BLUFF OF SEPARATING MIND FROM THE BODY
SUTRA (III-43) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
A WORD ABOUT THE SUTRA (III-43)
The Patanjali sutra quoted as authority for spreading this bluff is:
(III-43) BAHIRKALPITA VRITTIRMAHAVIDEHA TATAH PRAKASH AVRAN KSHAYA
(III-43) बहिरकल्पिता वृत्तिर्महाविदेहा ततः प्रकाशावरण क्षयः
This sutra appears to be the source of many diverse thought processes of spiritualism. The crux of the interpretation of this sutra is the same for all. And that is that MIND can be separated from the BODY. They differ in technique of separating only which they all call as SAMADHI (समाधि). They survive by using all fair and unfair means propagating the excellence and superiority of one’s technique over the other and collecting as many followers as possible. They all have to interpret this sutra in terms of existence of two separate, independent entities of a human being i.e. MIND (मन) and BODY (शरीर). Because then only it is possible in their opinion to gain entire knowledge by roaming around in the entire universe through the abstract MIND (मन) and by stuffing the concrete BODY (शरीर) in some inaccessible, safe and secure place for the period of such sojourn.
STANDARD SPIRITUALISTIC TRANSLATION
The mechanics of arriving at this spiritualistic interpretation of this sutra is an interesting example in twisting and stretching.
a) BAHIR (बहिर) – a thing that is outside the human body and has to be understood as MIND (मन MAN) only.
b) AKALPITA (अकल्पिता) – a thing that cannot be imagined by the human body and, therefore, has to be understood as MIND (मन MAN) only.
c) VRITTI (वृत्ति) – is a ‘vritti’ and has to be understood as MIND (मन MAN) only. (So what if Patanjali calls it a VRITTI).
d) MAHAVIDEHA (महा विदेहा) – and is called achievement of the stage MAHAVIDEHA (महाविदेहा) i.e. a thing that is without body (विदेहा) and is more capable (महा) and hence has to be understood as MIND (मन MAN) only that has been separated from the body
e) TATAH (ततः) – and then i.e. after achieving MAHAVIDEHA (महा विदेहा) i.e. achieving separation of MIND from the BODY
f) PRAKASHAVRAN (प्रकाशावरण) – every veil covering the knowledge
g) KSHAY (क्षयः) – is destroyed; and thus entire knowledge is gained.
STANDARD EXPLANATION AS PATANJALI MEANT
Patanjali, throughout in his YOGSHASTRA has maintained consistency of explaining CHITT and VRITTI (वृत्ति), in order to bring out the difference between the two as it is absolutely essential and basic requirement for grasping his philosophy of YOG. In this sutra he is explaining that aspect of VRITTI (वृत्ति) that he calls MAHAVIDEHA and is pervading the entire universe and is the cause of all happening. He is comparing it with that aspect of VRITTI (वृत्ति) which is responsible for the actions of human body. The knowledge of MAHAVIDEHA is thus bound to destroy the veil hiding the knowledge. And that is what the entire history of human progress is. It revolves round unveiling the secrets of nature only. Such probable explanation is arrived at by word to word analysis of the sutra as given below:
a) BAHIR (बहिर) – the things that are outside the human body and these are innumerable and cannot be restricted to one thing and never MIND (मन MAN) only as imagined by the spiritualistic explanations as mind will turn out to be a concept represented by a physical organ known as brain and very much a part inside human body and not outside it. The word BAHIR (बहिर), therefore, must mean the entire nature outside and around the human body.
b) AKALPITA (अकल्पिता) – things that do not owe their existence to human imagination but exist independently irrespective of human acceptance and these things have their own properties (गुण), and tendencies (प्रवृत्ति) that are responsible for all happenings. The human behaviour is mainly the outcome of VRITTIS (वृत्ति) born out of imagination (कल्पना). These imagined (कल्पित) VRITTIS reside in human body only and not outside (BAHIR बहिर) and can, thus be called as KALPITA (कल्पिता) when compared to AKALPITA (अकल्पिता) VRITTIS that are manifest all around. It has already been recommended by Patanjali to study human VRITTIS (वृत्ति) under five groups namely PRAMAN (प्रमाण), VIPARYA (विपर्य), VIKALP (विकल्प), SMRITI (स्मृति) and NIDRA (निद्रा). Therefore, AKALPITA (अकल्पिता) cannot be “a thing that cannot be imagined by the human body” as explained by the spiritualistic translations but have got to be all those things that do not owe their existence to human imagination at all.
