EXECUTION STAGE – STAGE OF SANYAM (संयम)
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
EXECUTION STAGE – STAGE OF SANYAM (संयम)
Having finished the Preparation (प्रज्ञा) and Planning (विवेक) stages of yogic methodology we come to the Execution stage. Patanjali calls this as stage of SANYAM (संयम) – a highly technical concept that is defined as combination of three terms that are again highly technical concepts.
(SUTRA III-4) त्रयमेकत्र संयम
(SUTRA III-4) – TRAYAMEKATRA SANYAM
The three concepts are DHARNA (धारणा), DHYAN (ध्यान) and SAMADHI (समाधि) that have been defined in preceding SUTRAS III-1 to III-3 respectively. All these concepts are partially understood or are not at all understood through translating them into English or any other language for the simple reason that the concepts don’t exist in any other language. A similar kind of approach has been insisted in Indian languages also by the spiritualistic explanations. The irony is that such explanations have been resorted to in spite of clear definitions given by Patanjali. Thus, in all languages SANYAM does not mean a combination of three concepts as given by Patanjali in the above SUTRA but becomes arbitrarily a kind of “CONCENTRATION” in English language and something on the lines of control (NIYANTRAN नियंत्रण) by a celibate in Indian languages. DHARNA becomes simple objective, DHYAN becomes meditation and SAMADHI becomes a state of trance and such explanations are nowhere near the definitions given by the author. These anomalies are discussed later under respective heads
DETERMINATION OF THE AREA OF ENGAGEMENT
Since the first step of EXECUTION is DHARNA that involves making a choice of a subject of engagement, the two broad areas discussed in Vedas are ATM GYAN (आत्म ज्ञान) that is knowing about oneself and BRAHM GYAN (ब्रह्म ज्ञान) that is knowing about around self, the environment, the universe etc. Though the authors of Vedas concluded that the two areas of knowledge are interdependent as the same laws are ultimately applicable to both (YATHA PINDE TATHA BRAHMANDE यथा पिण्डे तथा ब्रह्मांडे) yet for convenience they continued discussing various topics of research under these two broad areas only. Inquiry into these two areas can lead to either:
• SABIJ GYAN or (सबीज ज्ञान)
• NIRBIJ GYAN (निर्बीज ज्ञान)
Again the choice has got to be made by an individual researcher. For this he must know these.
WHAT IS SABIJ GYAN?
It is that area of engagement where the intention is to find out the inherent principles in any happening. Any such principle has a vast potential of innumerable applications in various branches of knowledge and leads to fructification of discoveries of innumerable principles further leading to a chain of principles. That’s why it has been given the name SABIJ GYAN – that is knowledge with the potential of a seed. For example, under intended BRAHM GYAN if I happen to find out the principle of dynamics, it is bound to lead to the discoveries of the principles of dynamics of and in air, water, earth, hurricanes, tornadoes, volcanoes, planets and innumerable so on and so forth. The same principle of dynamics under intended ATM GYAN will lead to the discoveries of the principles of dynamics of blood in arteries, veins, nerves, capillaries and mechanics of various body systems like digestive, respiratory etc.
WHAT IS NIRBIJ GYAN?
It is the choice of that area of engagement where the intention is to invent some device based on the principle already discovered under SABIJ GYAN. It is NIRBIJ – without the fructification potential of a seed; because any invention is final in itself and over a period of time it becomes part of history. Based on the same discovered principle of SABIJ GYAN, innumerable other inventions become the subjects of pursuit. For example, under intended BRAHM GYAN and the same found out principle of DYNAMICS in SABIJ GYAN, innumerable NIRBIJ inventions like bow arrows, carts, bullets, automobiles, ships, aircrafts, rockets, missiles, space-ships etc. have been done and will continue to be invented. Similarly, under the intended ATM GYAN and the same found out principle of DYNAMICS in SABIJ GYAN, innumerable NIRBIJ inventions like stethoscope, surgical instruments, angioplasty machines etc. have been done.
METHODS OF FINDING OUT SABIJ / NIRBIJ
There are only two methods of acquiring the above types of knowledge
• SAVITARK (सवितर्क) – with perverted logic.
• NIRVITARK (निर्वितर्क) – with non-perverted logic.
WHAT IS SAVITARK (सवितर्क)?
According to Patanjali this method of finding out anything is based on perverted logic (VITARK वितर्क). It is perverted because it is based on selfish considerations arising out of the following THOUGHTS that have already been explained elsewhere:
• KLESH (क्लेश) – a kind of limited intelligence based on ignorance (AVIDYA अविद्या), attachment (RAG राग), repulsion (DWESH द्वेष), egotism (ASMITA अस्मिता) and blind clinging (ABHINIVESH अभिनिवेश)
• KARM (कर्म) – involvement in action / inaction to get reward or to avoid punishment
• VIPAK (विपाक) – involvement or avoidance as the action is holy or unholy
• ASHAY (आशय) – action born out of desire
The means employed are of ‘hook and crook’ only. Such logic is always based on thought but not on wisdom that Patanjali calls PRAGYA (प्रज्ञा) / VIVEK (विवेक) Hence it is SAVICHAR (सविचार). For Patanjali it is non-yogic method and is driven by MANOVRITTI stage that is MAN (मन) or SATTVA (सत्त्व) stage of CHITTVRITTI (चित्तवृत्ति). Such a method is against the very Vedic ethos of DHARM (धर्म) and the consequent embedded culture of sticking consciously, sub-consciously or even unconsciously to the fair means than to the results running into Indian blood stream in spite of the incalculable material and physical harms. (For details of DHARM refer SECOND BLUFF- RELIGION).
WHAT IS NIRVITARK (निर्वितर्क)?
Such logic is never based on the thoughts of KLESH (क्लेश), KARM (कर्म), VIPAK (विपाक) and ASHAY (आशय). Hence it is NIRVICHAR (निर्विचार) – meaning literally ‘not based on the thoughts’ of KLESH etc. For Patanjali it is the only yogic method as it is driven by PURUSH (पुरुष) stage of CHITTVRITTI (चित्तवृत्ति)
A WORD ABOUT SABIJ, NIRBIJ, SAVICHAR, NIRVICHAR, SAVITARK AND NIRVITARK
All the above terms have been explained differently at spiritualistic plane. The explanations there are contradictory also due to various brands of spiritualism claiming perfection of its variety only. Since the explanations are basically anti scientific inquiry, these tend to get enmeshed into verbosity having no substance. So much so that ideal perfection is imagined to be achieved in that stage, which glorifies thoughtlessness (NIRVICHAR (निर्विचार), that is full of idleness and shuns any kind of effort. It is nothing but hypocrisy if NIRVICHAR is translated this way. Such a state is possible only in either a dead body or a drugged body. And that is what actually happened. Many sects actively using drugs for perfection sprang up and justified their approach as even their created gods and the highest GOD Shiva relished such indulgence. All these words were also converted into kinds of SAMADHI – a cherished goal of going into trance and having the unverifiable pleasure of union of soul and GOD but actually a comatose where lethargy and dullness reign supreme.
Monday, November 21, 2011
Sunday, October 23, 2011
PLANNING STAGE –TRAINING OF CHITT
PLANNING STAGE –TRAINING OF CHITT
CONCEPT OF PRATYAHAR
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PLANNING STAGE – CONCEPT OF PRATYAHAR AND TRAINING OF CHITT
The concept of PRATYAHAR (प्रत्याहार) denotes the final stage of training of CHITT and deals with VRITTIS of SENSE group as is evident from the following sutras. Hence the VRITTIS of acceptance (GRAHAN ग्रहण जाति) and rejection (ASMITA अस्मिता जाति) assume importance.
(SUTRA II-54) स्वविषयऽसम्प्रयोगे चित्त स्वरूपाऽनुकार
इवेन्द्रियाणां प्रत्याहारः
SWAVISHAY ASAMPRAYOGE CHITT SWARUPANUKAR
IVENDRIYANAM PRATYAHARAH
“PRATYAHAR (प्रत्याहार) means making selective use of sense VRITTIS by the CHITT in order to achieve its objective.”
(SUTRA II-55) ततः परमावश्यतेंद्रियाणाम्
TATAH PARMAVASHYATENDRIYANAM
“It is the most important aspect to know the use of sense VRITTIS.”
Freud tries to analyze the human mind as having three compartments of Id, Super-ego and Ego and human behavior as the result of the tendencies of primordial Id or fear generating social controls of Super-ego OR as a resolution of these two by the Ego. On the other hand Patanjali analyzes the behavior as per LAW OF APARINAMI (अपरिणामी के नियम) as symptoms (LAKSHAN लक्षण) and properties (GUN गुण) of sequential existences (KRAM क्रम) of three stages (AWASTHAEN अवस्थाएँ) of human beings at the mind level (MANOVRITTI AWASTHA मनोवृत्ति अवस्था), SATTVA level (SATTVA AWASTHA सत्त्व अवस्था) and PURUSH level (PURUSH AWASTHA पुरुष अवस्था). In other words he has clearly divided human beings behavior wise into three distinct categories. People at mind level (MANOVRITTI AWASTHA मनोवृत्ति अवस्था) will behave as per unreliable and invalid standards of PRAMAN, VIPARYAYA, VIKALP, NIDRA and SMRITI as discussed earlier and consider it a marvel of their intelligence. These are their symptoms. People at SATTVA stage (सत्त्व अवस्था) will temporarily realize the folly but will come out with new theories again based only on the unreliable standards of PRAMAN etc. People at PURUSH stage alone are capable of understanding the follies of intelligence as they are not under the spell of the VRITTIS like PRAMAN etc. They rather discard these VRITTIS in their schemes of action and make use of the VRITTIS mentioned under YAM (यम) and NIYAM (नियम) of Patanjali YOG. I will discuss these VRITTIS in EXECUTION STAGE under DHARNA (धारणा) and DHYAN (ध्यान). Unlike people at first mentioned two stages who behave as the VRITTIS dictate them, people at PURUSH stage make selective use of the VRITTIS as they know these VRITTIS are the abysmal stores of any kind of power. PRATYAHAR (प्रत्याहार) as a concept of Patanjali YOG deals with developing this ability of making use of these VRITTIS. This can be done by training of senses and it is known as training of CHITT. Patanjali calls it CHITTVRITTI NIRODH (चित्तवृत्ति निरोध). It is the final stage of training, the completion of which ensures that such a CHITT can now embark on any mission. It is the final stage of planning also as the CHITT becomes capable of understanding those actions that are essential to be executed in the next stage of yogic process i.e. EXECUTION STAGE if flawlessness is to be achieved.
GENESIS OF THE CONCEPT OF TRAINING OF CHITT
The importance of training is evident from the fact that Patanjali has put forth this concept in the beginning of the first chapter of his treatise. He addresses training of CHITT as NIRODH (निरोध) and defines YOG as:
(SUTRA I-2) – योगश्चित्तवृत्ति निरोधः
(SUTRA I-2) – YOGASHCH CHITTVRITTI NIRODH
For him YOG is ultimately a concept that is nothing but the process of training of CHITT. The entire philosophy of YOG is based on NIRODH. It has been defined by Patanjali as a method of training and thus developing CHITT:
(SUTRA I-12) – अभ्यास वैराग्याभ्यां तन्निरोधः
(SUTRA I-12) – ABHYAS VAIRAGYABHYAM TANNIRODH
“NIRODH means practice by CHITT of what is to be done i.e. DOS’ (ABHYAS अभ्यास) and practice by CHITT of what is not to be done i.e. DONTS’ (VAIRAGYA वैराग्य)”.
The thumb rule for DONTS’ (VAIRAGYA वैराग्य) is to not to take up any action either by seeing or hearing evidence. It is easier said than done. At MANOVRITTI level we indulge into any action by either ‘seeing’ or ‘hearing’ only. To arrive at CHITT level from MANOVRITTI level one has to CONTINUOUSLY PRACTICE of repeating to oneself that “no action will be done by either seeing or hearing”. Then how is it to be done? After having established oneself in DONTS’ (VAIRAGYA वैराग्य)” one has to establish oneself in some DOS’ i.e. ABHYAS (अभ्यास) by again indulging in CONTINUOUS PRACTICE of DOS’- the details of which will be discussed under DHARNA (धारणा) of EXECUTION STAGE of yogic methodology. Establishing oneself in DOS’ and DONTS’ means achieving STABILITY having the ingredients of “every time”, “long time” and “respect” as discussed under ASAN (आसन). In both cases, it is the CONTINUOUS PRACTICE that is EKTATTVA ABHYAS (एकतत्त्व अभ्यास) alone as mentioned earlier under REMOVAL OF IMPEDIMENTS that emerges as the cardinal principle behind any action. A further deliberation on the emergence of the principle of continuous practice is relevant here and it may help in understanding some hitherto misapplied notions.
