CONCEPT OF CHITT (चित्त)
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING CONCEPT OF CHITT (चित्त) AND ITS COMPARISON WITH VRITTI (वृत्ति)
ORIGIN OF THE CONCEPT OF CHITT (चित्त)
The entire creation is the result of cause and effect process of VRITTIS. This is a unique contribution of VEDAS to the human thought. To understand it human mind is not enough as it is made up of those VRITTIS that are not reliable as discussed earlier and it keeps on hopping from one conclusion to the other. To understand the VRITTIS there is another human apparatus that Patanjali calls CHITT. The concept of CHITT is again a unique scientific enunciation of Vedic thought process that is completely absent in any other philosophy. The only reason of absence is that human mind as per its behavior pattern already discussed under MANOVRITTI, at some point of time got embroiled in the concept of soul and is carrying with it till date adding various contradictions daily and presuming it to be higher knowledge. I have discussed it further in this article under CHITT (चित्त), SOUL (ATMA आत्मा) AND CONSCIOUSNESS. To understand CHITT it is interesting to go into the genesis of this concept. We already know that Patanjali has discussed the conditions under which the VRITTI of MEMORY (SMRITI स्मृति) becomes another VRITTI called SANSKAR (संस्कार). Is it possible to ensure that the VRITTI of SMRITI (Memory स्मृति) is not permitted to drift into SANSKAR – a gene capable of mutation? The more pertinent questions that may precede this one are:-
• Why not to let it remain a MANOVRITTI as SMRITI only?
• Why at all should it not be permitted to drift into SANSKAR?
Efforts in the direction of finding out answers to these questions only resulted into the awareness of the mechanics of human behavior generation after generation and our helplessness in behaving so and also the invention of the unique science of YOG (योग) and awareness of the concept of CHITT (चित्त) indicating the possibility of other stages of sequential existence for human beings only as per LAW OF APARINAMI (अपरिणामी). The efforts to find out other stages of existence were put in for the simple reason of inescapable reality of passing through the present flawed stage of mind that Patanjali calls as MANOVRITTI (मनोवृत्ति) stage of CHITT. It is the concern for helplessness manifest in inescapable flawed stage of MANOVRITTI of humanity at large that must have weighed heavily on the minds of the authors of Vedas. And they concluded rightly that there must be other stages of human existence besides the MANOVRITTI STAGE. Under the brand name CHITT the following three stages were studied:
• MANOVRITTI (मनोवृत्ति) STAGE – a stage where all our actions are bound to be unreliable but inescapable also at the same time as discussed above. The functioning agency is MAN (मन). The nearest English word for MAN (मन) is mind. It is FLAWED due to primitive stage of reasoning being unreliable as discussed under PRAMAN (प्रमाण), VIPARYA (विपर्यय) etc and human beings cannot rest on its laurels howsoever miraculous these might be. Creation is a continuous process and to presume that mind is the final attire of human beings is militating against the very concept of VEDIC creation where THE END is not the directive principle. It is (NETI NETI नेति नेति) meaning NO END----NO END.
• SATTVA (सत्त्व) STAGE – a stage where a sort of realization dawns about the inadequacy and the inevitability of the MANOVRITTI stage and some efforts are put in to avoid the flaws. This stage is an unstable stage like formation of unstable bonds in a chemical reaction. All religions are the outcome and in a way efforts put in by SATTVA to overcome the inadequacies. SATTVA is a kind of process of physical and mental cleansing. But what exactly is cleansing? The VRITTIS of PRAMAN (प्रमाण), VIPARYAYA (विपर्यय) etc. take over and force the SATTVA to regress to MANOVRITTI stage. The functioning agency is SATTVA (सत्त्व) and there is no equivalent word in English for this.
• PURUSH (पुरुष) STAGE – a stage that is not subject to either regression or transmutation because unflinching wisdom (विवेक) about the reasons of inadequacy and the inevitability of the MANOVRITTI stage are thoroughly understood and diagnosed and the VRITTIS of PRAMAN (प्रमाण), VIPARYAYA (विपर्यय) etc are made inoperative through a well explained process of cleansing known as YOG. Patanjali calls this stage KAIVALYA (कैवल्य) literally meaning ‘ONLY WISDOM’. The functioning agency is PURUSH (पुरुष) and again there is no equivalent word in English for it.
MAIN CHARACTERISTICS OF CHITT
Patanjali has introduced CHITT in the second sutra of the first chapter only and keeps on referring to it throughout. Fourth chapter of his YOG SHASTRA deals mainly with the concept of CHITT and clarifications. The main characteristics of CHITT that emerge from the discussions are:
• This is a unique VRITTI possessed by human beings only. In other words it attains discernible stage in human beings only through a well established process of set and known conditions as per laws of APARINAMI and COMPLETENESS.
