actions of nature that can cause damage
BUT PATANJALI NEVER MEANT AS ABOVE
Patanjali has already introduced the concept of VRITTIS वृत्ति present in nature in sutra III-43 and addresses it as MAHAVIDEHA (महाविदेहा) as compared to the VRITTIS of the human body in sutra I-5 Now he is explaining:
a) the methodology of studying these VRITTIS under five groups (JATI जाति) in sutra III- 44
b) finding out the influence of these VRITTIS on human body by studying the VRITTIS of SENSES under five groups (JATI जाति) in sutra III-47
METHODOLOGY OF STUDYING
For a) above the five groups are as under:
• STHUL (स्थूल) – appearance , solid, visible, form, concrete
• SWROOP (स्वरूप) – structure , constituents
• SUKSHM (सूक्ष्म) – abstract , minute, invisible, formless
• ANVYA (अन्वय) – logical connection, etymological connection among properties emanating from SAT,RAJ and TAM (सत, रज, तम) aspects, functions of the constituents
• ARTHVATTVA (अर्थवत्त्व) – purpose
FINDING OUT THE INFLUENCE ON HUMAN BODY
For b) above the five groups are as under:
• GRAHAN (ग्रहण) – perceptibility, capability to receive, acceptance, tendency, programmed behaviour, sensitivity etc.
• SWROOP (स्वरूप) – structure, constituents
• ASMITA (अस्मिता) – ego sense
• ANVYA (अन्वय ) – functions of the constituents
• ARTHVATTVA (अर्थवत्त्व) – purpose
ANALYSIS OF PATANJALI’S EXPLANATION
It is a very significant method of studying VRITTIS (वृत्ति) in groups that has been reinforced here. Earlier it is in sutra I-5 wherein the VRITTIS of the entire human body have been advised to be studied under five groups. Now only the SENSES of a human body have been advised to be studied under five different groups. Therefore, this is also an indication that these groups are not the end all - the only groups under which the VRITTIS can be studied. These appear to be need based. Since the need here is to find out the influence of natural elements on human body and as this can be appreciated best by the SENSES only; hence only those groups of VRITTIS have been recommended that help in appreciation. For example, if the interest is to find out the effect of natural elements on my SENSE OF TOUCH, I must concentrate on some part of skin that is the subject of research, its constituting VRITTIS (SWROOP स्वरूप), their functions (ANVYA अन्वय), their purpose (ARTHVATTVA अर्थवत्त्व), their sensitivity (GRAHAN ग्रहण) and the effect of the VRITTIS of ego sense (ASMITA अस्मिता – studied separately as per sutra I-5) on these VRITTIS. It not only indicates the suggestion of the groups under which the millions of VRITTIS have been placed but also defines the various areas of study for a particular VRITTI that has been chosen as an area of research. For example in sutra III-44, it is amply clear that if the interest is about finding out about the five natural elements then its concrete STHUL (स्थूल), and invisible SUKSHM (सूक्ष्म) constituents SWROOP (स्वरूप) and their functions ANVYA (अन्वय) and their purpose ARTHVATTVA (अर्थवत्त्व) must be found out about each element. In other words each VRITTI has got a definite structure (SWROOP स्वरूप) that is made up of concrete (STHUL स्थूल) as well as abstract (SUKSHM (सूक्ष्म) parts with definite functions (ANVYA (अन्वय) and definite purpose (ARTHVATTVA अर्थवत्त्व).
Friday, June 18, 2010
BLUFF OF SEPARATING MIND FROM THE BODY
BLUFF OF SEPARATING MIND FROM THE BODY
SUTRA (III-43) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
A WORD ABOUT THE SUTRA (III-43)
The Patanjali sutra quoted as authority for spreading this bluff is:
(III-43) BAHIRKALPITA VRITTIRMAHAVIDEHA TATAH PRAKASH AVRAN KSHAYA
(III-43) बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरण क्षयः
This sutra appears to be the source of many diverse thought processes of spiritualism. The crux of the interpretation of this sutra is the same for all. And that is that MIND can be separated from the BODY. They differ in technique of separating only which they all call as SAMADHI (समाधि). They survive by using all fair and unfair means propagating the excellence and superiority of one’s technique over the other and collecting as many followers as possible. They all have to interpret this sutra in terms of existence of two separate, independent entities of a human being i.e. MIND (मन) and BODY (शरीर). Because then only it is possible in their opinion to gain entire knowledge by roaming around in the entire universe through the abstract MIND (मन) and by stuffing the concrete BODY (शरीर) in some inaccessible, safe and secure place for the period of such sojourn.