c) VRITTI (वृत्ति) – it has to be a kind of VRITTI (वृत्ति) only that is qualified as BAHIR (बहिर) and AKALPITA (अकल्पिता) and clearly written as such by Patanjali. It cannot be and should not be called MIND as imagined by the spiritualistic explanations. It must represent properties (GUN गुण) and tendencies (PRAVRITTI प्रवृत्ति) only
d) MAHAVIDEHA (महा विदेहा) – the name of this VRITTI (वृत्ति) is MAHAVIDEHA as given by Patanjali. The name has been aptly chosen as the word MAHA (महा) denotes the greater expanse of the universe and nature and the word VIDEHA (विदेहा) stands for that is different from the behaviour pattern of human body as it is BAHIR (बहिर) and AKALPITA (अकल्पिता)
e) TATAH (ततः) and then i.e. when the approach is to find out all that is BAHIR (बहिर) and AKALPITA (अकल्पिता)
f) PRAKASHAVRAN (प्रकाशावरण) every veil meaning IGNORANCE covering the knowledge
g) KSHAY (क्षयः) – is destroyed and human mind keeps on accumulating knowledge / awareness. And that is what the history of human civilization is so far.
ANALYSIS OF THE COMPARISON AND CONCLUSION
Since spiritualism is a free for all concept many words that are completely non-existent in the sutra and still have been manipulated and justified to be present. ‘Mind’ (मन MAN) is not the only such word. Its variants like ATMA (soul आत्मा), SUKSHM SHARIR (सूक्ष्म शरीर) and CHITT (चित्त) etc. were also introduced as per convenience of the sect, the entire aim being glorification of practitioner of fake YOGA. Awe was created towards a person who was painted as one who had complete control over his soul (ATMA आत्मा). He could make it fly, make it take birth at will, make it enter another physical body and an epitome of all those excellences discussed as bluffs so far. None dared ask the basic question. With the help of what equipment / apparatus in his physical body could he establish this supremacy over his heavenly soul? The apparatus then must be stronger than all powerful soul that is the reflection and part of ALMIGHTY as propagated. Spiritualistic explanations cannot have answers to such queries because the precepts are false and so the conclusions. On the other hand Patanjali’s philosophy does not rest on some ethereal soul or SUKSHM SHARIR (सूक्ष्म शरीर) but on solid recognizable CHITT (चित्त) having a definite place in the body and definite properties that need to be explored. Such an exhortation by Patanjali is evident in each sutra after sutra. The irony is that Patanjali only, in spite of his taking all the precautions and the unique techniques of presentation; has been quoted as authority for the outright bluffs spread by the spiritualistic explanations. Strange is the human mind that accepts these bluffs as miracles but Patanjali never had any doubts about this human approach and had clearly analyzed this behaviour emanating from five groups of VRITTIS (वृत्ति) as unreliable and invalid being a sure sign of ignorance.
Friday, June 18, 2010
Sunday, June 13, 2010
BLUFF OF DIVINE HEARING AND GOING BY THE SKY ROUTE
BLUFF OF DIVINE HEARING AND GOING BY THE SKY ROUTE
SUTRA (III-41, III-42) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
PUNCHLINES
But for the make believe anecdotes in mythological literature even an anthropomorphic god has not shown the possession of those powers that have been propagated to be reserved for a practitioner of spiritualist YOGA. Just sample these real life situations:
a) Thoroughly attired and bedecked with priceless jewelry and the miraculous weapons no god in Somnath temple could ever defend itself from loot and plunder over and over again or defend the petitioners praying within HIS HEARING distance from being butchered mercilessly.
b) No god has ever been found to be the HEARING factor in deciding the results of cricket matches, horse races, lotteries, stocks, elections and examinations in spite of innumerable petitions duly HEARD. Perhaps the conflicting prayers force him to be inactive.
c) Governments and the executive heads keep on tumbling down in spite of the prayers and the oath taking ceremonies duly HEARD and conducted at the most auspicious moment.
d) And still we believe that a god who does not exist in person form will come to our rescue in spite of the fact we know what Swami Dayanand knew as a child only that a stone idol that could not defend itself against the onslaughts of a mouse even cannot come running to defend the petitioner after HEARING the cries for help.
e) It is because we have been drugged to believe that a devotee’s request is always HEARD by quoting non-verifiable anecdotes from mythological literature that god always rushes to a devotee’s help “जब जब भीड़ पड़ी भक्तन पर गरुड़ छोड़ कर धाये” I
f) And that’s why an attempt has been made through spiritualistic explanations of these sutras to convince that a practitioner of YOGA develops the ability of divine HEARING and he can rush by the sky route like a mythological god to answer and help overcome the difficult situations of his disciples He has already been vested with the ability of entering any body (sutra III-38), may be the fastest here. And he has been presumed to possess the ability to bless or curse people (sutra III-23).
g) But the condition of being a real follower / believer (भक्त) has got to be fulfilled. Otherwise your entreaties will go UNHEARD like the situations mentioned in a) to c) above where even god had to turn a deaf ear.
h) The whole idea appears to be to create awe for a practitioner of spiritualistic YOGA and create as many followers as possible.