• Many words have been used by Patanjali to make the concept of CHITT clear by comparing each other. These give the impression of being the same as CHITT. The most prominent are MAN (मन), SATTVA (सत्त्व) and PURUSH (पुरुष). These can be better understood as sequential stages of CHITT as per laws of APARINAMI and COMPLETENESS of VRITTIS. It is the common name that encompasses all the stages. For such a division of CHITT, there must be a strong reason. The reason is that the perceiver and the perceived cannot be the same. The mind (MAN मन) is the primary agency of CHITT. Here the primitive VRITTIS of reasoning like PRAMAN (प्रमाण), VIPARYAYA (विपर्यय) etc have come into existence under LAW OF APARINAMI. But who will perceive that these VRITTIS are primitive and hence unreliable? The mind cannot be the judge as it is the party about which a judgment is to be passed and for it all its actions are excellent pieces of intelligence. Initial realization has got to be by some other secondary agency of CHITT and it is called SATTVA. But SATTVA invariably falls prey to the charms of the VRITTIS of mind because it is not trained. And like mind (MAN मन) it also considers all its actions as excellent pieces of intelligence. This fact is perceived by another agency of CHITT that is highly trained and is called PURUSH and this agency does not and cannot fall prey to the VRITTIS of mind as this entire process of training is perceived by the VRITTIS of MIND only and it lends all its VRITTIS to PURUSH for judicious use. All the VRITTIS of mind have now thus become hand maids of PURUSH.
• It cannot come into existence in any other form of existence either animate or inanimate. The human body alone can house it because of the conditions that are conducive for its presence.
• Its residing place is in the heart. It is a definite indication of existence that while the innumerable other VRITTIS exist all over this VRITTI happens to come into existence in the heart of human beings only. Who knows it might be traced tomorrow in some Micro stage (SUKSHM सूक्ष्म) as a gene or by some other name. It should be interesting to ponder over the reason of residing place of CHITT at heart. Why not brain? It is the physical organ of mind (MAN मन in Patanjali parlance) as per our established physiological knowledge of date. Perhaps he knew this fact and therefore, concluded that heart must be the physical organ of CHITT as its functions are entirely different from mind (MAN मन). Then why heart only and why not kidney, lungs or any other organ? The answer is perhaps he also knew that a brain-dead or any other organ-dead person is not actually dead but a heart-dead entity is finally dead. Not only this, he also knew that brain is just a conglomeration of millions of VRITTIS where some controlling VRITTIS of millions of other VRITTIS residing at innumerable places of the body do reside. Consequently, he studied mind (मन) and CHITT (चित्त) extensively and as separate phenomenon.
• This is also a VRITTI (वृत्ति) like any other VRITTI (वृत्ति) functioning under the laws of APARINAMI and COMPLETENESS with a difference that it does not belong to any group or subgroup (JATI जाति). It is single and unique.
• Like any other VRITTI (वृत्ति) it has definite structure (SWARUP स्वरूप), Micro (SUKSHM सूक्ष्म) and Macro (STHOOL स्थूल ) stages, function (ANVAYA अन्वय) and purpose (ARTHVATTVA अर्थवत्त्व)
• Its function is twofold: first to understand the functions of all the VRITTIS (वृत्ति) and secondly to make selective use of them and thus in a way become Master of all VRITTIS (वृत्ति). This can be achieved by the CHITT through continuous observation of and association with VRITTIS only.
• The VRITTIS function automatically for their defined purpose but CHITT has to develop to overcome the onslaughts of enchanting and captivating VRITTIS because of their defined purpose invariably coming in way of its allotted functions. This process of development of CHITT is YOG as per PATANJALI and any individual is capable of development of CHITT anytime one wants.
• A non-functional CHITT is an apparatus that has been incapacitated by the VRITTIS to perform its allotted functions. In a way it is like a defective instrument as CHITT but perfectly functional as a VRITTI.
• It cannot be the Master if it is under developed or undeveloped. An undeveloped CHITT (चित्त) behaves like any other VRITTI (वृत्ति) it is associated with. The oft repeated confusion because of this behavior is that there are many CHITTS (चित्त) in a person while it is a NON-FUNCTIONAL CHITT (चित्त) behaving differently in the company of different VRITTIS (वृत्ति).