STANDARD SPIRITUALISTIC TRANSLATION
The mechanics of arriving at this spiritualistic interpretation of this sutra is an interesting example in twisting and stretching.
a) BAHIR (बहिर) – a thing that is outside the human body and has to be understood as MIND (मन MAN) only.
b) AKALPITA (अकल्पिता) – a thing that cannot be imagined by the human body and, therefore, has to be understood as MIND (मन MAN) only.
c) VRITTI (वृत्ति) – is a ‘vritti’ and has to be understood as MIND (मन MAN) only. (So what if Patanjali calls it a VRITTI).
d) MAHAVIDEHA (महा विदेहा) – and is called achievement of the stage MAHAVIDEHA (महाविदेहा) i.e. a thing that is without body (विदेहा) and is more capable (महा) and hence has to be understood as MIND (मन MAN) only that has been separated from the body
e) TATAH (ततः) – and then i.e. after achieving MAHAVIDEHA (महा विदेहा) i.e. achieving separation of MIND from the BODY
f) PRAKASHAVRAN (प्रकाशावरण) – every veil covering the knowledge
g) KSHAY (क्षयः) – is destroyed; and thus entire knowledge is gained.
STANDARD EXPLANATION AS PATANJALI MEANT
Patanjali, throughout in his YOGSHASTRA has maintained consistency of explaining CHITT and VRITTI (वृत्ति), in order to bring out the difference between the two as it is absolutely essential and basic requirement for grasping his philosophy of YOG. In this sutra he is explaining that aspect of VRITTI (वृत्ति) that he calls MAHAVIDEHA and is pervading the entire universe and is the cause of all happening. He is comparing it with that aspect of VRITTI (वृत्ति) which is responsible for the actions of human body. The knowledge of MAHAVIDEHA is thus bound to destroy the veil hiding the knowledge. And that is what the entire history of human progress is. It revolves round unveiling the secrets of nature only. Such probable explanation is arrived at by word to word analysis of the sutra as given below:
a) BAHIR (बहिर) – the things that are outside the human body and these are innumerable and cannot be restricted to one thing and never MIND (मन MAN) only as imagined by the spiritualistic explanations as mind will turn out to be a concept represented by a physical organ known as brain and very much a part inside human body and not outside it. The word BAHIR (बहिर), therefore, must mean the entire nature outside and around the human body.
b) AKALPITA (अकल्पिता) – things that do not owe their existence to human imagination but exist independently irrespective of human acceptance and these things have their own properties (गुण), and tendencies (प्रवृत्ति) that are responsible for all happenings. The human behaviour is mainly the outcome of VRITTIS (वृत्ति) born out of imagination (कल्पना). These imagined (कल्पित) VRITTIS reside in human body only and not outside (BAHIR बहिर) and can, thus be called as KALPITA (कल्पिता) when compared to AKALPITA (अकल्पिता) VRITTIS that are manifest all around. It has already been recommended by Patanjali to study human VRITTIS (वृत्ति) under five groups namely PRAMAN (प्रमाण), VIPARYA (विपर्य), VIKALP (विकल्प), SMRITI (स्मृति) and NIDRA (निद्रा). Therefore, AKALPITA (अकल्पिता) cannot be “a thing that cannot be imagined by the human body” as explained by the spiritualistic translations but have got to be all those things that do not owe their existence to human imagination at all.
c) VRITTI (वृत्ति) – it has to be a kind of VRITTI (वृत्ति) only that is qualified as BAHIR (बहिर) and AKALPITA (अकल्पिता) and clearly written as such by Patanjali. It cannot be and should not be called MIND as imagined by the spiritualistic explanations. It must represent properties (GUN गुण) and tendencies (PRAVRITTI प्रवृत्ति) only
d) MAHAVIDEHA (महा विदेहा) – the name of this VRITTI (वृत्ति) is MAHAVIDEHA as given by Patanjali. The name has been aptly chosen as the word MAHA (महा) denotes the greater expanse of the universe and nature and the word VIDEHA (विदेहा) stands for that is different from the behaviour pattern of human body as it is BAHIR (बहिर) and AKALPITA (अकल्पिता)
e) TATAH (ततः) and then i.e. when the approach is to find out all that is BAHIR (बहिर) and AKALPITA (अकल्पिता)
f) PRAKASHAVRAN (प्रकाशावरण) every veil meaning IGNORANCE covering the knowledge
g) KSHAY (क्षयः) – is destroyed and human mind keeps on accumulating knowledge / awareness. And that is what the history of human civilization is so far.