Is it not safer to at least prepare oneself for any eventuality by getting rid of such ridiculous explanations than to get shocked or butchered sitting in an idle pose?
BLUFF OF POSSESSING THE ABILITY OF DIVINE HEARING AND GOING BY THE SKY ROUTE – SUTRA (III-41, 42)
The sutras quoted as authority for spreading these bluffs are:
(III-41) SHROTRAKASHYO SAMBANDH (first part) SANYAMADI (second part) DIVYAM SHROTRAM (third part)
(III-41) श्रोत्राकाशयोः संबंध संयमादि दिव्यं श्रोत्रम्
(III-42) KAYAKASHYO SAMBANDH (first part) SANYAMAT (second part) LAGHUTUL SAMAPATTESHCH (first part) AKASH GAMNAM (third part)
(III-42) कायाकाशयोः संबंधसंयमात् लघुतूलसमापत्तेश्चाकाशगमनम्
As usual the STANDARD SPIRITUALISTIC translations are as under which are arrived at by filling in the blanks of the outline
STANDARD SPIRITUALISTIC TRANSLATION
(III-41) By MEDITATING / CONCENTRATING on the relationship between sky / space / ether and the sense of hearing, supernatural / divine hearing is gained
.
BLUFF PROPAGATED – A yogi possesses the divine ability of even hearing subtle, hidden and distant sounds
(III-42) By MEDIDATING / CONCENTRATING on the relationship between sky / space / ether and the body and when there is contemplation about the light weight of cotton, the body becomes capable of going anywhere by the sky route.
BLUFF PROPAGATED – A yogi possesses the ability to go anywhere by the sky route as he can make his body weightless.
GLARING INFIRMITIES
The spiritualistic translations suffer from the following additional infirmities besides the non-cognizance of the contexts of SANYAM and PARINAM that are common to all the sutras of this chapter
• The word SHROTRA (श्रोत्र) in sutra III-41 has generally been interpreted as the ears, a part of a physical body as the miraculous improvement here suits the ultimate aim of glorifying a practitioner of YOGA who achieves such proficiency by sitting in an idle pose. In the process it is completely forgotten that Patanjali, in the next sutra III-42 only, is hinting at the definite relationship of the complete body (KAYA काय) with the same AKASH (आकाश). Then why should he specify the ears only in sutra III-41? The word SHROTRA (श्रोत्र) may indicate SOUND also as the ears function is to hear sound only and there is a clear exhortation to find out its properties (DIVYAM SHROTRAM दिव्यं श्रोत्रम्). The entire SAMVED glorifies SOUND (NAAD नाद) only. The entire universe is under the spell of sound only. NAADAM ADHINAM SARVAM JAGATAM (नादम् अधीनम् सर्वं जगतम्). So to understand SHROTRA (श्रोत्र) as SOUND in sutra III-41 is more appropriate than ears.
• Similarly the word AKAASH (आकाश) in both the sutras has generally been interpreted to mean sky as it again suits the designs of a practitioner of spiritualist YOGA to make him fly in the sky at will. The normal prevalent meanings at that time could have been either one of the five elements (JALजल, VAYUवायु, AGNIअग्नि, PRITHVIपृथ्वी and AKAASH आकाश ), the constituents of the entire universe or one of the nine DRAVYAS (द्रव्य) mentioned in VAISHESHIK(वैशेषिक) the philosophy of KANAAD(कणाद)
• The word TUL (तूल) has generally been translated as cotton but it also means air and atmosphere. These meanings are equally relevant in the context.
MIRACLE AS MEANT BY PATANJALI
The same sutras give the entirely logical and practical approach to the subject if the contexts of SANYAM संयम and PARINAM परिणाम as explained by Patanjali are duly kept in mind. The explanations will read as under:
STANDARD EXPLANATION AS PATANJALI MEANT FOR SUTRA III-41
“If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM (परिणाम), about the relationship between SOUND and SPACE a subject of elements (BHUT भूत covered under BRAHM GYAN (ब्रह्म ज्ञान)
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence (KRAM क्रम) about the relationship between sound and space, the subject of your study which will be of help to you
In understanding the reasons of the various remarkable properties of sound which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration and invention etc”.