• CHITT is recognized as an embodiment of the VRITTIS (वृत्ति) of friendliness (मैत्री), compassion (करुणा), joyfulness (मुदिता) and indifference (उपेक्षा) towards dualities like pleasure (सुख), pain (दुःख), virtue (पुण्य) and vice (अपुण्य). In other words these are the Macro symptoms (STHOOL स्थूल) and the actions of any person exhibiting these symptoms are always CHITT oriented and are in complete contrast to actions driven by MANOVRITTI (मनोवृत्ति)
CHITT (चित्त), SOUL (ATMA आत्मा) AND CONSCIOUSNESS
Patanjali has not used the word ATMA (आत्मा) anywhere in his treatise. It is a concept introduced by Upanishads – a post Vedic effort to explain ATM GYAN (आत्म ज्ञान) meaning “knowledge about self”; one of the main subject matters of VEDAS. The concept of ATMA (आत्मा) appears to have been derived from the word ATM (आत्म) and put into circulation so deftly that all religious philosophies were captivated by its unverifiable mysteriousness and projected completeness being part of GOD Himself. The dichotomy of existence of Satan, evil souls was resolved by advocating penance, devotion, confession, even accepting and submitting to fallacious licentious theories of various cults as means of redemption because they never knew anything about the concept of CHITT. They were interpreting soul (ATMA आत्मा) only, interpreting YOG as union of SOUL with GOD, communion of consciousness with supreme cosmic consciousness, getting convinced about SATAN as ‘Arch Angel ruined’ in Miltonic terms and thus all evil souls as ruined souls and convincing them to come under the patronage of some exalted soul and overall, generating fear, confusion and awe towards a deliverer, an incarnate of some god. Inspite of Patanjali not using the word ATMA anywhere his concept of CHITT was generally misinterpreted as ATMA (आत्मा) by the spiritualistic world with diverse opinions about its existence in animal or plant or inanimate world. All the religions have tried to suggest ways and means to develop CHITT only but all get confused en route for the simple reason of non-comprehension. Christianity and Islam have never heard the concept of CHITT as explained by Patanjali and all the Indian religions have equated it with some ethereal soul / ATMA (आत्मा) an imaginary concept introduced by spiritualistic Upanishads. The concept of CHITT advocated by Patanjali as a solid, verifiable scientific entity of human body was thus lost for ever in the labyrinths of unverifiable, mysterious, ethereal and awe inspiring SOUL. The term CONSCIOUSNESS is also used to denote SOUL only that becomes aware of supreme consciousness i.e. GOD and it has nothing to do with the capability of awareness as indicated in the apparatus of CHITT possessed by human beings. This discovery is the unique contribution of Vedic knowledge that has been shrouded in mysticism of imaginary concept of spiritualism by substituting PURUSH stage of CHITT by the non-existing soul (ATMA आत्मा) meeting the GOD and coining a term MOKSH (मोक्ष) for it wherein, a soul gets rid of another coined term PUNARJANM (पुनर्जन्म) i.e. taking birth over and over again. The confusion is further confounded by vesting in a YOGA expert the ability to take birth at will and thus coming again on earth as reincarnated soul (अवतार), again a coinage, to punish the evil and liberate the virtuous. Such explanation not only encouraged lethargy, helplessness and superstitions but put a seal of only finality ordained for human beings and all these go against the basic directive principle of NETI NETI (नेति नेति) of Vedas and the very ethos of perspiration (PURUSHARTH पुरुषार्थ) that is stressed from the beginning to the end in Patanjali YOGSHASTRA. The question that should agitate the mind of any seeker of knowledge should rather be – what happens next after the PURUSH stage or KAIVALYA (कैवल्य) for human beings. The answer is: it has to be found out through the process of YOG because it is the only endless ULTIMATE process with innumerable possibilities and all the other processes boast only of an illogical finality.
Saturday, May 7, 2011
Sunday, April 24, 2011
RULES OF PRESENCE OF VRITTIS
RULES OF PRESENCE OF VRITTIS
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING RULES OF PRESENCE OF VRITTIS (वृत्ति)
Any existence is comprised of the five natural elements each having five groups of VRITTIS (वृत्ति) i.e. SWARUP (स्वरुप), STHUL (स्थूल), SUKSHM (सूक्ष्म), ANVAYA (अन्वय) and ARTHVATTVA (अर्थवत्त्व), as explained above. There are innumerable VRITTIS and innumerable functions are performed by them. Patanjali feels that any function is the result of the strength of VRITTIS present. As per rule of presence these VRITTIS (वृत्ति) can be present in any or combination of the following four forms for any function.
• Dormant (PRASUPT प्रसुप्त )
• Mild (TANU तनु)
• Scattered (VICHCHHINN विच्छिन्न).
• Rampant (UDAR उदार)
Out of these four forms which form or combination it will take; it is determined by the following three factors. The factors that influence the above presence are:
• Place (DESH देश) – indicating environment
• Time (KAL काल) – indicating environment
• Species (JATI जाति) – indicating heredity.
Since Heredity and Environment emerge as determining factors for the presence of VRITTIS; it has a recessive tendency capable of mutation through genes i.e. SANSKARS (संस्कार); the carriers of hereditary traits as per VRITTI of SMRITI (Memory स्मृति) explained above.
Further this is a kind of proportion of existence of VRITTIS (वृत्ति) in any happening or action. But any existence for us is our perception of a stage having definite properties and symptoms born out of any permutation and combination of the VRITTIS (वृत्ति) of the five groups. Even our perception is a stage as it is an existence. Our perception is determined by any permutation and combination of the five groups of VRITTIS (वृत्ति) of our senses namely GRAHAN (ग्रहण), SWARUP (स्वरुप), ASMITA (अस्मिता), ANVAYA (अन्वय) and ARTHVATTVA (अर्थवत्त्व ), that can be present in any or combination of the four proportions of forms. Therefore, our perception is always limited as it is determined by the form of presence of VRITTIS (वृत्ति). We are, therefore, unable to perceive any existence in its entirety. This perception of the same stimulus is thus bound to differ from person to person as one has own proportions as per rules of presence of VRITTIS (वृत्ति) as mentioned above and determined by GENERAL and SENSE groups.