ANALYSIS OF THE COMPARISON AND CONCLUSION
Since spiritualism is a free for all concept many words that are completely non-existent in the sutra and still have been manipulated and justified to be present. ‘Mind’ (मन MAN) is not the only such word. Its variants like ATMA (soul आत्मा), SUKSHM SHARIR (सूक्ष्म शरीर) and CHITT (चित्त) etc. were also introduced as per convenience of the sect, the entire aim being glorification of practitioner of fake YOGA. Awe was created towards a person who was painted as one who had complete control over his soul (ATMA आत्मा). He could make it fly, make it take birth at will, make it enter another physical body and an epitome of all those excellences discussed as bluffs so far. None dared ask the basic question. With the help of what equipment / apparatus in his physical body could he establish this supremacy over his heavenly soul? The apparatus then must be stronger than all powerful soul that is the reflection and part of ALMIGHTY as propagated. Spiritualistic explanations cannot have answers to such queries because the precepts are false and so the conclusions. On the other hand Patanjali’s philosophy does not rest on some ethereal soul or SUKSHM SHARIR (सूक्ष्म शरीर) but on solid recognizable CHITT (चित्त) having a definite place in the body and definite properties that need to be explored. Such an exhortation by Patanjali is evident in each sutra after sutra. The irony is that Patanjali only, in spite of his taking all the precautions and the unique techniques of presentation; has been quoted as authority for the outright bluffs spread by the spiritualistic explanations. Strange is the human mind that accepts these bluffs as miracles but Patanjali never had any doubts about this human approach and had clearly analyzed this behaviour emanating from five groups of VRITTIS (वृत्ति) as unreliable and invalid being a sure sign of ignorance.
SUTRA (III-43) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
A WORD ABOUT THE SUTRA (III-43)
The Patanjali sutra quoted as authority for spreading this bluff is:
(III-43) BAHIRKALPITA VRITTIRMAHAVIDEHA TATAH PRAKASH AVRAN KSHAYA
(III-43) बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरण क्षयः
This sutra appears to be the source of many diverse thought processes of spiritualism. The crux of the interpretation of this sutra is the same for all. And that is that MIND can be separated from the BODY. They differ in technique of separating only which they all call as SAMADHI (समाधि). They survive by using all fair and unfair means propagating the excellence and superiority of one’s technique over the other and collecting as many followers as possible. They all have to interpret this sutra in terms of existence of two separate, independent entities of a human being i.e. MIND (मन) and BODY (शरीर). Because then only it is possible in their opinion to gain entire knowledge by roaming around in the entire universe through the abstract MIND (मन) and by stuffing the concrete BODY (शरीर) in some inaccessible, safe and secure place for the period of such sojourn.
STANDARD SPIRITUALISTIC TRANSLATION
The mechanics of arriving at this spiritualistic interpretation of this sutra is an interesting example in twisting and stretching.
a) BAHIR (बहिर) – a thing that is outside the human body and has to be understood as MIND (मन MAN) only.
b) AKALPITA (अकल्पिता) – a thing that cannot be imagined by the human body and, therefore, has to be understood as MIND (मन MAN) only.
c) VRITTI (वृत्ति) – is a ‘vritti’ and has to be understood as MIND (मन MAN) only. (So what if Patanjali calls it a VRITTI).
d) MAHAVIDEHA (महा विदेहा) – and is called achievement of the stage MAHAVIDEHA (महाविदेहा) i.e. a thing that is without body (विदेहा) and is more capable (महा) and hence has to be understood as MIND (मन MAN) only that has been separated from the body
e) TATAH (ततः) – and then i.e. after achieving MAHAVIDEHA (महा विदेहा) i.e. achieving separation of MIND from the BODY
f) PRAKASHAVRAN (प्रकाशावरण) – every veil covering the knowledge
g) KSHAY (क्षयः) – is destroyed; and thus entire knowledge is gained.
