VRITTIS OPERATING IN NATURE
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING VRITTIS OPERATING IN NATURE AND INFLUENCING THE HUMAN BEINGS
The oft mentioned five natural elements of Vedas are: EARTH, WATER, AIR, FIRE and SPACE. All these have innumerable VRITTIS called as MAHAVIDEHA (महाविदेहा) studied under five groups. Each group has innumerable VRITTIS. The group name appears to have been chosen to suggest a particular characteristic of the VRITTIS coming under that group as per rules of grammar wherein a word can convey four types of meanings i.e. a group meaning (JATI जाति), a property meaning (GUN गुण), a functional meaning (KRIYA क्रिया) and a material meaning (DRAVYA द्रव्य).The permutation and combination of these VRITTIS (वृत्ति) of natural elements in five groups will work out to astronomical figures. The manifestation will be as per LAW OF APARINAMI mentioned above. In a way these are the directive principles that help in understanding VRITTIS. The five common groups under which any VRITTI under any element (तत्त्व) must be studied are as under:
• Structure and appearance - SWARUP (स्वरूप)
• Visibly identifiable components – STHUL (स्थूल)
• Invisible components – SUKSHM (सूक्ष्म)
• Function – ANVAYA (अन्वय)
• Purpose – ARTHVATTVA (अर्थवत्त्व)
Explanations of these concepts are as under:
• (SWARUP स्वरूप) – This word is a routine word as it has neither been defined nor explained by Patanjali. But the unnecessary spiritualistic explanations have made it appear so pedagogic that they achieve confusion only successfully if that is the aim. I, therefore, take the routine meaning only that the VRITTIS (वृत्ति) have definite structure and appearance. The word SWARUP (स्वरूप) now cannot be restricted to mean physical structure alone. It must convey other forms of structure like chemical, atomical, molecular, genetical, and biological or any other kind of logical structure the human mind can trace tomorrow. For such derivations there are ample proofs in Vedas and Patanjali YOG SHASTRA. This structure (SWARUP स्वरूप) can have the properties (DHARM धर्म) and symptoms (LAKSHAN लक्षण) like being temporary, transient or long lasting depending upon stage (AWASTHA अवस्था) as per LAW OF APARINAMI (अपरिणामी) explained earlier. The directive principle will always remain that all VRITTIS (वृत्ति) have a definite SWARUP (स्वरूप) and the human efforts should be to find out the SWARUP (स्वरूप) of each VRITTI (वृत्ति) at any stage under study. The word SWARUP (स्वरूप) is thus a holistic approach to all possible known and unknown kinds of structure. If we translate this directive principle into a simple and easy to understand statement it points towards a great scientific truth that all basic VRITTIS of nature like earth, water, fire, sky and air that we have chosen to begin our study; must have some structure in any of the innumerable stages (AWASTHA अवस्था) of their existence. The Vedic exhortation is simply to keep on finding out the structure of these stages relentlessly because you have started rightly by accepting the basic directive principle that ‘nothing can exist without structure’. All scientific statements are thus simple and easy to understand. But spiritualistic explanations of the word SWARUP will try to impose the meanings as that “form (SWARUP) of some imaginary soul (ATMA आत्मा) which is pure, pristine crystalline and cosmic in its original structure--- blab blab “. Patanjali explains this human behavior as “verbose and lacking in substance”
• (STHUL स्थूल) – All VRITTIS (वृत्ति) can come to acquire a definite STHUL part. The normal meaning of the word STHUL has again been lost in spiritualistic explanations and so the very scientific concept it intended to convey. It is a routine word that has been made to sound technical by pedantic explanations of spiritualism. If we just take the simple dictionary meaning to begin with it means that the constituents of its structure with their properties must have any of these parts i.e. physical, concrete, gross, solid and visible, with form, discernible part etcetera. I feel that it is quite logical to accept that all VRITTIS can come to acquire a STHUL (स्थूल) stage of sequential existence (AWASTHA अवस्था) as per LAW OF APARINAMI (अपरिणामी) and this stage is clearly visible and has got symptoms that are physically recognizable.
• (SUKSHM सूक्ष्म) – All VRITTIS (वृत्ति) can have a definite SUKSHM (सूक्ष्म) part. It means that the constituents of its structure with their properties must have any of these parts i.e. seemingly abstract, minute, invisible, formless, non-discernible part etc. Like STHUL the meanings and intended scientific purport of this word also have been lost in spiritualistic explanations. It is again a routine word given unnecessary pedantic color. I feel that it is quite logical to accept that all VRITTIS can come to acquire a non-discernible (SUKSHM सूक्ष्म) stage of sequential existence (AWASTHA अवस्था) as per LAW OF APARINAMI (अपरिणामी) and this stage has got symptoms and properties that are not physically recognizable. In other words the symptoms and properties can be other than physical. Today, for example we know from chemistry that these can be chemical, from biology these can be species specific, from nuclear sciences these can be atomical / molecular, from medical sciences these can be pathological, neurological and so on and so forth.
• (ANVAYA अन्वय) – All VRITTIS (वृत्ति) have definite functions (ANVYA अन्वय) to perform that are born under set conditions of environment. These functions are the results of the rules of PRESENCE of VRITTIS discussed later on under PREPARATION stage only. The thumb rule is that for different functions the different set numerical strength of various VRITTIS has got to be present in certain proportion of dominant (उदार), mild (तनु), scattered (विच्छिन्न) and dormant (प्रसुप्त) only as per LAW OF APARINAMI discussed already. These four forms of proportion only decide the function. The spiritualists have explained the word ANVAYA as logical etymological connection among three types of properties (TRIGUN त्रिगुण) namely (SATसत), (RAJ रज) and (TAM तम) aspects of SUKSHM (सूक्ष्म) and STHUL (स्थूल) constituents of an element. The concept of three types of properties (TRIGUN त्रिगुण) has been borrowed by the spiritualistic explanations from the SANKHYA (सांख्य) philosophy of sage KAPIL and applied on Patanjali philosophy of YOG completely forgetting that Patanjali has given his own explanation through the rules of PRESENCE of VRITTIS that determine the functional property of a VRITTI. In a way Patanjali is searching the reasons of a particular function of a VRITTI and KAPIL is exploring the types of functions VRITTIS can perform. Thus Patanjali is talking about a stage coming earlier and KAPIL is analyzing the next stage. As per Patanjali VRITTIS’ functions are determined by the numerical strength and KAPIL groups theses functions to be studied under three heads (JATI जाति) of SAT (सत), RAJ (रज) and TAM (तम). However, the point to be noted is that neither doubts the basic directive principle of Vedas that VRITTIS have a definite function (ANVAYA अन्वय) to perform. Both of them are saying the same thing. And if we consider the properties SAT (सत), RAJ (रज) and TAM (तम) groups of sage KAPIL as playing the roles of PRO, NEUTRAL / MATERIAL and ANTI in any function that is exactly what most probably KAPIL meant; imagine the doors of discoveries it would have opened. But he too like Patanjali was subjected to spiritualistic explanations only and the exact scientific meanings of SATVIK (सात्विक), RAJSIK (राजसिक) and TAMSIK (तामसिक) properties (गुण) were thus lost in the labyrinths of those explanations that lay stress on good and evil – a division that is completely an anti-thesis of Patanjali concept of knowledge and is bracketed with ignorance called AVIDYA (अविद्या)
• (ARTHVATTVA अर्थवत्त्व) – All VRITTIS (वृत्ति) have to function to achieve a definite purpose (ARTHVATTVA अर्थवत्त्व) and the purpose is always some aspect of CREATION. The constituents must create something that is generally mistaken as NEW as explained earlier. The concept indicated by this directive principle is so significant that on one hand it demolishes our most cherished and feared concepts of the religion like the DAY OF JUDGMENT, PRALAYA (प्रलय), QUAYAMAT (क़यामत) etc and on the other a new angle of looking at the things where destruction, waste, sorrow become the acts of CREATION – a fundamental function of VRITTIS to achieve their definite purpose. Awareness of this basic directive principle only of behavior of VRITTIS can lead to anybody’s guess of how many techniques of not only waste management but techniques of those measures also that make use of those VRITTIS only that create desirable waste. Or, it may give umpteen techniques of preserving and not disturbing if only the directive principle given in SHANTI PATH (शांति पाठ) of Vedic hymn is properly understood and adhered to. The crux of this hymn is not to exploit any element (TATTVA तत्त्व) mentioned therein. Let these remain peaceful by using them for purposes that bring peace, prosperity and happiness for all.
As per Patanjali the knowledge of these VRITTIS (वृत्ति) can unfold the entire secrets of nature. But the spiritualistic explanations of the above terms have given such a twist to the meanings that not only the scientific meanings are lost for ever but an entirely opposite philosophy is being propagated in the name of Patanjali
Saturday, April 9, 2011
Thursday, March 31, 2011
LAWS OF OPERATION OF VRITTIS
LAWS OF OPERATION OF VRITTIS
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING LAWS OF OPERATION OF VRITTI
To understand the laws of operation of VRITTIS (वृत्ति) the concept of five elements (TATTVA) is a CONVENIENCE to begin with. Our very being-the physical body and all our existent ideas and concepts are the offshoots of the VRITTIS of these five groups (JATI जाति) of elements only and these are EARTH (पृथ्वी), WATER (जल), AIR (वायु), FIRE (अग्नि) and SPACE (शून्य/आकाश). THESE ELEMENTS ARE ALSO SUBJECT TO THE LAWS OF OPERATION of VRITTIS (वृत्ति) and THUS CAME INTO EXISTENCE AS SUCH. The laws are
• THE LAW OF APARINAMI (अपरिणामी) and
• THE LAW OF COMPLETENESS (पूर्णता)
These are vital and complementary laws of any existence, animate or inanimate; concrete, minute, visible, invisible, with form, formless, discernible, non-discernible or abstract. These are ever operating and have been explained on the basis of existence of innumerable VRITTIS generally studied under five natural elements known by the name TATVA (तत्त्व) / BHOOT (भूत). The word has no relation with modern chemistry term ELEMENT. The laws can be stated as under:
LAW OF APARINAMI (अपरिणामी)
“UNDER ANY SET CONDITIONS OF ENVIRONMENT CAUSED BY VARIOUS VRITTIS (वृत्ति) PRESENT IN FIVE GROUPS (JATI जाति) OF NATURAL ELEMENTS (TATTVA तत्त्व / BHOOT भूत); ANY EXISTENCE APPEARS TO KEEP ON PASSING THROUGH SEQUENTIAL STAGES (AWASTHA अवस्था) THAT WILL ALWAYS HAVE PREDICTABLE, DEFINITE AND CONSTANT SYMPTOMS (LAKSHAN लक्षण) AND PROPERTIES (DHARM धर्म)”
LAW OF COMPLETENESS (POORNAMIDAM पूर्णमिदं)
“ANY STAGE OF VRITTIS AT ANY TIME IS COMPLETE IN IT AND IS EVER PRESENT AS SUCH.”
This law is an extension of the LAW OF APARINAMI and clarifies the aspect of non-result (अ - परिणाम) in the nomenclature by explaining it as “always the same result”
EXPLANATION OF THESE LAWS
Various deductions from the explanation of these laws are as follows:-
• ANY SET CONDITIONS OF ENVIRONMENT – These conditions are also forms of existence only that have come into being because of VRITTIS and are invariably unknown mainly because these are innumerable and human history till date is and will always remain infinitesimally small record of those efforts only that have been made to find out that vast knowledge of those set conditions and the emerging symptoms and properties. To be always in pursuit of finding out more and more is, therefore, the prime exhortation of Vedic knowledge.