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING RULES OF PRESENCE OF VRITTIS (वृत्ति)
Any existence is comprised of the five natural elements each having five groups of VRITTIS (वृत्ति) i.e. SWARUP (स्वरुप), STHUL (स्थूल), SUKSHM (सूक्ष्म), ANVAYA (अन्वय) and ARTHVATTVA (अर्थवत्त्व), as explained above. There are innumerable VRITTIS and innumerable functions are performed by them. Patanjali feels that any function is the result of the strength of VRITTIS present. As per rule of presence these VRITTIS (वृत्ति) can be present in any or combination of the following four forms for any function.
• Dormant (PRASUPT प्रसुप्त )
• Mild (TANU तनु)
• Scattered (VICHCHHINN विच्छिन्न).
• Rampant (UDAR उदार)
Out of these four forms which form or combination it will take; it is determined by the following three factors. The factors that influence the above presence are:
• Place (DESH देश) – indicating environment
• Time (KAL काल) – indicating environment
• Species (JATI जाति) – indicating heredity.
Since Heredity and Environment emerge as determining factors for the presence of VRITTIS; it has a recessive tendency capable of mutation through genes i.e. SANSKARS (संस्कार); the carriers of hereditary traits as per VRITTI of SMRITI (Memory स्मृति) explained above.
Further this is a kind of proportion of existence of VRITTIS (वृत्ति) in any happening or action. But any existence for us is our perception of a stage having definite properties and symptoms born out of any permutation and combination of the VRITTIS (वृत्ति) of the five groups. Even our perception is a stage as it is an existence. Our perception is determined by any permutation and combination of the five groups of VRITTIS (वृत्ति) of our senses namely GRAHAN (ग्रहण), SWARUP (स्वरुप), ASMITA (अस्मिता), ANVAYA (अन्वय) and ARTHVATTVA (अर्थवत्त्व ), that can be present in any or combination of the four proportions of forms. Therefore, our perception is always limited as it is determined by the form of presence of VRITTIS (वृत्ति). We are, therefore, unable to perceive any existence in its entirety. This perception of the same stimulus is thus bound to differ from person to person as one has own proportions as per rules of presence of VRITTIS (वृत्ति) as mentioned above and determined by GENERAL and SENSE groups.
Thursday, April 14, 2011
VRITTIS OPERATING IN HUMAN BEINGS
VRITTIS OPERATING IN HUMAN BEINGS
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING VRITTIS OPERATING IN HUMAN BEINGS
The permutation and combination of the above mentioned VRITTIS (वृत्ति) of natural elements resulted into creation of not only human beings but the entire creation as sequential stages as per LAW OF APARINAMI with innumerable respective VRITTIS (वृत्ति). The impression that human beings are unique with VRITTIS (वृत्ति) like intelligence, compassion, love, and resolution etc. is actually a misnomer. In fact each creation is unique because it is a sequential stage (AWASTHA) with its own proportion of the VRITTIS of SWARUP, STHUL, SUKSHM, ANVAYA and ARTHVATTVA groups and manifesting as intelligence etc. There cannot be another stage with the same proportion as a different stage has got to be with different proportion. These may be just the manifestations of the SUKSHM constituents of the structure (SWARUP) of say FIRE and WATER: the initial elements chosen to begin our study. Patanjali now advises to study the VRITTIS (वृत्ति) operating in human beings under two groups to be further sub-classified in five subgroups each.
A. SENSES – VRITTIS of INDRIYA GROUP (इन्द्रिय जाति )
B. GENERAL – VRITTIS of human beings (MANOVRITTI मनोवृत्ति)
(A) CLASSIFICATION – VRITTIS UNDER SENSES GROUP
These VRITTIS have been classified to be studied under five groups (जाति) as under:
• GRAHAN (ग्रहण जाति).
• ASMITA (अस्मिता जाति)
• SWARUP (स्वरूप जाति)
• ANVAYA (अन्वय जाति )
• ARTHVATTVA (अर्थवत्त्व जाति)
Besides the three common groups of VRITTIS of SWARUP (स्वरूप), ANVAYA (अन्वय) and ARTHVATTVA (अर्थवत्त्व) discussed under VRITTIS of NATURE, Patanjali introduces two highly significant VRITTIS of GRAHAN (ग्रहण जाति) and ASMITA groups (अस्मिता जाति) under this group and considers animal and inanimate world also vested with these VRITTIS and the word SENSE there denotes various properties. So the word SENSE has been used by Patanjali in a very wide sense covering inanimate (JAD जड़) as well as animate (CHETAN चेतन) world. The literal meanings of the words GRAHAN and ASMITA convey the sense of ACCEPTANCE and REJECTION respectively. These VRITTIS in a way decide the limits of tolerance and capability. The inanimate world reflects the presence of these VRITTIS in the form of properties when we talk about elasticity, refraction, reflection, absorption, effects of temperature, pressure, gravity, magnetic properties of attraction and repulsion etcetera. The animal world is buzzing with these with its unique capabilities of various senses of smell, taste, hearing, seeing and touch etc. For human beings also these decide the limits of our various senses. These VRITTIS deal with not only how and what of that we accept and reject but give birth to the next discussed VRITTIS of GENERAL group also that is unique to human being only and determines the entire human behavior pattern where acceptance and rejection become actually interwoven and main criteria for our very survival. We accept something because we reject something and vice versa. The spiritualists have added angle of good and evil that classifies their self created flawless GOD and HIS creation also into good and evil compartments. The argument of good and evil besides being self contradictory has caused irreparable damage to the human psyche by the arbitrary definitions of these dualities in various religions.