STANDARD EXPLANATION AS PATANJALI MEANT
Patanjali, throughout in his YOGSHASTRA has maintained consistency of explaining CHITT and VRITTI (वृत्ति), in order to bring out the difference between the two as it is absolutely essential and basic requirement for grasping his philosophy of YOG. In this sutra he is explaining that aspect of VRITTI (वृत्ति) that he calls MAHAVIDEHA and is pervading the entire universe and is the cause of all happening. He is comparing it with that aspect of VRITTI (वृत्ति) which is responsible for the actions of human body. The knowledge of MAHAVIDEHA is thus bound to destroy the veil hiding the knowledge. And that is what the entire history of human progress is. It revolves round unveiling the secrets of nature only. Such probable explanation is arrived at by word to word analysis of the sutra as given below:
a) BAHIR (बहिर) – the things that are outside the human body and these are innumerable and cannot be restricted to one thing and never MIND (मन MAN) only as imagined by the spiritualistic explanations as mind will turn out to be a concept represented by a physical organ known as brain and very much a part inside human body and not outside it. The word BAHIR (बहिर), therefore, must mean the entire nature outside and around the human body.
b) AKALPITA (अकल्पिता) – things that do not owe their existence to human imagination but exist independently irrespective of human acceptance and these things have their own properties (गुण), and tendencies (प्रवृत्ति) that are responsible for all happenings. The human behaviour is mainly the outcome of VRITTIS (वृत्ति) born out of imagination (कल्पना). These imagined (कल्पित) VRITTIS reside in human body only and not outside (BAHIR बहिर) and can, thus be called as KALPITA (कल्पिता) when compared to AKALPITA (अकल्पिता) VRITTIS that are manifest all around. It has already been recommended by Patanjali to study human VRITTIS (वृत्ति) under five groups namely PRAMAN (प्रमाण), VIPARYA (विपर्य), VIKALP (विकल्प), SMRITI (स्मृति) and NIDRA (निद्रा). Therefore, AKALPITA (अकल्पिता) cannot be “a thing that cannot be imagined by the human body” as explained by the spiritualistic translations but have got to be all those things that do not owe their existence to human imagination at all.
c) VRITTI (वृत्ति) – it has to be a kind of VRITTI (वृत्ति) only that is qualified as BAHIR (बहिर) and AKALPITA (अकल्पिता) and clearly written as such by Patanjali. It cannot be and should not be called MIND as imagined by the spiritualistic explanations. It must represent properties (GUN गुण) and tendencies (PRAVRITTI प्रवृत्ति) only
d) MAHAVIDEHA (महा विदेहा) – the name of this VRITTI (वृत्ति) is MAHAVIDEHA as given by Patanjali. The name has been aptly chosen as the word MAHA (महा) denotes the greater expanse of the universe and nature and the word VIDEHA (विदेहा) stands for that is different from the behaviour pattern of human body as it is BAHIR (बहिर) and AKALPITA (अकल्पिता)
e) TATAH (ततः) and then i.e. when the approach is to find out all that is BAHIR (बहिर) and AKALPITA (अकल्पिता)
f) PRAKASHAVRAN (प्रकाशावरण) every veil meaning IGNORANCE covering the knowledge
g) KSHAY (क्षयः) – is destroyed and human mind keeps on accumulating knowledge / awareness. And that is what the history of human civilization is so far.
ANALYSIS OF THE COMPARISON AND CONCLUSION
Since spiritualism is a free for all concept many words that are completely non-existent in the sutra and still have been manipulated and justified to be present. ‘Mind’ (मन MAN) is not the only such word. Its variants like ATMA (soul आत्मा), SUKSHM SHARIR (सूक्ष्म शरीर) and CHITT (चित्त) etc. were also introduced as per convenience of the sect, the entire aim being glorification of practitioner of fake YOGA. Awe was created towards a person who was painted as one who had complete control over his soul (ATMA आत्मा). He could make it fly, make it take birth at will, make it enter another physical body and an epitome of all those excellences discussed as bluffs so far. None dared ask the basic question. With the help of what equipment / apparatus in his physical body could he establish this supremacy over his heavenly soul? The apparatus then must be stronger than all powerful soul that is the reflection and part of ALMIGHTY as propagated. Spiritualistic explanations cannot have answers to such queries because the precepts are false and so the conclusions. On the other hand Patanjali’s philosophy does not rest on some ethereal soul or SUKSHM SHARIR (सूक्ष्म शरीर) but on solid recognizable CHITT (चित्त) having a definite place in the body and definite properties that need to be explored. Such an exhortation by Patanjali is evident in each sutra after sutra. The irony is that Patanjali only, in spite of his taking all the precautions and the unique techniques of presentation; has been quoted as authority for the outright bluffs spread by the spiritualistic explanations. Strange is the human mind that accepts these bluffs as miracles but Patanjali never had any doubts about this human approach and had clearly analyzed this behaviour emanating from five groups of VRITTIS (वृत्ति) as unreliable and invalid being a sure sign of ignorance.