BRANCH OF KNOWLEDGE INDICATED – ether as medium of communication, sonar systems, radar etc.
RECIPROCAL STATEMENT OF THIS SUTRA – If properties of sound are studied then the importance of the medium of communication and its relation with sound are known.
STANDARD EXPLANATION AS PATANJALI MEANT FOR SUTRA III-42
If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM (परिणाम), about the relationship between HUMAN BODY and SPACE a subject of elements and senses (BHUT भूत covered under BRAHM GYAN ब्रह्म ज्ञान and senses इन्द्रियां covered under ATM GYAN आत्म ज्ञान) and compare it with lightness of cotton, air or atmosphere
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence (KRAM क्रम) about the relationship, the subject of your study which will be of help to you
In understanding the reasons of the various things becoming lighter than air / atmosphere and becoming capable of traveling in space which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration and invention etc”.
BRANCH OF KNOWLEDGE INDICATED – aero-dynamics, space research etc.
RECIPROCAL STATEMENT OF THIS SUTRA – If traveling in space is chosen as the subject of study then the factors responsible for the relationship between the body and the medium of communication are known.
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
On one hand thousands of years must have passed people doing this spiritualistic meditation and concentration and no such practitioner has ever been noticed who has developed the ability of flying with or without body by sky route at any instant or has become capable of hearing the distant, hidden and subtle sounds. While on the other millions are involved in hearing distant and hidden sounds every minute through television, radio, mobile phones and landlines and thousands are involved improving the quality of reception and hundreds are busy round the clock interpreting and decoding the subtle sounds of the universe received through various satellites. And all this because a few like Graham Bell, Marconi or Baird had understood the basic principles of relationship between sound and the medium AKASH and worked on it. Similarly Wright brothers, Robert Goddard, Von Braun etc must have worked hard to understand the basic principles of relationship between a physical body and AKASH and make air or space travel a possibility
SUTRA (III-41, III-42) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
PUNCHLINES
But for the make believe anecdotes in mythological literature even an anthropomorphic god has not shown the possession of those powers that have been propagated to be reserved for a practitioner of spiritualist YOGA. Just sample these real life situations:
a) Thoroughly attired and bedecked with priceless jewelry and the miraculous weapons no god in Somnath temple could ever defend itself from loot and plunder over and over again or defend the petitioners praying within HIS HEARING distance from being butchered mercilessly.
b) No god has ever been found to be the HEARING factor in deciding the results of cricket matches, horse races, lotteries, stocks, elections and examinations in spite of innumerable petitions duly HEARD. Perhaps the conflicting prayers force him to be inactive.
c) Governments and the executive heads keep on tumbling down in spite of the prayers and the oath taking ceremonies duly HEARD and conducted at the most auspicious moment.
d) And still we believe that a god who does not exist in person form will come to our rescue in spite of the fact we know what Swami Dayanand knew as a child only that a stone idol that could not defend itself against the onslaughts of a mouse even cannot come running to defend the petitioner after HEARING the cries for help.
e) It is because we have been drugged to believe that a devotee’s request is always HEARD by quoting non-verifiable anecdotes from mythological literature that god always rushes to a devotee’s help “जब जब भीड़ पड़ी भक्तन पर गरुड़ छोड़ कर धाये” I
f) And that’s why an attempt has been made through spiritualistic explanations of these sutras to convince that a practitioner of YOGA develops the ability of divine HEARING and he can rush by the sky route like a mythological god to answer and help overcome the difficult situations of his disciples He has already been vested with the ability of entering any body (sutra III-38), may be the fastest here. And he has been presumed to possess the ability to bless or curse people (sutra III-23).
g) But the condition of being a real follower / believer (भक्त) has got to be fulfilled. Otherwise your entreaties will go UNHEARD like the situations mentioned in a) to c) above where even god had to turn a deaf ear.
h) The whole idea appears to be to create awe for a practitioner of spiritualistic YOGA and create as many followers as possible.
Is it not safer to at least prepare oneself for any eventuality by getting rid of such ridiculous explanations than to get shocked or butchered sitting in an idle pose?