EMERGENCE OF THE PRINCIPLE OF CONTINUOUS REPETITION
The dynamics of the emergence of the principle of continuous repetition as explained in Patanjali YOG helps us in understanding that:
• YOG IS NOT AND CANNOT BE A GROUP EFFORT. IT HAS TO BE AN INDIVIDUAL ACHIEVEMENT THAT IS NOT MUTABLE GENETICALLY.
The corollary of this statement is that the offspring of a YOGI will not be YOGI just because the parents were YOGI. Since YOG is inculcation of wisdom (VIVEK विवेक) through a regimen of continuous efforts of DOS’ and DONTS’ known as PURUSHARTH (पुरुषार्थ), the children of YOGI also have to achieve wisdom through PURUSHARTH (पुरुषार्थ) only. The wisdom does not run in lineage. It is not a paternal property. Paternally we are all born as human beings with unreliable traits of mind already discussed as MANOVRITTI (मनोवृत्ति) and going into the state of CHITTVIKSHEP (चित्त विक्षेप) every now and then. Anyone can become a YOGI anytime one decides so. There cannot be any ordinance to remain an unmarried celibate if you want to achieve wisdom. This is just an aberration introduced by spiritualistic thought. KRISHN (कृष्ण), the ideal and final word for a YOGI was a many times married man.
• SANSKAR IS COMPULSIVE OBSESSION AND GENETICALLY MUTABLE VRITTI.
The word SANSKAR (संस्कार) is widely understood in India as a term having connotations of generally good but as well as bad upbringing. Patanjali considers very classification into good and bad as unwanted because it gives birth to AVIDYA, an inability to distinguish between good and bad. He, therefore, considers SANSKAR as a human VRITTI that has a definite mechanics of mutability and hence responsible for entire human behavior generation after generation. It is born out of MEMORY (SMRITI स्मृति). How does it happen?
MEMORY (SMRITI स्मृति) BECOMES SANSKAR
MEMORY (SMRITI स्मृति) is a well defined human VRITTI (MANOVRITTI मनोवृत्ति) wherein we don’t let anything experienced go away and store it in SMRITI compartment of our mind. We experience anything first by either seeing or hearing which gives birth to desire (TRISHNA तृष्णा). A continuous repetition of desire gives birth to avidity (VASNA वासना). The continuous repetition of VASNA gives birth to a kind of compulsive obsession that acquires the property of genetic mutation and Patanjali calls it SANSKAR. So, a genetic tendency capable of mutation resulting into consistent human behavior generation after generation involves in-depth deliberations on the following areas if the genesis of the concept of YOG is to be understood:-
• For mutation there must be a compendium of VRITTIS of mind (MANOVRITTI मनोवृत्ति) in the form of MEMORY (SMRITI स्मृति)
• For mutation there must be birth of VRITTI of desire due to sense VRITTIS of either seeing or hearing
• For mutation there must be continuous repetition of desire (TRISHNA तृष्णा) giving birth to more and more desire ultimately leading to incurable AVIDITY (VASNA वासना) changing into SANSKAR.
If continuous repetition of DESIRE alone happens to formation of a VRITTI that becomes capable of genetic mutation and DESIRE is always born out of GRAHAN VRITTIS of either seeing or hearing something then why not to have continuous repetition of NON INDULGENCE also into any action by either seeing or hearing. Thus “continuous repetition” emerged as the key word for further exploration and the concept of NIRODH (निरोध), the basic methodology of YOG was born. Two subjects of “continuous repetition” of what is to be done (ABHYAS अभ्यास) and “continuous repetition” of what is not to be done (VAIRAGYA वैराग्य) thus became the only essential principles of training of CHITT. It is obvious that YOG being an individual effort of “continuous repetition” it has to be an individual and not a group practice as has been or being sold out these days.
SIGNIFICANCE OF THE VRITTI OF DESIRE
From the above discussion about DESIRE (TRISHNA तृष्णा), the following interesting corollaries emerge:
• DESIRE IS THE ONLY HUMAN VRITTI THAT BECOMES CAPABLE OF MUTATION AFTER GETTING CONVERTED INTO SANSKAR.
• THERE IS NO OTHER HUMAN VRITTI THAT CAN BECOME CAPABLE OF MUTATION.
For such conclusions the existential stage (AWASTHA अवस्था) of the VRITTI of DESIRE as per LAW OF APARINAMI (अपरिणामी) must have the property (GUN गुण) and symptom (LAKSHAN लक्षण) of repeating itself automatically and never getting satisfied and such a thing should be absent in any other stage of any other VRITTI. This is our routine experience also that DESIRE keeps on repeating itself continuously and we conclude that we should be very proud of it because this is the only reason of progress of human civilization as it kick starts our imagination, motivation and ambition. However, the authors of the Vedas concluded quite differently. They found that:
• It is the DESIRE only that does not permit human beings to come out of unreliable and thus primitive reasoning of MANOVRITTI stage. So DESIRE must be made inoperative.
• If the presence of the property of ‘automatic continuous repetition’ in DESIRE (TRISHNA तृष्णा) can change it into mutable SANSKAR then ‘CONTINUOUS REPETITION’ is the key to any change.
• Since no other VRITTI has the property of automatic continuous repetition it can never become mutable. But the key of ‘continuous repetition’ of some found out VRITTIS by an agency present in the human beings and designated as CHITT can make CHITT immune to the process of automation of DESIRE and such a CHITT will not have the tendency to fall prey to the VRITTI it is working with. Such immunized CHITT works on the lines completely opposed to DESIRE and still achieves the constructive results of progress of human civilization. These results are bound to be constructive as these are the willful efforts of CHITT and not the automatic outcome of some DESIRE that functions automatically and where the nature of the results is neither trustworthy nor necessarily constructive.
• Constructiveness can be achieved by a two pronged approach of NIRODH and a complete science of YOG was born.
Training of CHITT on the lines of DOS’ and DONTS’ also indicated the importance of making CHITT capable of selecting VRITTIS for an objective. Instead of falling victim to the VRITTIS by losing its identity and becoming a hand maid it must be trained to understand them and use them for fulfillment of DHARNA. Such an approach also destroys the myth spread by spiritualistic thought that VRITTIS can either be destroyed or controlled by some expert who practices celibacy. A trained CHITT understands the enormous power and indestructible nature of VRITTIS and makes their selective use as he knows that in nature VRITTIS are also functioning under the same principle of selection by existing in rampant (UDAR), dormant (PRASUPT), scattered (VICHCHHINN) and mild (TANU) forms as per rules of existence for a defined purpose. The genesis of this principle of selective use is in nature only. Nature also does not use all the VRITTIS (वृत्ति) for any existence / creation / activity though it permits the existence in all the four forms. It is like inventing some vaccination and administering it in such a way that virulence is checked without disturbing the structure. That is why Patanjali lays stress on practice and only practice (EKTATTVA ABHYAS एकतत्त्वअभ्यास) of NIRODH (निरोध). PRATYAHAR is the final stage of the training of CHITT. The practice of DOS’ and DONTS’ inculcates PRATYAHAR an ability of CHITT to make the selective use of VRITTIS.
CONCEPT OF PRATYAHAR
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PLANNING STAGE – CONCEPT OF PRATYAHAR AND TRAINING OF CHITT
The concept of PRATYAHAR (प्रत्याहार) denotes the final stage of training of CHITT and deals with VRITTIS of SENSE group as is evident from the following sutras. Hence the VRITTIS of acceptance (GRAHAN ग्रहण जाति) and rejection (ASMITA अस्मिता जाति) assume importance.
(SUTRA II-54) स्वविषयऽसम्प्रयोगे चित्त स्वरूपाऽनुकार
इवेन्द्रियाणां प्रत्याहारः
SWAVISHAY ASAMPRAYOGE CHITT SWARUPANUKAR
IVENDRIYANAM PRATYAHARAH
“PRATYAHAR (प्रत्याहार) means making selective use of sense VRITTIS by the CHITT in order to achieve its objective.”
(SUTRA II-55) ततः परमावश्यतेंद्रियाणाम्
TATAH PARMAVASHYATENDRIYANAM
“It is the most important aspect to know the use of sense VRITTIS.”
Freud tries to analyze the human mind as having three compartments of Id, Super-ego and Ego and human behavior as the result of the tendencies of primordial Id or fear generating social controls of Super-ego OR as a resolution of these two by the Ego. On the other hand Patanjali analyzes the behavior as per LAW OF APARINAMI (अपरिणामी के नियम) as symptoms (LAKSHAN लक्षण) and properties (GUN गुण) of sequential existences (KRAM क्रम) of three stages (AWASTHAEN अवस्थाएँ) of human beings at the mind level (MANOVRITTI AWASTHA मनोवृत्ति अवस्था), SATTVA level (SATTVA AWASTHA सत्त्व अवस्था) and PURUSH level (PURUSH AWASTHA पुरुष अवस्था). In other words he has clearly divided human beings behavior wise into three distinct categories. People at mind level (MANOVRITTI AWASTHA मनोवृत्ति अवस्था) will behave as per unreliable and invalid standards of PRAMAN, VIPARYAYA, VIKALP, NIDRA and SMRITI as discussed earlier and consider it a marvel of their intelligence. These are their symptoms. People at SATTVA stage (सत्त्व अवस्था) will temporarily realize the folly but will come out with new theories again based only on the unreliable standards of PRAMAN etc. People at PURUSH stage alone are capable of understanding the follies of intelligence as they are not under the spell of the VRITTIS like PRAMAN etc. They rather discard these VRITTIS in their schemes of action and make use of the VRITTIS mentioned under YAM (यम) and NIYAM (नियम) of Patanjali YOG. I will discuss these VRITTIS in EXECUTION STAGE under DHARNA (धारणा) and DHYAN (ध्यान). Unlike people at first mentioned two stages who behave as the VRITTIS dictate them, people at PURUSH stage make selective use of the VRITTIS as they know these VRITTIS are the abysmal stores of any kind of power. PRATYAHAR (प्रत्याहार) as a concept of Patanjali YOG deals with developing this ability of making use of these VRITTIS. This can be done by training of senses and it is known as training of CHITT. Patanjali calls it CHITTVRITTI NIRODH (चित्तवृत्ति निरोध). It is the final stage of training, the completion of which ensures that such a CHITT can now embark on any mission. It is the final stage of planning also as the CHITT becomes capable of understanding those actions that are essential to be executed in the next stage of yogic process i.e. EXECUTION STAGE if flawlessness is to be achieved.
GENESIS OF THE CONCEPT OF TRAINING OF CHITT
The importance of training is evident from the fact that Patanjali has put forth this concept in the beginning of the first chapter of his treatise. He addresses training of CHITT as NIRODH (निरोध) and defines YOG as:
(SUTRA I-2) – योगश्चित्तवृत्ति निरोधः
(SUTRA I-2) – YOGASHCH CHITTVRITTI NIRODH
For him YOG is ultimately a concept that is nothing but the process of training of CHITT. The entire philosophy of YOG is based on NIRODH. It has been defined by Patanjali as a method of training and thus developing CHITT:
(SUTRA I-12) – अभ्यास वैराग्याभ्यां तन्निरोधः
(SUTRA I-12) – ABHYAS VAIRAGYABHYAM TANNIRODH
“NIRODH means practice by CHITT of what is to be done i.e. DOS’ (ABHYAS अभ्यास) and practice by CHITT of what is not to be done i.e. DONTS’ (VAIRAGYA वैराग्य)”.
