BLUFF OF ABILITY TO ENTER ANOTHER BODY

BLUFF OF ABILITY TO ENTER ANOTHER BODY
SUTRA (III-38) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF

PUNCH LINES
Just sample the following observations:
a) The only example quoted by the spiritualists to make people believe in this bluff is an unverifiable episode of SHANKRACHARYA keeping the dead body of AMRU alive for three months for getting sexual initiation and orientation. Does it not amount to interference with heavenly dispensation so ardently propagated by them as impregnable?
b) Strange is the soul of SHANKRACHARYA that is supposed to carry the imprints of all the innumerable previous births now suddenly finding itself helpless in basic instinctual function and had to perform this gimmick of entering some dead body.
c) Imagine the implications of souls entering other bodies at will, thus keeping themselves always youthful in appearance and creating unmanageable chaos. Even one soul possessing such ability would have wrecked havoc not only on entire humanity but on animal and plant kingdom as well
d) Is it not safer to outright reject such bluffs than to live in an awe of such a YOGI who just cannot and does not exist?

BLUFF OF POSSESSING ABILITY TO ENTER ANOTHER BODY DEAD OR ALIVE – SUTRA (III-38)

The Patanjali sutra quoted as authority for spreading this bluff is as under:

(III-38) BANDHKARANSHAITHILYAT PRACHARSANVEDNACH (first part) CHITTASYA PARSHARIRAVESH (third part)
(III-38) बंधकारण शैथिल्यात प्रचारसंवेदनाच्च चित्तस्य परशरीरावेशः
In this sutra also word of the second part SANYAM संयम is not written and it is understood to be present. As usual the STANDARD SPIRITUALISTIC translation is as under which is arrived at by filling in the blanks of the outline

STANDARD SPIRITUALISTIC TRANSLATION

By MEDITATING / CONCENTRATING on deactivation (शैथिल्यात) of the reasons that bind (बंधकारण) the CHITT to a body and the knowledge of the routes of communication (प्रचारसंवेदनाच्च), it is possible to make CHITT enter someone else’s body (परशरीरावेशः) and leave its own.

BLUFF PROPAGATED – A yogi possesses the ability of entering and exiting any physical body at will

GLARING INFIRMITIES

The spiritualistic translation suffers from the following additional infirmities besides the non-cognizance of the contexts of SANYAM and PARINAM that are common to all the sutras of this chapter:

• The last word AVESH आवेश of the expression PARSHARIRAVESH (परशरीरावेशः) has been substituted arbitrarily by the word PRAVESH (प्रवेश ) and translated as such meaning ‘entry’, while no meaning of the existing word AVESH आवेश in the sutra corresponds to the translation ‘entry’
• There is no intention of even thinking on the lines that this sutra is hinting about another property / function of CHITT

MIRACLE AS MEANT BY PATANJALI

The same sutra gives the entirely logical and practical approach to the subject if the contexts of SANYAM संयम and PARINAM परिणाम as explained by Patanjali are duly kept in mind. The translation will read as under:

STANDARD TRANSLATION AS PATANJALI MEANT

If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM (परिणाम), about the reasons of hurdles (BANDHKARAN बंधकारण) in the functioning of CHITT; ways to remove these (SHAITHILYAT शैथिल्यात) in order to achieve smooth functioning of the routes of communication (PRACHARSANVEDNACH प्रचारसंवेदनाच्च), a subject of senses (INDRIYAN इन्द्रियां covered under ATM GYAN आत्मज्ञान)

And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence (KRAM क्रम) about composition and functioning of CHITT, the subject of your study which will be of help to you

In understanding the underlying reasons of behavioral functions based on emotions of even others’ bodies (PARSHARIRAVESH परशरीरावेशः) which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration and invention etc”.

BRANCHES OF KNOWLEDGE INDICATED – Assessment techniques, study of emotions, laws of communication, development of will, behaviour patterns etc.

RECIPROCAL STATEMENT OF THIS SUTRA
If you are interested in studying the behaviour pattern of people (परशरीरावेशः), then pay attention to the impediments / hurdles (बंधकारण) likely to come in way of your CHITT and the ways to overcome them (शैथिल्यात) as these are common to all the human beings. Behaviour is the result of the impediments one is victim of and the ability / inability to resolve them.

ANALYSIS OF THE COMPARISON AND CONCLUSIONS

It is again a further extension about the functions of CHITT that is capable of analyzing the commonality of behaviour based on emotions (AVESH आवेश) studied under VRITTI (वृत्ति) to the levels of predictions even about unknown others. The following vernacular rendering is the apt description of the idea hinted in the sutra, howsoever mundane it may appear:
अपने हिय से जानिए पर के हिय की बात
There are nine hurdles / reasons enumerated by Patanjali in sutra I-30 and such a state of CHITT is called CHITT VIKSHEP (चित्त विक्षेप). These impediments called ANTARAYA (अन्तरायाः) by Patanjali are universal in nature and are applicable to all human beings. A person who comes over these by the methodology of YOG explained in YOGSHASTRA can alone develop this faculty of CHITT of understanding the behaviour patterns of others. Such a conclusion about the purport of this sutra is quite logical also but we are conditioned to that system of assessment where assessment of sick by the sick is considered perfection; where it is either free for all in the name of so believed noble notion of ‘right to expression’ or a hierarchical approach where the competence and capability of the assessor of others is the least criterion. Either way there is no emphasis on the development of assessing faculty of CHITT. It cannot be also for the simple reason that all chances of human knowledge appropriating the concept of CHITT as discussed by Patanjali have been obliterated by the spiritualistic insistence of converting CHITT into an unverifiable concept of ethereal soul (ATMA आत्मा) and refusing to understand CHITT as CHITT, a unique physical apparatus possessed by all and having definite functions and properties which have got to be found out by hard work and perspiration unlike sitting in idle postures recommended by bluffing techniques of YOGA and its various varieties in vogue.

BLUFF OF ATMA

BLUFF OF ATMA
SUTRA (III-34) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF

PUNCH LINE

Centuries of conditioning has forced us to BELIEVE that we are alive because a non-perishable, transferable phenomenon addressed as SOUL is within our body and still we keep on quoting and BELIEVING in innumerable examples that are still alive but with dead SOULS around us.

BLUFF OF KNOWING EXISTENCE OF SOME ETHEREAL FORM OF BODY WITHIN A BODY – SUTRAS (III-34, 35, 36, 49, 50, 52, 53, 54, 55)

Patanjali sutra quoted as authority for spreading this bluff is as under:

(III-34) HRIDAYE (first part) CHITT SANVIT (third part)
(III-34) हृदये चित्तसंवित्

In this sutra also word of the second part SANYAM (संयम) is not written and it is understood to be present.

STANDARD SPIRITUALISTIC TRANSLATION

By MEDITATING / CONCENTRATING on heart a yogi is blessed with the knowledge of existence of CHITT चित्त.
BLUFF PROPAGATED – CHITT चित्त is soul (ATMA आत्मा), an ethereal body within a body

GLARING INFIRMITIES

Besides the glaring infirmities regarding the absence of the contexts of SANYAM (संयम) and PARINAM that are common to all the spiritualistic translations and already mentioned over and over again this spiritualistic translation begets the following added bluffs for these sutras:
:
• CHITT has been presumed to be an ethereal body to give credence to many imaginary concepts of spiritualism like ATMA (आत्मा), rebirth (PUNARJANM पुनर्जन्म), invisible body (SUKSHM SHARIR सूक्ष्म शरीर) and causal body (KARAN SHARIR कारण शरीर) etc
• The concept of soul is further extended to cover the entire animate and inanimate world by different philosophies of spiritualism that challenge and contradict each other’s version
• No credence has been given to Patanjali’s musings about CHITT in successive sutras where an impassioned appeal to find out more and more about this concept is clearly visible.

MIRACLE AS MEANT BY PATANJALI

The same sutra gives the entirely logical and practical approach to the subject if the contexts of SANYAM (संयम) and PARINAM as explained by Patanjali are duly kept in mind. The explanation will read as under:

STANDARD EXPLANATION AS PATANJALI MEANT

If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM परिणाम, about HEART a subject of senses (INDRIYAN इन्द्रियां covered under ATM GYAN आत्मज्ञान)

And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence ((KRAM क्रम) about the physical structure of the subject of your study which will be of help to you

In understanding the existence and functions of that part of heart which is called CHITT चित्त and you should be able to make use or implement (VINIYOG विनियोग) this awareness in any field of further exploration and invention like genetics, will power, crisis resolution, administration, governance, business, industry etc”.

BRANCH OF KNOWLEDGE INDICATED – IDENTIFICATION OF GENES

RECIPROCAL STATEMENT OF THIS SUTRA – If CHITT is the SUBJECT of study then HEART becomes the OBJECTIVE.