VRITTIS OF GRAHAN GROUP (ग्रहण जाति)
It means again a directive principle that all sense VRITTIS (वृत्ति) have a definite receiving capability. The nearest English word conveying the sense of GRAHAN is SENSITIVITY. We all know that we are sensitive because of our senses and we react differently under different situations and many times differently under situations presumed as same. Here is a directive principle acceptance of which opens innumerable vistas of finding out ‘why’. How? Acquiring a stage (AWASTHA अवस्था) exhibiting a property (DHARM धर्म) of definite receiving capability (GRAHAN ग्रहण) by our senses has got to be the result of a process explained by the LAW OF APARINAMI (अपरिणामी). All that is to be done is to find out the VRITTIS responsible for this stage. This in turn will lead to pinpointing the VRITTIS responsible in animal world for better senses of hearing, vision and smell etc. as per the standards of measures invented by us. This will also help us in understanding that there is no spiritualistic reason of some GOD laying such dispensation to achieve some egalitarian or purpose of justice and compensation in his kingdom. This will also help us in discarding wrong reasons of ‘survival of the fittest – struggle for existence’ and ‘natural selection’ as postulated by Darwin. This will further help in understanding the inadequacy of nomenclature of better and worse standards of our judgment. Lastly, this will also help in making use of those identified VRITTIS that increase or decrease the receiving capability (GRAHAN ग्रहण) of our senses as per needs of objectives. All this will happen because we happen to come to know the real reason behind all acceptances is hidden in rules of presence of VRITTIS
VRITTIS OF ASMITA GROUP (अस्मिता जाति)
It means that all sense VRITTIS (वृत्ति) have a definite will not only to accept (GRAHAN) but to reject (ASMITA अस्मिता) also. In English it is translated as ego sense having favorable and unfavorable connotations. In vernacular also, as a routine word it conveys the same sense. But for Patanjali it is well defined technical word and is considered one of the reasons as well as symptoms of NE-SCIENCE (AVIDYA अविद्या). To be aware of the genesis, functions and contents of AVIDYA is equally important for realizing an objective or reaching the stage of KNOWING (विद्या). Otherwise an unknown enemy will cause disaster only as it is the enemy within. To remain blissfully ignorant of the VRITTIS of ASMITA GROUP (अस्मिता जाति) is, therefore, not acceptable in Patanjali scheme of YOG (योग) that aims at:-
a) Complete elimination of flawed premises i.e. AVIDYA (अविद्या) – ASHUDDHI KSHAYE (अशुद्धि क्षय) – Sutra II-28, II-43;
b) Complete elimination of the self created imaginary seeds of AVIDYA (अविद्या) – DOSH BEEJ KSHAYE (दोष बीज क्षय) – sutra III-50;
c) Disarming the dualities of good and evil (SHUCHI ASHUCHI शुचि अशुचि); pleasure and pain (SUKH DUKH सुख दुःख); permanence and transitory (NITYA ANITYA नित्य अनित्य) and mine and not mine (ATM ANATM आत्म अनात्म ) so that these do not cause any harm TATO DWANDA ANABHIGHAT (ततो द्वंदाऽ नभिघातः) – sutra II-48, and
d) Making VRITTIS flow naturally and peacefully – TASYA PRASHANT VAHITA SANSKARAT (तस्यप्रशांतवाहिता संस्कारात्) – sutra III-10.
And all this is possible only when we know about the cause of ASMITA. It must be diagnosed and put to effective use by rejecting the cause. ASMITA is a condition of inability to distinguish between the properties of acceptance (GRAHAN ग्रहण) of vision and the properties of acceptance (GRAHAN ग्रहण) of the objects perceived. Such a symptom (LAKSHAN लक्षण) of inability in such a situation (AWASTHA अवस्था) has got to be due to interaction of some VRITTIS only as per the LAW OF APARINAMI (अपरिणामी). Is this inability due to the conditions of laziness or carelessness created by some combination of VRITTIS? If so, then steps can be taken to overcome these.
Freud touches the fringe only of the above mentioned concepts in his psycho-analysis when he tries to analyze the structure (SWARUP स्वरूप) of mind (A VRITTI in Patanjali parlance ) in three parts of id, ego and super-ego with respective functions (ANVAYA अन्वय).