• SET CONDITIONS denote the number and proportion of various VRITTIS that must be present for any function. This condition is determined by the RULES OF PRESENCE of VRITTIS discussed later under PREPARATION STAGE only.
• SET CONDITIONS ALSO INDICATE A CONTINUOUS AND ETERNAL PROCESS WITH DEFINITE SPEED – The speed of happenings or arriving at a stage can be slow as well as fast again to be decided by the VRITTIS. Patanjali hints that such VRITTIS have opposite symptoms of being high and low etc. and thus accelerate or retard a process as is done by temperature, pressure etc
• ANY EXISTENCE IS A SEQUENTIAL STAGE (KRAM क्रम) – Any existence includes all types of existence ranging from abstract to concrete, from invisible to visible, from inanimate to animate, from formless to with- form. This existence has got to be part of a sequence only. Otherwise it can’t exist
• ANY SEQUENTIAL STAGE IS THE RESULT OF THE PREVIOUS SEQUENTIAL STAGE – The stages are behaving as cause and effect and thus cannot come to any end and point towards a permanent cyclic phenomenon
• ANY SEQUENTIAL STAGE HAS PREDICTABILITY OF THE SYMPTOMS AND PROPERTIES – Each stage has thus definite and predictable symptoms and properties. A stage can be identified by symptoms and properties and vice versa.
• ANY SEQUENTIAL STAGE IS COMPLETE AND EVER PRESENT AS IT IS NOT WAITING TO BE COMPLETED – It appears to be undergoing changes only and the changed state is as complete and ever present as the earlier one or the next one. (PURNAMADAH PURNAMIDAM पूर्णमदः पूर्णमिदं) In other words nothing new comes into existence. All the sequential stages are ever present It was there, it is there and it will be there. A stage is complete if it has a definite structure, function and the purpose. Since there is no stage without these attributes all stages of existence are always COMPLETE (पूर्ण) in Vedic terminology. The details are discussed later under PREPARATION STAGE-UNDERSTANDING VRITTIS OPERATING IN NATURE AND INFLUENCING THE HUMAN BEINGS.
SCIENTIFIC AND SPIRITUALISTIC OUTLOOKS TOWARDS THE ABOVE LAWS
ALL THE SEQUENTIAL STAGES ARE EVER PRESENT – This is the basic fundamental scientific statement of the entire Vedic philosophy regarding creation. The law is highly significant because our entire knowledge is so far and will always be the result of dependence on this law only but it has never been accepted in letter by the scientist / researchers and never been accepted in spirit by the spiritualists. Science accepts that part of this law that deals with creation as some sequential existence and efforts are on to find out that sequence, but not this as ever present phenomenon that was there, is there and will always be there. The reason is “why to accept till it is experimented upon and proved”. And nothing can be proved till you accept to either prove or disprove something. SCIENCE is not willing to accept it as hypothesis even at present and most probably waiting for some Darwin, Freud or Einstein to theorize it as a sudden revelation so that experimentation can begin. Vedic hypotheses are not accepted worth experimentation by the modern science due to non-awareness of existence of such knowledge or considering it primitive due to allusive propaganda by the vested and ignorant interests alike. While spiritualist explanations believe in ever presence aspect of this law but are unable to explain the sequential aspect of creation as they shun experimentation and thus fail to deduce that monkey could be just a sequential stage (AWASTHA अवस्था) of existence as per this law only. The reason is “why to prove and why not to accept” ever present aspect only when it is given in AGAM (आगम) – the Holy Scriptures”. Thus both lean heavily on PROOF (PRAMAN प्रमाण) – an unreliable HUMAN VRITTI discussed in details later under (B) CLASSIFICATION – VRITTIS UNDER GENERAL GROUP – (MANOVRITTI मनोवृत्ति)
EXPLANATION OF CONCEPT OF DEATH
These laws operate in entire universe including all animate and inanimate existence. We are all aware of the laws of conservation - the indestructibility of matter and energy and the concept of eco cycles. But let me explain this Vedic law further with reference to ever puzzling and extensively debated topic of human mind – the unsolved mystery of life and death. I take the most acceptable definition of death. It is the absence of life. Now what is life? PRAN (प्राण) in Vedas and as per Patanjali has many ramifications but let me take it as the nearest existing word conveying some sense of life. So the PRAN (प्राण) is a kind of existence that is discernible in animate objects and conspicuous by its absence in inanimate objects. How does it come into discernible existence? Or, how does it become non- discernible? As per LAW OF APARINAMI, the explanation for PRAN will thus run as follows:
“Under some known / unknown set conditions of environment caused by various VRITTIS (वृत्ति) of five elements present in nature, PRAN (प्राण) from its non-discernible form of existence comes to pass through a sequential stage (AWASTHA अवस्था) of discernible existence that has predictable, definite and constant symptoms (LAKSHAN लक्षण) and properties (DHARM धर्म)”
As per LAW OF COMPLETENESS, further explanation of PRAN will run as follows:
“Any stage of PRAN (प्राण) either discernible or non-discernible at any time is complete in it and is always present as such”.
If the environmental conditions don’t permit its discernible existence it will remain dormant, a different stage with entirely different set of properties and symptoms. This different stage at some point is not likely to give even the suggestion of existence of PRAN (प्राण) as the symptoms and properties have undergone a drastic change. Does it mean that the VRITTIS (वृत्ति) of only five natural elements initially responsible for deciding the set conditions of environment to bring in motion the chain of stages of existence with different properties and symptoms, are in fact giving birth to innumerable VRITTIS (वृत्ति) of innumerable forms of existence? This impression would have held the ground if Patanjali had not given the explanation. As per him no new VRITTI comes into existence as per complementary LAW OF COMPLETENESS. It is only the permutation and combination of VRITTIS (वृत्ति) that manifests itself in a HAPPENING / NON-HAPPENING and mistaken as NEW. How?
CONCEPT OF CREATION OUT OF NOTHING (SHUNYA शून्य)
The presence of innumerable non-discernible forms of VRITTIS like PRAN (प्राण) might have given birth to the concept of creation out of nothing (SHUNYA शून्य). Is this SHUNYA another name of Vedic TATTVA understood as AKASH (आकाश) or a sort of vacuum? But vacuum may be so because there is no discernible presence of any VRITTI (वृत्ति). In other words vacuum might be a concept teeming with innumerable unknown non-discernible VRITTIS (वृत्ति) and hence responsible for entire seemingly NEW creation under some conditions of the VRITTIS of temperature and pressure, but in fact functioning as per above mentioned LAWS OF OPERATION of VRITTIS (वृत्ति). Is SHUNYA (शून्य) the modern day black hole or the Vedic HIRANYAGARBH (हिरण्य गर्भ ) in which all VRITTIS merge and five elements lose their known symptoms and properties under some law and from which under the same law these again emerge as gradually identifiable five natural elements as TATTVA (तत्त्व) / BHOOT (भूत)? Is that the reason Patanjali recommends these to be the basics to begin any study? In Patanjali Yog shastra the concept of VRITTI (वृत्ति) has been explained in the following two contexts:
• VRITTIS (वृत्ति) operating in nature and influencing the human beings.
• VRITTIS (वृत्ति)operating in human beings
The interaction of these VRITTIS (वृत्ति) only results into various physical and mental stages of human existence as per LAW OF APARINAMI and LAW OF COMPLETENESS meaning thereby that these were always so, are always so and will ever be so.
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING LAWS OF OPERATION OF VRITTI
To understand the laws of operation of VRITTIS (वृत्ति) the concept of five elements (TATTVA) is a CONVENIENCE to begin with. Our very being-the physical body and all our existent ideas and concepts are the offshoots of the VRITTIS of these five groups (JATI जाति) of elements only and these are EARTH (पृथ्वी), WATER (जल), AIR (वायु), FIRE (अग्नि) and SPACE (शून्य/आकाश). THESE ELEMENTS ARE ALSO SUBJECT TO THE LAWS OF OPERATION of VRITTIS (वृत्ति) and THUS CAME INTO EXISTENCE AS SUCH. The laws are
• THE LAW OF APARINAMI (अपरिणामी) and
• THE LAW OF COMPLETENESS (पूर्णता)
These are vital and complementary laws of any existence, animate or inanimate; concrete, minute, visible, invisible, with form, formless, discernible, non-discernible or abstract. These are ever operating and have been explained on the basis of existence of innumerable VRITTIS generally studied under five natural elements known by the name TATVA (तत्त्व) / BHOOT (भूत). The word has no relation with modern chemistry term ELEMENT. The laws can be stated as under:
LAW OF APARINAMI (अपरिणामी)
“UNDER ANY SET CONDITIONS OF ENVIRONMENT CAUSED BY VARIOUS VRITTIS (वृत्ति) PRESENT IN FIVE GROUPS (JATI जाति) OF NATURAL ELEMENTS (TATTVA तत्त्व / BHOOT भूत); ANY EXISTENCE APPEARS TO KEEP ON PASSING THROUGH SEQUENTIAL STAGES (AWASTHA अवस्था) THAT WILL ALWAYS HAVE PREDICTABLE, DEFINITE AND CONSTANT SYMPTOMS (LAKSHAN लक्षण) AND PROPERTIES (DHARM धर्म)”
LAW OF COMPLETENESS (POORNAMIDAM पूर्णमिदं)
“ANY STAGE OF VRITTIS AT ANY TIME IS COMPLETE IN IT AND IS EVER PRESENT AS SUCH.”
This law is an extension of the LAW OF APARINAMI and clarifies the aspect of non-result (अ - परिणाम) in the nomenclature by explaining it as “always the same result”
EXPLANATION OF THESE LAWS
Various deductions from the explanation of these laws are as follows:-
• ANY SET CONDITIONS OF ENVIRONMENT – These conditions are also forms of existence only that have come into being because of VRITTIS and are invariably unknown mainly because these are innumerable and human history till date is and will always remain infinitesimally small record of those efforts only that have been made to find out that vast knowledge of those set conditions and the emerging symptoms and properties. To be always in pursuit of finding out more and more is, therefore, the prime exhortation of Vedic knowledge.
• SET CONDITIONS denote the number and proportion of various VRITTIS that must be present for any function. This condition is determined by the RULES OF PRESENCE of VRITTIS discussed later under PREPARATION STAGE only.
• SET CONDITIONS ALSO INDICATE A CONTINUOUS AND ETERNAL PROCESS WITH DEFINITE SPEED – The speed of happenings or arriving at a stage can be slow as well as fast again to be decided by the VRITTIS. Patanjali hints that such VRITTIS have opposite symptoms of being high and low etc. and thus accelerate or retard a process as is done by temperature, pressure etc
• ANY EXISTENCE IS A SEQUENTIAL STAGE (KRAM क्रम) – Any existence includes all types of existence ranging from abstract to concrete, from invisible to visible, from inanimate to animate, from formless to with- form. This existence has got to be part of a sequence only. Otherwise it can’t exist
• ANY SEQUENTIAL STAGE IS THE RESULT OF THE PREVIOUS SEQUENTIAL STAGE – The stages are behaving as cause and effect and thus cannot come to any end and point towards a permanent cyclic phenomenon
• ANY SEQUENTIAL STAGE HAS PREDICTABILITY OF THE SYMPTOMS AND PROPERTIES – Each stage has thus definite and predictable symptoms and properties. A stage can be identified by symptoms and properties and vice versa.