ANALYSIS OF THE COMPARISON AND CONCLUSIONS

The word CHITT चित्त has been introduced in the very beginning of Patanjali Yog Shastra in sutra I-2 in a compound word CHITTVRATTI चित्तवृत्ति that may give the impression that CHITT चित्त is a kind of VRITTI वृत्ति. Therefore, he immediately gives the warning and makes it explicit in the next two sutras only that CHITT चित्त and VRITTI वृत्ति should never be equated as same. The overt contradiction is resolved the moment we accept Patanjali’s explanation only that these are two entirely different concepts and, therefore, CHITTVRATTI चित्तवृत्ति should be just like millions of other VRITTIS वृत्ति constituting not only the human body but this entire creation. Knowing fully well that CHITT चित्त and VRITTI वृत्ति are such concepts that cannot be put into the limits of a definition he straightaway proceeds to explain VRITTI वृत्ति and we can safely expect he should explain CHITT चित्त also as and when the context demands as per his presentation technique. In this chapter also he reiterates at the basic approach of studying VRITTIS वृत्ति as a group (JATI जाति) in sutra III-18 as he had already suggested a classification of studying VRITTIS वृत्ति in five groups as per sutra I-5. Presently he is just suggesting the method of studying CHITT चित्त as a part of heart in sutra III-34. Since spiritualistic approach has already invented an unverifiable jargon of rebirth (PUNARJANM पुनर्जन्म) in sutra III-18 they are constrained to invent again an unverifiable concept of ATMA आत्मा an ethereal body within physical body in the present sutra that can be passed on to take birth again and again as they know the physical body is perishable. Then what is CHITT चित्त as per Patanjali? Is it a gene or a group of genes? Is it a single master gene or the name is given to a group of millions of genes working under the directions of a master having its own army? Is it a spare gene or a group of spare genes to meet an eventuality? Is it environmentally programmed; then how and why? Or is it a clean slate waiting to take on any role? Is it destructible? If it is a gene how does it differ from other genes studied under VRITTI वृत्ति? Is it mind? Is it psyche functioning at different levels? Does it have various forms? Does it have a physical organ or distinguishable physical organs for various forms? Such are the questions that must have agitated the minds of the authors of Vedas. And whatever the answers discovered by various unknown research scholars over a period of time were thus put in at different places in different Vedas. Without going into the authenticity of history of Vedas at present, it is suffice to observe in the present context of CHITT चित्त and VRITTI वृत्ति that Patanjali also has tried to explain these concepts at different places in his YOGSUTRAS. Nowhere he has tended to be deterministic and self contradicting being arbitrary like spiritualistic explanations that PURV JATI (पूर्व जाति) means PUNARJANM (पुनर्जन्म) and CHITT चित्त means soul (ATMA आत्मा) only. He does not use these imaginary terms at all. By explaining CHITT चित्त and VRITTI वृत्ति over and over again he is just mentioning the various findings by the Vedic scholars and firmly maintains the basic Vedic exhortation of keep on finding out as the knowledge is unlimited (NETI NETI नेति नेति) and it is never destructible (कालेनाऽ नवच्छेदात्) as per sutra I-26. So in this sutra all that he is saying is that if you are interested in finding out the answers to the various above mentioned questions about CHITT (चित्त), it is complete scanning of heart where you should focus your attention. In other words it is a clear indication that CHITT (चित्त) is a physical entity forming a part of heart that must be existing as per found out rules of existence of VRITTIS (वृत्ति) given in sutra II-4 and its genetic code or signature has got to be found out. One of the differentiating factors with other VRITTIS (वृत्ति) might be the place of its existence only that he categorically mentions in this sutra as HEART. Then where do the millions of other VRITTIS (वृत्ति) that he recommends to study in groups reside? Is it brain, the physical organ of mind which he terms as MAN (मन) and as we know today? Are CHITT(चित्त) and MAN (मन) different identities? Was this concept of thinking by BRAIN and not by STOMACH as the Greeks postulated, known to the Vedic scholars? If so, the entire western thought process of which the present day humanity is quite proud of and that derives its sustenance from PLATO only as it reflects incapability of thinking beyond, appears to be quite primitive. On the other hand in Vedas, many dimensions of CHITT have been deliberated upon and the basic premise is that the observer / perceiver say CHITT and the observed / perceived say MAN cannot be the same at the same time as per sutra IV-20. He, therefore proceeds in next and relevant sutras whatever little has been found out about CHITT (चित्त), MAN, SATTVA and PURUSH etc. in Vedas
.
(III-35) SATTVA PURUSHYORTYANT ASANKIRNYO PRATYAYA VISHESHO BHOGAH PARARTHANYA SVARTH (first part) SANYAMAT (second part) PURUSH GYANAM (third part)
(III-35) सत्त्व पुरुषयोरत्यन्ताऽसंकीर्णयोः प्रत्ययाऽविशेषो भोगः परार्थन्यस्वार्थ संयमात् पुरुष ज्ञानम्
In this sutra he is hinting at the two forms of CHITT (चित्त) i.e. SATTVA (सत्त्व) and PURUSH (पुरुष) and he emphasizes that the difference between the two must be understood. He has already introduced SATTVA (सत्त्व) in sutra II-41 while comparing it with another form of CHITT (चित्त) that he calls as MAN (मन) and qualifies it somewhat in sutra II-53. He emphasizes that being aware of the difference between CHITT (चित्त) and SATTVA (सत्त्व) may lead to that insight which is responsible for the development of specific instinctual and hidden (PRATIBH प्रातिभ) abilities of hearing, feeling, seeing, tasting and smelling in sutra III-36. In some spiritualistic translations PRATIBH (प्रातिभ) has also been added as independent ability possessed by a YOGI. However, if this ability is already possessed by a YOGI as a result of his actions in the previous birth, the question of its development does not arise. Such translations point more to confusion and bias prevalent among spiritualists than academic explanation.

(III-36) TATAH (first part) PRATIBH SHRAVAN VEDNADARSHA SWADVARTTA JAYANTE (third part)
(III-36) ततः प्रातिभश्रावणवेदनादर्शास्वादवार्त्ता जायन्ते
He further elaborates that that knowing the difference between SATTVA and PURUSH may lead to that insight which is responsible for acquisition of many areas of knowledge concerning feelings and sentiments in sutra III-49

(III-49) SATTVAPURUSHA ANYATAKHYATIMATRASYA SARVBHAVA ADHISHTATRITVAM SARVGYATRITVAM CHA
(III-49) सत्त्वपुरुषाऽन्यताख्यातिमात्रस्य सर्वभावाऽधिष्टातृत्वं सर्वज्ञातृत्वं च

As per sutra III-50, the very awareness of the difference between SATTVA (सत्त्व) and PURUSH (पुरुष) may lead to that insight which is responsible for the destruction of the follies born out of ignorance (KLESH क्लेश) already explained as IMAGINARY SPECIFIC INTELLIGENCE (ISI)

(III-50) TADAIVRAGYADAPI DOSHBIJKSHAYE KAIVALYAM
(III-50) तदैव्रराग्यादपि दोषबीजक्षये कैवल्यम

Further in sutras III-52, III-53 there is again a reminder to not to forget the sequence of every time interval and the changes in properties, symptoms and states of existence as given in sutras III-11 to III-15 if the CHITT (चित्त) has to develop further to achieve absolute discretion that Patanjali calls as VIVEK (विवेक). The other parameters added in sutra III-53 are species / group (JATI जाति) and place (देश)

(III-52) KSHANTATKRAMYO SANYAMADVIVEKAJAM GYANAM
(III-52) क्षण तत्क्रमयोः संयमादिविवेकजम ज्ञानम्
(III-53) JATI LAKSHAN DESHAIR ANYATA NAVACHHEDAT TULYAYOS TATAH PRATIPATTI
(III-53) जातिलक्षणदेशैरन्यतानवच्छेदात्तुल्ययोस्ततः प्रतिपत्तिः

Another potential of CHITT (चित्त) acquiring the insight of that principle which is responsible for all happenings of their own i.e. TARAK (तारक) even without following an apparent sequential order, is alluded to in sutra III-54 and the word CHITT (चित्त) has been replaced with another form CHETI (चेति) to become so capable.

(III-54) TARKAM SARVVISHYAM SARVTHAVISHYAMKRAMAM CHETI VIVEKAJAM GYANAM
(III-54) तारकं सर्व विषयं सर्वथा विषयमक्रमं चेति विवेकजं ज्ञानम्

When such similarity of clarity of understanding (SHUDDHISAMYE शुद्धिसाम्ये) of the difference between PURUSH (पुरुष) and SATTVA (सत्त्व) is arrived at as per sutra III-55 then only emerges KAIVALYA (कैवल्य) that Patanjali terms and equates with the absolute wisdom VIVEK (विवेक) and an achievement of CHITT (चित्त) unequivocally in sutra IV-26. It stands to logic that there are bound to be some differences between any two forms of CHITT (चित्त). Otherwise a blanket term CHITT (चित्त) already existed. The need for coining MAN (मन), SATTVA (सत्त्व) and PURUSH (पुरुष) etc must have arisen as more and more labyrinths of CHITT (चित्त) were gradually discovered. Patanjali YOG SHASTRA, in a way is an excellent treatise on the depths of modern mind beginning with the differences between CHITT (चित्त) and VRITTI (वृत्ति) in sutra I-2 and ending with differences between CHITT (चित्त) and PURUSH (पुरुष) in sutras IV-18 to IV-34.

(III-55) SATTVAPURUSHYO SHUDDHISAMYE KAIVALYAM
(III-55) सत्त्वपुरुषयोः शुद्धिसाम्ये कैवल्यम
(IV-26)TADAVIVEKNIMNAM KAIVALYAPRAGBHARAM CHITTAM
(IV-26) तदा विवेक निम्नं कैवल्य प्राग्भारं चित्तं

These sutras are, therefore, just extensions of the sutra III-34 giving further information about CHITT (चित्त) and a methodology of developing will. There are further explanations about CHITT (चित्त) in various sutras of the fourth chapter that confirm the approach of Patanjali that various known and unknown parameters of CHITT (चित्त) must be experimented upon and found out. The spiritualistic explanations tend to be deterministic and end all in themselves and do not permit any enquiry. The tragedy is that there is no uniformity among various spiritualistic brands about not only the terms but in purport also. Further, all without exception tend to outwit each other by quoting in support from the advances in modern science and still condemn it as inferior knowledge not worth striving for. In the present discussion they will, for example quote still to be confirmed Freud’s id, ego and superego functioning at unconscious, subconscious and conscious levels and outdated McDougall’s instinct theories but never even give a thought to an attempt that has been made in Vedas or Patanjali Yog Shastra about explaining mind through a term say CHITT (चित्त) and instinct through a term VRITTI (वृत्ति), that may be more comprehensive and convincing than modern theories on mind so far. Here the single track spiritualistic explanation of considering CHITT (चित्त) as soul only comes in their way and thus a blunt refusal to listen to logic of at least making an attempt to find out the different meanings and explanations of the words like CHITT (चित्त), SATTVA (सत्त्व), MAN (मन), PURUSH (पुरुष), VRITTI (वृत्ति), NIRODH (निरोध), SANYAM (संयम), DHARNA (धारणा), DHYAN (ध्यान), SAMADHI (समाधि), VIVEK (विवेक), KAIVALYA (कैवल्य) etc.

BLUFF OF ABILITY TO VISULIZE AND COMMUNICATE WITH THE DEAD

SUTRA (III-32, 33) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF

BLUFF OF ABILITY TO VISUALISE AND COMMUNICATE WITH THE ENLIGHTENED SOULS - SUTRAS (III-32 AND III-33)

Patanjali sutras quoted as authority for spreading this bluff are:

(III-32) MURDH JYOTISHI (first part showing area of experimentation) SIDDH DARSHANAM (third part showing KRAM in PARINAM)

(III-32) मूर्धज्योतिषि सिद्धदर्शनम्

(III-33) PRATIBHAD VA ((first part) SARVAM (third part)

(III-33) प्रतिभाद्वा सर्वम् or प्रातिभात वा सर्वम्

Since the intended bluff is the same in both the sutras, these have been grouped together for translation purpose. In these sutras also the word SANYAM संयम of second part has not been used. The spiritualistic explanations are divided on whether it should be presumed to be present or not in sutra III-33. The translations given by a spiritualist point of view that presume the presence of the word are arrived at by filling in the blanks of the standard patterns given earlier and are as under:

STANDARD SPIRITUALISTIC TRANSLATION

(III-32) - “By MEDITATING / CONCENTRATING (second part) on the light in the head (मूर्ध ज्योतिषि) (first part ) a yogi is blessed with the ability to visualize and communicate with those dead who are enlightened and gains entire knowledge with such contacts (third part of the sutra )”.
OR
(III-33) - By MEDITATING / CONCENTRATING (second part) on the intuitive perception (प्रतिभा) or the innate intelligence (PRATIBH प्रातिभ) a faculty possessed due to the actions of the previous birth, a yogi gains the entire knowledge.