BLUFF OF POSSESSING THE ABILITY OF DIVINE HEARING AND GOING BY THE SKY ROUTE – SUTRA (III-41, 42)
The sutras quoted as authority for spreading these bluffs are:
(III-41) SHROTRAKASHYO SAMBANDH (first part) SANYAMADI (second part) DIVYAM SHROTRAM (third part)
(III-41) श्रोत्राकाशयोः संबंध संयमादि दिव्यं श्रोत्रम्
(III-42) KAYAKASHYO SAMBANDH (first part) SANYAMAT (second part) LAGHUTUL SAMAPATTESHCH (first part) AKASH GAMNAM (third part)
(III-42) कायाकाशयोः संबंधसंयमात् लघुतूलसमापत्तेश्चाकाशगमनम्
As usual the STANDARD SPIRITUALISTIC translations are as under which are arrived at by filling in the blanks of the outline
STANDARD SPIRITUALISTIC TRANSLATION
(III-41) By MEDITATING / CONCENTRATING on the relationship between sky / space / ether and the sense of hearing, supernatural / divine hearing is gained
.
BLUFF PROPAGATED – A yogi possesses the divine ability of even hearing subtle, hidden and distant sounds
(III-42) By MEDIDATING / CONCENTRATING on the relationship between sky / space / ether and the body and when there is contemplation about the light weight of cotton, the body becomes capable of going anywhere by the sky route.
BLUFF PROPAGATED – A yogi possesses the ability to go anywhere by the sky route as he can make his body weightless.
GLARING INFIRMITIES
The spiritualistic translations suffer from the following additional infirmities besides the non-cognizance of the contexts of SANYAM and PARINAM that are common to all the sutras of this chapter
• The word SHROTRA (श्रोत्र) in sutra III-41 has generally been interpreted as the ears, a part of a physical body as the miraculous improvement here suits the ultimate aim of glorifying a practitioner of YOGA who achieves such proficiency by sitting in an idle pose. In the process it is completely forgotten that Patanjali, in the next sutra III-42 only, is hinting at the definite relationship of the complete body (KAYA काय) with the same AKASH (आकाश). Then why should he specify the ears only in sutra III-41? The word SHROTRA (श्रोत्र) may indicate SOUND also as the ears function is to hear sound only and there is a clear exhortation to find out its properties (DIVYAM SHROTRAM दिव्यं श्रोत्रम्). The entire SAMVED glorifies SOUND (NAAD नाद) only. The entire universe is under the spell of sound only. NAADAM ADHINAM SARVAM JAGATAM (नादम् अधीनम् सर्वं जगतम्). So to understand SHROTRA (श्रोत्र) as SOUND in sutra III-41 is more appropriate than ears.
• Similarly the word AKAASH (आकाश) in both the sutras has generally been interpreted to mean sky as it again suits the designs of a practitioner of spiritualist YOGA to make him fly in the sky at will. The normal prevalent meanings at that time could have been either one of the five elements (JALजल, VAYUवायु, AGNIअग्नि, PRITHVIपृथ्वी and AKAASH आकाश ), the constituents of the entire universe or one of the nine DRAVYAS (द्रव्य) mentioned in VAISHESHIK(वैशेषिक) the philosophy of KANAAD(कणाद)
• The word TUL (तूल) has generally been translated as cotton but it also means air and atmosphere. These meanings are equally relevant in the context.
MIRACLE AS MEANT BY PATANJALI
The same sutras give the entirely logical and practical approach to the subject if the contexts of SANYAM संयम and PARINAM परिणाम as explained by Patanjali are duly kept in mind. The explanations will read as under:
STANDARD EXPLANATION AS PATANJALI MEANT FOR SUTRA III-41
“If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM (परिणाम), about the relationship between SOUND and SPACE a subject of elements (BHUT भूत covered under BRAHM GYAN (ब्रह्म ज्ञान)
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence (KRAM क्रम) about the relationship between sound and space, the subject of your study which will be of help to you
In understanding the reasons of the various remarkable properties of sound which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration and invention etc”.
BRANCH OF KNOWLEDGE INDICATED – ether as medium of communication, sonar systems, radar etc.
RECIPROCAL STATEMENT OF THIS SUTRA – If properties of sound are studied then the importance of the medium of communication and its relation with sound are known.
STANDARD EXPLANATION AS PATANJALI MEANT FOR SUTRA III-42
If you have made up your mind (DHARNA धारणा) to choose your subject of study as finding out the properties (DHARM धर्म), the symptoms (LAKSHAN लक्षण) and the states of existence (AWASTHA अवस्था), the three dimensions of PARINAM (परिणाम), about the relationship between HUMAN BODY and SPACE a subject of elements and senses (BHUT भूत covered under BRAHM GYAN ब्रह्म ज्ञान and senses इन्द्रियां covered under ATM GYAN आत्म ज्ञान) and compare it with lightness of cotton, air or atmosphere
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence (KRAM क्रम) about the relationship, the subject of your study which will be of help to you
In understanding the reasons of the various things becoming lighter than air / atmosphere and becoming capable of traveling in space which you should be able to make use or implement (VINIYOG विनियोग) in any field of further exploration and invention etc”.