• ANY SEQUENTIAL STAGE IS COMPLETE AND EVER PRESENT AS IT IS NOT WAITING TO BE COMPLETED – It appears to be undergoing changes only and the changed state is as complete and ever present as the earlier one or the next one. (PURNAMADAH PURNAMIDAM पूर्णमदः पूर्णमिदं) In other words nothing new comes into existence. All the sequential stages are ever present It was there, it is there and it will be there. A stage is complete if it has a definite structure, function and the purpose. Since there is no stage without these attributes all stages of existence are always COMPLETE (पूर्ण) in Vedic terminology. The details are discussed later under PREPARATION STAGE-UNDERSTANDING VRITTIS OPERATING IN NATURE AND INFLUENCING THE HUMAN BEINGS.
SCIENTIFIC AND SPIRITUALISTIC OUTLOOKS TOWARDS THE ABOVE LAWS
ALL THE SEQUENTIAL STAGES ARE EVER PRESENT – This is the basic fundamental scientific statement of the entire Vedic philosophy regarding creation. The law is highly significant because our entire knowledge is so far and will always be the result of dependence on this law only but it has never been accepted in letter by the scientist / researchers and never been accepted in spirit by the spiritualists. Science accepts that part of this law that deals with creation as some sequential existence and efforts are on to find out that sequence, but not this as ever present phenomenon that was there, is there and will always be there. The reason is “why to accept till it is experimented upon and proved”. And nothing can be proved till you accept to either prove or disprove something. SCIENCE is not willing to accept it as hypothesis even at present and most probably waiting for some Darwin, Freud or Einstein to theorize it as a sudden revelation so that experimentation can begin. Vedic hypotheses are not accepted worth experimentation by the modern science due to non-awareness of existence of such knowledge or considering it primitive due to allusive propaganda by the vested and ignorant interests alike. While spiritualist explanations believe in ever presence aspect of this law but are unable to explain the sequential aspect of creation as they shun experimentation and thus fail to deduce that monkey could be just a sequential stage (AWASTHA अवस्था) of existence as per this law only. The reason is “why to prove and why not to accept” ever present aspect only when it is given in AGAM (आगम) – the Holy Scriptures”. Thus both lean heavily on PROOF (PRAMAN प्रमाण) – an unreliable HUMAN VRITTI discussed in details later under (B) CLASSIFICATION – VRITTIS UNDER GENERAL GROUP – (MANOVRITTI मनोवृत्ति)
EXPLANATION OF CONCEPT OF DEATH
These laws operate in entire universe including all animate and inanimate existence. We are all aware of the laws of conservation - the indestructibility of matter and energy and the concept of eco cycles. But let me explain this Vedic law further with reference to ever puzzling and extensively debated topic of human mind – the unsolved mystery of life and death. I take the most acceptable definition of death. It is the absence of life. Now what is life? PRAN (प्राण) in Vedas and as per Patanjali has many ramifications but let me take it as the nearest existing word conveying some sense of life. So the PRAN (प्राण) is a kind of existence that is discernible in animate objects and conspicuous by its absence in inanimate objects. How does it come into discernible existence? Or, how does it become non- discernible? As per LAW OF APARINAMI, the explanation for PRAN will thus run as follows:
“Under some known / unknown set conditions of environment caused by various VRITTIS (वृत्ति) of five elements present in nature, PRAN (प्राण) from its non-discernible form of existence comes to pass through a sequential stage (AWASTHA अवस्था) of discernible existence that has predictable, definite and constant symptoms (LAKSHAN लक्षण) and properties (DHARM धर्म)”
As per LAW OF COMPLETENESS, further explanation of PRAN will run as follows:
“Any stage of PRAN (प्राण) either discernible or non-discernible at any time is complete in it and is always present as such”.
If the environmental conditions don’t permit its discernible existence it will remain dormant, a different stage with entirely different set of properties and symptoms. This different stage at some point is not likely to give even the suggestion of existence of PRAN (प्राण) as the symptoms and properties have undergone a drastic change. Does it mean that the VRITTIS (वृत्ति) of only five natural elements initially responsible for deciding the set conditions of environment to bring in motion the chain of stages of existence with different properties and symptoms, are in fact giving birth to innumerable VRITTIS (वृत्ति) of innumerable forms of existence? This impression would have held the ground if Patanjali had not given the explanation. As per him no new VRITTI comes into existence as per complementary LAW OF COMPLETENESS. It is only the permutation and combination of VRITTIS (वृत्ति) that manifests itself in a HAPPENING / NON-HAPPENING and mistaken as NEW. How?
CONCEPT OF CREATION OUT OF NOTHING (SHUNYA शून्य)
The presence of innumerable non-discernible forms of VRITTIS like PRAN (प्राण) might have given birth to the concept of creation out of nothing (SHUNYA शून्य). Is this SHUNYA another name of Vedic TATTVA understood as AKASH (आकाश) or a sort of vacuum? But vacuum may be so because there is no discernible presence of any VRITTI (वृत्ति). In other words vacuum might be a concept teeming with innumerable unknown non-discernible VRITTIS (वृत्ति) and hence responsible for entire seemingly NEW creation under some conditions of the VRITTIS of temperature and pressure, but in fact functioning as per above mentioned LAWS OF OPERATION of VRITTIS (वृत्ति). Is SHUNYA (शून्य) the modern day black hole or the Vedic HIRANYAGARBH (हिरण्य गर्भ ) in which all VRITTIS merge and five elements lose their known symptoms and properties under some law and from which under the same law these again emerge as gradually identifiable five natural elements as TATTVA (तत्त्व) / BHOOT (भूत)? Is that the reason Patanjali recommends these to be the basics to begin any study? In Patanjali Yog shastra the concept of VRITTI (वृत्ति) has been explained in the following two contexts:
• VRITTIS (वृत्ति) operating in nature and influencing the human beings.
• VRITTIS (वृत्ति)operating in human beings
The interaction of these VRITTIS (वृत्ति) only results into various physical and mental stages of human existence as per LAW OF APARINAMI and LAW OF COMPLETENESS meaning thereby that these were always so, are always so and will ever be so.
Tuesday, March 8, 2011
PREPARATION STAGE – CONCEPT OF VRITTI
PREPARATION STAGE – CONCEPT OF VRITTI
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING CONCEPT OF VRITTI
Key sentence – I have taken VRITTI and CHITT as unique concepts of Patanjali YOG that do not have any English equivalents and have to be understood and accepted as such.
The salient features about VRITTI (वृत्ति) that have been encoded in PATANJALI YOG SHASTRA emerge as under:
• The Vedic concept of VRITTI (वृत्ति) is so wide and all encompassing that these authors appear to have studied the entire universe as a conglomeration of innumerable VRITTIS (वृत्ति) only. More one finds about them more one learns about the creation, its process and existence. Any existence is the result of the functions of VRITTIS only. Nothing can exist without VRITTIS.
• VRITTIS are ever present and eternal. It means these were there, are there and will always be there. These cannot be destroyed. These can only be made use of by the human beings after understanding. Indestructibility and application are the concepts of a unique approach enshrined in Vedas of understanding the secrets of entire creation.
• For finding out these VRITTIS the Vedic scholars have not only given the idea of arranging these under various group heads (जाति) known as BHOOT (भूत) or TATVA (तत्त्व) for convenience but have given the benefits of a nomenclature of a biological species name or a brand name as we understand in modern terminology. The main identified group names (जाति) i.e. BHOOTS (भूत) or TATVAS (तत्त्व) by various Vedic scholars are EARTH (पृथ्वी), WATER (जल), AIR (वायु), FIRE (अग्नि) and SPACE (शून्य/आकाश). Each BHOOT / TATVA consists of millions of VRITTIS. If we apply ourselves slightly non-conventionally we will find that each Vedic hymn conveys some characteristic or VRITTI of any of the BHOOTS / TATTVA mentioned above. Thus these should be understood as elementary or primary class names (जाति).
• Identification of various VRITTIS representing a characteristic led to very interesting and scientific conclusions about the commonalities of all VRITTIS. In a way these are the basic directive principles that can lead to any research.
a) These were all found to have some definite structure,
b) These were all found to have discernible and non-discernible stages of existence,
c) These were all found to have definite functions and
d) These were all found to have a definite purpose related with creation
• Human beings are nothing but a bunch of innumerable VRITTIS that function as per set laws
• Creation is a result of VRITTIS (वृत्ति) and is a continuous process as per laws of operation and there is no end to it.
• All types of existence even so understood as abstract like thought, emotions, smell, taste etc have VRITTIS in their structure. The constituents range from the seemingly abstract to the concrete. For example on one hand these may be the attributes of MIND and on the other these denote the properties vested with the five elements (TATVA / BHOOT).
• VRITTI (वृत्ति) is the cause as well as effect of any existence, non-existence and any happening or non-happening.
• These are highly specialized, specific modules, innumerable for innumerable activities and thus have definite function and purpose.
• All human actions or happenings in nature are dependent on and driven by VRITTIS (वृत्ति)
• Ultimately such a concept of VRITTI is bound to be beyond definition due to its innumerable constituents. But the constituents behave in such a way that these can be better studied under various heads / groups / subgroups. Patanjali calls these groups also as JATI (जाति). The constituents alone can come within the purview of a definition because that is what we keep on knowing, accumulating, modifying, preserving and use as basic data to further extend the borders of our knowledge.
With above mentioned salient characteristics about VRITTIS we tend to confuse if we try to understand and compare VRITTI in modern language with any of the so far discovered prevalent concepts like chromosomes, genes, genomes, hormones, vitamins, viruses, bacteria, molecules, atoms, protons, neutrons, electrons, ions, neurons, electrical / electronic impulses or various other nano concepts etcetera. The confusion is cleared the moment we consider these as SUKSHM (सूक्ष्म जाति) constituents of a VRITTI explained under a succeeding paragraph PREPARATION STAGE – UNDERSTANDING VRITTIS OPERATING IN NATURE AND INFLUENCING THE HUMAN BEINGS; and accept the basic directive principle of limitlessness NETI NETI (नेति नेति) as given in Vedas or NIRATISHAYA (निरतिशय) as given by Patanjali that innumerable more are yet to be found out, defined and redefined as per the last bulleted salient feature. That is why Patanjali has not even attempted to define VRITTI and CHITT as concepts but has left no stone upturned to explain them. To explain VRITTI various words used in English are tendency, inclination, instinct, drive etc. but these words are inadequate and convey a very limited aspect of VRITTI as will be borne out further in succeeding paragraphs. I have, therefore, taken VRITTI and CHITT as unique concepts of Patanjali YOG that do not have any English equivalents and have to be understood and accepted as such.
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING CONCEPT OF VRITTI
Key sentence – I have taken VRITTI and CHITT as unique concepts of Patanjali YOG that do not have any English equivalents and have to be understood and accepted as such.
The salient features about VRITTI (वृत्ति) that have been encoded in PATANJALI YOG SHASTRA emerge as under:
• The Vedic concept of VRITTI (वृत्ति) is so wide and all encompassing that these authors appear to have studied the entire universe as a conglomeration of innumerable VRITTIS (वृत्ति) only. More one finds about them more one learns about the creation, its process and existence. Any existence is the result of the functions of VRITTIS only. Nothing can exist without VRITTIS.
• VRITTIS are ever present and eternal. It means these were there, are there and will always be there. These cannot be destroyed. These can only be made use of by the human beings after understanding. Indestructibility and application are the concepts of a unique approach enshrined in Vedas of understanding the secrets of entire creation.
• For finding out these VRITTIS the Vedic scholars have not only given the idea of arranging these under various group heads (जाति) known as BHOOT (भूत) or TATVA (तत्त्व) for convenience but have given the benefits of a nomenclature of a biological species name or a brand name as we understand in modern terminology. The main identified group names (जाति) i.e. BHOOTS (भूत) or TATVAS (तत्त्व) by various Vedic scholars are EARTH (पृथ्वी), WATER (जल), AIR (वायु), FIRE (अग्नि) and SPACE (शून्य/आकाश). Each BHOOT / TATVA consists of millions of VRITTIS. If we apply ourselves slightly non-conventionally we will find that each Vedic hymn conveys some characteristic or VRITTI of any of the BHOOTS / TATTVA mentioned above. Thus these should be understood as elementary or primary class names (जाति).