BLUFF PROPAGATED – A yogi is omniscient as he has the ability to visualize and communicate with the gods and the enlightened souls who in turn bless / impart him with entire knowledge or he gains such knowledge by virtue of being enlightened soul due to the actions of the previous birth and thus already possessing the innate intelligence (PRATIBH प्रातिभ)

GLARING INFIRMITIES

Besides the glaring infirmities regarding the absence of the contexts of SANYAM and PARINAM that are common to all the spiritualistic translations and already mentioned over and over again the spiritualistic translation suffers from the following added infirmities for these sutras:

• The spiritualists who do not presume the presence of the word SANYAM संयम in sutra III-33 translate the sutra in a way that entire context of the word becomes redundant for them. Their emphasis is on the translation that “CONCENTRATION / MEDITATION ALONE (in an idle body posture) on innate intelligence (PRATIBH प्रातिभ / PRATIBHA प्रतिभा) that is slightly less than ultimate goal of achieving absolute wisdom (VIVEK विवेक / KAIVALYA कैवल्य) results into the visualization of enlightened souls who in turn bestow the entire knowledge” on them. In a way, they are letting the cat out of the bag. It is an open admission that they don’t agree with Patanjali’s concept of contexts of SANYAM संयम and PARINAM परिणाम in these sutras and have the temerity to quote this sutra of Patanjali only as authority to substantiate their claim to being advanced souls on the path of spiritualism by virtue of their actions of the previous births (PRARABDH प्रारब्ध) and thus on the verge of final liberation (MOKSH मोक्ष). And, therefore, they should not be subjected to the rigors of SANYAM संयम anymore. They are, thus doing a sort of familiarization / orientation course only in this birth to be able to roam in the company of those enlightened ones (SIDDH सिद्ध) who have either got out of the clutches of birth and rebirth (PUNARJANM पुनर्जन्म) permanently or decide at will to take birth in the form of reincarnation (AVTAR अवतार) only.
• For sticking to such translation they have to define KAIVALYA (कैवल्य) in some spiritualistic jargons like MOKSH (मोक्ष), achievement of some kind of spiritualistic SIDDHI (सिद्धि), union of ATMA (आत्मा) with PARAMATMA (परमात्मा) and not as explained by Patanjali successively in the contexts of the SUTRAS (II-25), (III-50, 52, 54, 55) and (IV-26, 34). For Patanjali KAIVALYA (कैवल्य) means as follows and nowhere he uses the jargoned terms coined by the spiritualistic translations:
a) Absence of or non-dependence on ignorance (AVIDYA अविद्या), a component of KLESH (क्लेश) and accidental knowledge (SANYOG संयोग) – as per SUTRA II-25.
b) Complete destruction of follies born out of other components of KLESH (क्लेश) i.e. RAG (राग), DVESH (द्वेष), ASMITA (अस्मिता) and ABHINIVESH (अभिनिवेश) – as per SUTRA III-50 and SUTRA IV-34. For details of KLESH (क्लेश) refer to Para IMAGINARY SPECIFIC INTELLIGENCE (ISI) discussed under SECOND BLUFF – RELIGION (continued).
c) Emergence of VIVEK (विवेक), which means the knowledge of various sequences (KRAM क्रम), gained by the CHITT (चित्त) through the methodology of SANYAM (संयम) etc. – as per SUTRAS III-52, 54 and SUTRA IV-26
d) Acquisition of complete harmony between SATTVA (सत्त्व) and PURUSH (पुरुष) the two forms / stages of CHITT (चित्त) – as per SUTRA III-55. The other forms of CHITT used by Patanjali and must be having definite connotations are MAN (मन) in sutras II-41,53; CHETI (चेति) in sutra III-54; CHITE (चितेः ) in sutra IV-22 and CHITI (चिति) in sutra IV-34. This deliberate switching over to different forms of CHITT (चित्त) can only be explained as intelligent way of explaining the concepts of CHITT (चित्त) and KAIVALYA (कैवल्य) by Patanjali.
e) Equation of absolute wisdom involving perfect discretion addressed as VIVEK (विवेक) by Patanjali and KAIVALYA (कैवल्य) is thus firmly established and there is no room for imaginary concepts of spiritualism.

• Further they are not supposed to tell about their encounters with enlightened souls lest they are accused of bragging and thus incur a penalty of another birth as per SUTRA III-51. STHANY UPNIMANTRANE SANGASMAYA KARNAM PUNAR ANISHTA PRASANGAT स्थान्युपनिमंत्रण॓ संगस्मयाऽकरणं पुनर्निष्ट प्रसंगात् I fail to understand the logic of why they should have further ENLIGHTENMENT also if they are not permitted to even tell about their experiences. Obviously sutra III-51 is either a later day insertion by some spiritualist or it must be interpreted in the light of sutra III-37 about the purport of which the spiritualistic explanations are thoroughly confused. Their entire exercise of making a practitioner of yoga a supernatural human being through such gimmicks read ‘bluffs’ falls flat when Patanjali discards forcefully even thinking on such lines as an act of half deranged minds (VYUTTHANE व्युत्थाने) in sutra III-37 and thus forbids the exhibition of such jugglery in sutra III-51
• The group of such spiritualists differs from the rest in approach only to SANYAM संयम which is its outright rejection and has forced other spiritualists to be in awe of their pedantic and jargoned explanation of this sutra. They have been constrained to have a half hearted and symbolic approach only to SANYAM संयम. Their explanations, thus contain the mention of the word alright but not the context as they are in awe of Patanjali also. This, most probably, explains the complete neglect by the spiritualist translations of the three parts and the contexts of SANYAM (संयम) even after the explanations given by Patanjali in sutras III-1 to III-15
• In sutra (III-33) the first part is written in two different ways in different renditions of PATANJALI YOG SUTRA. The word is written as PRATIBH (प्रातिभ) or PRATIBHA (प्रतिभा) both normal routine words of daily use meaning a specific ability and used as such by Patanjali and such intention made clear in sutra (III-36) where the mention of acquiring five specific abilities is made. For him it is a process of acquisition of any ability through sharpening of something called CHITT (चित्त) as already discussed in the context of PARINAM परिणाम in sutras III-9 to III-12 and possessed by all and existing in the form decided by the factor of time (KAL काल). Since CHITT चित्त like VRITTI वृत्ति and ISHWAR ईश्वर is a concept that cannot be restricted to the limited frame of a definition as per Patanjali’s technique of presentation but needs to be explained as and when the context demands. That’s why Patanjali adds some more dimensions to CHITT चित्त in sutras III-34,35 and 36 and expects the readers to not to replace it with some other concept. But the spiritualistic explanations have made it a highly spiritual jargon meaning ‘an innate intelligence’ (PRATIBH प्रातिभ) possessed by the ATMA आत्मा, a replaced version of CHITT चित्त of a person since the time of birth only as a result of his actions of the previous births.
• The spiritualists are divided on the interpretation of the word MURDH मूर्ध. The word is interpreted as a nerve called SUSHUMNAसुषुम्ना in Ayurved and the insistence is to correlate it with illumination of AGYA CHAKRA (आज्ञाचक्र) – a concept of KUNDALINI JAGRAN (कुण्डलिनी जागरण) espoused by VASISHTH (वशिष्ठ) and practiced by HATHYOG (हठयोग) and nowhere mentioned by Patanjali. This is again a helpless confusion as explained earlier under the sutras III-26, 27 and 28.
• The so called visualization (DARSHAN दर्शन) of enlightened souls (SIDDHS सिद्ध) and concentration on the presence of some light (MURDH JYOTISH मूर्धज्योतिषि) is more akin to the hallucinations, psychic disorders / autosuggestions easily explained by psychiatry or better explained by Patanjali as CHITTVIKSHEP (चित्तविक्षेप) in sutra III-30 and not an imagined height of perfection of the journey of soul.

MIRACLE AS MEANT BY PATANJALI

The same sutra gives the entirely logical and practical approach to the subject if the contexts of SANYAM संयम and PARINAM परिणाम as explained by Patanjali are duly kept in mind and the infirmities mentioned above are not permitted to creep in. The translation will read as under:

STANDARD TRANSLATION AS PATANJALI MEANT
“If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM परिणाम about acquiring and getting ENLIGHTENED ABOUT ANY BRANCH OF KNOWLEDGE, the subjects of senses (INDRIYAN इन्द्रियां / natural element BHOOT भूत covered under ATM GYAN आत्मज्ञान and BRAHM GYAN ब्रह्मज्ञान) respectively.
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principle of sequence (KRAM क्रम) of that branch which is your subject of study and which will be of help to you
In understanding the theories propounded by the earlier masters of the subject and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration or invention.
BRANCH OF KNOWLEDGE INDICATED – BIOGRAPHY, AUTOBIOGRAPHY, MEMOIRS, HISTORY, ARCHIVES
RECIPROCAL STATEMENT OF THIS SUTRA – If contribution of earlier masters of a subject is the SUBJECT of your study then enlightenment should become your OBJECTIVE”

ANALYSIS OF THE COMPARISON AND CONCLUSIONS

Spiritualistic translations depend upon premises like actions of the previous birth (PRARABDH प्रारब्ध), liberation of soul (MOKSH मोक्ष), communication with those dead who were enlightened ones (SIDDH सिद्ध), cycle of births after births (PUNARJANM पुनर्जन्म) and KUNDALINI JAGRAN (कुण्डलिनी जागरण) etc. Such concepts are:
• Neither verified nor verifiable.
• Not having standard uniform explanations as different schools of spiritualism have their own variable explanations and are intolerant towards each other.
• Not even mentioned by Patanjali who is quoted as authority.

BLUFF OF REMAINING HUNGRY,THIRSTY AND STILL STABLE

SUTRA (III-29, 30, 31) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
.
BLUFF OF KNOWLEDGE OF COMPLETE PHYSIOLOGY AND REMAINING HUNGRY, THIRSTY AND STILL STABLE - SUTRAS (III-29, III-30 AND III-31)

The Patanjali sutras quoted as authority for spreading these bluffs are

(III-29) NABHICHAKRE (first part showing area of experimentation to be chosen) KAYAVYUHGYANAM (third part showing KRAM in PARINAM)

(III-29) नाभिचक्रे कायव्यूहज्ञानम्

(III-30) KANTHKUPE ((first part) KSHUTPIPASA NIVRATI (third part)

(III-30) कंठकूपे क्षुतपिपासानिवृत्तिः

(III-31) KOORMNADYAM (first part) STHAIRYAM (third part)

(III-31) कूर्म नाडयामस्थैर्यम
|In these sutras the word SANYAM संयम of second part has not been used. It should be presumed to be present. Since the first part in the above sutras is related to a common subject Physiology the translations given by a spiritualist point of view and as Patanjali expected are arrived at by filling in the blanks of the standard patterns given earlier and are grouped together as under:

STANDARD SPIRITUALISTIC TRANSLATION

“By MEDITATING / CONCENTRATING (second part) on the circular structure of navel, the hollow of the throat and the nerve of the eyelid (first part of the sutras III-29, III-30 and III-31 respectively) a yogi is blessed with the knowledge of physiology, satisfaction of hunger and thirst and complete stability (third part)”.

BLUFF PROPAGATED – A yogi has the knowledge of entire physiological systems, can live without water and food and remain stable under trying conditions.

MIRACLE AS MEANT BY PATANJALI

The same sutra gives the entirely logical and practical approach to the subject if the contexts of SANYAM संयम and PARINAM परिणाम as explained by Patanjali are duly kept in mind and the infirmities already mentioned in earlier spiritualistic translations are not permitted to creep in. The explanation will read as under:

STANDARD EXPLANATION AS PATANJALI MEANT

“If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM परिणाम about the circular structure of navel, the hollow part of the throat and the nerve controlling the eyelids, (the subjects of senses (INDRIYAN इन्द्रियां covered under ATM GYAN आत्मज्ञान)
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principle of sequence (KRAM क्रम) of the various states of formation of the navel, the throat and the eyelids which will be of help to you

In understanding the physiological structure of the body, the reasons for hunger and thirst and the technique of remaining stable / attentive and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like medicine, surgery, ENT, ophthalmology, archery, shooting and adventurous activities a military man, a sports person or a space traveler gets involved where discipline of water and food is a must and related inventions of surgical instruments, traveling kits, surviving techniques, communication etc. ”
.
BRANCH OF KNOWLEDGE INDICATED – PHYSIOLOGY RELATED TOPICS

RECIPROCAL STATEMENT OF THIS SUTRA – If physiological structure, reasons for hunger and thirst, technique of remaining stable are the SUBJECTS of your study then the circular structure of navel, the hollow part of the throat and the nerve leading to the eyelids should become your OBJECTIVES RESPECTIVELY.