The thumb rule for DONTS’ (VAIRAGYA वैराग्य) is to not to take up any action either by seeing or hearing evidence. It is easier said than done. At MANOVRITTI level we indulge into any action by either ‘seeing’ or ‘hearing’ only. To arrive at CHITT level from MANOVRITTI level one has to CONTINUOUSLY PRACTICE of repeating to oneself that “no action will be done by either seeing or hearing”. Then how is it to be done? After having established oneself in DONTS’ (VAIRAGYA वैराग्य)” one has to establish oneself in some DOS’ i.e. ABHYAS (अभ्यास) by again indulging in CONTINUOUS PRACTICE of DOS’- the details of which will be discussed under DHARNA (धारणा) of EXECUTION STAGE of yogic methodology. Establishing oneself in DOS’ and DONTS’ means achieving STABILITY having the ingredients of “every time”, “long time” and “respect” as discussed under ASAN (आसन). In both cases, it is the CONTINUOUS PRACTICE that is EKTATTVA ABHYAS (एकतत्त्व अभ्यास) alone as mentioned earlier under REMOVAL OF IMPEDIMENTS that emerges as the cardinal principle behind any action. A further deliberation on the emergence of the principle of continuous practice is relevant here and it may help in understanding some hitherto misapplied notions.
EMERGENCE OF THE PRINCIPLE OF CONTINUOUS REPETITION
The dynamics of the emergence of the principle of continuous repetition as explained in Patanjali YOG helps us in understanding that:
• YOG IS NOT AND CANNOT BE A GROUP EFFORT. IT HAS TO BE AN INDIVIDUAL ACHIEVEMENT THAT IS NOT MUTABLE GENETICALLY.
The corollary of this statement is that the offspring of a YOGI will not be YOGI just because the parents were YOGI. Since YOG is inculcation of wisdom (VIVEK विवेक) through a regimen of continuous efforts of DOS’ and DONTS’ known as PURUSHARTH (पुरुषार्थ), the children of YOGI also have to achieve wisdom through PURUSHARTH (पुरुषार्थ) only. The wisdom does not run in lineage. It is not a paternal property. Paternally we are all born as human beings with unreliable traits of mind already discussed as MANOVRITTI (मनोवृत्ति) and going into the state of CHITTVIKSHEP (चित्त विक्षेप) every now and then. Anyone can become a YOGI anytime one decides so. There cannot be any ordinance to remain an unmarried celibate if you want to achieve wisdom. This is just an aberration introduced by spiritualistic thought. KRISHN (कृष्ण), the ideal and final word for a YOGI was a many times married man.
• SANSKAR IS COMPULSIVE OBSESSION AND GENETICALLY MUTABLE VRITTI.
The word SANSKAR (संस्कार) is widely understood in India as a term having connotations of generally good but as well as bad upbringing. Patanjali considers very classification into good and bad as unwanted because it gives birth to AVIDYA, an inability to distinguish between good and bad. He, therefore, considers SANSKAR as a human VRITTI that has a definite mechanics of mutability and hence responsible for entire human behavior generation after generation. It is born out of MEMORY (SMRITI स्मृति). How does it happen?
MEMORY (SMRITI स्मृति) BECOMES SANSKAR
MEMORY (SMRITI स्मृति) is a well defined human VRITTI (MANOVRITTI मनोवृत्ति) wherein we don’t let anything experienced go away and store it in SMRITI compartment of our mind. We experience anything first by either seeing or hearing which gives birth to desire (TRISHNA तृष्णा). A continuous repetition of desire gives birth to avidity (VASNA वासना). The continuous repetition of VASNA gives birth to a kind of compulsive obsession that acquires the property of genetic mutation and Patanjali calls it SANSKAR. So, a genetic tendency capable of mutation resulting into consistent human behavior generation after generation involves in-depth deliberations on the following areas if the genesis of the concept of YOG is to be understood:-
• For mutation there must be a compendium of VRITTIS of mind (MANOVRITTI मनोवृत्ति) in the form of MEMORY (SMRITI स्मृति)
• For mutation there must be birth of VRITTI of desire due to sense VRITTIS of either seeing or hearing
• For mutation there must be continuous repetition of desire (TRISHNA तृष्णा) giving birth to more and more desire ultimately leading to incurable AVIDITY (VASNA वासना) changing into SANSKAR.
If continuous repetition of DESIRE alone happens to formation of a VRITTI that becomes capable of genetic mutation and DESIRE is always born out of GRAHAN VRITTIS of either seeing or hearing something then why not to have continuous repetition of NON INDULGENCE also into any action by either seeing or hearing. Thus “continuous repetition” emerged as the key word for further exploration and the concept of NIRODH (निरोध), the basic methodology of YOG was born. Two subjects of “continuous repetition” of what is to be done (ABHYAS अभ्यास) and “continuous repetition” of what is not to be done (VAIRAGYA वैराग्य) thus became the only essential principles of training of CHITT. It is obvious that YOG being an individual effort of “continuous repetition” it has to be an individual and not a group practice as has been or being sold out these days.
SIGNIFICANCE OF THE VRITTI OF DESIRE
From the above discussion about DESIRE (TRISHNA तृष्णा), the following interesting corollaries emerge:
• DESIRE IS THE ONLY HUMAN VRITTI THAT BECOMES CAPABLE OF MUTATION AFTER GETTING CONVERTED INTO SANSKAR.
• THERE IS NO OTHER HUMAN VRITTI THAT CAN BECOME CAPABLE OF MUTATION.
For such conclusions the existential stage (AWASTHA अवस्था) of the VRITTI of DESIRE as per LAW OF APARINAMI (अपरिणामी) must have the property (GUN गुण) and symptom (LAKSHAN लक्षण) of repeating itself automatically and never getting satisfied and such a thing should be absent in any other stage of any other VRITTI. This is our routine experience also that DESIRE keeps on repeating itself continuously and we conclude that we should be very proud of it because this is the only reason of progress of human civilization as it kick starts our imagination, motivation and ambition. However, the authors of the Vedas concluded quite differently. They found that:
• It is the DESIRE only that does not permit human beings to come out of unreliable and thus primitive reasoning of MANOVRITTI stage. So DESIRE must be made inoperative.
• If the presence of the property of ‘automatic continuous repetition’ in DESIRE (TRISHNA तृष्णा) can change it into mutable SANSKAR then ‘CONTINUOUS REPETITION’ is the key to any change.
• Since no other VRITTI has the property of automatic continuous repetition it can never become mutable. But the key of ‘continuous repetition’ of some found out VRITTIS by an agency present in the human beings and designated as CHITT can make CHITT immune to the process of automation of DESIRE and such a CHITT will not have the tendency to fall prey to the VRITTI it is working with. Such immunized CHITT works on the lines completely opposed to DESIRE and still achieves the constructive results of progress of human civilization. These results are bound to be constructive as these are the willful efforts of CHITT and not the automatic outcome of some DESIRE that functions automatically and where the nature of the results is neither trustworthy nor necessarily constructive.
• Constructiveness can be achieved by a two pronged approach of NIRODH and a complete science of YOG was born.
Training of CHITT on the lines of DOS’ and DONTS’ also indicated the importance of making CHITT capable of selecting VRITTIS for an objective. Instead of falling victim to the VRITTIS by losing its identity and becoming a hand maid it must be trained to understand them and use them for fulfillment of DHARNA. Such an approach also destroys the myth spread by spiritualistic thought that VRITTIS can either be destroyed or controlled by some expert who practices celibacy. A trained CHITT understands the enormous power and indestructible nature of VRITTIS and makes their selective use as he knows that in nature VRITTIS are also functioning under the same principle of selection by existing in rampant (UDAR), dormant (PRASUPT), scattered (VICHCHHINN) and mild (TANU) forms as per rules of existence for a defined purpose. The genesis of this principle of selective use is in nature only. Nature also does not use all the VRITTIS (वृत्ति) for any existence / creation / activity though it permits the existence in all the four forms. It is like inventing some vaccination and administering it in such a way that virulence is checked without disturbing the structure. That is why Patanjali lays stress on practice and only practice (EKTATTVA ABHYAS एकतत्त्वअभ्यास) of NIRODH (निरोध). PRATYAHAR is the final stage of the training of CHITT. The practice of DOS’ and DONTS’ inculcates PRATYAHAR an ability of CHITT to make the selective use of VRITTIS.
Thursday, September 29, 2011
PLANNING STAGE – CONCEPT OF PRANAYAM
PLANNING STAGE – CONCEPT OF PRANAYAM
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PLANNING STAGE – CONCEPT OF PRANAYAM
Like ASAN (आसन) this is again a highly abused concept by the spiritualistic world. To find out we must first know what all Patanjali has said about PRAN (प्राण) and PRANAYAM (प्राणायाम)
(सूत्र I-34) – प्रच्छर्दन विधारणाभ्यां वा प्राणस्य
(SUTRA I-34) – PRACHCHHARDAN VIDHARNABHYAM WA PRANASYA
PRAN (प्राण) can be recognized by the movements and holding of breath.
(सूत्र II-49) – तस्मिन् सति श्वासप्रश्वासयोर्गति विच्छेदः प्राणायामः
(SUTRA II-49) – TASMIN SATI SHWASPRASHWAS YOR GATIVICHCHHED PRANAYAM.
Various dimensions of PRAN are known by putting breaks in the speeds of inhaling and exhaling.
(सूत्र II-50) – बाह्याऽऽभ्यंतर स्तम्भ वृत्तिर्देश काल संख्याभिः
परिदृष्टो दीर्घ सूक्ष्मः
(SUTRA II-50) – BAHYA ABHYANTAR STAMBH VRITTI DESH SANKHYABHI PARIDRISHTO DIRGH SUKSHMAH
(सूत्र II-51) – बाह्याऽऽभ्यंतर विषयाऽऽक्षेपी चतुर्थ
(SUTRA II-51) – BAHYA ABHYANTAR VISHAYA KSHEPI CHATURTHAH
In the above two sutras he mentions that the breaks can be put in the following four ways that can be for short time (SUKSHM सूक्ष्म) or long time (DIRGH दीर्घ) and can be calculated according to place of break (DESH देश), period of break (KAAL काल) and number of times (SANKHYA संख्या) the breaks are to be applied:
• BAHYA VRITTI (बाह्य वृत्ति) – where the break is after exhaling
• ABHYANTAR VRITTI (अभ्यंतर वृत्ति) – where the break is after inhaling
• STAMBH VRITTI (स्तम्भ वृत्ति) – where the break is anytime during inhaling or exhaling
• BAHYA ABHYANTAR VRITTI (बाह्य अभ्यंतर वृत्ति) – where the break is after a complete cycle of inhaling and exhaling.
In Patanjali YOG SHASTRA there are no names like RECHAK (रेचक), KUMBHAK (कुम्भक) or PURAK (पूरक) for kinds of breath. But for the above names there is no mention of any kind of PRANAYAM that are being sold today with the names like KAPAL BHATI (कपालभाति), ANULOM VILOM (अनुलोम विलोम), NADI SHODHAN (नाड़ी शोधन), BHASTRIKA (भस्त्रिका), SHEETLI (शीतली), NYOLI KRIYA (न्यौली क्रिया) SUDARSHAN KRIYA (सुदर्शन क्रिया), KUNDALINI (कुण्डलिनी) etc. Neither Patanjali has mentioned any blockage techniques like JALLANDHAR (जलंधर), UDYAN (उड़यान) or MOOL BANDH (मूल बंध). There is no mention of use and uses of right or left nostrils and mouth. All these are either the afterthoughts or experiments conducted by VASHISHTH (वशिष्ठ) and GORAKSHNATH (गोरक्षनाथ) in different periods of history with a view to adding pearls to the treasure of spiritual knowledge as it was an established highest form of knowledge. The aim was to promote these as tricks or the earnest highest forms of effort through such breathing techniques in the eyes of naive and knowledgeable alike in order to achieve some unverifiable highest state of trance known as SAMADHI where a person comes to know all the secrets of nature. It does help in swelling the ranks of spiritualism today and creating a fictitious halo around a person to be revered as YOGI with non-verifiable miraculous powers. But the scientific truth hinted in the above sutras is stranger than fiction. What is it?