Sunday, June 13, 2010
BLUFF OF DIVINE HEARING AND GOING BY THE SKY ROUTE
BLUFF OF DIVINE HEARING AND GOING BY THE SKY ROUTE
SUTRA (III-41, III-42) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
PUNCHLINES
But for the make believe anecdotes in mythological literature even an anthropomorphic god has not shown the possession of those powers that have been propagated to be reserved for a practitioner of spiritualist YOGA. Just sample these real life situations:
a) Thoroughly attired and bedecked with priceless jewelry and the miraculous weapons no god in Somnath temple could ever defend itself from loot and plunder over and over again or defend the petitioners praying within HIS HEARING distance from being butchered mercilessly.
b) No god has ever been found to be the HEARING factor in deciding the results of cricket matches, horse races, lotteries, stocks, elections and examinations in spite of innumerable petitions duly HEARD. Perhaps the conflicting prayers force him to be inactive.
c) Governments and the executive heads keep on tumbling down in spite of the prayers and the oath taking ceremonies duly HEARD and conducted at the most auspicious moment.
d) And still we believe that a god who does not exist in person form will come to our rescue in spite of the fact we know what Swami Dayanand knew as a child only that a stone idol that could not defend itself against the onslaughts of a mouse even cannot come running to defend the petitioner after HEARING the cries for help.
e) It is because we have been drugged to believe that a devotee’s request is always HEARD by quoting non-verifiable anecdotes from mythological literature that god always rushes to a devotee’s help “जब जब भीड़ पड़ी भक्तन पर गरुड़ छोड़ कर धाये” I
f) And that’s why an attempt has been made through spiritualistic explanations of these sutras to convince that a practitioner of YOGA develops the ability of divine HEARING and he can rush by the sky route like a mythological god to answer and help overcome the difficult situations of his disciples He has already been vested with the ability of entering any body (sutra III-38), may be the fastest here. And he has been presumed to possess the ability to bless or curse people (sutra III-23).
g) But the condition of being a real follower / believer (भक्त) has got to be fulfilled. Otherwise your entreaties will go UNHEARD like the situations mentioned in a) to c) above where even god had to turn a deaf ear.
h) The whole idea appears to be to create awe for a practitioner of spiritualistic YOGA and create as many followers as possible.
Is it not safer to at least prepare oneself for any eventuality by getting rid of such ridiculous explanations than to get shocked or butchered sitting in an idle pose?
BLUFF OF POSSESSING THE ABILITY OF DIVINE HEARING AND GOING BY THE SKY ROUTE – SUTRA (III-41, 42)
The sutras quoted as authority for spreading these bluffs are:
(III-41) SHROTRAKASHYO SAMBANDH (first part) SANYAMADI (second part) DIVYAM SHROTRAM (third part)
(III-41) श्रोत्राकाशयोः संबंध संयमादि दिव्यं श्रोत्रम्
(III-42) KAYAKASHYO SAMBANDH (first part) SANYAMAT (second part) LAGHUTUL SAMAPATTESHCH (first part) AKASH GAMNAM (third part)
(III-42) कायाकाशयोः संबंधसंयमात् लघुतूलसमापत्तेश्चाकाशगमनम्
As usual the STANDARD SPIRITUALISTIC translations are as under which are arrived at by filling in the blanks of the outline
STANDARD SPIRITUALISTIC TRANSLATION
(III-41) By MEDITATING / CONCENTRATING on the relationship between sky / space / ether and the sense of hearing, supernatural / divine hearing is gained
.