ANALYSIS OF THE COMPARISON AND CONCLUSIONS

After going through these sutras the most likely questions that should agitate the mind of any seeker of knowledge are as follows:

a) Is there really any correlation between the shape of navel (NABHICHAKRA नाभिचक्र) and the entire physiological system (KAYAVYUH कायव्यूह)?
b) Is there really any correlation between the hollow shape in the throat (KANTHKUP कंठकूप) and quenching of thirst (क्षुतपिपासानिवृत्तिः)?
c) Is there really any correlation between the nerve leading to the eyes (KURM NADI कूर्म नाड़ी) and stability (STHIRTA स्थिरता)?
d) Is there any commonality among these correlations?
e) Is there any method of finding out these correlations?
f) Can these findings be put to some use?
g) Are there some laws leading to such correlations?

As per Patanjali the answers to all these questions is in the positive and these must be found out by following a specific method of SANYAM संयम only. The spiritualists on the other hand have tried to put words of the concept of KUNDALINI JAGRAN (कुण्डलिनी जागरण) espoused by VASHISHTH (वशिष्ठ) in the mouth of Patanjali in their explanations of these sutras and sutra III-32 and sutra III-34. (For details refer to the Para BLUFF OF AWAKENING OF KUNDALINI discussed in THIRD BLUFF YOGA - continued-3)

BLUFF OF SEEING SMALL, HIDDEN AND DISTANT OBJECTS

SUTRA (III-25) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF

BLUFF OF SEEING SMALL, HIDDEN AND DISTANT OBJECTS

The Patanjali sutra quoted as authority for spreading this bluff is:

(III-25) - PRAVRATYALOK NYASAT (first part indicating area of experimentation) SUKSHM VYAVHIT VIPRAKRISHTH GYANAM (third part)
(III-25) - प्रवृत्यालोक न्यासत्सूक्षम व्यवहित विप्रकृष्ट ज्ञानम्
In this sutra also the word SANYAM संयम of second part has not been used. It should be presumed to be present.

STANDARD SPIRITUALISTIC TRANSLATION

By MEDITATING / CONCENTRATING on throwing light (ALOK आलोक) of tendency (PRAVRITTI प्रवृत्ति) a yogi is blessed with the specific powers of inner enlightenment enabling him to see even those things that are atomic in size (सूक्ष्म), hidden behind a screen (व्यवहित) or are too distant (विप्रकृष्ट) to be seen by ordinary senses.

BLUFF PROPAGATED – Immense powers of vision possessed by a yogi.

BLUFF OF KNOWLEDGE OF ENTIRE UNIVERSE

The Patanjali sutras quoted as authority for spreading this bluff are:

(III-26) BHUVAN GYANAM (third part) SURYE (first part) SANYAMAT (second part)
(III-26) भुवनज्ञानम् सूर्ये संयमात्
(III-27) CHANDRE (first part) TARAVYUH GYANAM (third part)
(III-27) चन्द्रे ताराव्यूहज्ञानम्
(III-28) DHRUVE (first part) TAD GATIGYANAM (third part)
(III-28) ध्रुवे तद् गतिज्ञानम्

In sutra III-27 and III-28 the word SANYAM संयम of second part has not been used. It should be presumed to be present. Since the first part in the above sutras is related to a common subject Astronomy the translations given by a spiritualist point of view and as Patanjali expected are arrived at by filling in the blanks of the standard patterns given earlier and are grouped together as under:

STANDARD SPIRITUALISTIC TRANSLATION

“By MEDITATING / CONCENTRATING (second part) on the sun (सूर्ये), the moon (चन्द्रे) and the pole star ध्रुवे (first part of the sutras III-26, III-27 and III-28 respectively) a yogi is blessed with the knowledge of physical universe (भुवन), stellar system (ताराव्यूह) and the movement patterns (गति) of the stars (third part of the sutras respectively)”.

BLUFF PROPAGATED – A yogi is blessed with the knowledge of entire universe.

GLARING INFIRMITIES

The spiritualistic translations suffer from the following infirmities:

• The spiritualistic translations being word to word and only made grammatically complete sentence, give the impression of boons alright that are never realizable being impractical and illogical.
• A routine compound word PRAVRATYALOK (प्रवृत्यालोक) meaning “properties of light” in sutra III-25 has been stretched to denote a spiritual coloring of some inner enlightenment.
• A routine word NYASAT (न्यासात) meaning “by studying” has been stretched to mean “by throwing” light (ALOK आलोक) of tendency (PRAVRATI प्रवृत्ति) to serve the spiritualistic purpose.
• The spiritualists are divided and confused on the interpretation of the words the sun, the moon and the pole star. The words are also interpreted as a nerve called SUSHUMNA (सुषुम्ना) in Ayurved. The interpretation of these words of astronomy as words of physiology needs analysis. As both the subjects fall within the domain of physical sciences only, the reason for such a preference deserves attention. Astronomy (JYOTIRVIGYAN ज्योतिर्विज्ञान) as one of the essential requisites introduced as VEDANG (वेदांग) to understand Vedas and as science had long been discarded by the spiritualist thought and substituted by the mumble jumble of a pseudo science invented as astrology (JYOTISH ज्योतिष) – most likely a twisted version of the word JYOTIRVIGYAN (ज्योतिर्विज्ञान). Refer THIRD BLUFF-YOGA - (continued-2) and discussion under MIXING OF PARALLEL TREATISES ON YOG - HISTORICAL BACKGROUND. Therefore it appears to be more a lame effort of some distant past in history that has come to stay alongside obvious meanings being more pertinent in modern context. This explains the confusion among the spiritualists about the meanings of these words. It was to refer to scientific facts in spiritualist YOGA and still decry science as inferior knowledge not worth aspiring for. It could have been to ward off the appeal and satisfaction generated by Ayurved in that age and to satisfy the queries of an enquiring mind. Such explanations by picking up some Vedic word or a word from Patanjali Yog and comparing / quoting it with contemporary scientific concepts or inventions as a proof of such knowledge already existing in spiritualistic domain are so common in the history of past hundred odd years of spiritualistic literature that it can also be a safe conclusion to draw that such translations are more to impress the gullible to maintain the hold and to deride the scientific knowledge than to actually subscribe to the explanation. It is pertinent to note here that no spiritualist thought has ever been responsible for any scientific exposition of any phenomenon, principle, law or invention. .
• The word SANYAM संयम has three contexts. All three contexts of SANYAM संयम have been ignored
• The first context TRAYAMEKTRA त्रयमेकत्र of the word SANYAM संयम as given by Patanjali in sutra III-4 is completely ignored and it has been substituted by a spurious translation MEDITATION / CONCENTRATION
• MEDITATION / CONCENTRATION remains an idle, effortless technique as advised by the system of YOGA योगा one believes in as discussed earlier in THIRD BLUFF YOGA (continued -2) and nowhere recommended by Patanjali.
• The second context as given in Sutra III-5 that SANYAM संयम leads to that INSIGHT (PRAGYA प्रज्ञा) of getting aware of some sequence (KRAM क्रम); is completely skipped.
• It jumps straight from some imaginary, effortless MEDITATION / CONCENTRATION on first part of the sutra to the achievements mentioned in third part of the sutra. It is conveniently forgotten that it is the INSIGHT (PRAGYA प्रज्ञा) of sequence (KRAM क्रम) only that may further lead to the understanding of the third part of any sutra.
• No effort has been made in any translation to take into consideration the third context as given by Patanjali in sutra III-6 as the spiritualists are allergic to any other knowledge. The third context mentions that this understanding of the third part of any sutra can now be applied for further achievements and results to be discovered and invented in any field of either SABIJ (सबीज) or NIRBIJ (निर्बीज) knowledge respectively (sutra III-7 and sutra III-8).

MIRACLES AS MEANT BY PATANJALI

The same sutras give the entirely logical and practical approach to the subject if the contexts of SANYAM संयम and PARINAM परिणाम as explained by Patanjali are duly kept in mind and the infirmities mentioned above are not permitted to creep in. The explanations will read as under:

STANDARD EXPLANATION OF SUTRA III-25 AS PATANJALI MEANT

“If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM परिणाम, about the properties (PRAVRATYA प्रवृत्त्य) of light (ALOK आलोक), a subject of natural elements (BHOOT भूत covered under BRAHM GYAN ब्रह्मज्ञान)

And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence (KRAM क्रम) about that property of your subject of study which will be of help to you

In understanding and analyzing the reasons of making even those things visible that are small, hidden and distant and you should be able to make use or implement (VINIYOG विनियोग) it in any field of further exploration like inventions of microscope, periscope , telescope , radar, night seeing devices, high resolution techniques, remote sensing, communication of images, television etc. ”.

BRANCH OF KNOWLEDGE INDICATED – USE OF OPTICS IN COMMUNICATION

RECIPROCAL STATEMENT OF THIS SUTRA–If seeing small, hidden or distant objects becomes the SUBJECT of study then properties of LIGHT become the OBJECTIVE.

STANDARD EXPLANATION OF SUTRAS III-26, III-27 AND III-28 AS PATANJALI MEANT

“If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM परिणाम about the sun, the moon and the polar star, the subjects covered under BRAHM GYAN ब्रह्मज्ञान)
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision;

You are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principle of sequence (KRAM क्रम) of the various states of the sun, the moon and the polar star which will be of help to you in understanding the physical universe, stellar system and the movement of stars and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like space research, discovery of new stars and planets, effects and measurement of gravitational pulls, life of stars, habitability, unknown elements with strange properties, rocket technology etc and all mind boggling inventions of space technology, surviving techniques, communication infrastructure etc. ”.

BRANCH OF KNOWLEDGE INDICATED – ASTRONOMY, SPACE TECHNOLOGY

RECIPROCAL STATEMENT OF THIS SUTRA – If physical universe, stellar system and the movement of stars become the SUBJECTS of study then the sun, the moon and the pole star are the OBJECTIVES respectively.”