• Identification of various VRITTIS representing a characteristic led to very interesting and scientific conclusions about the commonalities of all VRITTIS. In a way these are the basic directive principles that can lead to any research.
a) These were all found to have some definite structure,
b) These were all found to have discernible and non-discernible stages of existence,
c) These were all found to have definite functions and
d) These were all found to have a definite purpose related with creation
• Human beings are nothing but a bunch of innumerable VRITTIS that function as per set laws
• Creation is a result of VRITTIS (वृत्ति) and is a continuous process as per laws of operation and there is no end to it.
• All types of existence even so understood as abstract like thought, emotions, smell, taste etc have VRITTIS in their structure. The constituents range from the seemingly abstract to the concrete. For example on one hand these may be the attributes of MIND and on the other these denote the properties vested with the five elements (TATVA / BHOOT).
• VRITTI (वृत्ति) is the cause as well as effect of any existence, non-existence and any happening or non-happening.
• These are highly specialized, specific modules, innumerable for innumerable activities and thus have definite function and purpose.
• All human actions or happenings in nature are dependent on and driven by VRITTIS (वृत्ति)
• Ultimately such a concept of VRITTI is bound to be beyond definition due to its innumerable constituents. But the constituents behave in such a way that these can be better studied under various heads / groups / subgroups. Patanjali calls these groups also as JATI (जाति). The constituents alone can come within the purview of a definition because that is what we keep on knowing, accumulating, modifying, preserving and use as basic data to further extend the borders of our knowledge.
With above mentioned salient characteristics about VRITTIS we tend to confuse if we try to understand and compare VRITTI in modern language with any of the so far discovered prevalent concepts like chromosomes, genes, genomes, hormones, vitamins, viruses, bacteria, molecules, atoms, protons, neutrons, electrons, ions, neurons, electrical / electronic impulses or various other nano concepts etcetera. The confusion is cleared the moment we consider these as SUKSHM (सूक्ष्म जाति) constituents of a VRITTI explained under a succeeding paragraph PREPARATION STAGE – UNDERSTANDING VRITTIS OPERATING IN NATURE AND INFLUENCING THE HUMAN BEINGS; and accept the basic directive principle of limitlessness NETI NETI (नेति नेति) as given in Vedas or NIRATISHAYA (निरतिशय) as given by Patanjali that innumerable more are yet to be found out, defined and redefined as per the last bulleted salient feature. That is why Patanjali has not even attempted to define VRITTI and CHITT as concepts but has left no stone upturned to explain them. To explain VRITTI various words used in English are tendency, inclination, instinct, drive etc. but these words are inadequate and convey a very limited aspect of VRITTI as will be borne out further in succeeding paragraphs. I have, therefore, taken VRITTI and CHITT as unique concepts of Patanjali YOG that do not have any English equivalents and have to be understood and accepted as such.
Monday, February 28, 2011
STAGES OF YOGIC METHODOLOGY
STAGES OF YOGIC METHODOLOGY
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
A) – PREPARATION STAGE – A STEP IN ACCEPTANCE OF PRAGYA (प्रज्ञा)
ऋतंभरा तत्र प्रज्ञा – RITAMBHARA TATRA PRAGYA
Insight means understanding the universal rhythm and inter-dependence
It means equipping oneself with the knowledge of the basics of the composition of entire universe including SELF (ATM GYAN आत्म ज्ञान). Such knowledge in entirety has been addressed as BRAHM GYAN (ब्रह्मज्ञान) in Vedas. It appears to be a very tall order to begin with but Patanjali insistence is only on ACCEPTANCE of basic directive principles responsible for any existence and already encoded in Vedas along with a method of finding out called as YOG, if any worthwhile discovery about BRAHM GYAN (ब्रह्मज्ञान) is to be made. This methodology is further qualified with an exhortation that research has to be a continuous and never ending process because whatever has been found out is nothing and will always remain nothing in comparison to the vast ocean of knowledge (BRAHMGYAN ब्रह्मज्ञान).One has to begin from somewhere to reach somewhere. He, therefore, proceeds to explain those basic directive principles under the concept of ISHWAR in Sutras I-24 to I-26 and already explained in SECOND BLUFF – RELIGION under PRINCIPLES OF EXISTENCE and PRINCIPLES OF ORGANIZATION. In a nutshell these principles indicate the presence of some universal rhythm and rules of inter-dependence of entire existence. From no stretch of imagination the word ISHWAR (ईश्वर) as explained by Patanjali can be understood as some anthropomorphic God as interpreted by the spiritualistic explanations. The word ISHWAR with such precepts can stand for KNOWLEDGE only as borne out with umpteen words in Vedas conveying the same sense. He addresses inculcation of will to ACCEPT these precepts about ISHWAR (ईश्वर) as PRAGYA (प्रज्ञा) formation. So this head can be understood in Patanjali language as a step in PRAGYA FORMATION. By ACCEPTANCE all that Patanjali is asking for is to accept in the beginning of any effort that there are innumerable principles hidden behind any existence and human aim should be to keep on finding them in such a way that it benefits all. And this is nowhere a tall order. As it is we are following it because this is the only way of discovering anything. Then where is the problem? The problems are threefold.
• First the so called civilized and developed world has yet to come to the grips of the Vedic concept of very indulging to discover anything should be for the benefit of all and happiness for all (SARVAJAN HITAYA SARVAJAN SUKHAYA सर्वजन हिताय सर्वजन सुखाय) for the simple reason of knowledge being limitless (NIRATISHAYA निरतिशय), a directive principle of its existence and hence there being no point in giving birth to a rat race. In a way they are completely unaware of it. That’s why the words like patent, copyright, competition, success defined as ‘survival of the fittest’ in money generating abilities only, motivation meaning desire to excel by generally designing means and strategy to outplay others etc. have become their guru mantras of ‘knowledge based economy’ for survival. For them even globalization, another hype, conveys the sense of extending the borders of exploitation only.
• Secondly, we in India the part of so called developing world have been made to believe this economic status of ours by those who for no fault of theirs and historical reasons were born, brought up and groomed in borrowed education and economic systems guided by again borrowed political, legislative, executive and judicial systems. By the passage of time this borrowing has dug its tentacles so deep in our psyche that copying the models even discarded ones from the developed world has become our only way of tackling any problem and armchair solutions are churned out daily without ever caring for ground realities. We are suffering from a kind of inferiority complex and take pleasure in quoting examples from the developed world as our role model. We berate not only our diagonally opposite social system but take pride in the process of forgetting that we have a cultural heritage which in spite of misinterpreted and corrupted form can still be or is still the beacon to the so understood developed world. Anything indigenous is looked down upon. We find it difficult to assimilate that VASUDHEV KUTUMBKAM (वसुधेव कुटुम्बकम) a Vedic concept, is a better and more humane concept than ‘globalization’ as it does not advocate cut throat competition We refuse to accept that the hymns of PURUSH SUKTS (पुरुष सूक्त) of RIGVED (ऋग्वेद) underline the basic principle that there cannot be any economy if it is not knowledge based and knowledge can be and, therefore, should be used in four forms only through the concept of VARN (वर्ण) and it has to be a continuous process till death of an individual as explained under ASHRAM (आश्रम) concept given in YAJURVED (यजुर्वेद). For details refer SECOND BLUFF – RELIGION. The history of last five thousand years can at least warn about the damage that has been done due to misinterpretation of these economic postulates and take necessary precautions. Or is this the turn of entire humanity to face the consequences of misinterpretation? Overall, this borrowing mentality has made our intellect mindless, our governance spineless, our economy bereft of initiative and our comfort providing skills wailing for opportunity. I think only ghost of Macaulay is smiling.
• Thirdly we have been drugged to shun knowledge and believe that we can discover foolishly also through BHAKTI (भक्ति), ASTHA (आस्था), POOJA (पूजा) blind faith in iconic gods and rituals, and such spiritualistic jargons that Patanjali has not used anywhere. In other words we have been lulled into complete inaction and still rejoicing in self given titles of complete, higher and perfect human beings. We are so much over awed by the self created icons of our worship that we have created a niche in every home for a temple. We fail to assess the most probable reason of the presence of only one temple of BRAHMA the so revered as creator - the senior most of the trinity, could be the absence of very thought process of temple worshipping when BRAHMA (ब्रह्मा) was imaginarily created by spiritualistic manipulations from the scientific concept of Vedic BRAHM (ब्रह्म) and when iconic worship was instituted BRAHMA (ब्रह्मा) in all probability was no more in vogue. It was VISHNU temple that came to be constructed first I quote from the book AGAM KOSH (आगम कोष) by PROF.S.K.RAMCHANDRA RAO – “It has been ascertained that the worship of VISHNU in public shrines (of which there are epigraphical or other evidences ) dates back to a couple of centuries before the Christian era. The earliest monumental temples in India appear to have been for VISHNU--------It is not surprising, because the cult of devotion (BHAKTI) which, in fact occasioned the temple culture in our country, was the consequence of the BHAGVATA movement (with its emphasis on the worship of VISHNU) which is mentioned in great epic MAHABHARATA, and which is illustrated by the celebrated text BHAGVADGITA”. The third god SHIV (शिव) with its temples came into existence much later in twelfth century when SHAIV cult was founded by GORAKSHNATH. We have thus become victims of a cult of very recent origin and getting entrapped in whimsical practices by creating a new god and a new temple everyday. I am convinced that Patanjali is a non-spiritualist and he knows these are bluffs that just cannot lead to any research / discovery except a stunted and hopelessly unrecoverable mental state that he aptly calls as VYUTHAN (व्युत्थान) meaning ‘deranged’. Nowhere his insistence on ACCEPTANCE does take the form of a spiritualistic ordinance that must be followed without understanding and any type of questioning. It is always in the form of pure logic where a directive principle forms the basis for any subject of enquiry and is open to any scrutiny and experimentation for arriving at ultimate proof. He considers understanding and accepting of PRAGYA (प्रज्ञा) formation by an individual absolutely necessary for the simple reason that the existence of entire universe including self without chaos can be possible only due to some laws of rhythmic functioning alone that lead to perfect balance. And he calls this rhythmic functioning as PRAGYA (प्रज्ञा) and trying to understand is wisdom (VIVEK विवेक).
Let me also now borrow and try to understand this stage by a modern quote of a western soldier:-
“If you do not know about the enemy you will suffer defeat but if you do not know about yourself, you will suffer disaster”. – General Clausewitz
The Preparation stage follows the spirit of the above quote. Why do we behave in a particular way? Are we handicapped? Or, we are endowed with excellent, effective ammunition and armory and we just don’t know how to use it. This stage therefore, entails thorough understanding of what all we are endowed with. In one sentence we are immersed in an ocean of, are endowed with, and are nothing but a bundle of millions of VRITTIS (वृत्ति) inside out and a CHITT (चित्त) that is again a kind of VRITTI only. And all these VRITTIS function so rhythmically that these appear to be bound by some law. Preparation means equipping oneself with the basic knowledge of these by going through the following concepts:
a) Concept of VRITTI (वृत्ति)
b) Laws of operation of VRITTI (वृत्ति)
c) VRITTIS (वृत्ति) operating in nature and influencing the human beings.
d) VRITTIS (वृत्ति) operating in human beings
e) Rules of presence of VRITTIS (वृत्ति)
f) Concept of CHITT (चित्त) and Comparison with VRITTI (वृत्ति)
If we neglect the information given under above heads we are bound to suffer disaster.