(B) CLASSIFICATION – VRITTIS UNDER GENERAL GROUP – (MANOVRITTI मनोवृत्ति)
वृत्तयः पंचतय्यः क्लिष्टाऽक्लिष्टाः
VRITTYA PANCHTAYYA KLISHTA AKLISHTA
These are the VRITTIS (वृत्ति) of human mind (MANOVRITTI मनोवृत्ति) responsible for all actions performed by us. These distinguish us from animals as a semblance of reasoning is introduced. These are of five types and are born out of our senses of perception (GYAN INDRIYAN ज्ञानेन्द्रियाँ) and the senses of action (KARM INDRIYAN कर्मेन्द्रियाँ) as a result of interaction with the VRITTIS (वृत्ति) operating in nature. Any information received voluntarily or involuntarily by any of our senses is straightaway bracketed under any of the following groups of VRITTIS (वृत्ति) under direction from the VRITTIS (वृत्ति) OF SENSES mentioned at (A) above. These directions are mainly from the group of VRITTIS coming under the groups of acceptance (ग्रहण जाति) and rejection (अस्मिता जाति).
• PRAMAN (प्रमाण PROOF)
• VIPARYAYA (विपर्यय FALSE KNOWLEDGE)
• VIKALP (विकल्प IMAGINATION)
• NIDRA (निद्रा SLEEP)
• SMRITI (स्मृति MEMORY)
The above mentioned VRITTIS have been clearly defined by PATANJALI. All definitions revolve round the use or the absence of use of three parameters of recognition of reasoning introduced in the definition of PROOF (प्रमाण). Patanjali uses the words KLISHT (क्लिष्ट) and AKLISHT (अक्लिष्ट) for these VRITTIS of reasoning and conveys a sense of primitiveness by using these words. In other words it is just the beginning of development of reason (VIVEK विवेक) and humanity is completely helpless in projecting it as ultimate as these are the only symptoms (LAKSHAN लक्षण) of MANOVRITTI stage (मनोवृत्ति अवस्था) of sequential existence as per LAW OF APARINAMI. I feel since the words are undefined by him these can convey the routine meanings or sense only as per rules of grammar mentioned earlier and help in understanding the definitions better as will be borne out in succeeding paragraphs. There are two probable routine meanings that ultimately convey the sense of unreliability as well as inescapability of this classification. First is whether you find it difficult (KLISHT क्लिष्ट) to accept or find it not difficult (AKLISHT अक्लिष्ट) to accept but the VRITTIS of human mind (MANOVRITTI मनोवृत्ति) behave as if having such a classification of five compartments. Second is whether you like it because you get pleasure (AKLISHT अक्लिष्ट) or you don’t like it because you get pain (KLISHT क्लिष्ट) but human VRITTIS (MANOVRITTI मनोवृत्ति) behave as if having such a classification of five compartments. Overall these words convey a sense of inevitability and helplessness.
PRAMAN (प्रमाण PROOF)
प्रत्य्क्षानुमानागमः प्रमाणानि
PRATYAKSHANUMANAGAMAH PRAMANANI
This is the compartment where human mind considers any information as truth if he happens to place it here. Any information is classified by human mind as PROOF because it is based on any of the following three parameters:
• OBVIOUS (PRATYAKSH प्रत्यक्ष) – strange it may seem but anything obvious can be so deceptive and lacking in details that it cannot be taken as a sure sign of proof. Two and two is never four for many in real life; a curve becomes a straight line and a straight line on earth becomes a curve; a star becomes a dead entity billions of years ago and who does not know that “one may smile and smile and be a villain”. And still we consider obvious doesn’t need a proof. PRATYAKSHAM KIM PRAMANAM (प्रत्यक्षम किम प्रमाणं). All that Patanjali is saying by using the words KLISHTA / AKLISHTA for the VRITTIS of mind that we always remain under illusions; obvious may not be proof and we must know that.
• DEDUCED OR INFERRED (ANUMAN अनुमान) – it is our routine to draw inferences by observation. If we see clouds we infer it is about to rain. If we shiver or sneeze it is cold and if there is sudden death on the roadside it is heatstroke or heart attack. That way we keep on inferring and reach ludicrous conclusions. If a cat crosses the path it is doomed mission or meeting an accident. Twitching of right or left eye decides our course of action. Days, nights, weeks, months, years, directions become auspicious or taboo. All superstitions and rituals fall in this category and we become resigned to destiny – a concept thus created. Patanjali simply reminds that if inferences become KLISHT / AKLISHT these in no way confirm a test of proof but a sure sign of unreliability but we still keep on considering our inferences as the measure of PROOF (प्रमाण)
• CORROBORATED BY THE AUTHORITIES ON THE SUBJECT (AGAM आगम) – we tend to consider anything as proof if it is backed by the religious diktats and scriptures. This criterion of proof has been exploited to the hilt by the encyclopedias (AGAM आगम) of all the religions to the extent that the literal meaning of the word AGAM i.e. “anything that has come to be known” which can be in any subject of knowledge, has been substituted by the ordinances of religious books only having subjective interpretations. While all branches of knowledge keep on assimilating and incorporating new discoveries and rejecting the old, religion keeps on rotting by sticking obstinately in the name of finality of its AGAM (आगम). Patanjali again reminds such dependence on AGAM will always lead to inferences that become KLISHT / AKLISHT and therefore unreliable.