IMPORTANCE OF PRAN AND PRANAYAM IN PLANNING
For that we must understand PRAN (प्राण) first, the root word for the concept of PRANAYAM – a compound word made up of PRAN (प्राण) and AYAM (आयाम). The simple meaning of AYAM is the dimension. Hence PRANAYAM means “the dimensions of PRAN”. That is exactly what Patanjali is trying to explain in the above sutras. What is so significant about PRAN? As per Vedic theory of creation there is no concept concrete or abstract that is not made up of VRITTIS. The PRAN also should be a VRITTI only. Patanjali has used the word VRITTI with BAHYA (बाह्य) and ABHYANTAR forms of PRAN in the above sutras. As a VRITTI it must be with definite functions and purpose i.e. ANVAYA (अन्वय) and ARTHVATTVA (अर्थवत्त्व) in Patanjali language as discussed earlier under the concept of VRITTIS. It must have a structure (SWARUP स्वरुप) and must exist in discernible (STHUL स्थूल) and non-discernible (SUKSHM सूक्ष्म) forms. The hints are given in the above formulas to find out these dimensions. The first hint is that the PRAN has a property of making breath moveable (PRACHCHHARDAN प्रच्छर्दन) and hold-able (VIDHARAN विधारण). With this hint PRAN does not remain breath only as generally understood that keeps me alive but it becomes something that makes me alive to the functions of the body like breathing. The extension is that it may make me alive to all mental and physical functions of the body that are summed up as originating from the mind MANSAH (मनसः), from the speech VACHSAH (वचसः) and from the actions KARMNAH (कर्मणः), or all cognitive, conative and affective functions of the brain or all actions of MAN (मन), SATTVA (सत्त्व) and CHITT (चित्त). This hint of PRAN having the ability to move inside and outside the body also gives an idea of either its ability to stretch or all pervasiveness. The words BAHYA (बाह्य) mean outside and ABHYANTAR (अभ्यंतर) meaning inside also suggest all pervasiveness. As some phenomenon that is all pervasive it must be making all VRITTIS of nature i.e. PANCH TATTVA (पञ्च तत्त्व) of air, water, fire, earth and space also ALIVE TO DO THEIR RESPECTIVE FUNCTIONS as it is doing in the case of human beings. Does it mean that instead of FIVE TATTVAS we can consider these to be only ONE TATTVA (एकतत्त्व)? Then it becomes the life force – meaning a force responsible for any creation animate or inanimate and its sustenance. Yes, it is. That’s the reason in VEDAS, the PRAN has been equated with father, mother, brother, teacher and friend all in one. To find out secrets of any creation we must deliberate upon its life force PRAN, the place (DESH देश) at which it has come into existence, the period (KAAL काल) it belongs to, the form like volume, size or quantity (SANKHYA संख्या) and the duration for which it appeared to be in existence like long (DIRGH दीर्घ) and short (SUKSHM सूक्ष्म).
Having discovered that we are immersed in an ocean of PRAN we must make use of this ‘life force’. Can we make use of it in planning any kind of action? Can we make use of it in negating the obstacles or distractions that come in our way? For that to happen we must know its various dimensions. These sutras give hints only of finding out these dimensions that can help in eradicating the obstacles or distractions mentioned under CHITT VIKSHEP (चित्त विक्षेप). To begin with it appears to be a bizarre suggestion that we can come over various obstacles by just indulging into various breathing techniques. The spiritualist explanations stress the gimmickry of breathing exercises as great efforts calling it SADHNA (साधना) or penance; not to come over the obstacles enumerated under CHITT VIKSHEP, but considering these as side or fringe benefits that may or may not accrue in the overall process of soul meeting the GOD in the state of trance called SAMADHI- the ultimate aim of YOGA. This approach suits them well as many known YOGIS of modern times suffer from this or that ailment – VYADHI (व्याधि), the first distraction or obstacle under CHITT VIKSHEP in the path of any planning. On the other hand Patanjali explanations suggest that no faultless planning is possible if a person is suffering from not only any disease but any of the remaining eight symptoms. In other words a YOG expert, not a YOGA expert is free from all these obstacles in the path of planning. In another sutra Patanjali expresses it as ANTRAYA ABHAV (अंतराय अभाव) meaning deficit in distractions. For this Patanjali suggests acquisition of knowledge about PRAN and the dimensions of PRAN – the all pervading life force that he most probably also calls as EKTATTVA manifest in all the five TATTVAS and responsible for entire creation and the functions of all VRITTIS that include the functions of curing, creating conditions that do not permit the operations of already mentioned obstacles or impediments. Can this knowledge be acquired with the help of breath? Theoretically yes if breath has some relation with PRAN. It is simple logic. If PRAN can heal and the functions of PRAN can be found out by breath, then breath can appear to be a healing agency while the actual mechanics is being done by PRAN through breath. Patanjali is reiterating this relation only in the above sutras that PRAN and all its dimensions of functioning can be found out with the help of breath. As long as breath is there, body is functional. A breathless body is fit only to be interred or consumed by ashes. Instead of experimenting with breath and finding out how and why of healing or other functions of PRAN, the spiritualists delved into fantasies of never verifiable breathless bodies going into trance called SAMADHI, experiencing union with GOD, entering someone else’s body, taking birth at will and vesting an YOGA expert with all those imaginary powers and yet ordained to desist from demonstration. I have already discussed these as bluffs under THIRD BLUFF – YOGA and subsequent articles. In modern age SWAMI RAMDEV happened to accidentally stumble upon the healing properties of various techniques of breathing and he justifies them as mentioned by Patanjali only under the concept of PRANAYAM. It was a hitherto inexperienced phenomenon or at best accepted as a fringe benefit not worth pursuing by spiritualism and definitely an anti-thesis of final aim of spiritualistic SAMADHI that had been eulogized in more or less a breathless state. But it spread like a wild fire with phenomenally large population world over vouching benefits and swelling the coffers of RAMDEV in an unprecedented way and all the time presuming it to be another marvel of spiritualism. The confused spiritualists thought it better to either jump on the band wagon or keep quiet. Nobody thought of finding out the scientific reasons of this miracle. No effort was made in finding out the concept of PRAN or its any dimension, the reasons or the exact mechanism of its effect on human biological system. No new VRITTI or any function of any VRITTI was discovered. Rather, it was proved once again that ignorance spreads faster than knowledge. Perspiration – the only route for gaining knowledge was again sacrificed on the altar of gimmicks of YOGA.
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PLANNING STAGE – CONCEPT OF PRANAYAM
Like ASAN (आसन) this is again a highly abused concept by the spiritualistic world. To find out we must first know what all Patanjali has said about PRAN (प्राण) and PRANAYAM (प्राणायाम)
(सूत्र I-34) – प्रच्छर्दन विधारणाभ्यां वा प्राणस्य
(SUTRA I-34) – PRACHCHHARDAN VIDHARNABHYAM WA PRANASYA
PRAN (प्राण) can be recognized by the movements and holding of breath.
(सूत्र II-49) – तस्मिन् सति श्वासप्रश्वासयोर्गति विच्छेदः प्राणायामः
(SUTRA II-49) – TASMIN SATI SHWASPRASHWAS YOR GATIVICHCHHED PRANAYAM.
Various dimensions of PRAN are known by putting breaks in the speeds of inhaling and exhaling.
(सूत्र II-50) – बाह्याऽऽभ्यंतर स्तम्भ वृत्तिर्देश काल संख्याभिः
परिदृष्टो दीर्घ सूक्ष्मः
(SUTRA II-50) – BAHYA ABHYANTAR STAMBH VRITTI DESH SANKHYABHI PARIDRISHTO DIRGH SUKSHMAH
(सूत्र II-51) – बाह्याऽऽभ्यंतर विषयाऽऽक्षेपी चतुर्थ
(SUTRA II-51) – BAHYA ABHYANTAR VISHAYA KSHEPI CHATURTHAH
In the above two sutras he mentions that the breaks can be put in the following four ways that can be for short time (SUKSHM सूक्ष्म) or long time (DIRGH दीर्घ) and can be calculated according to place of break (DESH देश), period of break (KAAL काल) and number of times (SANKHYA संख्या) the breaks are to be applied:
• BAHYA VRITTI (बाह्य वृत्ति) – where the break is after exhaling
• ABHYANTAR VRITTI (अभ्यंतर वृत्ति) – where the break is after inhaling
• STAMBH VRITTI (स्तम्भ वृत्ति) – where the break is anytime during inhaling or exhaling
• BAHYA ABHYANTAR VRITTI (बाह्य अभ्यंतर वृत्ति) – where the break is after a complete cycle of inhaling and exhaling.
In Patanjali YOG SHASTRA there are no names like RECHAK (रेचक), KUMBHAK (कुम्भक) or PURAK (पूरक) for kinds of breath. But for the above names there is no mention of any kind of PRANAYAM that are being sold today with the names like KAPAL BHATI (कपालभाति), ANULOM VILOM (अनुलोम विलोम), NADI SHODHAN (नाड़ी शोधन), BHASTRIKA (भस्त्रिका), SHEETLI (शीतली), NYOLI KRIYA (न्यौली क्रिया) SUDARSHAN KRIYA (सुदर्शन क्रिया), KUNDALINI (कुण्डलिनी) etc. Neither Patanjali has mentioned any blockage techniques like JALLANDHAR (जलंधर), UDYAN (उड़यान) or MOOL BANDH (मूल बंध). There is no mention of use and uses of right or left nostrils and mouth. All these are either the afterthoughts or experiments conducted by VASHISHTH (वशिष्ठ) and GORAKSHNATH (गोरक्षनाथ) in different periods of history with a view to adding pearls to the treasure of spiritual knowledge as it was an established highest form of knowledge. The aim was to promote these as tricks or the earnest highest forms of effort through such breathing techniques in the eyes of naive and knowledgeable alike in order to achieve some unverifiable highest state of trance known as SAMADHI where a person comes to know all the secrets of nature. It does help in swelling the ranks of spiritualism today and creating a fictitious halo around a person to be revered as YOGI with non-verifiable miraculous powers. But the scientific truth hinted in the above sutras is stranger than fiction. What is it?
IMPORTANCE OF PRAN AND PRANAYAM IN PLANNING
For that we must understand PRAN (प्राण) first, the root word for the concept of PRANAYAM – a compound word made up of PRAN (प्राण) and AYAM (आयाम). The simple meaning of AYAM is the dimension. Hence PRANAYAM means “the dimensions of PRAN”. That is exactly what Patanjali is trying to explain in the above sutras. What is so significant about PRAN? As per Vedic theory of creation there is no concept concrete or abstract that is not made up of VRITTIS. The PRAN also should be a VRITTI only. Patanjali has used the word VRITTI with BAHYA (बाह्य) and ABHYANTAR forms of PRAN in the above sutras. As a VRITTI it must be with definite functions and purpose i.e. ANVAYA (अन्वय) and ARTHVATTVA (अर्थवत्त्व) in Patanjali language as discussed earlier under the concept of VRITTIS. It must have a structure (SWARUP स्वरुप) and must exist in discernible (STHUL स्थूल) and non-discernible (SUKSHM सूक्ष्म) forms. The hints are given in the above formulas to find out these dimensions. The first hint is that the PRAN has a property of making breath moveable (PRACHCHHARDAN प्रच्छर्दन) and hold-able (VIDHARAN विधारण). With this hint PRAN does not remain breath only as generally understood that keeps me alive but it becomes something that makes me alive to the functions of the body like breathing. The extension is that it may make me alive to all mental and physical functions of the body that are summed up as originating from the mind MANSAH (मनसः), from the speech VACHSAH (वचसः) and from the actions KARMNAH (कर्मणः), or all cognitive, conative and affective functions of the brain or all actions of MAN (मन), SATTVA (सत्त्व) and CHITT (चित्त). This hint of PRAN having the ability to move inside and outside the body also gives an idea of either its ability to stretch or all pervasiveness. The words BAHYA (बाह्य) mean outside and ABHYANTAR (अभ्यंतर) meaning inside also suggest all pervasiveness. As some phenomenon that is all pervasive it must be making all VRITTIS of nature i.e. PANCH TATTVA (पञ्च तत्त्व) of air, water, fire, earth and space also ALIVE TO DO THEIR RESPECTIVE FUNCTIONS as it is doing in the case of human beings. Does it mean that instead of FIVE TATTVAS we can consider these to be only ONE TATTVA (एकतत्त्व)? Then it becomes the life force – meaning a force responsible for any creation animate or inanimate and its sustenance. Yes, it is. That’s the reason in VEDAS, the PRAN has been equated with father, mother, brother, teacher and friend all in one. To find out secrets of any creation we must deliberate upon its life force PRAN, the place (DESH देश) at which it has come into existence, the period (KAAL काल) it belongs to, the form like volume, size or quantity (SANKHYA संख्या) and the duration for which it appeared to be in existence like long (DIRGH दीर्घ) and short (SUKSHM सूक्ष्म).