B) – PLANNING STAGE – A STEP IN DEVELOPMENT OF (विवेक)
ज्ञानदीप्तिराविवेक ख्यातेः – GYANDIPTIRAVIVEK KHYATE
Knowledge alone develops discretion and is the key to any planning.
Having understood the basics of VRITTIS Patanjali exhorts to understand this stage as efforts put in for development of discretion (VIVEK विवेक). It is the insight that is capable of discriminating not between virtue and vice as spiritualists put it but between what is to be made use of and what is to be discarded on our way to realization of a set goal. No amount of planning can suffice if the set goal of flawlessness with all its parameters is not grasped thoroughly. This stage, therefore, entails understanding of those steps that we intend climbing, making use and ensures smooth functioning by removing the hurdles already existing and providing for eventualities that may crop up en-route. It involves understanding and application of the following concepts
a) Concept of flawlessness (NIRGUN निर्गुण)
b) Concept of ASAN (आसन)
c) Concept of impediments (चित्तविक्षेप)
d) Concept of PRANAYAM (प्राणायाम)
e) Training of CHITT (चित्त) and Concept of PRATYAHAR (प्रत्याहार )
C) – EXECUTION STAGE – STAGE OF SANYAM (संयम)
त्रयमेकत्र संयम – TRAYAMEKATRA SANYAM
Three aspects are essential for any execution.
तज्जयात् प्रज्ञाऽऽलोकः – TAJJYAT PRAGYA ALOK
Then only emerges the awareness of a principle
Patanjali defines this stage as SANYAM (संयम) that consists of three aspects viz DHARNA (धारणा), DHYAN (ध्यान) and SAMADHI (समाधि). These are highly technical words and do not have any English equivalents and thus have to be assimilated as such. For him execution, therefore, is a wholesome process consisting three aspects of forming an objective (DHARNA), sticking to an objective (DHYAN) and putting single minded efforts (SAMADHI). Any execution is bound to fail if there is no clarity in goal fixation. It will also fail if the goal is lost sight of anywhere en-route due to any reason. Lastly, no realization of goal is possible if the efforts are slackened anytime. For ensuring smooth execution and ensuring FLAWLESSNESS Patanjali has provided such a simple technique through the following steps that the task is not only achieved with mechanical ease but each step has check back and rectification mechanism that stands for reason as well as symptom if the process encounters any problem
a) Determination of the area of engagement from
EITHER
i. BRAHM GYAN (ब्रह्म ज्ञान) – that Patanjali calls information about elements (BHOOT / TATTVA (भूत / तत्त्व)
OR
ii. ATM GYAN (आत्म ज्ञान) – that Patanjali calls information about senses (INDRIYA GROUP इन्द्रिय जाति )
b) Formation of DHARNA (धारणा) – essential ingredients
c) Sticking to DHARNA - (DHYAN ध्यान) – essential ingredients
d) Efforts put in for realization of DHARNA – (SAMADHI समाधि )
The concepts mentioned above have been subjected to utter misuse by spiritualistic explanations so grossly and widely in spite of clear definitions by Patanjali that one must first discard any scientific interpretation as inferior knowledge and then proceed further. This dictum of spiritualism goes against the very ethos of Vedas and Patanjali YOGSHASTRA wherein such compartmentalization of knowledge as superior or inferior is considered a figment of unreliable imagination (AVIDYA अविद्या). Going through the above stages will invariably lead to the insight of that principle which confirms the presence of rhythmical sequence that we had accepted in the PREPARATION stage as PRAGYA (प्रज्ञा). Every time we embark upon a mission (DHARNA धारणा) an insight into a new principle will emerge and there is no limit to human DHARNAS and thus no limit to the emergence of principles.
D) – IMPLEMENTATION STAGE – STAGE OF VINIYOG (विनियोग)
तस्य भूमिषु विनियोगः – TASYA BHUMISHU VINIYOG
A discovered principle can now be applied to any branch of knowledge.
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम – PRAYATNA SHAITHILYA NANTA SAMAPATTIBHYAM
Stability in efforts leads to innumerable possibilities.
As per YOGIC concept; the search for knowledge does not end at SAMADHI (समाधिः), the last mentioned aspect of SANYAM stage or the EXECUTION STAGE. Rather it begins here and there is no end to it. The principle thus known should be tested for its efficacy by applying it to various branches of knowledge. Continuous efforts in repetition of a process will always lead to innumerable possibilities of finding, further revising already found principles. Application of a principle will always result in inventions and further need to explore more principles as brought out in THIRD BLUFF – YOGA followed by explanations of various bluffs perpetrated by the spiritualists in the name of Patanjali by quoting third chapter of his treatise as chapter of boons (VIBHUTI PAD विभूति पाद). To make these inventions and search for further principles free from flaws Patanjali advocates the following steps that put the entire process in a never ending cyclic mode – the prime model for any activity of nature and thus in tune with natural process
a) Application of achievement
b) Determination of the area of engagement
i. Information having potential of further fructification – that Patanjali calls SABIJ GYAN (सबीज ज्ञान)
ii. Information having termination potential – that Patanjali calls NIRBIJ GYAN (निर्बीज ज्ञान)
c) Following the stages mentioned at A,B and C above
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
A) – PREPARATION STAGE – A STEP IN ACCEPTANCE OF PRAGYA (प्रज्ञा)
ऋतंभरा तत्र प्रज्ञा – RITAMBHARA TATRA PRAGYA
Insight means understanding the universal rhythm and inter-dependence
It means equipping oneself with the knowledge of the basics of the composition of entire universe including SELF (ATM GYAN आत्म ज्ञान). Such knowledge in entirety has been addressed as BRAHM GYAN (ब्रह्मज्ञान) in Vedas. It appears to be a very tall order to begin with but Patanjali insistence is only on ACCEPTANCE of basic directive principles responsible for any existence and already encoded in Vedas along with a method of finding out called as YOG, if any worthwhile discovery about BRAHM GYAN (ब्रह्मज्ञान) is to be made. This methodology is further qualified with an exhortation that research has to be a continuous and never ending process because whatever has been found out is nothing and will always remain nothing in comparison to the vast ocean of knowledge (BRAHMGYAN ब्रह्मज्ञान).One has to begin from somewhere to reach somewhere. He, therefore, proceeds to explain those basic directive principles under the concept of ISHWAR in Sutras I-24 to I-26 and already explained in SECOND BLUFF – RELIGION under PRINCIPLES OF EXISTENCE and PRINCIPLES OF ORGANIZATION. In a nutshell these principles indicate the presence of some universal rhythm and rules of inter-dependence of entire existence. From no stretch of imagination the word ISHWAR (ईश्वर) as explained by Patanjali can be understood as some anthropomorphic God as interpreted by the spiritualistic explanations. The word ISHWAR with such precepts can stand for KNOWLEDGE only as borne out with umpteen words in Vedas conveying the same sense. He addresses inculcation of will to ACCEPT these precepts about ISHWAR (ईश्वर) as PRAGYA (प्रज्ञा) formation. So this head can be understood in Patanjali language as a step in PRAGYA FORMATION. By ACCEPTANCE all that Patanjali is asking for is to accept in the beginning of any effort that there are innumerable principles hidden behind any existence and human aim should be to keep on finding them in such a way that it benefits all. And this is nowhere a tall order. As it is we are following it because this is the only way of discovering anything. Then where is the problem? The problems are threefold.
• First the so called civilized and developed world has yet to come to the grips of the Vedic concept of very indulging to discover anything should be for the benefit of all and happiness for all (SARVAJAN HITAYA SARVAJAN SUKHAYA सर्वजन हिताय सर्वजन सुखाय) for the simple reason of knowledge being limitless (NIRATISHAYA निरतिशय), a directive principle of its existence and hence there being no point in giving birth to a rat race. In a way they are completely unaware of it. That’s why the words like patent, copyright, competition, success defined as ‘survival of the fittest’ in money generating abilities only, motivation meaning desire to excel by generally designing means and strategy to outplay others etc. have become their guru mantras of ‘knowledge based economy’ for survival. For them even globalization, another hype, conveys the sense of extending the borders of exploitation only.
• Secondly, we in India the part of so called developing world have been made to believe this economic status of ours by those who for no fault of theirs and historical reasons were born, brought up and groomed in borrowed education and economic systems guided by again borrowed political, legislative, executive and judicial systems. By the passage of time this borrowing has dug its tentacles so deep in our psyche that copying the models even discarded ones from the developed world has become our only way of tackling any problem and armchair solutions are churned out daily without ever caring for ground realities. We are suffering from a kind of inferiority complex and take pleasure in quoting examples from the developed world as our role model. We berate not only our diagonally opposite social system but take pride in the process of forgetting that we have a cultural heritage which in spite of misinterpreted and corrupted form can still be or is still the beacon to the so understood developed world. Anything indigenous is looked down upon. We find it difficult to assimilate that VASUDHEV KUTUMBKAM (वसुधेव कुटुम्बकम) a Vedic concept, is a better and more humane concept than ‘globalization’ as it does not advocate cut throat competition We refuse to accept that the hymns of PURUSH SUKTS (पुरुष सूक्त) of RIGVED (ऋग्वेद) underline the basic principle that there cannot be any economy if it is not knowledge based and knowledge can be and, therefore, should be used in four forms only through the concept of VARN (वर्ण) and it has to be a continuous process till death of an individual as explained under ASHRAM (आश्रम) concept given in YAJURVED (यजुर्वेद). For details refer SECOND BLUFF – RELIGION. The history of last five thousand years can at least warn about the damage that has been done due to misinterpretation of these economic postulates and take necessary precautions. Or is this the turn of entire humanity to face the consequences of misinterpretation? Overall, this borrowing mentality has made our intellect mindless, our governance spineless, our economy bereft of initiative and our comfort providing skills wailing for opportunity. I think only ghost of Macaulay is smiling.
• Thirdly we have been drugged to shun knowledge and believe that we can discover foolishly also through BHAKTI (भक्ति), ASTHA (आस्था), POOJA (पूजा) blind faith in iconic gods and rituals, and such spiritualistic jargons that Patanjali has not used anywhere. In other words we have been lulled into complete inaction and still rejoicing in self given titles of complete, higher and perfect human beings. We are so much over awed by the self created icons of our worship that we have created a niche in every home for a temple. We fail to assess the most probable reason of the presence of only one temple of BRAHMA the so revered as creator - the senior most of the trinity, could be the absence of very thought process of temple worshipping when BRAHMA (ब्रह्मा) was imaginarily created by spiritualistic manipulations from the scientific concept of Vedic BRAHM (ब्रह्म) and when iconic worship was instituted BRAHMA (ब्रह्मा) in all probability was no more in vogue. It was VISHNU temple that came to be constructed first I quote from the book AGAM KOSH (आगम कोष) by PROF.S.K.RAMCHANDRA RAO – “It has been ascertained that the worship of VISHNU in public shrines (of which there are epigraphical or other evidences ) dates back to a couple of centuries before the Christian era. The earliest monumental temples in India appear to have been for VISHNU--------It is not surprising, because the cult of devotion (BHAKTI) which, in fact occasioned the temple culture in our country, was the consequence of the BHAGVATA movement (with its emphasis on the worship of VISHNU) which is mentioned in great epic MAHABHARATA, and which is illustrated by the celebrated text BHAGVADGITA”. The third god SHIV (शिव) with its temples came into existence much later in twelfth century when SHAIV cult was founded by GORAKSHNATH. We have thus become victims of a cult of very recent origin and getting entrapped in whimsical practices by creating a new god and a new temple everyday. I am convinced that Patanjali is a non-spiritualist and he knows these are bluffs that just cannot lead to any research / discovery except a stunted and hopelessly unrecoverable mental state that he aptly calls as VYUTHAN (व्युत्थान) meaning ‘deranged’. Nowhere his insistence on ACCEPTANCE does take the form of a spiritualistic ordinance that must be followed without understanding and any type of questioning. It is always in the form of pure logic where a directive principle forms the basis for any subject of enquiry and is open to any scrutiny and experimentation for arriving at ultimate proof. He considers understanding and accepting of PRAGYA (प्रज्ञा) formation by an individual absolutely necessary for the simple reason that the existence of entire universe including self without chaos can be possible only due to some laws of rhythmic functioning alone that lead to perfect balance. And he calls this rhythmic functioning as PRAGYA (प्रज्ञा) and trying to understand is wisdom (VIVEK विवेक).