ANALYSIS OF THE COMPARISON AND CONCLUSIONS

After going through these sutras the most likely questions that should agitate the mind of any seeker of knowledge are as follows:

a) Is there really any correlation between the properties of light (PRAVRATYALOK प्रवृत्यालोक) and the visibility of even those things that are atomic in size (सूक्ष्म), hidden (व्यवहित) and distant (विप्रकृष्ट)?
b) Is there really any correlation between the sun (सूर्ये), and the physical universe (भुवन)?
c) Is there really any correlation between the moon (चन्द्रे) and the stellar system (ताराव्यूह)?
d) Is there really any correlation between the pole star (ध्रुवे) and the movement pattern (गति) of the stars and the planets?
e) Is there any commonality among these correlations?
f) Is there any method of finding out these correlations?
g) Can these findings be put to some use?
h) Are there some laws leading to such correlations?
Answers to such questions are not provided by spiritualistic translations. Rather these are blocked as. the literal (शब्दार्थ), contextual (संदर्भार्थ), abstract (भावार्थ) and even etymological (अन्वयार्थ) meanings of the words are twisted to serve the ends of some spiritualistic coinage only but never anything near to scientific either in modern sense being incomplete or Vedic sense being not given even a chance to be explored. On the other hand, in explanations as Patanjali meant the answers to all these questions are definitely positive and a specific exhortation to find out these is recommended. Herein is the pointer to the vastness of knowledge that has been addressed as BRAHM (ब्रह्म) in Vedas and converted or understood as innumerable awful gods and goddesses by various versions of spiritualism all over the world and the sense of enquiry of a common man was thus blunted permanently. It does not mean that all those who contribute towards the progress of civilization have to be atheists. They can be either theists or atheists as per the concocted and pliable definitions of these imaginary spiritual terms but they all have to be firm believers and totally convinced about the presence of innumerable unknowns around and their potential to discover them.

ONLY REASON OF BACKWARDNESS

The examples of inventions and discoveries given above from the modern awareness, therefore, are not to substantiate the arrogant claims of a spiritualist of either already possessing the knowledge or not pursuing it being inferior knowledge; but to emphasize the fact that the only reason of backwardness anywhere in any society is resistance and refusal to any awareness due to any reason and in Indian context the already discovered path to awareness in Vedas and specifically elucidated by Patanjali in his YOGSUTRAS has been intentionally blocked by advancing spurious translations in the name of so circulated advanced knowledge of spiritualism but in reality a fake par excellence. In fact no spiritualistic dogma has ever, anywhere contributed in any civilization towards any discovery or invention. Rather the history is replete with the incidents where spiritualism has put spokes deliberately in the wheels of science and progress. To propagate now or ever by any spiritualist that there is something like scientific spiritualism, amounts to throwing dust in the eyes to blur the vision. Let me clarify it further. The modern scientific terminology could have been Vedic also, had there been an effort to interpret Vedic knowledge scientifically and not spiritually. Vedas are replete with innumerable technical terms and no effort has ever been made to find out their exact scientific purport. Even if the job is started in right earnestness now only and the meanings of the Vedic terms are standardized, it will not only save the spiritualist of resorting to the mockery of trying to prove a Vedic concept scientific in view of advancing scientific developments; but also help overcoming the helplessness of quoting a modern technical term which is inadequate to explain a Vedic concept. It will further add to the human pool of knowledge that vital information which aims at prosperity and benefit for all. I am of the firm opinion that no spiritualist can ever even dare think on these lines because spiritualism is the only reason of our backwardness and pitiable state in many fields.

BLUFF OF GRANTING PEOPLE BOONS (वरदान) AND CURSES (श्राप)

SUTRA (III-23) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF

BLUFF OF GRANTING PEOPLE BOONS (VARDAN) AND CURSES (SHRAP)

The Patanjali sutra quoted as authority for spreading this bluff is:

(III-23) MAITRYADISU (first part) BALANI (third part)
(III-23) मैत्र्यादिषु बलानि
In this sutra word of the second part SANYAM संयम is not written and it is understood to be present. In first part the word etc (ADI आदि) of the phrase ‘friendship etc’ (MAITRYADI मैत्र्यादि) stands for compassion (KARUNA करुणा), joy (MUDITA मुदिता) and indifference (UPEKSHA उपेक्षा) as given in sutra (I-33).
STANDARD SPIRITUALISTIC TRANSLATION

By MEDITATING / CONCENTRATING on qualities like friendship, compassion, joy and indifference a yogi is blessed with the powers (BAL बल) to make anybody happy or unhappy by giving reward or punishment.
BLUFF PROPAGATED – A YOGI has the powers to give reward (VARDAN वरदान) and punishment (SHRAP श्राप).
GLARING INFIRMITIES

The spiritualistic translation suffers from the following infirmities:

· The spiritualistic translation being word to word and only made grammatically complete sentence, gives the impression of a boon alright that is never realizable being impractical and illogical.
· A simple routine word BAL (बल) is generally understood as physical / mental prowess / potential of human beings. It also stands for specific innate distinguishing attributes of animal world as denoted by the word HASTIBALADINI (हस्तिबलादिनी) given in the next sutra (III-24). It has been stretched to mean a specific distinguishing attribute of a YOGI thus equating him existentially with an animal like trait on one hand and putting him on a pedestal of a super human being on the other. From no stretch of imagination the word can mean the ability / power of a human being to fulfill the wish i.e. to grant reward (VARDAN वरदान) to make somebody happy or punish him with a wrath (SHRAP श्राप). This ability is vested with mythical gods and goddesses only who were created to instill a sense of awe. Such translations should rather be considered as attempts in misappropriation. However not all spiritualistic translations insist on this irrational meaning of the word but none lags in creating and spreading that mystical awe for a practitioner of YOGA (योगा )
.
· The contexts of the word friendliness etc (MATRIADI मैत्र्यादि) are varied and manifold. These have generally been either ignored or mentioned in passing reference only in spiritualistic translations. These are:
a) The simple routine words friendliness (MAITRI मैत्री), compassion (KARUNA करुणा), rejoicing (MUDITA मुदिता) and indifference (UPEKSHA उपेक्षा) towards the feelings of pleasure / pain (SUKH सुख / DUKH दुःख), holy / unholy (PUNYAपुण्य / APUNYA अपुण्य) quoted from sutra (I-33) are the achievements of CHITT (चित्त प्रसादनम)
b) The need for these achievements by the CHITT चित्त has arisen due to impediments (ANTARAYA अन्तराया) present in the earlier stage of CHITT चित्त as mentioned in sutra (I-30). This stage has been identified as CHITTVIKSHEP (चित्त विक्षेप)
c) The methodology of ABHYAS to be adopted by the CHITT चित्त for these achievements by overcoming the impediments has been recommended in sutra (I-32)
d) ABHYAS (अभ्यास) has been explained and clarified in sutras (I-12), (I-13) and (I-14) wherein no stability (DRARHBHUMI दृढ़भूमि) is possible without respect (SATKAR सत्कार) that can be only either for self or the environment around.
e) For arriving first at friendship etc’ (MAITRYADI मैत्र्यादि) following a complete process of ABHYAS (अभ्यास) is thus mandatory. Then only the next process of SANYAM (संयम) as expected in this sutra can be followed.
· The word SANYAM संयम has three contexts. All three contexts of SANYAM संयम have been ignored
· The first context TRAYAMEKTRA त्रयमेकत्र of the word SANYAM संयम as given by Patanjali in sutra III-4 is completely ignored and it has been substituted by a spurious translation MEDITATION / CONCENTRATION
· MEDITATION / CONCENTRATION remains an idle, effortless technique as advised by the system of YOGA योगा one believes in as discussed earlier in THIRD BLUFF YOGA (continued -2) and nowhere recommended by Patanjali.
· The second context as given in Sutra III-5 that SANYAM संयम leads to that INSIGHT (PRAGYA प्रज्ञा) of getting aware of some sequence (KRAM क्रम); is completely skipped.
· It jumps straight from some imaginary, effortless MEDITATION / CONCENTRATION on first part of the sutra to the achievements mentioned in third part of the sutra. It is conveniently forgotten that it is the INSIGHT (PRAGYA प्रज्ञा) of sequence (KRAM क्रम) only that may further lead to the understanding of the third part of any sutra.
· No effort has been made in any translation to take into consideration the third context as given by Patanjali in sutra III-6 as the spiritualists are allergic to any other knowledge. The third context mentions that this understanding of the third part of any sutra can now be applied for further achievements and results to be discovered and invented in any field of either SABIJ (सबीज) or NIRBIJ (निर्बीज) knowledge respectively (sutra III-7 and sutra III-8).

MIRACLE AS MEANT BY PATANJALI

In Patanjali’s approach there is no room for translation. It has got to be detailed explanation only as the sutras are in pithy form. The explanation must be in the context as Patanjali suggests and not arbitrary as followed by various contradictory versions of spiritualized YOGA. Besides the contextual words SANYAM संयम and PARINAM (परिणाम) as mentioned in sutras III-1 to III-15 and are common to all the so called ‘boon sutras’, Patanjali frequently refers to those contextual words that he has either already defined or in the process of explaining; like CHITT (चित्त), SATTVA (सत्त्व), PURUSH (पुरुष), VRITTI (वृत्ति) and KAIVALYA (कैवल्य) etc. The context of a disturbed state of mind (CHITTVIKSHEP चित्त विक्षेप) has been alluded to in this sutra. Without taking cognizance of this concept, the sutra cannot be explained. The same sutra gives the entirely logical and practical approach to the subject if the contexts as explained by Patanjali are duly kept in mind and the infirmities mentioned above are not permitted to creep in. The explanation should be based on the following standards:
STANDARDS SET BY PATANJALI FOR EXPLANATION

The contexts, without which the explanation of the sutra as Patanjali meant cannot be arrived at, are as under:

· THE GENERAL AREAS OF VEDIC KNOWLEDGE from which the subject of study has been chosen – STUDY OF SENSES of SELF i.e. (ATM GYAN आत्मज्ञान) under which the properties of CHITT चित्त are to be studied. (as per sutra III-13)
· CHOICE OF A SUBJECT FOR STUDY – THE PROCESS (KRAM क्रम) of CHITT चित्त acquiring the various potentials. Patanjali has clearly mentioned the study of four attributes of an undisturbed CHITT चित्त i.e. friendliness (MAITRI मैत्री), compassion (KARUNA करुणा), joy (MUDITA मुदिता) and indifference (UPEKSHA उपेक्षा) in the first part of this sutra which must be a prerequisite to understand the process. This is absolutely essential for forming an objective which is an important aspect of DHARNA formation.
· SUBJECT OF DHARNA FORMATION – After choosing the subject of study it has got to be related to the three dimensions of the concept of PARINAM (परिणाम) as given in sutra III-16 so that the exactness is further defined. One must be sure in the beginning only that the properties (DHARM धर्म), symptoms (LAKSHAN लक्षण) and state of existence (AWASTHA अवस्था) of each sequence under study have got to be found out. So DHARNA धारणा in the present sutra (as per first part of the sutra) is to study the properties, symptoms and the states of existence of the four attributes of an undisturbed CHITT चित्त mentioned above. In other words no disturbed CHITT चित्त can achieve any potential. The method of forming this DHARNA धारणा is a highly technical process involving CHITT चित्त that I shall be discussing under UNIQUE CONCEPTS OF YOG after finishing with the bluffs spread by YOGA about the third chapter of Patanjali Yog Shastra. Presently it is suffice to understand that no DHARNA धारणा can be based on selfish considerations.
· SUBJECT OF DHYAN ध्यान – Complete unwavering and never distractible attention to stick to the DHARNA धारणा formed above as mentioned in sutra III-2
· SUBJECT OF SAMADHI समाधि – Various steps taken to achieve the DHARNA धारणा formed above (sutra III-3)
· SUBJECT OF SANYAM – The subjects mentioned under DHARNA धारणा, DHYAN ध्यान and SAMADHI समाधि above ( as per second part of the sutra and sutra (III-4)
· SUBJECT OF PRAGYA ALOK प्रज्ञा आलोक – Such a pursuit will lead to the emergence of that insight into the relative principles of sequence of the happening (as per sutra III-5) that will lead to the understanding of the process of formation of any potential (as per third part of the sutra and sutra III-6).
· SUBJECT OF VINIYOG विनियोग – and will be of help in further exploration of related discoveries and inventions (as per sutras III-7 and III-8)