Having discovered that we are immersed in an ocean of PRAN we must make use of this ‘life force’. Can we make use of it in planning any kind of action? Can we make use of it in negating the obstacles or distractions that come in our way? For that to happen we must know its various dimensions. These sutras give hints only of finding out these dimensions that can help in eradicating the obstacles or distractions mentioned under CHITT VIKSHEP (चित्त विक्षेप). To begin with it appears to be a bizarre suggestion that we can come over various obstacles by just indulging into various breathing techniques. The spiritualist explanations stress the gimmickry of breathing exercises as great efforts calling it SADHNA (साधना) or penance; not to come over the obstacles enumerated under CHITT VIKSHEP, but considering these as side or fringe benefits that may or may not accrue in the overall process of soul meeting the GOD in the state of trance called SAMADHI- the ultimate aim of YOGA. This approach suits them well as many known YOGIS of modern times suffer from this or that ailment – VYADHI (व्याधि), the first distraction or obstacle under CHITT VIKSHEP in the path of any planning. On the other hand Patanjali explanations suggest that no faultless planning is possible if a person is suffering from not only any disease but any of the remaining eight symptoms. In other words a YOG expert, not a YOGA expert is free from all these obstacles in the path of planning. In another sutra Patanjali expresses it as ANTRAYA ABHAV (अंतराय अभाव) meaning deficit in distractions. For this Patanjali suggests acquisition of knowledge about PRAN and the dimensions of PRAN – the all pervading life force that he most probably also calls as EKTATTVA manifest in all the five TATTVAS and responsible for entire creation and the functions of all VRITTIS that include the functions of curing, creating conditions that do not permit the operations of already mentioned obstacles or impediments. Can this knowledge be acquired with the help of breath? Theoretically yes if breath has some relation with PRAN. It is simple logic. If PRAN can heal and the functions of PRAN can be found out by breath, then breath can appear to be a healing agency while the actual mechanics is being done by PRAN through breath. Patanjali is reiterating this relation only in the above sutras that PRAN and all its dimensions of functioning can be found out with the help of breath. As long as breath is there, body is functional. A breathless body is fit only to be interred or consumed by ashes. Instead of experimenting with breath and finding out how and why of healing or other functions of PRAN, the spiritualists delved into fantasies of never verifiable breathless bodies going into trance called SAMADHI, experiencing union with GOD, entering someone else’s body, taking birth at will and vesting an YOGA expert with all those imaginary powers and yet ordained to desist from demonstration. I have already discussed these as bluffs under THIRD BLUFF – YOGA and subsequent articles. In modern age SWAMI RAMDEV happened to accidentally stumble upon the healing properties of various techniques of breathing and he justifies them as mentioned by Patanjali only under the concept of PRANAYAM. It was a hitherto inexperienced phenomenon or at best accepted as a fringe benefit not worth pursuing by spiritualism and definitely an anti-thesis of final aim of spiritualistic SAMADHI that had been eulogized in more or less a breathless state. But it spread like a wild fire with phenomenally large population world over vouching benefits and swelling the coffers of RAMDEV in an unprecedented way and all the time presuming it to be another marvel of spiritualism. The confused spiritualists thought it better to either jump on the band wagon or keep quiet. Nobody thought of finding out the scientific reasons of this miracle. No effort was made in finding out the concept of PRAN or its any dimension, the reasons or the exact mechanism of its effect on human biological system. No new VRITTI or any function of any VRITTI was discovered. Rather, it was proved once again that ignorance spreads faster than knowledge. Perspiration – the only route for gaining knowledge was again sacrificed on the altar of gimmicks of YOGA.
Saturday, July 23, 2011
CONCEPT OF IMPEDIMENTS
PLANNING STAGE – CONCEPT OF
IMPEDIMENTS
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PLANNING STAGE – CONCEPT OF IMPEDIMENTS AND THEIR RESOLUTION
To begin with Patanjali considers the following nine impediments in the path of entire yogic process that indicate symptoms as well as reasons. Flaws and the reasons are inter-.dependent. One cannot embark on any planning if timely remedial measures are not taken. In other words, a planner in any field cannot afford to suffer from any of these:-
• Disease (VYADHI व्याधि)
• Idleness (STAYAN स्त्यान)
• Doubt (SANSHAY संशय)
• Carelessness (PRAMAD प्रमाद)
• Laziness (ALASYA आलस्य)
• Awareness of reason but still inability to disengage from the obstacle (AVIRATI अविरति )
• Perverted or distorted vision (BHRANTI DARSHAN भ्रान्ति दर्शन )
• Inability to form an objective (ALABDH BHUMIKATVA अलब्ध भुमिकत्व)
• Inability to stick to an objective (ANAVSTHITATTVA अनवस्थितत्व)
The above symptoms lead to a disturbed CHITT (चित्त) and Patanjali calls it CHITT VIKSHEP (चित्त विक्षेप) and not a disturbed mind (MAN VIKSHEP मन विक्षेप). There must be a strong reason of giving it this name. We know that Patanjali has studied CHITT VRITTI (चित्तवृत्ति) as a combination of three different sequential stages (ANUKRAMIK AWASTHAEN अनुक्रमिक अवस्थाएँ) of mind (MAN मन), SATTVA (सत्त्व) and PURUSH (पुरुष) as per law of APARINAMI (अपरिणामी). For him these are the normal symptoms of mind (MAN मन) and SATTVA (सत्त्व). So the name disturbed mind or disturbed SATTVA cannot be given to these symptoms. It cannot be disturbed PURUSH because PURUSH is that stage of CHITTVRITTI that can never be disturbed as explained earlier. It is absolute wisdom (KAIVALYA VIVEK कैवल्य विवेक). In other words it has to be the DISTURBANCE OF CHITTVRITTI that Patanjali shortens as CHITT VIKSHEP.
PHYSICAL SYMPTOMS OF A DISTURBED CHITTVRITTI
Patanjali has mentioned the following physical indicators of a disturbed CHITTVRITTI (चित्त विक्षेप) but normal symptoms of mind (MAN मन). These are:
• Unhappiness ( DUKH दुःख),
• Evil disposition (DAURMANASYA दौर्मनस्य)
• Twitching and trembling (ANGAMEJAYATVA अंगमेजयत्व)
• Abnormal inhaling (SHWAS श्वास) and exhaling (PRASHWAS प्रश्वास).
Can such a mind take decisions? It can reach impetuous or impulsive conclusions only. So create conditions in which you feel comfortable and ensure these are stable.
REMOVAL OF IMPEDIMENTS
तत्प्रतिशेधार्थमेक तत्त्वाभ्यास
TAT PRATISHEDHARTHAMEK TATTVABHYAS
The only solution recommended by Patanjali for removal of these impediments is following a strict regime of ‘PRACTICE and PRACTICE’ alone that he calls ABHYAS (अभ्यास). The word EKTATTVA (एकतत्त्व) in the sutra has other ramification that I have discussed under PRANAYAM in the next article. But for the time being what is ABHYAS? It is achieving stability in an effort (YATNA यत्न).
TATRA STITHAU YATNO ABHYAS
तत्र स्तिथौ यत्नोऽभ्यासः
And what is stability? The effort must have three ingredients of ‘long time’ (DIRGHKAAL दीर्घकाल), ‘every time’ (NAIRANTRAYA नैरन्तर्य) and ‘respect’ (SATKAR SEVITAH सत्कारऽऽसेवितः) as discussed earlier under the concept of ASAN (आसन). Overall it means that for each impediment an effort (YATNA यत्न) born out of EKTATTVA (एकतत्त्व) must be found out if the obstacles are to be removed. Here Patanjali gives various examples of efforts that are put in by people as a routine without understanding the principle of EKTATTVA ABHYAS (एक तत्त्व अभ्यास). The various efforts mentioned by him are inhaling, exhaling, holding breath, various functions of the various senses that promote joy and remove sadness by relaxing, sleeping, dreaming and contemplating etc. Such efforts may accidentally lead to the elimination of above mentioned nine distresses and fallacious conclusions are drawn about YOG as a concept.
A WORD OF WARNING ABOUT FALLACIOUS CONCLUSIONS
This accidental feeling of relief due to indulgence in an effort has been exploited to the hilt by all shades of the spiritualists in the following ways;-
• Promoting YOG as practice of certain body postures ONLY and substituting these for the concept of ASAN (आसन) given by Patanjali as one of the ingredients of the entire process of YOG as already discussed.
• Promoting YOG as practice of certain breathing exercises ONLY and validating it for the concept of PRANAYAM (प्राणायाम) given by Patanjali completely ignoring that he has explained it just as one of the ingredients of the entire process of YOG and nowhere he substitutes PRANAYAM for holistic concept of YOG. PRANAYAM as a concept under PLANNING STAGE has been discussed in details in the succeeding article.
• Promoting YOG as practice of contemplation, meditation and focusing attention on some material or imaginary object ONLY by inventing various techniques and substituting these for the concept of DHYAN (ध्यान) given by Patanjali completely ignoring not only the definition of DHYAN (ध्यान) but the fact that he has explained it just as one of the ingredients of the entire process of YOG and nowhere he defines DHYAN (ध्यान) as practice of indulging into meditation, contemplation etc. The details have been explained under EXECUTION STAGE – CONCEPT OF DHYAN
• Promoting SAMADHI as an accidental and rare achievement by a practitioner of above mentioned arbitrarily invented and self certified techniques of ASAN (आसन), PRANAYAM (प्राणायाम) and DHYAN (ध्यान) thus instilling false hopes about a never achievable illusion and creating awe towards a practitioner.
• Encouraging the tendency of blind faith and superstition and shunning experimentation only because there is large statistical evidence and substituting it for scientific proof. But the scientific validation is always missing that can determine through experimentation of finding out why and how of which VRITTI is responsible for such a result. No VRITTI has ever been discovered by a spiritualist in spite of a directive principle of existence of innumerable VRITTIS of various groups (JATI जाति) having definite FUNCTION (ANVAYA अन्वय) and PURPOSE (ARTHVATTVA अर्थवत्त्व) and exhortation of discovering them as given in Vedic knowledge. Rather, those already discovered and well-defined in Patanjali YOGSHASTRA have been mystified and made incomprehensible entities. While on the other hand modern science is discovering NANO concepts like genes and sub-atomic particles for such and such function and a spiritualist is just waiting to jump on the band wagon of science and quoting it as already long known existing discovery in his spiritualistic treasure and thus again promoting blind faith in some extra-ordinary knowledge.
There may be personal experiences of many that breathing exercises propagated as PRANAYAM as an effort does help in overcoming the diseases and other impediments also. However, this does not mean that other suitable efforts should not be found out. If an effort of just getting up early is required to overcome the impediment of laziness (ALASYA आलस्य), it must be practiced. If an effort of following a system is required to overcome the impediment of carelessness (PRAMAD प्रमाद), it must be put into practice. No impediment can ever be overcome if the principle of PRACTICE and PRACTICE alone of a found out effort is not resorted to.
INDICATORS OF ABSENCE OF IMPEDIMENTS
मैत्री करुणा मुदितोपेक्षाणां सुख दुःख पुण्याऽपुण्य विषयाणां
भावनातश्चित्तप्रसादनम्
MAITRI KARUNA MUDITOPEKSHANAM SUKH DUKH PUNYA APUNYA VISHAYANAM
BHAVNATASHCHITTPRASADNAM
Patanjali has mentioned the following indicators of absence of the symptoms of a disturbed CHITTVRITTI. It is the inculcation of these VRITTIS that becomes the ultimate aim of Yogic Process:
• Friendship (MAITRI मैत्री)
• Joyfulness. (MUDITA मुदिता)
• Compassion (KARUNA करुणा) and
• Avoidance (UPEKSHA उपेक्षा ) of the conditions giving birth to AVIDYA as discussed
Overall we can consider the five KLESH and the nine impediments as the discernible symptoms (STHUL LAKSHAN स्थूल लक्षण) of mind stage (MANOVRITTI AWASTHA मनोवृत्ति अवस्था) and the above four as symptoms of CHITT stage.