Let me also now borrow and try to understand this stage by a modern quote of a western soldier:-
“If you do not know about the enemy you will suffer defeat but if you do not know about yourself, you will suffer disaster”. – General Clausewitz
The Preparation stage follows the spirit of the above quote. Why do we behave in a particular way? Are we handicapped? Or, we are endowed with excellent, effective ammunition and armory and we just don’t know how to use it. This stage therefore, entails thorough understanding of what all we are endowed with. In one sentence we are immersed in an ocean of, are endowed with, and are nothing but a bundle of millions of VRITTIS (वृत्ति) inside out and a CHITT (चित्त) that is again a kind of VRITTI only. And all these VRITTIS function so rhythmically that these appear to be bound by some law. Preparation means equipping oneself with the basic knowledge of these by going through the following concepts:
a) Concept of VRITTI (वृत्ति)
b) Laws of operation of VRITTI (वृत्ति)
c) VRITTIS (वृत्ति) operating in nature and influencing the human beings.
d) VRITTIS (वृत्ति) operating in human beings
e) Rules of presence of VRITTIS (वृत्ति)
f) Concept of CHITT (चित्त) and Comparison with VRITTI (वृत्ति)
If we neglect the information given under above heads we are bound to suffer disaster.
B) – PLANNING STAGE – A STEP IN DEVELOPMENT OF (विवेक)
ज्ञानदीप्तिराविवेक ख्यातेः – GYANDIPTIRAVIVEK KHYATE
Knowledge alone develops discretion and is the key to any planning.
Having understood the basics of VRITTIS Patanjali exhorts to understand this stage as efforts put in for development of discretion (VIVEK विवेक). It is the insight that is capable of discriminating not between virtue and vice as spiritualists put it but between what is to be made use of and what is to be discarded on our way to realization of a set goal. No amount of planning can suffice if the set goal of flawlessness with all its parameters is not grasped thoroughly. This stage, therefore, entails understanding of those steps that we intend climbing, making use and ensures smooth functioning by removing the hurdles already existing and providing for eventualities that may crop up en-route. It involves understanding and application of the following concepts
a) Concept of flawlessness (NIRGUN निर्गुण)
b) Concept of ASAN (आसन)
c) Concept of impediments (चित्तविक्षेप)
d) Concept of PRANAYAM (प्राणायाम)
e) Training of CHITT (चित्त) and Concept of PRATYAHAR (प्रत्याहार )
C) – EXECUTION STAGE – STAGE OF SANYAM (संयम)
त्रयमेकत्र संयम – TRAYAMEKATRA SANYAM
Three aspects are essential for any execution.
तज्जयात् प्रज्ञाऽऽलोकः – TAJJYAT PRAGYA ALOK
Then only emerges the awareness of a principle
Patanjali defines this stage as SANYAM (संयम) that consists of three aspects viz DHARNA (धारणा), DHYAN (ध्यान) and SAMADHI (समाधि). These are highly technical words and do not have any English equivalents and thus have to be assimilated as such. For him execution, therefore, is a wholesome process consisting three aspects of forming an objective (DHARNA), sticking to an objective (DHYAN) and putting single minded efforts (SAMADHI). Any execution is bound to fail if there is no clarity in goal fixation. It will also fail if the goal is lost sight of anywhere en-route due to any reason. Lastly, no realization of goal is possible if the efforts are slackened anytime. For ensuring smooth execution and ensuring FLAWLESSNESS Patanjali has provided such a simple technique through the following steps that the task is not only achieved with mechanical ease but each step has check back and rectification mechanism that stands for reason as well as symptom if the process encounters any problem
a) Determination of the area of engagement from
EITHER
i. BRAHM GYAN (ब्रह्म ज्ञान) – that Patanjali calls information about elements (BHOOT / TATTVA (भूत / तत्त्व)
OR
ii. ATM GYAN (आत्म ज्ञान) – that Patanjali calls information about senses (INDRIYA GROUP इन्द्रिय जाति )
b) Formation of DHARNA (धारणा) – essential ingredients
c) Sticking to DHARNA - (DHYAN ध्यान) – essential ingredients
d) Efforts put in for realization of DHARNA – (SAMADHI समाधि )
The concepts mentioned above have been subjected to utter misuse by spiritualistic explanations so grossly and widely in spite of clear definitions by Patanjali that one must first discard any scientific interpretation as inferior knowledge and then proceed further. This dictum of spiritualism goes against the very ethos of Vedas and Patanjali YOGSHASTRA wherein such compartmentalization of knowledge as superior or inferior is considered a figment of unreliable imagination (AVIDYA अविद्या). Going through the above stages will invariably lead to the insight of that principle which confirms the presence of rhythmical sequence that we had accepted in the PREPARATION stage as PRAGYA (प्रज्ञा). Every time we embark upon a mission (DHARNA धारणा) an insight into a new principle will emerge and there is no limit to human DHARNAS and thus no limit to the emergence of principles.
D) – IMPLEMENTATION STAGE – STAGE OF VINIYOG (विनियोग)
तस्य भूमिषु विनियोगः – TASYA BHUMISHU VINIYOG
A discovered principle can now be applied to any branch of knowledge.
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम – PRAYATNA SHAITHILYA NANTA SAMAPATTIBHYAM
Stability in efforts leads to innumerable possibilities.
As per YOGIC concept; the search for knowledge does not end at SAMADHI (समाधिः), the last mentioned aspect of SANYAM stage or the EXECUTION STAGE. Rather it begins here and there is no end to it. The principle thus known should be tested for its efficacy by applying it to various branches of knowledge. Continuous efforts in repetition of a process will always lead to innumerable possibilities of finding, further revising already found principles. Application of a principle will always result in inventions and further need to explore more principles as brought out in THIRD BLUFF – YOGA followed by explanations of various bluffs perpetrated by the spiritualists in the name of Patanjali by quoting third chapter of his treatise as chapter of boons (VIBHUTI PAD विभूति पाद). To make these inventions and search for further principles free from flaws Patanjali advocates the following steps that put the entire process in a never ending cyclic mode – the prime model for any activity of nature and thus in tune with natural process
a) Application of achievement
b) Determination of the area of engagement
i. Information having potential of further fructification – that Patanjali calls SABIJ GYAN (सबीज ज्ञान)
ii. Information having termination potential – that Patanjali calls NIRBIJ GYAN (निर्बीज ज्ञान)
c) Following the stages mentioned at A,B and C above
Saturday, February 26, 2011
GENESIS OF THE SOLUTION
GENESIS OF THE SOLUTION
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
GENESIS OF THE SOLUTION
During the process of my findings, the two significant observations emerged as under:
a) The humanity at large has yet to ACCEPT that concept of flawlessness where exploitation has no place at all. We are living in a world where following so propagated and make believe ULTIMATE systems one after the other becomes our only way of tackling situations. It is a kind of reliance on ‘Trial and Error’ method. There is no system of ours that shuns exploitation. Rather it promotes. It is only later on when we have braved the sufferings of the systems we realize that the ultimate systems were after all not that flawless as we were made to believe. But still we refuse to accept that we suffered because the systems we invented and chose to follow had to fail because these advocated exploitation. Is there any compulsive reason for such behavior? Yes, there is. And it has been explained in details as MANOVRITTI (मनोवृत्ति) oriented behavior in Patanjali YOG SHASTRA. It is applicable to all fields of human activity. In other words it means that presently at best only the precautions may be taken to avoid flaws but to become flawless may remain a wish only due to our unprepared state for no fault of ours possibly. Needless to say that many claimants of ‘ULTIMATES’ will thus keep on emerging and decry each other as hoax or bluff or be hand in glove with each other with a sole and common aim of exploitation.. And here lies the silver lining. The assorted claims one after the other indicate definitely to some kind of quiet evolution in the direction of achieving flawlessness only. If not today, hope for the day when we all will understand the inadequacy and fallacy of sugar coated words like competition, motivation, success etc. that invariably lead to exploitation.
b) The second observation concerns a remarkable insistence by Patanjali that any individual anywhere is capable of understanding and achieving flawlessness in his pursuits through an absolutely scientific method of YOG irrespective of the stage of Darwinian environmental evolution if there is any; one is passing through. I mean a slight change is required in our concept of evolution from valuable contribution of Darwin to the Vedic concept of Sequential Existence that Patanjali calls AWASTHA (अवस्था) and explained under LAW OF APARINAMI in a succeeding paragraph. It is possible because human beings alone can come to acquire an apparatus called CHITT (चित्त) and this apparatus is capable of willfully following or accidentally stumbling upon a procedure encoded in Yogsutras that leads to flawlessness. The names given to willful following and accidental stumbling by Patanjali are YOG (योग) and SAMAPATTI (समापत्ति) respectively. YOG is the only systematic ULTIMATE process I have referred to above and the word ULTIMATE does not have a plural.
TWO PROCESSES OF HUMAN INDULGENCE
The above mentioned observations do indicate the two processes of human indulgence. The first mentioned at a) is a pointer to what all we are doing at present in order to survive and the second at b) is an alternative born out of an appreciation of the first with a view to suggesting that what all we can do in order to avoid the pitfalls and be absolutely flawless in our endeavors. If we can somehow find out the reasons of our first kind of behavior and the reasons of helplessness for such a behavior then only the chances of our appreciating the alternative brighten. That is exactly what Patanjali has done. He considers the first kind of behavior as MANOVRITTI (मनोवृत्ति) oriented or NON-YOGIC and the second as CHITT (चित्त) oriented or YOGIC PROCESS. He, therefore, makes it quite explicit in the beginning only with rather a warning tone to anyone interested in finding out the YOGIC PROCESS to be well versed with the difference between CHITT (चित्त) and VRITTI (वृत्ति). Otherwise the VRITTIS will keep on coming in the way of CHITT and make it non-functional, non-effective and thus non-discernible. The methodology recommended by him to ultimately reach the YOGIC PROCESS through a thorough appreciation of MANOVRITTI (मनोवृत्ति) oriented process can be studied under the following stages:
METHODOLOGY OF YOGIC PROCESS
A systematic following alone will lead to thorough appreciation of Yogic process that involves the following stages:
A. PREPARATION STAGE – Patanjali tries to explain this stage as a step towards acceptance of existence of PRAGYA (प्रज्ञा)
B. PLANNING STAGE – Patanjali exhorts to understand this stage as efforts put in for development of discretion / wisdom (VIVEK विवेक)
C. EXECUTION STAGE – Patanjali calls this stage as SANYAM (संयम)
D. IMPLEMENTATION STAGE – Patanjali calls this stage as VINIYOG (विनियोग)
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
GENESIS OF THE SOLUTION
During the process of my findings, the two significant observations emerged as under:
a) The humanity at large has yet to ACCEPT that concept of flawlessness where exploitation has no place at all. We are living in a world where following so propagated and make believe ULTIMATE systems one after the other becomes our only way of tackling situations. It is a kind of reliance on ‘Trial and Error’ method. There is no system of ours that shuns exploitation. Rather it promotes. It is only later on when we have braved the sufferings of the systems we realize that the ultimate systems were after all not that flawless as we were made to believe. But still we refuse to accept that we suffered because the systems we invented and chose to follow had to fail because these advocated exploitation. Is there any compulsive reason for such behavior? Yes, there is. And it has been explained in details as MANOVRITTI (मनोवृत्ति) oriented behavior in Patanjali YOG SHASTRA. It is applicable to all fields of human activity. In other words it means that presently at best only the precautions may be taken to avoid flaws but to become flawless may remain a wish only due to our unprepared state for no fault of ours possibly. Needless to say that many claimants of ‘ULTIMATES’ will thus keep on emerging and decry each other as hoax or bluff or be hand in glove with each other with a sole and common aim of exploitation.. And here lies the silver lining. The assorted claims one after the other indicate definitely to some kind of quiet evolution in the direction of achieving flawlessness only. If not today, hope for the day when we all will understand the inadequacy and fallacy of sugar coated words like competition, motivation, success etc. that invariably lead to exploitation.