All these three parameters of judgment are so subjective that a consensus is well nigh impossible mainly due to directions from GRAHAN (ग्रहण) and ASMITA (अस्मिता) groups of VRITTIS under SENSES of an individual. To accept something as proof may give happiness to an individual but sorrow to another. Some other time exactly opposite may happen for the same proof. Further whatever is proof today for an individual becomes false knowledge tomorrow and vice versa. But nobody stops accepting proofs as defined by the standards above howsoever unreliable or invalid these might be. Patanjali’s insistence is on the awareness of the fact that the standards set by the PROOF are accepted because these are essentially definite symptoms (LAKSHAN लक्षण) with definite properties of defense mechanism at mind (MANOVRITTI मनोवृत्ति) stage of sequential existence as per LAW OF APARINAMI. Absence of these symptoms is the CHITT stage of sequential existence (AWASTHA)
VIPARYAYA (विपर्यय FALSE KNOWLEDGE)
विपर्ययो मिथ्याज्ञानम तद् रूप प्रतिष्ठम
VIPARYAYO MITHYAGYANAM TADRUP PRATISHTHHAM
As opposed to truth of the first compartment an individual stores that information here that he does not consider as proof from his standards of judgment and therefore for him it is false knowledge (MITHYAGYANAM मिथ्याज्ञानम). The same parameters of PRATYAKSH (प्रत्यक्ष), ANUMAN (अनुमान) and AGAM (आगम) as given in PROOF are used to classify the information as false knowledge and it is subject to same movement to other compartments. Whatever is false knowledge today may become proof tomorrow
VIKALP (विकल्प IMAGINATION)
शब्द्ज्ञानाऽनुपाती वस्तु शून्यो विकल्पः
SHABDGYANANUPATI VASTUSHUNYO VIKALPAH
Very interesting facts emerge from the analysis of Patanjali’s definition of IMAGINATION (VIKALP विकल्प).If information is neither proof nor false knowledge for an individual he places it in the compartment of IMAGINATION (विकल्प) by making use of such words that do not reflect at all the intended content of either accepting or rejecting it as PROOF or FALSE KNOWLEDGE respectively. In other words the same standards given by PROOF are not used but some other words of imagination are used to justify the same sense as conveyed by obvious (PRATYAKSH प्रत्यक्ष), inferred (ANUMAN अनुमान) and authority (AGAM आगम).These words can be new coinages, derivations, abbreviations, pedantic and twisted meanings of the existing words Such words lack in content (VASTU SHUNYA वस्तु शून्य) and do not convey the intensity of argument of three words of parameter as used by the VRITTIS of PROOF and FALSE KNOWLEDGE. Such words are always paraded as unique achievements of human intelligence. Even the word ‘intelligence’ is a coinage of such imagination. Such words of imagination, therefore, become either difficult / not to the liking (KLISHT क्लिष्ट) or not difficult / to the liking (AKLISHT अक्लिष्ट). All the concepts of dualities like pleasure pain, virtue vice, permanent impermanent and heaven hell etc and the spiritualistic concepts of monism, dualism, pluralism and even the finest and inspiring classic or romantic literature etc and the jargoned terms of modern management, business and industry are the results of the VRITTIS of this category and are again not trustworthy being KLISHT / AKLISHT. It is interesting to note here that the technique employed by the present day knowledge based economy to make itself acceptable that is aptly reflected in the terms and words used in business, management and industry world is exactly the same as is being done by the spiritualist world by twisting the existing words, manufacturing pedagogic words, phrases and abbreviations as discussed earlier in a paragraph under the head HOW IS THIS ANALYSIS DIFFERENT?. In other words no human civilization would have been possible without this compartment of human mind. But this civilization will be as reflected in the questions put in the beginning of the present discussion under the paragraph THE QUESTIONS THAT HAVE ONLY ONE ANSWER and any sane answer is a resounding NO.
NIDRA (निद्रा SLEEP)
अभाव प्रत्ययालम्बना वृत्तिर्निद्रा
ABHAV PRATYAYALAMBANA VRITTIRNIDRA
It is the dependence (आलम्बना) on awareness of the absence (ABHAV अभाव प्रत्यय) of three parameters of judgment that pushes the information into this compartment. Three kinds of information come in this compartment. These are as under:
• If the information does not fit into any of the above three compartments of PROOF (प्रमाणं), FALSE KNOWLEDGE (विपर्यय) and IMAGINATION (विकल्प) it is placed in this compartment. It is the conclusion that it is not possible to analyze the information received through senses on the basis of three parameters of obvious (PRATYAKSH प्रत्यक्ष), inferred (ANUMAN अनुमान) and authority (AGAM आगम) and therefore, the information cannot be placed in any of the three compartments as mentioned above.