IMPEDIMENTS
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PLANNING STAGE – CONCEPT OF IMPEDIMENTS AND THEIR RESOLUTION
To begin with Patanjali considers the following nine impediments in the path of entire yogic process that indicate symptoms as well as reasons. Flaws and the reasons are inter-.dependent. One cannot embark on any planning if timely remedial measures are not taken. In other words, a planner in any field cannot afford to suffer from any of these:-
• Disease (VYADHI व्याधि)
• Idleness (STAYAN स्त्यान)
• Doubt (SANSHAY संशय)
• Carelessness (PRAMAD प्रमाद)
• Laziness (ALASYA आलस्य)
• Awareness of reason but still inability to disengage from the obstacle (AVIRATI अविरति )
• Perverted or distorted vision (BHRANTI DARSHAN भ्रान्ति दर्शन )
• Inability to form an objective (ALABDH BHUMIKATVA अलब्ध भुमिकत्व)
• Inability to stick to an objective (ANAVSTHITATTVA अनवस्थितत्व)
The above symptoms lead to a disturbed CHITT (चित्त) and Patanjali calls it CHITT VIKSHEP (चित्त विक्षेप) and not a disturbed mind (MAN VIKSHEP मन विक्षेप). There must be a strong reason of giving it this name. We know that Patanjali has studied CHITT VRITTI (चित्तवृत्ति) as a combination of three different sequential stages (ANUKRAMIK AWASTHAEN अनुक्रमिक अवस्थाएँ) of mind (MAN मन), SATTVA (सत्त्व) and PURUSH (पुरुष) as per law of APARINAMI (अपरिणामी). For him these are the normal symptoms of mind (MAN मन) and SATTVA (सत्त्व). So the name disturbed mind or disturbed SATTVA cannot be given to these symptoms. It cannot be disturbed PURUSH because PURUSH is that stage of CHITTVRITTI that can never be disturbed as explained earlier. It is absolute wisdom (KAIVALYA VIVEK कैवल्य विवेक). In other words it has to be the DISTURBANCE OF CHITTVRITTI that Patanjali shortens as CHITT VIKSHEP.
PHYSICAL SYMPTOMS OF A DISTURBED CHITTVRITTI
Patanjali has mentioned the following physical indicators of a disturbed CHITTVRITTI (चित्त विक्षेप) but normal symptoms of mind (MAN मन). These are:
• Unhappiness ( DUKH दुःख),
• Evil disposition (DAURMANASYA दौर्मनस्य)
• Twitching and trembling (ANGAMEJAYATVA अंगमेजयत्व)
• Abnormal inhaling (SHWAS श्वास) and exhaling (PRASHWAS प्रश्वास).
Can such a mind take decisions? It can reach impetuous or impulsive conclusions only. So create conditions in which you feel comfortable and ensure these are stable.
REMOVAL OF IMPEDIMENTS
तत्प्रतिशेधार्थमेक तत्त्वाभ्यास
TAT PRATISHEDHARTHAMEK TATTVABHYAS
The only solution recommended by Patanjali for removal of these impediments is following a strict regime of ‘PRACTICE and PRACTICE’ alone that he calls ABHYAS (अभ्यास). The word EKTATTVA (एकतत्त्व) in the sutra has other ramification that I have discussed under PRANAYAM in the next article. But for the time being what is ABHYAS? It is achieving stability in an effort (YATNA यत्न).
TATRA STITHAU YATNO ABHYAS
तत्र स्तिथौ यत्नोऽभ्यासः
And what is stability? The effort must have three ingredients of ‘long time’ (DIRGHKAAL दीर्घकाल), ‘every time’ (NAIRANTRAYA नैरन्तर्य) and ‘respect’ (SATKAR SEVITAH सत्कारऽऽसेवितः) as discussed earlier under the concept of ASAN (आसन). Overall it means that for each impediment an effort (YATNA यत्न) born out of EKTATTVA (एकतत्त्व) must be found out if the obstacles are to be removed. Here Patanjali gives various examples of efforts that are put in by people as a routine without understanding the principle of EKTATTVA ABHYAS (एक तत्त्व अभ्यास). The various efforts mentioned by him are inhaling, exhaling, holding breath, various functions of the various senses that promote joy and remove sadness by relaxing, sleeping, dreaming and contemplating etc. Such efforts may accidentally lead to the elimination of above mentioned nine distresses and fallacious conclusions are drawn about YOG as a concept.
A WORD OF WARNING ABOUT FALLACIOUS CONCLUSIONS
This accidental feeling of relief due to indulgence in an effort has been exploited to the hilt by all shades of the spiritualists in the following ways;-
• Promoting YOG as practice of certain body postures ONLY and substituting these for the concept of ASAN (आसन) given by Patanjali as one of the ingredients of the entire process of YOG as already discussed.
• Promoting YOG as practice of certain breathing exercises ONLY and validating it for the concept of PRANAYAM (प्राणायाम) given by Patanjali completely ignoring that he has explained it just as one of the ingredients of the entire process of YOG and nowhere he substitutes PRANAYAM for holistic concept of YOG. PRANAYAM as a concept under PLANNING STAGE has been discussed in details in the succeeding article.
• Promoting YOG as practice of contemplation, meditation and focusing attention on some material or imaginary object ONLY by inventing various techniques and substituting these for the concept of DHYAN (ध्यान) given by Patanjali completely ignoring not only the definition of DHYAN (ध्यान) but the fact that he has explained it just as one of the ingredients of the entire process of YOG and nowhere he defines DHYAN (ध्यान) as practice of indulging into meditation, contemplation etc. The details have been explained under EXECUTION STAGE – CONCEPT OF DHYAN
• Promoting SAMADHI as an accidental and rare achievement by a practitioner of above mentioned arbitrarily invented and self certified techniques of ASAN (आसन), PRANAYAM (प्राणायाम) and DHYAN (ध्यान) thus instilling false hopes about a never achievable illusion and creating awe towards a practitioner.
• Encouraging the tendency of blind faith and superstition and shunning experimentation only because there is large statistical evidence and substituting it for scientific proof. But the scientific validation is always missing that can determine through experimentation of finding out why and how of which VRITTI is responsible for such a result. No VRITTI has ever been discovered by a spiritualist in spite of a directive principle of existence of innumerable VRITTIS of various groups (JATI जाति) having definite FUNCTION (ANVAYA अन्वय) and PURPOSE (ARTHVATTVA अर्थवत्त्व) and exhortation of discovering them as given in Vedic knowledge. Rather, those already discovered and well-defined in Patanjali YOGSHASTRA have been mystified and made incomprehensible entities. While on the other hand modern science is discovering NANO concepts like genes and sub-atomic particles for such and such function and a spiritualist is just waiting to jump on the band wagon of science and quoting it as already long known existing discovery in his spiritualistic treasure and thus again promoting blind faith in some extra-ordinary knowledge.
There may be personal experiences of many that breathing exercises propagated as PRANAYAM as an effort does help in overcoming the diseases and other impediments also. However, this does not mean that other suitable efforts should not be found out. If an effort of just getting up early is required to overcome the impediment of laziness (ALASYA आलस्य), it must be practiced. If an effort of following a system is required to overcome the impediment of carelessness (PRAMAD प्रमाद), it must be put into practice. No impediment can ever be overcome if the principle of PRACTICE and PRACTICE alone of a found out effort is not resorted to.
INDICATORS OF ABSENCE OF IMPEDIMENTS
मैत्री करुणा मुदितोपेक्षाणां सुख दुःख पुण्याऽपुण्य विषयाणां
भावनातश्चित्तप्रसादनम्
MAITRI KARUNA MUDITOPEKSHANAM SUKH DUKH PUNYA APUNYA VISHAYANAM
BHAVNATASHCHITTPRASADNAM
Patanjali has mentioned the following indicators of absence of the symptoms of a disturbed CHITTVRITTI. It is the inculcation of these VRITTIS that becomes the ultimate aim of Yogic Process:
• Friendship (MAITRI मैत्री)
• Joyfulness. (MUDITA मुदिता)
• Compassion (KARUNA करुणा) and
• Avoidance (UPEKSHA उपेक्षा ) of the conditions giving birth to AVIDYA as discussed
Overall we can consider the five KLESH and the nine impediments as the discernible symptoms (STHUL LAKSHAN स्थूल लक्षण) of mind stage (MANOVRITTI AWASTHA मनोवृत्ति अवस्था) and the above four as symptoms of CHITT stage.
Friday, July 15, 2011
PLANNING STAGE – CONCEPT OF ASAN
PLANNING STAGE – CONCEPT OF ASAN
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PLANNING STAGE – CONCEPT OF ASAN (आसन)
स्थिरसुखमासनम्
STHIR SUKHAMASANAM
There must be stability and comfort in any physical and mental posture.
It is one of the highly abused concepts of Patanjali YOG after an element of physical exercises was added to it by the proponents of HATHYOG (हठयोग).Various physical postures with all kinds of funny and concocted names are sold daily by the practitioners of spiritualistic YOGA as remedial / precautionary measures for various kinds of disease. Patanjali has used only two words STHIR (स्थिर) meaning stability and SUKHAM (सुखम) meaning comfort for defining ASAN (आसन) and he has not mentioned a single physical posture (ASAN आसन). By this definition he simply means that any planning will be with flaws if the mental and physical postures of a person involved are not stable (STHIRस्थिर) and comfortable (SUKHAM सुखम).The stability (दृढभूमिः) is complete only when there is presence of all three factors of ‘long time’ (दीर्घकाल), ‘every time’ (नैरन्तर्य) and ‘respect’ (सत्कारऽऽसेवितः) in any planning. This simple looking statement can be an eye-opener for many planners in social, political, economic, diplomatic fields when they find that they have fallen short of their objectives of ‘long time’ and ‘every time’ simply because they had never catered for ‘respect’ factor that can be only for self, the people around and the environment. Our present day ventures are guided by selfish interests only and not by respect. That’s why we consider carbon credits for compensation and tort etc. as brilliant ideas. I can assure you that such a conclusion about the concept of ASAN (आसन) cannot be drawn through any practice (SADHNA साधना) of any ASAN (आसन) as propagated by spiritualistic explanations.
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PLANNING STAGE – CONCEPT OF ASAN (आसन)
स्थिरसुखमासनम्
STHIR SUKHAMASANAM
There must be stability and comfort in any physical and mental posture.
It is one of the highly abused concepts of Patanjali YOG after an element of physical exercises was added to it by the proponents of HATHYOG (हठयोग).Various physical postures with all kinds of funny and concocted names are sold daily by the practitioners of spiritualistic YOGA as remedial / precautionary measures for various kinds of disease. Patanjali has used only two words STHIR (स्थिर) meaning stability and SUKHAM (सुखम) meaning comfort for defining ASAN (आसन) and he has not mentioned a single physical posture (ASAN आसन). By this definition he simply means that any planning will be with flaws if the mental and physical postures of a person involved are not stable (STHIRस्थिर) and comfortable (SUKHAM सुखम).The stability (दृढभूमिः) is complete only when there is presence of all three factors of ‘long time’ (दीर्घकाल), ‘every time’ (नैरन्तर्य) and ‘respect’ (सत्कारऽऽसेवितः) in any planning. This simple looking statement can be an eye-opener for many planners in social, political, economic, diplomatic fields when they find that they have fallen short of their objectives of ‘long time’ and ‘every time’ simply because they had never catered for ‘respect’ factor that can be only for self, the people around and the environment. Our present day ventures are guided by selfish interests only and not by respect. That’s why we consider carbon credits for compensation and tort etc. as brilliant ideas. I can assure you that such a conclusion about the concept of ASAN (आसन) cannot be drawn through any practice (SADHNA साधना) of any ASAN (आसन) as propagated by spiritualistic explanations.