BLUFF PROPAGATED – A yogi possesses the divine ability of even hearing subtle, hidden and distant sounds
(III-42) By MEDIDATING / CONCENTRATING on the relationship between sky / space / ether and the body and when there is contemplation about the light weight of cotton, the body becomes capable of going anywhere by the sky route.
BLUFF PROPAGATED – A yogi possesses the ability to go anywhere by the sky route as he can make his body weightless.
GLARING INFIRMITIES
The spiritualistic translations suffer from the following additional infirmities besides the non-cognizance of the contexts of SANYAM and PARINAM that are common to all the sutras of this chapter
• The word SHROTRA (श्रोत्र) in sutra III-41 has generally been interpreted as the ears, a part of a physical body as the miraculous improvement here suits the ultimate aim of glorifying a practitioner of YOGA who achieves such proficiency by sitting in an idle pose. In the process it is completely forgotten that Patanjali, in the next sutra III-42 only, is hinting at the definite relationship of the complete body (KAYA काय) with the same AKASH (आकाश). Then why should he specify the ears only in sutra III-41? The word SHROTRA (श्रोत्र) may indicate SOUND also as the ears function is to hear sound only and there is a clear exhortation to find out its properties (DIVYAM SHROTRAM दिव्यं श्रोत्रम्). The entire SAMVED glorifies SOUND (NAAD नाद) only. The entire universe is under the spell of sound only. NAADAM ADHINAM SARVAM JAGATAM (नादम् अधीनम् सर्वं जगतम्). So to understand SHROTRA (श्रोत्र) as SOUND in sutra III-41 is more appropriate than ears.
• Similarly the word AKAASH (आकाश) in both the sutras has generally been interpreted to mean sky as it again suits the designs of a practitioner of spiritualist YOGA to make him fly in the sky at will. The normal prevalent meanings at that time could have been either one of the five elements (JALजल, VAYUवायु, AGNIअग्नि, PRITHVIपृथ्वी and AKAASH आकाश ), the constituents of the entire universe or one of the nine DRAVYAS (द्रव्य) mentioned in VAISHESHIK(वैशेषिक) the philosophy of KANAAD(कणाद)
• The word TUL (तूल) has generally been translated as cotton but it also means air and atmosphere. These meanings are equally relevant in the context.
MIRACLE AS MEANT BY PATANJALI
The same sutras give the entirely logical and practical approach to the subject if the contexts of SANYAM संयम and PARINAM परिणाम as explained by Patanjali are duly kept in mind. The explanations will read as under:
STANDARD EXPLANATION AS PATANJALI MEANT FOR SUTRA III-41
“If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM (परिणाम), about the relationship between SOUND and SPACE a subject of elements (BHUT भूत covered under BRAHM GYAN (ब्रह्म ज्ञान)
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence (KRAM क्रम) about the relationship between sound and space, the subject of your study which will be of help to you
In understanding the reasons of the various remarkable properties of sound which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration and invention etc”.
BRANCH OF KNOWLEDGE INDICATED – ether as medium of communication, sonar systems, radar etc.
RECIPROCAL STATEMENT OF THIS SUTRA – If properties of sound are studied then the importance of the medium of communication and its relation with sound are known.
STANDARD EXPLANATION AS PATANJALI MEANT FOR SUTRA III-42
If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM (परिणाम), about the relationship between HUMAN BODY and SPACE a subject of elements and senses (BHUT भूत covered under BRAHM GYAN ब्रह्म ज्ञान and senses इन्द्रियां covered under ATM GYAN आत्म ज्ञान) and compare it with lightness of cotton, air or atmosphere
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence (KRAM क्रम) about the relationship, the subject of your study which will be of help to you
In understanding the reasons of the various things becoming lighter than air / atmosphere and becoming capable of traveling in space which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration and invention etc”.
BRANCH OF KNOWLEDGE INDICATED – aero-dynamics, space research etc.
RECIPROCAL STATEMENT OF THIS SUTRA – If traveling in space is chosen as the subject of study then the factors responsible for the relationship between the body and the medium of communication are known.