b) The second observation concerns a remarkable insistence by Patanjali that any individual anywhere is capable of understanding and achieving flawlessness in his pursuits through an absolutely scientific method of YOG irrespective of the stage of Darwinian environmental evolution if there is any; one is passing through. I mean a slight change is required in our concept of evolution from valuable contribution of Darwin to the Vedic concept of Sequential Existence that Patanjali calls AWASTHA (अवस्था) and explained under LAW OF APARINAMI in a succeeding paragraph. It is possible because human beings alone can come to acquire an apparatus called CHITT (चित्त) and this apparatus is capable of willfully following or accidentally stumbling upon a procedure encoded in Yogsutras that leads to flawlessness. The names given to willful following and accidental stumbling by Patanjali are YOG (योग) and SAMAPATTI (समापत्ति) respectively. YOG is the only systematic ULTIMATE process I have referred to above and the word ULTIMATE does not have a plural.
TWO PROCESSES OF HUMAN INDULGENCE
The above mentioned observations do indicate the two processes of human indulgence. The first mentioned at a) is a pointer to what all we are doing at present in order to survive and the second at b) is an alternative born out of an appreciation of the first with a view to suggesting that what all we can do in order to avoid the pitfalls and be absolutely flawless in our endeavors. If we can somehow find out the reasons of our first kind of behavior and the reasons of helplessness for such a behavior then only the chances of our appreciating the alternative brighten. That is exactly what Patanjali has done. He considers the first kind of behavior as MANOVRITTI (मनोवृत्ति) oriented or NON-YOGIC and the second as CHITT (चित्त) oriented or YOGIC PROCESS. He, therefore, makes it quite explicit in the beginning only with rather a warning tone to anyone interested in finding out the YOGIC PROCESS to be well versed with the difference between CHITT (चित्त) and VRITTI (वृत्ति). Otherwise the VRITTIS will keep on coming in the way of CHITT and make it non-functional, non-effective and thus non-discernible. The methodology recommended by him to ultimately reach the YOGIC PROCESS through a thorough appreciation of MANOVRITTI (मनोवृत्ति) oriented process can be studied under the following stages:
METHODOLOGY OF YOGIC PROCESS
A systematic following alone will lead to thorough appreciation of Yogic process that involves the following stages:
A. PREPARATION STAGE – Patanjali tries to explain this stage as a step towards acceptance of existence of PRAGYA (प्रज्ञा)
B. PLANNING STAGE – Patanjali exhorts to understand this stage as efforts put in for development of discretion / wisdom (VIVEK विवेक)
C. EXECUTION STAGE – Patanjali calls this stage as SANYAM (संयम)
D. IMPLEMENTATION STAGE – Patanjali calls this stage as VINIYOG (विनियोग)
Friday, February 25, 2011
A DIFFERENT ANALYSIS
A DIFFERENT ANALYSIS
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
HOW IS THIS ANALYSIS DIFFERENT?
It is different because:-
• It is not based on any spiritualistic premises of some imaginary GOD and an imaginary SOUL (आत्मा) in pursuit of GOD ultimately becoming one with GOD.
Patanjali also does use the term ISHWAR (ईश्वर) for GOD but purely as a thoroughly defined technical term for knowledge encoded in innumerable VRITTIS (वृत्ति) that was always there, is always there and will always be there. Further, there is no mention even of the term ATMA (आत्मा) in his YOG SHASTRA. It is the study of human efforts made in search of knowledge, the reasons and the flaws with the efforts and the suggestions to overcome them with scientific reliability and precision. If we analyze these spiritualistic and Patanjali versions, we will find these are virtually the same in essence. But the problem is that the spiritualists have concocted a GOD and a SOUL which they propagate to be real visible or invisible personae and refuse to compromise without ever giving any reasons as there are none but for hollow explanations lacking in substance. Patanjali, on the other hand, not only explains this behavior of the spiritualists as symptoms and properties of some stage of existence of human beings and is equally sure of some other stage where such symptoms will just vanish. I am sure if the YOGIC methodology as postulated by Patanjali is adhered to in our actions the progeny will find this world a better place to live in and will not show any helplessness or a villain’s conceit in accepting a civilization that advocates hunting of human beings in all the fields by human beings only. The approach of this paper is, therefore, to convince the young Indian minds in particular and the humanity at large in general that people like Newton who are engaged even accidentally, in pursuits for the benefit of all, are the real perfect YOGIS as explained by Patanjali and the people who are engaged in the activities of hunting human beings should be proclaimed offenders and not the beacons of civilization howsoever sharp scientists or skilled rulers or administrators or business tycoons they might be. And similar should be the treatment of those who are masquerading as YOGA experts in the name of some higher civilization propagated as spiritualism bereft of happiness and welfare of all but still spreading an illusion by promising unverifiable uplift of an individual only through an unrealistic journey of soul which they will never be able to demonstrate.
• An effort has been made to understand Patanjali lexicon as he has defined or explained and interpret it in practical and scientific terms only and not with any impractical, imaginary, arbitrary, moralistic or commercial bias.
There are many reasons of misinterpreting Patanjali by the adherents of spiritualism. Main reasons are threefold. First a steadfast refusal to accept those meanings and explanations of the technical words in spite of clear definitions or explanations given by the author and thus treating these words as routine having arbitrary and free for all explanations. These are definite scientific terms and there is no spiritualism manifest in them. In this category are words like YOG (योग), ISHWAR (ईश्वर), DHARNA (धारणा), DHYAN (ध्यान), and SAMADHI (समाधि) SANYAM (संयम), ABHYAS (अभ्यास), VAIRAGYA (वैराग्य), NIRODH (निरोध), AHINSA (अहिंसा), SATYA (सत्य), ASTEYA (अस्तेय), APRIGRAH (अपरिग्रह), BRAHMCHARYA (ब्रह्मचर्य), SHAUCH (शौच), TAP (तप), SANTOSH (संतोष), SWADHYAYA (स्वाध्याय), ISHWAR PRANIDHAN (ईश्वर प्रणिधान) etc. Secondly, giving routine words such a spiritualistic coloring that these appear to be highly technical but in fact pedantic only as these fail the basic test of uniform universal understanding. In this category are the words like DEVTA (देवता), SUKH (सुख), DUKH (दुःख), JATI (जाति), SWARUP (स्वरुप), STHUL (स्थूल), SUKSHM (सूक्ष्म), GYAN (ज्ञान), TATTVA (तत्त्व), GUN (गुण), SIDDHI (सिद्धि) etc. Thirdly, coining such words for explanation of Patanjali Sutras that the author has not mentioned anywhere in his text. The words like SWARG (स्वर्ग), NARAK (नरक), PRALAYA (प्रलय), YOGI (योगी), ATMA (आत्मा), PARMATMA (परमात्मा), PUNARJANM (पुनर्जन्म), BHAKTI (भक्ति), ASTHA (आस्था), ARADHNA (आराधना), SADHNA (साधना), VIBHUTI (विभूति), ARTI (आरती), POOJA (पूजा), ASHT CHAKRAS (अष्टचक्र) and KUNDALINI (कुण्डलिनी) etc fall in this category. Overall these three types of words have rather become a sort of plaything in the hands of different varieties of spiritualists who are not only inimical to each other but contradictory also and still have the temerity to quote Patanjali only as the source of their arbitrary explanations mainly because there is similarity of words. A complete bibliography with dictionary is required to fully explain these words. It may tantamount to digression Therefore, while going through the methodology in successive paragraphs the precautions have been taken to explain the relevant contextual words and concepts only as Patanjali has defined or meant them with due references and not in any other prevailing spiritualistic sense. Many words emerge as having no equivalents in English language and thus have to be accepted as such conveying a concept given by Patanjali.
• One of the literal meanings of YOG that is ‘summation’ of a few things has been stressed while approaching it as a holistic concept and not as a linear concept.
Patanjali has studied YOG as a process having eight parts that he calls ASHTANG (अष्टांग) namely:
i. YAM (यम) comprising – AHINSA (अहिंसा), SATYA (सत्य), ASTEYA (अस्तेय), APRIGRAH (अपरिग्रह) and BRAHMCHARYA (ब्रह्मचर्य);
ii. NIYAM (नियम) comprising – SHAUCH (शौच), TAP (तप), SWADHYAYA (स्वाध्याय), SANTOSH (संतोष) and ISHWAR PRANIDHAN (ईश्वर प्रणिधान);
iii. ASAN (आसन);
iv. PRANAYAM (प्राणायाम);
v. PRATYAHAR (प्रत्याहार);
vi. DHARNA (धारणा);
vii. DHYAN (ध्यान) and
viii. SAMADHI (समाधि).