BRANCH OF KNOWLEDGE INDICATED – aero-dynamics, space research etc.
RECIPROCAL STATEMENT OF THIS SUTRA – If traveling in space is chosen as the subject of study then the factors responsible for the relationship between the body and the medium of communication are known.
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
On one hand thousands of years must have passed people doing this spiritualistic meditation and concentration and no such practitioner has ever been noticed who has developed the ability of flying with or without body by sky route at any instant or has become capable of hearing the distant, hidden and subtle sounds. While on the other millions are involved in hearing distant and hidden sounds every minute through television, radio, mobile phones and landlines and thousands are involved improving the quality of reception and hundreds are busy round the clock interpreting and decoding the subtle sounds of the universe received through various satellites. And all this because a few like Graham Bell, Marconi or Baird had understood the basic principles of relationship between sound and the medium AKASH and worked on it. Similarly Wright brothers, Robert Goddard, Von Braun etc must have worked hard to understand the basic principles of relationship between a physical body and AKASH and make air or space travel a possibility
Sunday, June 6, 2010
BLUFF OF WALKING ON WATER ETC.
BLUFF OF WALKING ON WATER ETC
SUTRA (III-39, III-40) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
PUNCH LINE
Barring conveniently manufactured anecdotes that are quoted to prove the abilities of walking on water, mud and thorns no practitioner of spiritualist YOGA sitting, lying or standing in an idle pose, hidden in some remote Himalayan cave has ever come down or is likely to come down to demonstrate such a proficiency because of a taboo favorably interpreted in sutra III-51. The practitioners roaming in the plains have consistently failed to do so. It is high time we come out of this slumber and at least try to find out if Patanjali meant it as a spiritualist understands it or he is hinting at some principle of making the things lighter, defying gravitational pull or negotiating hurdles by not coming into contact.
BLUFF OF POSSESSING ABILITY OF WALKING ON WATER ETC. – SUTRA (III-39)
Patanjali sutra quoted as authority for spreading this bluff is:
(III-39) UDAN JAYAJ (first part) JAL PANK KANTAKADISU ASANG UTKRANTISHCHA (third part)
(III-39) उदान जयाज्जलपंककण्टकआदिसु असँग उत्क्रान्तिश्च
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 conquering (JAYAT जयात्) of UDAN (उदान), a kind of breath traveling from the throat to the head it is possible to avoid contact (ASANG असँग) with water, mud and thorns and go above these (UTKRANTISHCHA उत्क्रान्तिश्च)
BLUFF PROPAGATED – A yogi possesses the ability of walking on water, fire and thorns etc as he knows how to levitate and go above these.
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:
• No effort is found in any spiritualistic translation to explain the exact nature and composition of the kind of breath UDAN (उदान) but for its place of traveling that is from throat to the head and this place is not mentioned in Patanjali sutra. In the next sutra III-40 there is a mention about another kind of breath SAMAN (समान) that is responsible for an entirely different kind of operation i.e. glow on face and entire body ( PRAJWALAM प्रज्वलम) and its place of traveling has been presumed from heart to navel by the spiritualistic translations. Again there is no such mention about the place in Patanjali sutra.
(III-40) SAMAN JAYAT (first part) PRAJWALAM (third part)
(III-40) समान जयात्प्रज्व्लम
• The other three kinds of breath as per spiritualist explanations are PRAN प्राण, APAN अपान and VYAN व्यान. The place of traveling for PRAN प्राण is from nose to the heart. The place of traveling for APAN अपान is from navel to the foot and the place of traveling for VYAN व्यान is entire body. The places of travel and presumption as kinds of breath are entirely spiritualistic explanations. Patanjali sutras don’t give either hint. Accepting these as the kinds of breath only no effort is found in any spiritualistic translation to explain the exact nature and composition scientifically. Rather the insistence is on effortless techniques of sitting in idle postures of meditation on these breaths and suddenly acquiring the imaginary and non-demonstrable powers May be it is not breath at all as postulated by the spiritualistic explanations! The terms might be the principles responsible for making the things lighter, brighter, heavier, smoother, faster and slower etc.