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
On one hand thousands of years must have passed people doing this spiritualistic meditation and concentration and no such practitioner has ever been noticed who has developed the ability of flying with or without body by sky route at any instant or has become capable of hearing the distant, hidden and subtle sounds. While on the other millions are involved in hearing distant and hidden sounds every minute through television, radio, mobile phones and landlines and thousands are involved improving the quality of reception and hundreds are busy round the clock interpreting and decoding the subtle sounds of the universe received through various satellites. And all this because a few like Graham Bell, Marconi or Baird had understood the basic principles of relationship between sound and the medium AKASH and worked on it. Similarly Wright brothers, Robert Goddard, Von Braun etc must have worked hard to understand the basic principles of relationship between a physical body and AKASH and make air or space travel a possibility
SUTRA (III-41, III-42) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
PUNCHLINES
But for the make believe anecdotes in mythological literature even an anthropomorphic god has not shown the possession of those powers that have been propagated to be reserved for a practitioner of spiritualist YOGA. Just sample these real life situations:
a) Thoroughly attired and bedecked with priceless jewelry and the miraculous weapons no god in Somnath temple could ever defend itself from loot and plunder over and over again or defend the petitioners praying within HIS HEARING distance from being butchered mercilessly.
b) No god has ever been found to be the HEARING factor in deciding the results of cricket matches, horse races, lotteries, stocks, elections and examinations in spite of innumerable petitions duly HEARD. Perhaps the conflicting prayers force him to be inactive.
c) Governments and the executive heads keep on tumbling down in spite of the prayers and the oath taking ceremonies duly HEARD and conducted at the most auspicious moment.
d) And still we believe that a god who does not exist in person form will come to our rescue in spite of the fact we know what Swami Dayanand knew as a child only that a stone idol that could not defend itself against the onslaughts of a mouse even cannot come running to defend the petitioner after HEARING the cries for help.
e) It is because we have been drugged to believe that a devotee’s request is always HEARD by quoting non-verifiable anecdotes from mythological literature that god always rushes to a devotee’s help “जब जब भीड़ पड़ी भक्तन पर गरुड़ छोड़ कर धाये” I
f) And that’s why an attempt has been made through spiritualistic explanations of these sutras to convince that a practitioner of YOGA develops the ability of divine HEARING and he can rush by the sky route like a mythological god to answer and help overcome the difficult situations of his disciples He has already been vested with the ability of entering any body (sutra III-38), may be the fastest here. And he has been presumed to possess the ability to bless or curse people (sutra III-23).
g) But the condition of being a real follower / believer (भक्त) has got to be fulfilled. Otherwise your entreaties will go UNHEARD like the situations mentioned in a) to c) above where even god had to turn a deaf ear.
h) The whole idea appears to be to create awe for a practitioner of spiritualistic YOGA and create as many followers as possible.
Is it not safer to at least prepare oneself for any eventuality by getting rid of such ridiculous explanations than to get shocked or butchered sitting in an idle pose?
BLUFF OF POSSESSING THE ABILITY OF DIVINE HEARING AND GOING BY THE SKY ROUTE – SUTRA (III-41, 42)
The sutras quoted as authority for spreading these bluffs are:
(III-41) SHROTRAKASHYO SAMBANDH (first part) SANYAMADI (second part) DIVYAM SHROTRAM (third part)
(III-41) श्रोत्राकाशयोः संबंध संयमादि दिव्यं श्रोत्रम्
(III-42) KAYAKASHYO SAMBANDH (first part) SANYAMAT (second part) LAGHUTUL SAMAPATTESHCH (first part) AKASH GAMNAM (third part)
(III-42) कायाकाशयोः संबंधसंयमात् लघुतूलसमापत्तेश्चाकाशगमनम्
As usual the STANDARD SPIRITUALISTIC translations are as under which are arrived at by filling in the blanks of the outline
STANDARD SPIRITUALISTIC TRANSLATION
(III-41) By MEDITATING / CONCENTRATING on the relationship between sky / space / ether and the sense of hearing, supernatural / divine hearing is gained
.
BLUFF PROPAGATED – A yogi possesses the divine ability of even hearing subtle, hidden and distant sounds
(III-42) By MEDIDATING / CONCENTRATING on the relationship between sky / space / ether and the body and when there is contemplation about the light weight of cotton, the body becomes capable of going anywhere by the sky route.
BLUFF PROPAGATED – A yogi possesses the ability to go anywhere by the sky route as he can make his body weightless.