Saturday, June 25, 2011
CONCEPT OF FLAWLESSNESS
PLANNING STAGE – CONCEPT OF FLAWLESSNESS
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PLANNING STAGE – CONCEPT OF FLAWLESSNESS
क्लेश कर्मविपकाशयैरपरामृष्टः
KLESH KARM VIPAK ASHAY APRAMRISHT
Knowledge is completely free (APRAMRISHT अपरामृष्ट) from the flaws of KLESH (क्लेश), KARM (कर्म), VIPAK (विपाक) and ASHAY (आशय). This concept is known as NIRGUN (निर्गुण) and it has been denoted by the word BHARGO (भर्गो) in GAYATRI MANTRA (गायत्री मंत्र) of VEDAS. All our actions are flawed.
• If our objectives are flawed. The objectives are flawed if these are based on KLESH.
• If the tools employed to achieve the objectives are flawed. The flawed tools are based on KARM, VIPAK and ASHAY..
• If we are physically and mentally not comfortable - discussed under PLANNING STAGE – CONCEPT OF ASAN
• If we become victims of any of the obstacles discussed under PLANNING STAGE – CONCEPT OF IMPEDIMENTS
IF OUR OBJECTIVES ARE FLAWED
At MANOVRITTI level all our thoughts and actions are not free from or are dependent upon the following considerations only. These are called KLESH VRITTI (क्लेश वृत्ति). Since these are the off-shoots of the IMAGINATION (विकल्प) a MANOVRITTI, these are bound to be firstly unreliable and invalid for these lack in content (वस्तु शून्य) as discussed under (B) CLASSIFICATION – VRITTIS UNDER GENERAL GROUP. Secondly, their virtual and unreal presence is presumed to be real and we always remain convinced at MANOVRITTI stage (मन अवस्था) about the presence of good and evil, pleasure and pain, permanent and temporary, and mine and not mine. No Shakespeare can convince us that ‘there is nothing either good or bad but thinking makes it so’. All our objectives are thus full of flaws and these are bound to fail and become unproductive and we will continue to believe in excellence of our imagination till we arrive at CHITT STAGE (चित्त अवस्था) - a stage where realization dawns that instead of basing our objectives on the following imaginary VRITTIS discussed as KLESH (क्लेश) by Patanjali, we can base these on the VRITTIS mentioned as YAM (यम) under EXECUTION STAGE – FORMATION OF DHARNA (धारणा) and it will automatically ensure flawlessness. It is essential for any PLANNING to understand thoroughly the following KLESH VRITTIS so that these are not substituted for YAM (यम).
• AVIDYA (अविद्या) – As per definition given by Patanjali this situation is born out of the condition of inability to distinguish between pain (दुःख) and pleasure (सुख) between temporary (अनित्य) and permanent (नित्य) between evil (अशुचि) and good (शुचि) and lastly between not-mine (अनात्म) and mine (आत्म).This is the main consideration that is responsible for the next mentioned four conditions. It is queer that we base our objectives on dualities created by our imagination only and then fail to understand their nature. To begin with it does not appear to be an odd suggestion at all if we base our objectives on the considerations of good and bad etc.but then we cannot define these arbitrarily as individuals or groups and consider our classification alone as beyond judgmental reproach / appreciation if we want to avoid chaos.
• ASMITA (अस्मिता) - This situation is born out of the condition of inability to distinguish between the properties of vision and the properties of the objects perceived. To consider both to be the same is conceit, a kind of egotism
• RAG (राग) - This situation is born out of pleasure (सुखानुशयी रागः). It is the outcome of anticipated fear that invariably leads to sorrow.
• DWESH (द्वेष) - This situation is born out of pain (दुःखानुशयी द्वेषः) that again invariably leads to fear / sorrow.
• ABHINIVESH (अभिनिवेशाः) - This is a situation born out of a condition of inability to live eternally and hence blind clinging to life and longings.
For details of the above concepts refer SECOND BLUFF RELIGION (continued).The name given by Patanjali to the above mentioned conditions of existence is KLESH (क्लेश) discussed under the paragraph (ibid) WHAT IS (ISI) IMAGINARY SPECIFIC INTELLIGENCE (क्लेश)? In terms of the LAW OF APARINAMI all above are the STAGES with set conditions created by some VRITTIS as per RULES OF PRESENCE. We have an apparatus called CHITT that can understand and manipulate these set conditions.
IF THE TOOLS EMPLOYED TO ACHIEVE THE OBJECTIVES ARE FLAWED
The tools employed to achieve the objectives are flawed if these are based on the following:
• KARM (कर्म) – This situation is born out of a condition to indulge in an action to get either reward or to give / avoid punishment. Reward and punishment are highly debated with divergent quantum in various human societies but still established and accepted terms in principle and thus mark of our civilized behavior. The deliberations and lack of uniformity in understanding the terms has resulted into bizarre definition and then no holds barred approach to success. So much so that it not only borders on savagery but a sure sign of flaw in basics of our entire thinking. Since we are functioning at MANOVRITTI stage, we refuse to accept that very indulging in an action to get either reward or to avoid punishment is not success. It is rather a symbol of flaw. At best we try to circumvent by either using the criteria of intention or appreciating intelligence by manipulating the tricks of not being caught. In Vedic approach ends do not justify the means. On the contrary means only are within an individual’s control and the ends are automatically known by-products of an action as per definition of TRUTH given under execution stage. Flawless means only can ensure flawless by-products as these are not based on any desire – the main flaw at MANOVRITTI stage.
• VIPAK (विपाक) – This situation is born out of the condition to indulge or not to indulge in an action because it is either virtue (पुण्य) or sin (पाप) respectively. In the absence of a standard, uniform understanding of virtue and vice all the religions have conditioned us with divergent opinions to the extent that our interests and attitudes – the main springboards of any action, have also become symbols of flaw without any hope of our ever realizing so. We fail to appreciate that the very premise of our thought process of classification on the lines of virtue and vice may be fallacious figment of imagination (VIKALP विकल्प) as discussed under MANOVRITTI stage resulting into flawed actions of hatred, deceit, treachery and bloodbath.
• ASHAY (आशय) – This situation is born out of the condition to fulfill any desire. It is presumed that seeing or hearing something gives birth to desire that motivates us for action. Motivation has come to stay as guru mantra of our modern education and execution philosophies. For Patanjali such motivation is a flawed concept at MANOVRITTI stage like interest and attitude as discussed in the preceding paragraph. Desire is an unfulfilled need that gives birth to a chain of unfulfilled desires one after the other that he calls VASNA (वासना) – a sort of restless obsession with avid pursuits widely eulogized as motivation. Dr DEBASHISH CHATTERJEE, a modern CEO coach and professor at IIM echoes the same thought in his article ‘MYTH OF MOTIVATION’. Quote – “We can see that real object of motivation is not an object at all. It is a state of mental and physical restlessness caused by desire”- Unquote. For him fulfilling an unsatisfied need is “limiting perception to focus on an object or person you desire. Desire is a process of narrowing of perception. When you narrow your perception often enough, desire becomes restless obsession. Restlessness is a symptom of the monkey mind”. It makes the person dependent on something that motivates him and on which he does not have any control. Motivation is thus a kind of slavery. One becomes slave to the desire resulting into tensions, limited perceptions and complete disregard to the means adopted for fulfilling desires. For Patanjali any goal based on desire is not only flawed in perception stage alone but invariably leads to flawed means of achieving it.
Details of the above concepts are given in SECOND BLUFF RELIGION (continued) and THIRD BLUFF – YOGA (CONTINUED – 2) under the paragraph BLUFF OF KARMYOG. No definition of Patanjali classifies the things as good and evil. Vedic ethics is observance of duties by everyone while religious ethics deals with converting duties (DHARM धर्म) into good and evil, virtue and vice and into meaningless rituals
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PLANNING STAGE – CONCEPT OF FLAWLESSNESS
क्लेश कर्मविपकाशयैरपरामृष्टः
KLESH KARM VIPAK ASHAY APRAMRISHT
Knowledge is completely free (APRAMRISHT अपरामृष्ट) from the flaws of KLESH (क्लेश), KARM (कर्म), VIPAK (विपाक) and ASHAY (आशय). This concept is known as NIRGUN (निर्गुण) and it has been denoted by the word BHARGO (भर्गो) in GAYATRI MANTRA (गायत्री मंत्र) of VEDAS. All our actions are flawed.
• If our objectives are flawed. The objectives are flawed if these are based on KLESH.
• If the tools employed to achieve the objectives are flawed. The flawed tools are based on KARM, VIPAK and ASHAY..
• If we are physically and mentally not comfortable - discussed under PLANNING STAGE – CONCEPT OF ASAN
• If we become victims of any of the obstacles discussed under PLANNING STAGE – CONCEPT OF IMPEDIMENTS
IF OUR OBJECTIVES ARE FLAWED
At MANOVRITTI level all our thoughts and actions are not free from or are dependent upon the following considerations only. These are called KLESH VRITTI (क्लेश वृत्ति). Since these are the off-shoots of the IMAGINATION (विकल्प) a MANOVRITTI, these are bound to be firstly unreliable and invalid for these lack in content (वस्तु शून्य) as discussed under (B) CLASSIFICATION – VRITTIS UNDER GENERAL GROUP. Secondly, their virtual and unreal presence is presumed to be real and we always remain convinced at MANOVRITTI stage (मन अवस्था) about the presence of good and evil, pleasure and pain, permanent and temporary, and mine and not mine. No Shakespeare can convince us that ‘there is nothing either good or bad but thinking makes it so’. All our objectives are thus full of flaws and these are bound to fail and become unproductive and we will continue to believe in excellence of our imagination till we arrive at CHITT STAGE (चित्त अवस्था) - a stage where realization dawns that instead of basing our objectives on the following imaginary VRITTIS discussed as KLESH (क्लेश) by Patanjali, we can base these on the VRITTIS mentioned as YAM (यम) under EXECUTION STAGE – FORMATION OF DHARNA (धारणा) and it will automatically ensure flawlessness. It is essential for any PLANNING to understand thoroughly the following KLESH VRITTIS so that these are not substituted for YAM (यम).
• AVIDYA (अविद्या) – As per definition given by Patanjali this situation is born out of the condition of inability to distinguish between pain (दुःख) and pleasure (सुख) between temporary (अनित्य) and permanent (नित्य) between evil (अशुचि) and good (शुचि) and lastly between not-mine (अनात्म) and mine (आत्म).This is the main consideration that is responsible for the next mentioned four conditions. It is queer that we base our objectives on dualities created by our imagination only and then fail to understand their nature. To begin with it does not appear to be an odd suggestion at all if we base our objectives on the considerations of good and bad etc.but then we cannot define these arbitrarily as individuals or groups and consider our classification alone as beyond judgmental reproach / appreciation if we want to avoid chaos.
• ASMITA (अस्मिता) - This situation is born out of the condition of inability to distinguish between the properties of vision and the properties of the objects perceived. To consider both to be the same is conceit, a kind of egotism
• RAG (राग) - This situation is born out of pleasure (सुखानुशयी रागः). It is the outcome of anticipated fear that invariably leads to sorrow.
• DWESH (द्वेष) - This situation is born out of pain (दुःखानुशयी द्वेषः) that again invariably leads to fear / sorrow.
• ABHINIVESH (अभिनिवेशाः) - This is a situation born out of a condition of inability to live eternally and hence blind clinging to life and longings.
For details of the above concepts refer SECOND BLUFF RELIGION (continued).The name given by Patanjali to the above mentioned conditions of existence is KLESH (क्लेश) discussed under the paragraph (ibid) WHAT IS (ISI) IMAGINARY SPECIFIC INTELLIGENCE (क्लेश)? In terms of the LAW OF APARINAMI all above are the STAGES with set conditions created by some VRITTIS as per RULES OF PRESENCE. We have an apparatus called CHITT that can understand and manipulate these set conditions.