By taking into consideration the above guidelines given by Patanjali in various contextual sutras and by filling appropriately the three parts of the sutra into the blanks of the table given in the THIRD BLUFF YOGA (continued -4), the same sutra gives the entirely logical and practical approach to the subject if the contexts of SANYAM (संयम) and PARINAM (परिणाम) as explained by Patanjali are duly kept in mind. The translation will read as under:
STANDARD EXPLANATION AS PATANJALI MEANT
If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM (परिणाम), about friendship, compassion, joy and indifference a subject of senses (INDRIYAN इन्द्रियां covered under ATM GYAN आत्मज्ञान)
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence (KRAM क्रम) about attributes of these subjects of your study which will be of help to you
In understanding the process of formation of that potential (BAL बल) which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration like administration, business, social relations, justice and fair play, discretion, facing stressful situations etc.
BRANCH OF KNOWLEDGE INDICATED – DEVELOPMENT OF WILL
RECIPROCAL STATEMENT OF THIS SUTRA – If diverse potentials become the SUBJECTS of study then friendship, compassion, joy and indifference must become the OBJECTIVES.
ANALYSIS OF THE COMPARISON AND CONCLUSIONS

By juxtaposing the two interpretations the simple, interesting and irrefutable conclusions emerge that are applicable to all the sutras as a rule. It is quite possible that sage NARAD and sage SHAUNAK came to the same logical conclusions after mastering the entire knowledge given in VEDAS and becoming experts in scientific knowledge only given therein and not finding any spiritual knowledge anywhere. How could they find spiritualism in Vedas where it didn’t exist? (Refer FIRST BLUFF – SPIRITUALISM for details). Same way one cannot find any spiritualistic thought in Patanjali Yog Sutras which are ultimately vedic scientific thoughts in precis or a formula form only. The conclusions are as under:

SPIRITUAL INSISTENCE

In spite of all the precautions taken by Patanjali the spiritualistic yoga translations not only gave birth to several bluffs regarding the supernatural powers possessed by a yogi but have actively contributed in spreading these to the extent that it becomes a subject of imagination only to think on the lines of considering Patanjali Yogsutras as practical and scientific in essence. I think there are two main factors responsible for spreading such ignorance. One is the literal translation and the other is the spiritualistic insistence. In literal translation the sutra is just made a complete grammatical sentence without even bothering whether it conveys any sense or not in the translated language. In spiritualistic insistence the explanations given do not permit any other meaning of a word except a spiritual coinage and over a period of time the coinages have multiplied to benumbing alternatives. The literal (शब्दार्थ), contextual (संदर्भार्थ), abstract (भावार्थ) and even etymological (अन्वयार्थ) meanings of the words are twisted to serve the ends of some spiritualistic coinage only but never anything near to scientific either in modern sense being incomplete or Vedic sense being not given even a chance to be explored. In this sutra even if the presence of two processes as mentioned in Para e) under GLARING INFIRMITIES above is accepted by the spiritualistic translations, the interpretations of the contextual words like CHITTPRASADNAM (चित्त प्रसादनम) in sutra I-33, EKTATVA ABHYAS (एकतत्त्व अभ्यास) in sutra I-32 and SATKAR (सत्कार) in sutra I-14 etc have so many diverse spiritualistic undertones that these go against not only the very tenets of YOG propounded by Patanjali but are guilty of self contradiction also. Let me illustrate it by explaining the sutra which runs as follows:
Sutra (I-33) - MAITRI KARUNA MUDITOPEKSHANAM
SUKH DUKH PUNYA APUNYA VISYANAM
BHAVNATASCH CHITTPRASADNAM
Sutra (I-33) – मैत्री करूणा मुदितोपेक्षाणाम सुख दुःख पुण्यापुण्य विषयाणाम
भावनातश्चित्तप्रसादनम
All spiritualistic translations of the sutra I-33 twist the very words or the meanings slightly and consider it the happiness of CHITT (not achievement of CHITT चित्त by the word CHITTPRASADNAM (चित्त प्रसादनम) if it develops the attitudes of friendliness (MAITRI मैत्री) towards those who are happy – SUKHI सुखी (not towards the very concept of happiness - SUKH सुख as given in the sutra); if it develops the attitudes of compassion (KARUNA करुणा ) towards those who are sorrowful – DUKHI दुखी (not towards the very concept of sorrow – DUKH दुःख as given in the sutra); if it develops the attitudes of rejoicing (MUDITA मुदिता) towards those who are holy – PUNYATMA पुण्यात्मा (not towards the very concept of holiness or virtue – PUNYA पुण्य as given in the sutra) and if it develops the attitudes of indifference (UPEKSHA उपेक्षा) towards those who are unholy (not towards the very concept of ungodliness or sin – APUNYA अपुण्य as given in the sutra). Such explanations are untenable for various reasons. First this conversion of abstract nouns of the main sutra into common nouns denoting the classes of people while translating can point to sinister designs only as it arms the people with arbitrariness of deciding the categories of people for eulogizing or condemning purposes based on their whims of calling somebody happy, unhappy, holy or unholy. Further the whims can always be managed by crafty people. Secondly, all religions that are basically spiritualistic in essence are against such explanation as they all advocate the condemnation of the sin and not the sinner. Thirdly, even if the CHITT चित्त feels happy after developing the attitudes of friendliness, compassion, rejoicing and indifference towards the abstract nouns of happiness, sorrow, virtue or vice respectively; the explanation falls in the category of AVIDYA अविद्या as per sutra II-5. अनित्याशुचिदुःखानात्म सुनित्यशुचिसुखात्मख्यातिरविद्या. It is definitely KLESH क्लेश explained earlier as IMAGINARY SPECIFIC INTELLIGENCE (Refer-SECOND BLUFF RELIGION-continued) The entire philosophy of YOG falls flat if CHITT चित्त does not rise above the emotions generated by happiness (SUKH सुख), sorrow (DUKH दुःख), virtue (PUNYA पुण्य) and vice (APUNYA अपुण्य) etc and starts falling prey to them by feeling happy. Similarly the simple and routine words EKTATVA ABHYAS (एकतत्त्व अभ्यास) and SATKAR (सत्कार) have been explained with heavy spiritual biases even meaning ludicrous practices bordering on inaction and blind faith. Such explanations of contextual references having arbitrary spiritual insistence are bound to have faulty conclusions only like the bluff perpetrated by the sutra of making somebody happy / unhappy by granting boons / curses. Besides, these are bound to give birth to a breed of unscrupulous people whose only aim becomes exploitation of the gullible and innocent. On the other hand it is impossible to arrive at such conclusions if the word CHITTPRASADNAM (चित्त प्रसादनम) is translated as ACHIEVEMENTS by the CHITT चित्त of attributes like friendliness, compassion, rejoicing and indifference by following a thoroughly explained rigorous discipline of ABHYAS अभ्यास. The indifference (UPEKSHA उपेक्षा) is towards the emotions generated by happiness (SUKH सुख), sorrow (DUKH दुःख), virtue (PUNYA पुण्य) and vice (APUNYA अपुण्य) and not towards those only who are unholy or sinful or the abstract concept of sin (APUNYA अपुण्य). The indifference has got to be towards all the four abstracts. Then only it fits well into the philosophy of Yog as explained by Patanjali under the discussions about KLESH क्लेश in sutras of second chapter.
MENTION OF A HAPPENING
In each sutra there is a mention of some happening or action going on in nature which we can call as subject of enquiry. This mention is always in the third part of any so misinterpreted ‘boon sutra’. In this sutra the secrets of finding out the various potentials of human beings have been indicated by using the word BALANI (बलानि) in the third part of Sutra. The scope of potentials can cover all aspects of physical and mental activities. In VEDAS also each hymn indicates a subject of enquiry.

EXHORTATION FOR EXPERIMENTATION

Mentioning alone is not enough. Why and how of this faculty are further indicated that can have only one intention of exhortation for experimentation. The specific areas where experimentation can be done are always mentioned in the first part of the sutra. The words used are friendliness (MAITRI मैत्री), compassion (KARUNA करुणा), joy (MUDITA मुदिता) and indifference (UPEKSHA उपेक्षा).All these areas have to be studied and experimented upon to arrive at the phenomenon of potentials.The POTENTIAL now does not remain a limited aspiration of acquiring this or that ability by an individual only as propagated by the spiritualistic translations. The experimentation now starts encompassig the known and unknown limitless fields of knowledge. It may be the complete study of genes responsible for the emotions of friendliness, compassion, joy and indifference.

SPECIFIED METHODOLOGY OF EXPERIMENTATION

In order to highlight the importance of methodology of approaching any knowledge the sutras of Patanjali have embedded the word SANYAM (संयम) in second part of the structure of each sutra as if to remind any seeker of knowledge to never lose sight of this vital essence. Not only the means and the ends are thus important in VEDIC approach but the application of knowledge also acquires an equal importance. This is what the ultimate aim of knowledge has got to be.

BIRTH OF A DIRECTIVE PRINCIPLE

Such experimentation is thus bound to lead to a directive principle. For this sutra it can be summed up as follows. There is a definite relation between these emotions and various kinds of potentials. In other words no potential can be bereft of the emotions of friendliness, compassion, joy and indifference. The permutations and combinations of the various potentials and the said emotions now open up the scope for the birth of innumerable branches of knowledge that are based on this directive principle alone. This fact has been translated into a fallacious propagation by the spiritualists that the Vedas are the compendium of all the branches of knowledge and the exhortation for experimentation for finding out these subjects as derivative knowledge (UPVEDS) through a specified methodology of SANYAM (संयम) as explained in PATANJALI YOG SHASTRA was lost sight of permanently at some point of time of history. Instead a series of spiritualistic recensions (SHAKHAशाखा) of Vedas emerged over period of time and the number went up to 1131. “Today only 13 remain and among them, some oral traditions have been lost.” (Refer Ancient Chanting Techniques---by YUGAL K MISHRA- an article under THE SPEAKING TREE in Times of India). Such bluffs are bound to be lost but the damage had been done. That most probably explains the presence of only four UPVEDS (उपवेद) that too ornamental only to be quoted as inferior knowledge by the spiritualists and a projected confusion whether AYURVED आयुर्वेद is a derivation from RIGVED ऋगवेद or ATHARV VED अथर्ववेद. The confusion is straightaway resolved if the Vedas are accepted not as the compendium of entire knowledge as propagated by the spiritualists but as a compendium of directive principles about finding out various branches of knowledge to be named as per the choice of the discoverer, inventor, explorer or the students of that subject. The directive principles can exist in any VED for any branch of knowledge or for various branches of AYURVEDआयुर्वेद also in the present context.