GLARING INFIRMITIES
The spiritualistic translations suffer from the following additional infirmities besides the non-cognizance of the contexts of SANYAM and PARINAM that are common to all the sutras of this chapter
• The word SHROTRA (श्रोत्र) in sutra III-41 has generally been interpreted as the ears, a part of a physical body as the miraculous improvement here suits the ultimate aim of glorifying a practitioner of YOGA who achieves such proficiency by sitting in an idle pose. In the process it is completely forgotten that Patanjali, in the next sutra III-42 only, is hinting at the definite relationship of the complete body (KAYA काय) with the same AKASH (आकाश). Then why should he specify the ears only in sutra III-41? The word SHROTRA (श्रोत्र) may indicate SOUND also as the ears function is to hear sound only and there is a clear exhortation to find out its properties (DIVYAM SHROTRAM दिव्यं श्रोत्रम्). The entire SAMVED glorifies SOUND (NAAD नाद) only. The entire universe is under the spell of sound only. NAADAM ADHINAM SARVAM JAGATAM (नादम् अधीनम् सर्वं जगतम्). So to understand SHROTRA (श्रोत्र) as SOUND in sutra III-41 is more appropriate than ears.
• Similarly the word AKAASH (आकाश) in both the sutras has generally been interpreted to mean sky as it again suits the designs of a practitioner of spiritualist YOGA to make him fly in the sky at will. The normal prevalent meanings at that time could have been either one of the five elements (JALजल, VAYUवायु, AGNIअग्नि, PRITHVIपृथ्वी and AKAASH आकाश ), the constituents of the entire universe or one of the nine DRAVYAS (द्रव्य) mentioned in VAISHESHIK(वैशेषिक) the philosophy of KANAAD(कणाद)
• The word TUL (तूल) has generally been translated as cotton but it also means air and atmosphere. These meanings are equally relevant in the context.
MIRACLE AS MEANT BY PATANJALI
The same sutras give the entirely logical and practical approach to the subject if the contexts of SANYAM संयम and PARINAM परिणाम as explained by Patanjali are duly kept in mind. The explanations will read as under:
STANDARD EXPLANATION AS PATANJALI MEANT FOR SUTRA III-41
“If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM (परिणाम), about the relationship between SOUND and SPACE a subject of elements (BHUT भूत covered under BRAHM GYAN (ब्रह्म ज्ञान)
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence (KRAM क्रम) about the relationship between sound and space, the subject of your study which will be of help to you
In understanding the reasons of the various remarkable properties of sound which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration and invention etc”.
BRANCH OF KNOWLEDGE INDICATED – ether as medium of communication, sonar systems, radar etc.
RECIPROCAL STATEMENT OF THIS SUTRA – If properties of sound are studied then the importance of the medium of communication and its relation with sound are known.
STANDARD EXPLANATION AS PATANJALI MEANT FOR SUTRA III-42
If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM (परिणाम), about the relationship between HUMAN BODY and SPACE a subject of elements and senses (BHUT भूत covered under BRAHM GYAN ब्रह्म ज्ञान and senses इन्द्रियां covered under ATM GYAN आत्म ज्ञान) and compare it with lightness of cotton, air or atmosphere
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence (KRAM क्रम) about the relationship, the subject of your study which will be of help to you
In understanding the reasons of the various things becoming lighter than air / atmosphere and becoming capable of traveling in space which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration and invention etc”.
BRANCH OF KNOWLEDGE INDICATED – aero-dynamics, space research etc.
RECIPROCAL STATEMENT OF THIS SUTRA – If traveling in space is chosen as the subject of study then the factors responsible for the relationship between the body and the medium of communication are known.
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
On one hand thousands of years must have passed people doing this spiritualistic meditation and concentration and no such practitioner has ever been noticed who has developed the ability of flying with or without body by sky route at any instant or has become capable of hearing the distant, hidden and subtle sounds. While on the other millions are involved in hearing distant and hidden sounds every minute through television, radio, mobile phones and landlines and thousands are involved improving the quality of reception and hundreds are busy round the clock interpreting and decoding the subtle sounds of the universe received through various satellites. And all this because a few like Graham Bell, Marconi or Baird had understood the basic principles of relationship between sound and the medium AKASH and worked on it. Similarly Wright brothers, Robert Goddard, Von Braun etc must have worked hard to understand the basic principles of relationship between a physical body and AKASH and make air or space travel a possibility
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