YOG is a very exhaustive term with meanings running into pages. Patanjali knowing it chose to define it in the second sutra only of his YOG SHASTRA to ward off any misinterpretations. But still the spiritualistic methodologies generally recommend for some imaginary ‘ultimate union’ of SOUL and GOD, one of the literal meanings of YOG that has been presupposed arbitrarily as Patanjali has not even mentioned the word SOUL (ATMA) anywhere. For them it is an imaginary journey of imaginary SOUL from the human body to the imaginary GOD in a linear fashion by mastering the concepts of these eight parts beginning from YAM (यम), and ending at SAMADHI (समाधि) which they consider as the ultimate aim of human existence. The first hurdle came when it was rightly found that mastering the first YAM only out of five that is NON-VIOLENCE (AHINSA अहिंसा) itself may take a complete lifetime and still remain illusive. The question of mastering all the eight parts of YOG does not arise at all unless the very concept undergoes a kind of metamorphosis. Many varieties of YOG, religion and sects thus came into existence. Obviously such an imaginary journey could not have been performed without substituting the imaginary interpretations of these eight parts and thus completely neglecting the scientific definitions as given by Patanjali. The promised journey was still not completed but confusion was successfully achieved by creating an aura of awe around that practitioner of spiritualist YOGA and overall the concept of spiritualism. I have used the term YOGA mockingly everywhere to differentiate it with Patanjali or Vedic term YOG. (For details refer BLUFF OF RAJYOG, SAHAJYOG AND YOGA under THIRD BLUFF-YOGA - continued-2) All these eight parts of YOG were converted from precise scientific definitions of Patanjali into highly arbitrary concepts of individual convenience. YAMS were made free for all debatable ethical values and no two religions have ever agreed upon the content of any ethical concept except the name. NIYAMS were converted into meaningless abominable rituals completely devoid of reason and bordering on superstition many a times. The concepts of ASAN (आसन), PRANAYAM (प्राणायाम), DHARNA, DHYAN and SAMADHI were converted into various profit oriented commercial schools of YOGA having no relevance to Patanjali YOG, but each claiming the superiority of its methodology and sure way of reaching the ultimate union of SOUL and GOD about which they all knew that it could never become a verifiable concept. ‘Ultimate union’ in any form is thus the only literal meaning of YOG that a spiritualist is searching for in all explanations. In the present analysis YOG has been approached as a holistic concept where each part has a definite role that is essential for achieving not only flawless functioning but the set goal of any human search / research also. YAMS (यम) are essential for forming any objective (DHARNA धारणा) and NIYAMS (नियम) are imperative for sticking to that objective defined as DHYAN (ध्यान) by Patanjali. The concepts of ASAN (आसन), PRANAYAM (प्राणायाम) and PRATYAHAR (प्रत्याहार) are not only the ingredients of any long term planning but do function as instant remedial measures for any impediment. YOG is thus the summation – another literal meaning of YOG and not the ‘ultimate union’ as propagated by the spiritualistic explanations. It is the summation of all these eight parts being essential for any achievement that is the result of SANYAM (संयम) and it means SAMADHI (समाधि) added to DHARNA and DHYAN. The process of YOG does not stop here. The achievement mentioned is just an awareness of a principle responsible for a happening. Patanjali addresses this principle as PRAGYA ALOK (प्रज्ञा आलोक) about which he affirms that this principle now can be applied to any branch of knowledge and further research undertaken by again following the same process of YOG that calls for ‘summation’. In simplistic terms it means that first, for example the principle of gravity is found out and then it can be applied for further research to the various branches of knowledge like, astronomy, ocean logy, rocketry, space research, and hydrology and so on and so forth. Spiritualistic YOGA ensures that even such simple logic is not understood by the people and they always remain under the illusion of self given titles of being higher human beings in search of some higher knowledge. The tragedy is that through the centuries of conditioning we have come to believe in it.
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
HOW IS THIS ANALYSIS DIFFERENT?
It is different because:-
• It is not based on any spiritualistic premises of some imaginary GOD and an imaginary SOUL (आत्मा) in pursuit of GOD ultimately becoming one with GOD.
Patanjali also does use the term ISHWAR (ईश्वर) for GOD but purely as a thoroughly defined technical term for knowledge encoded in innumerable VRITTIS (वृत्ति) that was always there, is always there and will always be there. Further, there is no mention even of the term ATMA (आत्मा) in his YOG SHASTRA. It is the study of human efforts made in search of knowledge, the reasons and the flaws with the efforts and the suggestions to overcome them with scientific reliability and precision. If we analyze these spiritualistic and Patanjali versions, we will find these are virtually the same in essence. But the problem is that the spiritualists have concocted a GOD and a SOUL which they propagate to be real visible or invisible personae and refuse to compromise without ever giving any reasons as there are none but for hollow explanations lacking in substance. Patanjali, on the other hand, not only explains this behavior of the spiritualists as symptoms and properties of some stage of existence of human beings and is equally sure of some other stage where such symptoms will just vanish. I am sure if the YOGIC methodology as postulated by Patanjali is adhered to in our actions the progeny will find this world a better place to live in and will not show any helplessness or a villain’s conceit in accepting a civilization that advocates hunting of human beings in all the fields by human beings only. The approach of this paper is, therefore, to convince the young Indian minds in particular and the humanity at large in general that people like Newton who are engaged even accidentally, in pursuits for the benefit of all, are the real perfect YOGIS as explained by Patanjali and the people who are engaged in the activities of hunting human beings should be proclaimed offenders and not the beacons of civilization howsoever sharp scientists or skilled rulers or administrators or business tycoons they might be. And similar should be the treatment of those who are masquerading as YOGA experts in the name of some higher civilization propagated as spiritualism bereft of happiness and welfare of all but still spreading an illusion by promising unverifiable uplift of an individual only through an unrealistic journey of soul which they will never be able to demonstrate.
• An effort has been made to understand Patanjali lexicon as he has defined or explained and interpret it in practical and scientific terms only and not with any impractical, imaginary, arbitrary, moralistic or commercial bias.
There are many reasons of misinterpreting Patanjali by the adherents of spiritualism. Main reasons are threefold. First a steadfast refusal to accept those meanings and explanations of the technical words in spite of clear definitions or explanations given by the author and thus treating these words as routine having arbitrary and free for all explanations. These are definite scientific terms and there is no spiritualism manifest in them. In this category are words like YOG (योग), ISHWAR (ईश्वर), DHARNA (धारणा), DHYAN (ध्यान), and SAMADHI (समाधि) SANYAM (संयम), ABHYAS (अभ्यास), VAIRAGYA (वैराग्य), NIRODH (निरोध), AHINSA (अहिंसा), SATYA (सत्य), ASTEYA (अस्तेय), APRIGRAH (अपरिग्रह), BRAHMCHARYA (ब्रह्मचर्य), SHAUCH (शौच), TAP (तप), SANTOSH (संतोष), SWADHYAYA (स्वाध्याय), ISHWAR PRANIDHAN (ईश्वर प्रणिधान) etc. Secondly, giving routine words such a spiritualistic coloring that these appear to be highly technical but in fact pedantic only as these fail the basic test of uniform universal understanding. In this category are the words like DEVTA (देवता), SUKH (सुख), DUKH (दुःख), JATI (जाति), SWARUP (स्वरुप), STHUL (स्थूल), SUKSHM (सूक्ष्म), GYAN (ज्ञान), TATTVA (तत्त्व), GUN (गुण), SIDDHI (सिद्धि) etc. Thirdly, coining such words for explanation of Patanjali Sutras that the author has not mentioned anywhere in his text. The words like SWARG (स्वर्ग), NARAK (नरक), PRALAYA (प्रलय), YOGI (योगी), ATMA (आत्मा), PARMATMA (परमात्मा), PUNARJANM (पुनर्जन्म), BHAKTI (भक्ति), ASTHA (आस्था), ARADHNA (आराधना), SADHNA (साधना), VIBHUTI (विभूति), ARTI (आरती), POOJA (पूजा), ASHT CHAKRAS (अष्टचक्र) and KUNDALINI (कुण्डलिनी) etc fall in this category. Overall these three types of words have rather become a sort of plaything in the hands of different varieties of spiritualists who are not only inimical to each other but contradictory also and still have the temerity to quote Patanjali only as the source of their arbitrary explanations mainly because there is similarity of words. A complete bibliography with dictionary is required to fully explain these words. It may tantamount to digression Therefore, while going through the methodology in successive paragraphs the precautions have been taken to explain the relevant contextual words and concepts only as Patanjali has defined or meant them with due references and not in any other prevailing spiritualistic sense. Many words emerge as having no equivalents in English language and thus have to be accepted as such conveying a concept given by Patanjali.
• One of the literal meanings of YOG that is ‘summation’ of a few things has been stressed while approaching it as a holistic concept and not as a linear concept.
Patanjali has studied YOG as a process having eight parts that he calls ASHTANG (अष्टांग) namely:
i. YAM (यम) comprising – AHINSA (अहिंसा), SATYA (सत्य), ASTEYA (अस्तेय), APRIGRAH (अपरिग्रह) and BRAHMCHARYA (ब्रह्मचर्य);
ii. NIYAM (नियम) comprising – SHAUCH (शौच), TAP (तप), SWADHYAYA (स्वाध्याय), SANTOSH (संतोष) and ISHWAR PRANIDHAN (ईश्वर प्रणिधान);
iii. ASAN (आसन);
iv. PRANAYAM (प्राणायाम);
v. PRATYAHAR (प्रत्याहार);
vi. DHARNA (धारणा);
vii. DHYAN (ध्यान) and
viii. SAMADHI (समाधि).
YOG is a very exhaustive term with meanings running into pages. Patanjali knowing it chose to define it in the second sutra only of his YOG SHASTRA to ward off any misinterpretations. But still the spiritualistic methodologies generally recommend for some imaginary ‘ultimate union’ of SOUL and GOD, one of the literal meanings of YOG that has been presupposed arbitrarily as Patanjali has not even mentioned the word SOUL (ATMA) anywhere. For them it is an imaginary journey of imaginary SOUL from the human body to the imaginary GOD in a linear fashion by mastering the concepts of these eight parts beginning from YAM (यम), and ending at SAMADHI (समाधि) which they consider as the ultimate aim of human existence. The first hurdle came when it was rightly found that mastering the first YAM only out of five that is NON-VIOLENCE (AHINSA अहिंसा) itself may take a complete lifetime and still remain illusive. The question of mastering all the eight parts of YOG does not arise at all unless the very concept undergoes a kind of metamorphosis. Many varieties of YOG, religion and sects thus came into existence. Obviously such an imaginary journey could not have been performed without substituting the imaginary interpretations of these eight parts and thus completely neglecting the scientific definitions as given by Patanjali. The promised journey was still not completed but confusion was successfully achieved by creating an aura of awe around that practitioner of spiritualist YOGA and overall the concept of spiritualism. I have used the term YOGA mockingly everywhere to differentiate it with Patanjali or Vedic term YOG. (For details refer BLUFF OF RAJYOG, SAHAJYOG AND YOGA under THIRD BLUFF-YOGA - continued-2) All these eight parts of YOG were converted from precise scientific definitions of Patanjali into highly arbitrary concepts of individual convenience. YAMS were made free for all debatable ethical values and no two religions have ever agreed upon the content of any ethical concept except the name. NIYAMS were converted into meaningless abominable rituals completely devoid of reason and bordering on superstition many a times. The concepts of ASAN (आसन), PRANAYAM (प्राणायाम), DHARNA, DHYAN and SAMADHI were converted into various profit oriented commercial schools of YOGA having no relevance to Patanjali YOG, but each claiming the superiority of its methodology and sure way of reaching the ultimate union of SOUL and GOD about which they all knew that it could never become a verifiable concept. ‘Ultimate union’ in any form is thus the only literal meaning of YOG that a spiritualist is searching for in all explanations. In the present analysis YOG has been approached as a holistic concept where each part has a definite role that is essential for achieving not only flawless functioning but the set goal of any human search / research also. YAMS (यम) are essential for forming any objective (DHARNA धारणा) and NIYAMS (नियम) are imperative for sticking to that objective defined as DHYAN (ध्यान) by Patanjali. The concepts of ASAN (आसन), PRANAYAM (प्राणायाम) and PRATYAHAR (प्रत्याहार) are not only the ingredients of any long term planning but do function as instant remedial measures for any impediment. YOG is thus the summation – another literal meaning of YOG and not the ‘ultimate union’ as propagated by the spiritualistic explanations. It is the summation of all these eight parts being essential for any achievement that is the result of SANYAM (संयम) and it means SAMADHI (समाधि) added to DHARNA and DHYAN. The process of YOG does not stop here. The achievement mentioned is just an awareness of a principle responsible for a happening. Patanjali addresses this principle as PRAGYA ALOK (प्रज्ञा आलोक) about which he affirms that this principle now can be applied to any branch of knowledge and further research undertaken by again following the same process of YOG that calls for ‘summation’. In simplistic terms it means that first, for example the principle of gravity is found out and then it can be applied for further research to the various branches of knowledge like, astronomy, ocean logy, rocketry, space research, and hydrology and so on and so forth. Spiritualistic YOGA ensures that even such simple logic is not understood by the people and they always remain under the illusion of self given titles of being higher human beings in search of some higher knowledge. The tragedy is that through the centuries of conditioning we have come to believe in it.
Wednesday, February 23, 2011
QUESTIONS WITH ONLY ONE ANSWER
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.
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.
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