• The normal queries that go unanswered are like these. Are these breaths some kinds of oxygen or oxygen undergoing changes in composition at different places in a body and thus acquiring entirely different properties, symptoms and capabilities? Are these various gasses. Are these reagents already present in the body taking part in chemical reactions? Or are these the names of the very processes of change? Is there any relation between the feelings of hurt and the periods of contact with damaging elements so that an action is completed within harmless intervals and the impressions of miracles defying nature are conveyed with a view to bluffing? Are these some kinds of juices that travel from place A to B in a physical body? Is it a hint towards a system like respiratory or circulatory? Instead an all-out effort is made to paint a practitioner of spiritualist YOGA that he achieves all these miraculous feats just by sitting in an idle pose and controlling the various breaths named as PRAN (प्राण), APAN (अपान), UDAN (उदान), SAMAN (समान) and VYAN (व्यान). That way it is quite probable that complete scientific terms that could have been standardized have been converted into spiritual jargons with no hope of recovery.
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 UDAN उदान a subject of senses (INDRIYAN इन्द्रियां covered under ATM GYAN आत्मज्ञान) or a subject of natural elements (भूत) covered under BRAHM GYAN (ब्रह्म ज्ञान)
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence (KRAM क्रम) about composition and nature of UDAN (उदान), the subject of your study which will be of help to you
In understanding the underlying reasons of things becoming lighter or avoiding contact and thus making them cross water mud , thorns or such obstacles by going above them, which you should be able to make use or implement (VINIYOG विनियोग) it in any field of further exploration and invention etc”.
BRANCHES OF KNOWLEDGE INDICATED – dynamics, statics hydrostatics, hydrodynamics, cosmetics, factors affecting the internal functions of the body, chemical engineering etc.
RECIPROCAL STATEMENT OF THIS SUTRA –.if you want to walk on water then find out the properties and symptoms of UDAN (उदान).
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
The very concepts of UDAN (उदान), SAMAN (समान) etc. have been lost due to spiritualistic insistence of considering these as some kinds of breath only. There is no doubt that breath in a human body is responsible for umpteen chemical reactions but the very path of finding these out has been blocked by spreading the bluff that a spiritualist YOGI knows all and he is not going to tell due to better ordained considerations and therefore a commandment for ordinary mortals to have ASTHA आस्था – (a term coined by the spiritualists for a kind of faith) in the spiritualist explanations only. I call the term coinage for the simple reason that it neither exists anywhere in Patanjali YOGSUTRAS nor in VEDAS. The irony is that different shades of spiritualists don’t mind indulging gleefully and cruelly in the travesty of keeping the contradictory creed bluffs alive even at the cost of human blood, violence of grotesque kinds and proportions, treachery, deceit, immoral trafficking, personal revenge, cut throat tactics and all inhuman acts and all in the name of highly laudable, not to be touched holy cow called ASTHA आस्था.
SUTRA (III-39, III-40) – MIRACLES OF YOG
VERSUS THE BLUFFS OF YOGA
ALL THE BLUFF – CALL THE BLUFF
PUNCH LINE
Barring conveniently manufactured anecdotes that are quoted to prove the abilities of walking on water, mud and thorns no practitioner of spiritualist YOGA sitting, lying or standing in an idle pose, hidden in some remote Himalayan cave has ever come down or is likely to come down to demonstrate such a proficiency because of a taboo favorably interpreted in sutra III-51. The practitioners roaming in the plains have consistently failed to do so. It is high time we come out of this slumber and at least try to find out if Patanjali meant it as a spiritualist understands it or he is hinting at some principle of making the things lighter, defying gravitational pull or negotiating hurdles by not coming into contact.
BLUFF OF POSSESSING ABILITY OF WALKING ON WATER ETC. – SUTRA (III-39)
Patanjali sutra quoted as authority for spreading this bluff is:
(III-39) UDAN JAYAJ (first part) JAL PANK KANTAKADISU ASANG UTKRANTISHCHA (third part)
(III-39) उदान जयाज्जलपंककण्टकआदिसु असँग उत्क्रान्तिश्च
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 conquering (JAYAT जयात्) of UDAN (उदान), a kind of breath traveling from the throat to the head it is possible to avoid contact (ASANG असँग) with water, mud and thorns and go above these (UTKRANTISHCHA उत्क्रान्तिश्च)
BLUFF PROPAGATED – A yogi possesses the ability of walking on water, fire and thorns etc as he knows how to levitate and go above these.
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:
• No effort is found in any spiritualistic translation to explain the exact nature and composition of the kind of breath UDAN (उदान) but for its place of traveling that is from throat to the head and this place is not mentioned in Patanjali sutra. In the next sutra III-40 there is a mention about another kind of breath SAMAN (समान) that is responsible for an entirely different kind of operation i.e. glow on face and entire body ( PRAJWALAM प्रज्वलम) and its place of traveling has been presumed from heart to navel by the spiritualistic translations. Again there is no such mention about the place in Patanjali sutra.