IF THE TOOLS EMPLOYED TO ACHIEVE THE OBJECTIVES ARE FLAWED
The tools employed to achieve the objectives are flawed if these are based on the following:
• KARM (कर्म) – This situation is born out of a condition to indulge in an action to get either reward or to give / avoid punishment. Reward and punishment are highly debated with divergent quantum in various human societies but still established and accepted terms in principle and thus mark of our civilized behavior. The deliberations and lack of uniformity in understanding the terms has resulted into bizarre definition and then no holds barred approach to success. So much so that it not only borders on savagery but a sure sign of flaw in basics of our entire thinking. Since we are functioning at MANOVRITTI stage, we refuse to accept that very indulging in an action to get either reward or to avoid punishment is not success. It is rather a symbol of flaw. At best we try to circumvent by either using the criteria of intention or appreciating intelligence by manipulating the tricks of not being caught. In Vedic approach ends do not justify the means. On the contrary means only are within an individual’s control and the ends are automatically known by-products of an action as per definition of TRUTH given under execution stage. Flawless means only can ensure flawless by-products as these are not based on any desire – the main flaw at MANOVRITTI stage.
• VIPAK (विपाक) – This situation is born out of the condition to indulge or not to indulge in an action because it is either virtue (पुण्य) or sin (पाप) respectively. In the absence of a standard, uniform understanding of virtue and vice all the religions have conditioned us with divergent opinions to the extent that our interests and attitudes – the main springboards of any action, have also become symbols of flaw without any hope of our ever realizing so. We fail to appreciate that the very premise of our thought process of classification on the lines of virtue and vice may be fallacious figment of imagination (VIKALP विकल्प) as discussed under MANOVRITTI stage resulting into flawed actions of hatred, deceit, treachery and bloodbath.
• ASHAY (आशय) – This situation is born out of the condition to fulfill any desire. It is presumed that seeing or hearing something gives birth to desire that motivates us for action. Motivation has come to stay as guru mantra of our modern education and execution philosophies. For Patanjali such motivation is a flawed concept at MANOVRITTI stage like interest and attitude as discussed in the preceding paragraph. Desire is an unfulfilled need that gives birth to a chain of unfulfilled desires one after the other that he calls VASNA (वासना) – a sort of restless obsession with avid pursuits widely eulogized as motivation. Dr DEBASHISH CHATTERJEE, a modern CEO coach and professor at IIM echoes the same thought in his article ‘MYTH OF MOTIVATION’. Quote – “We can see that real object of motivation is not an object at all. It is a state of mental and physical restlessness caused by desire”- Unquote. For him fulfilling an unsatisfied need is “limiting perception to focus on an object or person you desire. Desire is a process of narrowing of perception. When you narrow your perception often enough, desire becomes restless obsession. Restlessness is a symptom of the monkey mind”. It makes the person dependent on something that motivates him and on which he does not have any control. Motivation is thus a kind of slavery. One becomes slave to the desire resulting into tensions, limited perceptions and complete disregard to the means adopted for fulfilling desires. For Patanjali any goal based on desire is not only flawed in perception stage alone but invariably leads to flawed means of achieving it.
Details of the above concepts are given in SECOND BLUFF RELIGION (continued) and THIRD BLUFF – YOGA (CONTINUED – 2) under the paragraph BLUFF OF KARMYOG. No definition of Patanjali classifies the things as good and evil. Vedic ethics is observance of duties by everyone while religious ethics deals with converting duties (DHARM धर्म) into good and evil, virtue and vice and into meaningless rituals
Sunday, May 22, 2011
CONCLUSIONS – THE PREPARATION STAGE
CONCLUSIONS – THE PREPARATION STAGE
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
CONCLUSIONS ABOUT THE PREPARATION STAGE
Preparation stage equips us with the following vital information;
a) CONCEPT OF VRITTIS (वृत्ति) – Human mind is gripped with various theories of creation. The entire existence as some sequential stage of VRITTIS as per LAWS of APARINAMI and COMPLETENESS is a Vedic concept that has been interpreted and explained in various post Vedic philosophies, Upanishads and PURANS (पुराण) from a spiritualist angle, thereby losing the scientific purport completely. Any existence is a function of VRITTIS that had always been so and will ever be so. The VRITTIS can neither be controlled nor destroyed but popularly and mistakenly propagated by the spiritualistic theories as controllable or destroyable commodities by a YOGA expert. This is done more to deify, mystify and create an aura around an ordinary person. While all that is to be done is to find out the VRITTIS responsible for a stage and the sequence it is part of. Our failure to do so is probably best explained through the concept of VRITTIS functioning at MANOVRITTI stage (मनोवृत्ति अवस्था) of sequential existence for human beings.
b) CONCEPT OF CHITTVRITTI (चित्तवृत्ति) – Human beings alone are equipped with an apparatus called CHITT- a unique kind of VRITTI being single that is capable of understanding the functions of VRITTIS and making use of them. We have again been misled by the spiritualistic concept of ATMA (आत्मा) with its umpteen contradictory explanations in various religious philosophies but definitely confused about it’s at least one universally accepted attribute of different shades of indestructibility. Even the great atheistic religions like Jainism and Buddhism depended solely on its existence. Strange it may seem that we are willing to accept an unverifiable concept of ATMA but not inclined to even experiment with the three kinds of VRITTIS of MAN (मन), SATTVA (सत्त्व) and PURUSH (पुरुष) encompassed in CHITTVRITTI (चित्तवृत्ति) that may explain our dependence on soul (ATMA आत्मा). This behaviour has been explained as not only being path of least resistance called AKLISHT (अक्लिष्ट) by Patanjali but as our tendency to accept unreliable and invalid concepts through primitive reasoning of AGAM (आगम) as explained under MANOVRITTI (मनोवृत्ति) of PRAMAN (प्रमाण). Further, we are willing to accept as a theory Freud’s concept of functioning of mind at conscious, sub-conscious or unconscious levels with its three segments of id, ego and super-ego but will fail to appreciate even the existence of a theory of CHITTVRITTI (चित्तवृत्ति) comprising of MAN (मन), SATTVA (सत्त्व) and PURUSH (पुरुष) mainly because we have been drugged to believe in never verifiable and a confusing concept of ATMA (आत्मा) – the SOUL.
c) PREDICAMENT ABOUT PREPARATION STAGE – Knowledge about preparation stage puts human beings in a strange predicament. On one hand our very existence, survival, progress and civilization are the results of MANOVRITTI STAGE (मनोवृत्ति अवस्था) which is not our doing as per LAW OF APARINAMI and on the other we are made to accept that this stage is full of flaws. How could a flawed stage be complete as per another simultaneously operating LAW OF COMPLETENESS (पूर्णता)? The philosophies of spiritualism and YOG are the efforts in the direction of finding answers to this predicament. Spiritualism preferred to instill a sort of negativism by interpreting INEVITABILITY of symptoms (LAKSHAN लक्षण) and properties (GUN गुण) of MANOVRITTI STAGE (मनोवृत्ति अवस्था) as per law of APARINAMI as helplessness, fatalism, inferiority complex and meek surrender and still have the great and most probably an artificial satisfaction of coming out of the lurking predicament because all these actions are in the name of devotion in front of some imaginarily created, invisible all powerful GOD. Devotion to GOD (BHAKTI भक्ति) thus became the acid test of satisfaction for spiritualism. Lack of satisfaction is attributed to lack of devotion and devotion is further simplified as observance of meaningless rituals. While on the other hand YOG not only accepts the INEVITABILITY of symptoms and properties of any stage as interdependent as per law of APARINAMI but lays stress on the aspect of UNRELIABILITY of the symptoms of MANOVRITTI STAGE. Therefore, that way YOG considers spiritualistic explanations of devotion to GOD, fatalism etc. also as symptoms of MANOVRITTI stage that are not reliable and suggests a flawless unique system of coming out of this predicament. To consider something unreliable as reliable is a definite FLAW in thinking and completeness has nothing to do as a test of the flawed state. And this brings me to the second step of yogic process – concept of flawlessness.
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
CONCLUSIONS ABOUT THE PREPARATION STAGE
Preparation stage equips us with the following vital information;
a) CONCEPT OF VRITTIS (वृत्ति) – Human mind is gripped with various theories of creation. The entire existence as some sequential stage of VRITTIS as per LAWS of APARINAMI and COMPLETENESS is a Vedic concept that has been interpreted and explained in various post Vedic philosophies, Upanishads and PURANS (पुराण) from a spiritualist angle, thereby losing the scientific purport completely. Any existence is a function of VRITTIS that had always been so and will ever be so. The VRITTIS can neither be controlled nor destroyed but popularly and mistakenly propagated by the spiritualistic theories as controllable or destroyable commodities by a YOGA expert. This is done more to deify, mystify and create an aura around an ordinary person. While all that is to be done is to find out the VRITTIS responsible for a stage and the sequence it is part of. Our failure to do so is probably best explained through the concept of VRITTIS functioning at MANOVRITTI stage (मनोवृत्ति अवस्था) of sequential existence for human beings.
b) CONCEPT OF CHITTVRITTI (चित्तवृत्ति) – Human beings alone are equipped with an apparatus called CHITT- a unique kind of VRITTI being single that is capable of understanding the functions of VRITTIS and making use of them. We have again been misled by the spiritualistic concept of ATMA (आत्मा) with its umpteen contradictory explanations in various religious philosophies but definitely confused about it’s at least one universally accepted attribute of different shades of indestructibility. Even the great atheistic religions like Jainism and Buddhism depended solely on its existence. Strange it may seem that we are willing to accept an unverifiable concept of ATMA but not inclined to even experiment with the three kinds of VRITTIS of MAN (मन), SATTVA (सत्त्व) and PURUSH (पुरुष) encompassed in CHITTVRITTI (चित्तवृत्ति) that may explain our dependence on soul (ATMA आत्मा). This behaviour has been explained as not only being path of least resistance called AKLISHT (अक्लिष्ट) by Patanjali but as our tendency to accept unreliable and invalid concepts through primitive reasoning of AGAM (आगम) as explained under MANOVRITTI (मनोवृत्ति) of PRAMAN (प्रमाण). Further, we are willing to accept as a theory Freud’s concept of functioning of mind at conscious, sub-conscious or unconscious levels with its three segments of id, ego and super-ego but will fail to appreciate even the existence of a theory of CHITTVRITTI (चित्तवृत्ति) comprising of MAN (मन), SATTVA (सत्त्व) and PURUSH (पुरुष) mainly because we have been drugged to believe in never verifiable and a confusing concept of ATMA (आत्मा) – the SOUL.
c) PREDICAMENT ABOUT PREPARATION STAGE – Knowledge about preparation stage puts human beings in a strange predicament. On one hand our very existence, survival, progress and civilization are the results of MANOVRITTI STAGE (मनोवृत्ति अवस्था) which is not our doing as per LAW OF APARINAMI and on the other we are made to accept that this stage is full of flaws. How could a flawed stage be complete as per another simultaneously operating LAW OF COMPLETENESS (पूर्णता)? The philosophies of spiritualism and YOG are the efforts in the direction of finding answers to this predicament. Spiritualism preferred to instill a sort of negativism by interpreting INEVITABILITY of symptoms (LAKSHAN लक्षण) and properties (GUN गुण) of MANOVRITTI STAGE (मनोवृत्ति अवस्था) as per law of APARINAMI as helplessness, fatalism, inferiority complex and meek surrender and still have the great and most probably an artificial satisfaction of coming out of the lurking predicament because all these actions are in the name of devotion in front of some imaginarily created, invisible all powerful GOD. Devotion to GOD (BHAKTI भक्ति) thus became the acid test of satisfaction for spiritualism. Lack of satisfaction is attributed to lack of devotion and devotion is further simplified as observance of meaningless rituals. While on the other hand YOG not only accepts the INEVITABILITY of symptoms and properties of any stage as interdependent as per law of APARINAMI but lays stress on the aspect of UNRELIABILITY of the symptoms of MANOVRITTI STAGE. Therefore, that way YOG considers spiritualistic explanations of devotion to GOD, fatalism etc. also as symptoms of MANOVRITTI stage that are not reliable and suggests a flawless unique system of coming out of this predicament. To consider something unreliable as reliable is a definite FLAW in thinking and completeness has nothing to do as a test of the flawed state. And this brings me to the second step of yogic process – concept of flawlessness.
Subscribe to:
Posts (Atom)