INDICATION OF A SEQUENCE

Each Sutra of Patanjali in third chapter where a boon has been claimed indicates a sequence of happenings in first part of its structure. In this sutra two sequences have been indicated; first the sequence of achieving the attributes of friendship etc (MAITRIADISHU मैत्र्यादिषु) and secondly, the sequence of achieving various potentials (BALANI बलानि). It may seem quite strange a proposition in modern contexts that no potential can be achieved without understanding and applying the sequences of friendship, compassion, rejoicing and indifference towards the abstract concepts of pleasure, pain, virtue and sin. But the strangeness vanishes the moment it is understood and accepted that any sequence is a physical and perceivable phenomenon and not some imaginary spiritualistic concept. These emotions and feelings (VRITTI वृत्ति) become physical the moment an effort is made to understand them as neurons or genetic structures. Unless this sequence is found out the conclusions about the potentials cannot be drawn.

USE OF SIMPLE AND ROUTINE WORDS

Patanjali has used simple and routine words of Sanskrit, most probably the lingua franca of his age and not the Vedic Sanskrit in first part of the structure of the sutra to convey the understanding of the scientific concept of enquiry given in the third part of the sutra. These terms have been interpreted arbitrarily by various spiritualistic interpretations in varied and contradictory forms and thus a standardized acceptance of the specific terms as in modern formulae was never arrived at.

ONLY REASON OF BACKWARDNESS

The examples of inventions and discoveries given above from the modern awareness, therefore, are not to substantiate the arrogant claims of a spiritualist of either already possessing the knowledge or not pursuing it being inferior knowledge; but to emphasize the fact that the only reason of backwardness anywhere in any society is resistance and refusal to any awareness due to any reason and in Indian context the already discovered path to awareness in Vedas and specifically elucidated by Patanjali in his YOGSUTRAS has been intentionally blocked by advancing spurious translations in the name of so circulated advanced knowledge of spiritualism but in reality a fake par excellence. In fact no spiritualistic dogma has ever, anywhere contributed in any civilization towards any discovery or invention. Rather the history is replete with the incidents where spiritualism has put spokes deliberately in the wheels of science and progress. To propagate now or ever by any spiritualist that there is something like scientific spiritualism, amounts to throwing dust in the eyes to blur the vision. Let me clarify it further. The modern scientific terminology could have been Vedic also, had there been an effort to interpret Vedic knowledge scientifically and not spiritually. Vedas are replete with innumerable technical terms and no effort has ever been made to find out their exact scientific purport. Even if the job is started in right earnestness now only and the meanings of the Vedic terms are standardized, it will not only save the spiritualist of resorting to the mockery of trying to prove a Vedic concept scientific in view of advancing scientific developments; but also help overcoming the helplessness of quoting a modern technical term which is inadequate to explain a Vedic concept. It will further add to the human pool of knowledge that vital information which aims at prosperity and benefit for all. I am of the firm opinion that no spiritualist can ever even dare think on these lines because spiritualism is the only reason of our backwardness and pitiable state in many fields.

BLUFF OF POSSESSING THE CAPABILITIES OF ALL THE CREATURES OF THE ANIMAL WORLD - SUTRA (III-24)

The Patanjali sutra quoted as authority for spreading this bluff is:

(III-24) BALESHU (first part) HASTIBALADINI (third part)
(III-24) बलेषु हस्तिबलादिनी
This sutra is an extension of the bluff propagated in the previous sutra. After making a yogi capable of having powers (BAL बल) of making anybody happy or unhappy by giving reward (VARDAN वरदान) or punishment (SHRAP श्राप) instead of understanding it as the process of developing mental faculties present in the human beings, the spiritualistic translations of this sutra now make a yogi capable of having all the potentials of the animal world (HASTIBAL ADI NI हस्तिबलादिनी) also. Instead, the sutra can be easily understood as the exhortation for finding out through another sequence of SANYAM that gives the cause of those specific capabilities of various animals of the world. The word (ADI आदि) meaning etc of the phrase ‘powers of the elephant etc’ (HASTIBAL ADI NI हस्तिबलादिनी) stands for the specific abilities like flying, swimming, walking on water, fighting, vision, smell etc. of the other animals. Since the concept of potential (BAL बल) has already been introduced in the previous sutra as a process of arriving at friendship etc (MATRIADI मैत्र्यादि), it has got to be understood as indication of some sequence only as Patanjali’s way of presentation in the first part of any boon sutra. This sequence of potential (BAL बल) alone is responsible for ultimately reaching the third part of the sutra through another sequence of SANYAM that gives the cause of those specific capabilities of various animals of the world. The entire concept of experimentation was thus lost and sacrificed in order to shroud a spiritualist yogi with a garb of taboo to pierce lest one is ready to face the wrath (SHRAP श्राप) of condemnation.The same sutra gives the entirely logical and practical approach to the subject if the contexts of potential (BAL बल), SANYAM संयम and PARINAM परिणाम as explained by Patanjali are duly kept in mind. The explanation will read as under:

STANDARD EXPLANATION AND MIRACLE AS PATANJALI MEANT

“If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM (परिणाम) about the specific abilities possessed by animals, a subject of elements of nature covered under BRAHM GYAN (ब्रह्मज्ञान)
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principle of sequence (KRAM क्रम) of that specific ability of an animal you are studying which will be of help to you
In understanding the reasons of specific abilities of all the animals you are studying like the physical prowess of an elephant and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like aerodynamics, hydrodynamics, hydrostatics, night vision etc.
BRANCHES OF KNOWLEDGE INDICATED – All possible branches that are born out of the study of behaviour of animals
RECIPROCAL STATEMENT OF THIS SUTRA – If you choose an animal as your SUBJECT of study, its specific ability becomes your OBJECTIVE.”

BLUFF OF PRIOR KNOWLEDGE OF DEATH

SUTRA (III-22) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF

BLUFF OF PRIOR KNOWLEDGE OF DEATH

The Patanjali sutra quoted as authority for spreading this bluff is:

(III-22) SOPKRAMAM NIRUPKRAMAM CHA KARM (first part) TATSANYAMAD (second part) APRANTGYANAM (third part) ARISHTEBHYO VA (first part)
(III-22) सोपक्रमं निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिष्टेभ्यो वा

STANDARD SPIRITUALISTIC TRANSLATION

By MEDITATING / CONCENTRATING on the fast and slow speeds of action and opposite signals a yogi is blessed with the prior knowledge of the place and time of his death.
BLUFF PROPAGATED – A Yogi’s ability to know time and place of his death

GLARING INFIRMITIES

The spiritualistic translation suffers from the following infirmities:
• In explaining the routine words ‘the actions / happenings (KARM कर्म) indicating the rate of fast speed (SOP KRAM सोप क्रम) and the rate of slow speed (NIRUP KRAM निरुपक्रम), the spiritualists have stretched these terms to mean ‘the actions of the previous birth that have determined and already fixed the unchallengeable span of the present life’ and a yogi’s capability of knowing them. Simple routine words have thus been converted into unverifiable spiritual jargons.
• Similarly the simple word ARISHT (अरिष्ट) meaning other ‘two opposite operatives responsible for deciding the rate (KRAM क्रम)’ like ‘high and low’, ‘large and small’, ‘heavy and light’, ‘long and short’ etc. just on the lines of fast and slow already mentioned in the sutra; has been converted into a spiritual jargon of omens and portends as indicators of impending death and a yogi’s unique power of interpreting them. The most probable and obvious meanings of ARISHT indicating known and unknown variables of temperature, pressure and time etc were thus lost permanently in the labyrinths of spiritualism and so the will to discover them.
• A compound word APRANT (अपरांत) denoting physical expanse related to longevity and antiquity of an object has been split to mean place and time of death as it suits the design of spreading a bluff.
• The spiritualistic translation being word to word and only made grammatically complete sentence, gives the impression of a boon alright that is never realizable being impractical and illogical.
• The word SANYAM संयम has three parts and contexts indicating a complete process. All three contexts of SANYAM संयम have been ignored
• The first context TRAYAMEKTRA त्रयमेकत्र of the word SANYAM संयम as given by Patanjali in sutra III-4 is completely ignored and it has been substituted by a spurious translation MEDITATION / CONCENTRATION
• MEDITATION / CONCENTRATION remains an idle, effortless technique as advised by the system of YOGA योगा one believes in as discussed earlier and nowhere recommended by Patanjali.
• The second context as given in Sutra III-5 that SANYAM संयम leads to that INSIGHT (PRAGYA प्रज्ञा) of getting aware of some sequence (KRAM क्रम); is completely skipped.
• It jumps straight from some imaginary, effortless MEDITATION / CONCENTRATION on first part of the sutra to the achievements mentioned in third part of the sutra. It is conveniently forgotten that it is the INSIGHT (PRAGYA प्रज्ञा) of sequence (KRAM क्रम) only that may further lead to the understanding of the third part of any sutra.
• No effort has been made in any translation to take into consideration the third context as given by Patanjali in sutra III-6 as the spiritualists are allergic to any other knowledge. The third context mentions that this understanding of the third part of any sutra can now be applied for further achievements and results to be discovered and invented in any field of either SABIJ (सबीज) or NIRBIJ (निर्बीज) knowledge respectively (sutra III-7 and sutra III-8).
• Lastly, this translation does not take into consideration the methodology given by Patanjali in sutra III-16 for understanding any boon sutra. The first part of any boon sutra has got to be related to TRYA PARINAM (त्रय परिणाम) i.e. the first part of sutra (III-16). Otherwise a specific objective (DHARNA धारणा) that is the essential part of SANYAM संयम cannot be formed

MIRACLE AS MEANT BY PATANJALI

In Patanjali’s approach there is no room for translation. It has got to be detailed explanation only as the sutras are in pithy form. The explanation must be in the context as Patanjali suggests and not arbitrary as followed by various contradictory versions of spiritualized YOGA. Besides the contextual words SANYAM and PARINAM as mentioned in sutras III-1 to III-15 and are common to all the so called ‘boon sutras’, Patanjali frequently refers to those contextual words that he has either already defined or in the process of explaining; like CHITT, SATTVA, PURUSH, VRITTI, VIVEK and KAIVALYA etc. The same sutra gives the entirely logical and practical approach to the subject if the contexts of SANYAM and PARINAM as explained by Patanjali are duly kept in mind and the infirmities mentioned above are not permitted to creep in. The explanation should be based on the following standards:

STANDARDS SET BY PATANJALI FOR EXPLANATION

The contexts, without which the explanation of the sutra as Patanjali meant cannot be arrived at, are as under:
• THE GENERAL AREAS OF VEDIC KNOWLEDGE from which the subject of study has been chosen – STUDY OF ELEMENTS i.e. (BRAHM GYAN) under which the properties of various elements are to be studied. (as per sutra III-13)
• CHOICE OF A SUBJECT FOR STUDY – THE PROCESS (KRAM क्रम) OF ANY HAPPENING OR ACTION (KARM कर्म). Patanjali has clearly mentioned the study of two areas in the first part of this sutra which must be a prerequisite to understand the process. These are the SPEED and the FACTORS (ARISHT अरिष्ट) responsible for determining the fast (SOP KRAM सोप क्रम) and slow (NIRUP KRAM निरुपक्रम) rates of happening. This is absolutely essential for forming an objective which is an important aspect of DHARNA formation.
• SUBJECT OF DHARNA FORMATION – After choosing the subject of study it has got to be related to the three dimensions of the concept of PARINAM as given in sutra III-16 so that the exactness is further defined. One must be sure in the beginning only that the properties (DHARM), symptoms (LAKSHAN) and state of existence (AWASTHA) of each sequence under study have got to be found out. So DHARNA in the present sutra (as per first part of the sutra) is to study the properties, symptoms and the states of existence of the SPEED IN THE PROCESS OF ANY HAPPENING OR ACTION AND THE FACTORS AFFECTING IT. The method of forming this DHARNA is a highly technical process involving CHITT that I shall be discussing under UNIQUE CONCEPTS OF YOG after finishing with the bluffs spread by YOGA about the third chapter of Patanjali Yog Shastra. Presently it is suffice to understand that no DHARNA can be based on selfish considerations.
• SUBJECT OF DHYAN – Complete unwavering and never distractible attention to stick to the DHARNA formed above as mentioned in sutra III-2
• SUBJECT OF SAMADHI – Various steps taken to achieve the DHARNA formed above (sutra III-3)
• SUBJECT OF SANYAM – The subjects mentioned under DHARNA, DHYAN and SAMADHI above ( as per second part of the sutra and sutra (III-4)
• SUBJECT OF PRAGYA ALOK – Such a pursuit will lead to the emergence of that insight into the relative principles of sequence of the speeds of happening and the affecting factors (as per sutra III-5) that will lead to the understanding of physical expanse related to longevity and antiquity of any happening, action or an object (as per third part of the sutra and sutra III-6).
• SUBJECT OF VINIYOG – and will be of help in further exploration of related discoveries and inventions (as per sutras III-7 and III-8)

By taking into consideration the above guidelines given by Patanjali in various contextual sutras and by filling appropriately the three parts of the sutra into the blanks of the table given in the THIRD BLUFF YOGA (continued -4), the same sutra gives the entirely logical and practical approach to the subject if the contexts of SANYAM (संयम) and PARINAM (परिणाम) as explained by Patanjali are duly kept in mind. The translation will read as under:

STANDARD EXPLANATION AS PATANJALI MEANT

If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM (परिणाम), about two types of fast and slow speeds of happening or any two types of opposite indicators affecting the speed, a subject of natural elements (BHOOT भूत covered under BRAHM GYAN ब्रह्मज्ञान)
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence (KRAM क्रम) about RATE OF DECAY which will be of help to you
In understanding the LIFE EXPECTECY or the ANTIQUITY of the things you are studying and you should be able to make use or implement (VINIYOG विनियोग) this understanding in any field of further exploration like anthropology, archaeology, meteorology, medicine, hygiene, mental and physical fitness etc, methods of finding out age and antiquity and inventions responsible for maintenance, preservation and increased production. You can also know the secrets of longevity if any and associated births of unimaginable disciplines at present by just comparing the speeds of inhaling, exhaling and retention of breath. .
BRANCH OF KNOWLEDGE INDICATED – Any branch studying longevity / fatigue and factors responsible for it.
RECIPROCAL STATEMENT OF THIS SUTRA – If life expectancy and the antiquity of things are taken as the SUBJECTS of study then determining factors must be fast and slow speeds in a process and any opposite indicators like high and low parameters of temperature, pressure etc.

ANALYSIS OF THE COMPARISON AND CONCLUSIONS

By juxtaposing the two interpretations the simple, interesting and irrefutable conclusions emerge that are applicable to all the sutras as a rule. It is quite possible that sage NARAD and sage SHAUNAK came to the same logical conclusions after mastering the entire knowledge given in VEDAS and becoming experts in scientific knowledge only given therein and not finding any spiritual knowledge anywhere. How could they find spiritualism in Vedas where it didn’t exist? (Refer FIRST BLUFF – SPIRITUALISM for details). Same way one cannot find any spiritualistic thought in Patanjali Yog Sutras which are ultimately vedic scientific thoughts in precis or a formula form only. The conclusions are as under:

• SPIRITUALISTIC INSISTENCE - In spite of all the precautions taken by Patanjali the spiritualistic yoga translations not only gave birth to several bluffs regarding the supernatural powers possessed by a yogi but have actively contributed in spreading these to the extent that it becomes a subject of imagination only to think on the lines of considering Patanjali Yogsutras as practical and scientific in essence. I think there are two main factors responsible for spreading such ignorance. One is the literal translation and the other is the spiritualistic insistence. In literal translation the sutra is just made a complete grammatical sentence without even bothering whether it conveys any sense or not in the translated language. In spiritualistic insistence the explanations given do not permit any other meaning of a word except a spiritual coinage and over a period of time the coinages have multiplied to benumbing alternatives. The literal (शब्दार्थ), contextual (संदर्भार्थ), abstract (भावार्थ) and even etymological (अन्वयार्थ) meanings of the words are twisted to serve the ends of some spiritualistic coinage only but never anything near to scientific either in modern sense being incomplete or Vedic sense being not given even a chance to be explored.

• MENTION OF A HAPPENING – in each sutra there is a mention of some happening or action going on in nature which we can call as subject of enquiry. This mention is always in the third part of any so misinterpreted ‘boon sutra’. In this sutra the secrets of longevity, preservation and antiquity are mentioned by using the word APRANT (अपरांत) in the third part of Sutra. In VEDAS also each hymn indicates a subject of enquiry.

• EXHORTATION FOR EXPERIMENTATION – mentioning alone is not enough. Why and how of this faculty are further indicated that can have only one intention of exhortation for experimentation denoted by the word SANYAMAT (संयमात). The specific areas where experimentation can be done are mentioned in the first part of the sutra. The words used are fast speed (सोप क्रम), slow speed (निरुपक्रम) and and two opposite operatives (अरिष्ट) responsible for speed. All these areas have to be studied and experimented upon (संयमात – a highly technical and yogic method) to arrive at the phenomenon of longevity.The LONGEVITY now does not remain a limited aspiration of long life or ability to know the span of life only. The experimentation now starts encompassig the known and unknown limitless fields of knowledge. Let me illustrate it further by comparing it with say Newton’s formula F ═ ma, indicating an aspect of motion How did Newton arrive at this formula? How did he improve upon the principle of dynamics discovered by Aristotle? The answers to these questions cannot be apparent in this formula. But curiosity for experimentation on finding out some relationship between force and mass with rate of change of velocity is obvious to anyone. The same formula, if translated in Patanjali like sutras will read something as under and it not only maintains the curiosity intact like Newton but further adds exhortation for experimentation by using a technical word SANYAMAT.
BAL PADARTH ANNMAIYAKOSH SOPKRAMAM CHA NIRUPKRAMAM SANYAMAT GATIGYANAM
बल (FORCE –first part of the sutra) पदार्थ अन्नमय कोष (MASS –first part) सोपक्रमं च निरूपक्रमं (ACCELRATION - first part ) संयमात (second part of the sutra) गतिज्ञानं (KNOWLEDGE OF DYNAMICS) .

• THE VISIBLE DIFFERENCES – The visible differences between the modern formulae and Patanjali sutras are:
a) In Patanjali sutras there is a specific exhortation for experimentation by following a well explained methodology of SANYAM only. In modern formulae the exhortation for experimentation is limited to a bye-product of curiosity and no specific methodology is advocated. It rather revolves round the maxim of ends justifying the means if the argument is stretched further logically.
b) In order to highlight the importance of methodology of approaching any knowledge the sutras of Patanjali have embedded the word SANYAM in second part of the structure of each sutra as if to remind any seeker of knowledge to never lose sight of this vital essence. Not only the means and the ends are thus important in VEDIC approach but the application of knowledge also acquires an equal importance. This is what the ultimate aim of knowledge has got to be.
c) Modern scientific formulae generally indicate the discoveries of scientific principles operating in nature which may or may not be true or verifiable at the time of discovery. Patanjali sutras based on Vedic hymns indicate the presence of such scientific principles with choice words denoting the fields of exploration and a specific exhortation to discover them through a well explained yogic process only. A pertinent question that arises here is that if the authors of Vedas knew the existence of such principles why Patanjali could not elucidate these as such like modern formulae. There must be strong reasons for such an emphasis and lack of elucidation if it is really there. Vedas have not claimed anywhere as compendium of any specific modern subject like physics or chemistry. These are the books more on the lines of Directive Principles for finding out about innumerable subjects. Patanjali is just doing the same as he is interpreting Vedas only. He is not writing the formulae of physics or chemistry. This job is left to the writers of UPVEDAS and the findings there are as progressive or deficient and subject to verification as the findings of Aristotle, Newton or Einstein.
d) Modern scientific formulae employ specific terms though routine but duly accepted as understood standards by the scientific community all over to establish a definite relationship among them as arrived till date. In these formulae there is no mention of general area of observation for which the specific terms have been used. But in Patanjali sutras there has to be a mention of the general area of some natural happening in the third part of the sutra, the cause for which has got to be found out through a well defined method of SANYAM mentioned in the second part of the sutra by deliberating upon the specific and routine terms mentioned in the first part of the sutra.

• INDICATION OF A SEQUENCE – Each Sutra of Patanjali in third chapter where a boon has been claimed indicates a sequence of happenings in first part of its structure. In this sutra the words pointing towards the sequence of speed are SOP KRAM (सोप क्रम), NIRUP KRAM (निरुपक्रम) and the sequence of factors affecting the speed is denoted by the word ARISHT (अरिष्ट). Unless this sequence is found out the conclusions about the expanse (अपरांत) of life cannot be drawn.

• USE OF SIMPLE AND ROUTINE WORDS – Patanjali has used simple and routine words of Sanskrit, most probably the lingua franca of his age and not the Vedic Sanskrit in first part of the structure of the sutra to convey the understanding of the scientific concept of enquiry given in the third part of the sutra. These terms have been interpreted arbitrarily by various spiritualistic interpretations in varied and contradictory forms quite unlike the standardized acceptance of the specific terms as in modern formulae mentioned in d) above.

• ONLY REASON OF BACKWARDNESS – The examples of inventions and discoveries given above from the modern awareness, therefore, are not to substantiate the arrogant claims of a spiritualist of either already possessing the knowledge or not pursuing it being inferior knowledge; but to emphasize the fact that the only reason of backwardness anywhere in any society is resistance and refusal to any awareness due to any reason and in Indian context the already discovered path to awareness in Vedas and specifically elucidated by Patanjali in his YOGSUTRAS has been intentionally blocked by advancing spurious translations in the name of so circulated advanced knowledge of spiritualism but in reality a fake par excellence. In fact no spiritualistic dogma has ever, anywhere contributed in any civilization towards any discovery or invention. Rather the history is replete with the incidents where spiritualism has put spokes deliberately in the wheels of science and progress. To propagate now or ever by any spiritualist that there is something like scientific spiritualism, amounts to throwing dust in the eyes to blur the vision. Let me clarify it further. The modern scientific terminology could have been Vedic also, had there been an effort to interpret Vedic knowledge scientifically and not spiritually. Vedas are replete with innumerable technical terms and no effort has ever been made to find out their exact scientific purport. Even if the job is started in right earnestness now only and the meanings of the Vedic terms are standardized, it will not only save the spiritualist of resorting to the mockery of trying to prove a Vedic concept scientific in view of advancing scientific developments; but also help overcoming the helplessness of quoting a modern technical term which is inadequate to explain a Vedic concept. It will further add to the human pool of knowledge that vital information which aims at prosperity and benefit for all. I am of the firm opinion that no spiritualist can ever even dare think on these lines because spiritualism is the only reason of our backwardness and pitiable state in many fields.