(III-40) SAMAN JAYAT (first part) PRAJWALAM (third part)
(III-40) समान जयात्प्रज्व्लम
• The other three kinds of breath as per spiritualist explanations are PRAN प्राण, APAN अपान and VYAN व्यान. The place of traveling for PRAN प्राण is from nose to the heart. The place of traveling for APAN अपान is from navel to the foot and the place of traveling for VYAN व्यान is entire body. The places of travel and presumption as kinds of breath are entirely spiritualistic explanations. Patanjali sutras don’t give either hint. Accepting these as the kinds of breath only no effort is found in any spiritualistic translation to explain the exact nature and composition scientifically. Rather the insistence is on effortless techniques of sitting in idle postures of meditation on these breaths and suddenly acquiring the imaginary and non-demonstrable powers May be it is not breath at all as postulated by the spiritualistic explanations! The terms might be the principles responsible for making the things lighter, brighter, heavier, smoother, faster and slower etc.
• The normal queries that go unanswered are like these. Are these breaths some kinds of oxygen or oxygen undergoing changes in composition at different places in a body and thus acquiring entirely different properties, symptoms and capabilities? Are these various gasses. Are these reagents already present in the body taking part in chemical reactions? Or are these the names of the very processes of change? Is there any relation between the feelings of hurt and the periods of contact with damaging elements so that an action is completed within harmless intervals and the impressions of miracles defying nature are conveyed with a view to bluffing? Are these some kinds of juices that travel from place A to B in a physical body? Is it a hint towards a system like respiratory or circulatory? Instead an all-out effort is made to paint a practitioner of spiritualist YOGA that he achieves all these miraculous feats just by sitting in an idle pose and controlling the various breaths named as PRAN (प्राण), APAN (अपान), UDAN (उदान), SAMAN (समान) and VYAN (व्यान). That way it is quite probable that complete scientific terms that could have been standardized have been converted into spiritual jargons with no hope of recovery.
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 UDAN उदान a subject of senses (INDRIYAN इन्द्रियां covered under ATM GYAN आत्मज्ञान) or a subject of natural elements (भूत) covered under BRAHM GYAN (ब्रह्म ज्ञान)
And you are determined to pay never distractible attention (DHYAN ध्यान) in order to stick to this decision under any circumstances and you are confident of working wholeheartedly (SAMADHI समाधि) come what may for execution of this decision; you are likely to get that insight (PRAGYA प्रज्ञा) into the underlying principles of sequence (KRAM क्रम) about composition and nature of UDAN (उदान), the subject of your study which will be of help to you
In understanding the underlying reasons of things becoming lighter or avoiding contact and thus making them cross water mud , thorns or such obstacles by going above them, which you should be able to make use or implement (VINIYOG विनियोग) it in any field of further exploration and invention etc”.
BRANCHES OF KNOWLEDGE INDICATED – dynamics, statics hydrostatics, hydrodynamics, cosmetics, factors affecting the internal functions of the body, chemical engineering etc.
RECIPROCAL STATEMENT OF THIS SUTRA –.if you want to walk on water then find out the properties and symptoms of UDAN (उदान).
ANALYSIS OF THE COMPARISON AND CONCLUSIONS
The very concepts of UDAN (उदान), SAMAN (समान) etc. have been lost due to spiritualistic insistence of considering these as some kinds of breath only. There is no doubt that breath in a human body is responsible for umpteen chemical reactions but the very path of finding these out has been blocked by spreading the bluff that a spiritualist YOGI knows all and he is not going to tell due to better ordained considerations and therefore a commandment for ordinary mortals to have ASTHA आस्था – (a term coined by the spiritualists for a kind of faith) in the spiritualist explanations only. I call the term coinage for the simple reason that it neither exists anywhere in Patanjali YOGSUTRAS nor in VEDAS. The irony is that different shades of spiritualists don’t mind indulging gleefully and cruelly in the travesty of keeping the contradictory creed bluffs alive even at the cost of human blood, violence of grotesque kinds and proportions, treachery, deceit, immoral trafficking, personal revenge, cut throat tactics and all inhuman acts and all in the name of highly laudable, not to be touched holy cow called ASTHA आस्था.
Monday, May 24, 2010
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.
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.
Thursday, May 13, 2010
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.
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.
Wednesday, April 21, 2010
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.
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.
Wednesday, April 7, 2010
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)
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)
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