• Besides, there are innumerable pieces of information that our senses keep on receiving involuntarily all the time and which are either not required or need not go through the tests of three parameters. Such information is also placed in this compartment.
• It is not only the fresh information that comes in this compartment but the information already stored in the compartments of proof, false knowledge and imagination is also transferred to this compartment if the group of ASMITA VRITTIS concludes that the information is no more required or supported by the three parameters.
SMRITI (स्मृति MEMORY)
अनुभूत विषयाऽसम्प्रमोषः स्मृतिः
ANUBHUTVISHAYA ASAMPRAMOSHAH SMRITIH
Nothing is ever kicked out of memory.
This is the most significant and all inclusive compartment of storing information. Patanjali defines this as compartment of those VRITTIS that ensure whatever has been experienced (ANUBHUT अनुभूत) is not abandoned (ASAMPRAMOSHAH ऽसम्प्रमोषः).Experience cannot be anything else except going through the above mentioned processes of considering and assessing the why and how of PROOF (PRAMAN प्रमाण), FALSE KNOWLEDGE (VIPARYAYA विपर्यय), IMAGINATION (VIKALP विकल्प) and SLEEP (NIDRA निद्रा). In a way it functions as an archive in which all the compartments merge ultimately and that is the reason we keep on sticking to an idea and don’t want to abandon it. Patanjali delves deep into the genesis and functioning of this concept and concludes that this compartment is capable of genetic mutation under some conditions when memory (SMRITI स्मृति) becomes the same as SANSKAR (संस्कार) – a genetic tendency. It all begins with a simple wish (ICHCHHA इच्छा) that is born out of either seeing or hearing something. More of it is converted into unquenchable desire (TRISHNA तृष्णा) that gives birth to craving (VASNA वासना) and that in turn is converted into SANSKAR (संस्कार) becoming equivalent to memory and capable of genetic mutation.
CONCLUSIVE CHARACTERISTICS OF THESE VRITTIS
• These are the VRITTIS (वृत्ति) of any individual
• Being individual these differ in concepts from one individual to the other. Whatever is proof for one is false knowledge for the other.
• For an individual also the classification is not permanent. Whatever is proof today does become false knowledge tomorrow
• Classification for an individual is thus neither reliable nor valid but the dictum that that’s how human mind behaves cannot be faulted. We therefore keep on trusting our judgments
• All our actions are since based on this unreliable and invalid premise, are therefore bound to fail and we must keep on hopping from one presumed ultimate to anther presumed ultimate or in other words from one failure to another failure till we understand the inbuilt fallacy and take precautions to not to get into this quagmire..
WHY THIS CLASSIFICATION?
If the above classification of VRITTIS by the human mind is so unreal that it cannot be trusted then why does it follow the same classification over and over again? The answer to this question is hidden in the counter premise formation as is done in solving geometrical theorems. It just cannot help doing so. In the language of Patanjali these are the symptoms and properties at MANOVRITTI STAGE of existence. The human mind is all the time exposed to such a vast ocean of information all around and is being bombarded so heavily through various senses that it is next to impossible to escape. If an outlet to release the pressure is not found then the damage will be irreparable. The entire functioning may collapse. In a way it is an excellent defense mechanism. Further it does give flexibility of approach that distinguishes human beings from animals. This classification works as a safety valve. In spite of being unreliable and unreal it is essential. If we compare it with image formation in a concave lens or a plane mirror it might be unreal image-wise but very much virtual and indisputably factual that has got its own existential role to play. It will be interesting to compare the Freudian concept of three functioning levels of mind i.e. conscious, sub-conscious and unconscious with the classification of five levels as given by Patanjali. Helplessness of classification of VRITTIS in above mentioned five groups unlike animals is the only possible natural behavior pattern of VRITTIS at MANOVRITTI STAGE of human existence. If we don’t do so we have not evolved to the so called civilized human stage. This also means that we are willing to achieve the next stage after understanding the inbuilt necessary and inescapable flaws of the present civilized stage. For animals there is no helplessness exhibited in expressions of sex, hunger or thirst etc. Human beings only exhibit helplessness of expressing these as desirable / non-desirable or essential / non- essential or ethical / non-ethical or virtue / vice, depending upon our so designed and accepted levels of arbitrarily set standards of civilization. No civilization would have been possible if we had not indulged into classifying our experiences into the above mentioned groups of PRAMAN, VIPARYA etc.
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING VRITTIS OPERATING IN HUMAN BEINGS
The permutation and combination of the above mentioned VRITTIS (वृत्ति) of natural elements resulted into creation of not only human beings but the entire creation as sequential stages as per LAW OF APARINAMI with innumerable respective VRITTIS (वृत्ति). The impression that human beings are unique with VRITTIS (वृत्ति) like intelligence, compassion, love, and resolution etc. is actually a misnomer. In fact each creation is unique because it is a sequential stage (AWASTHA) with its own proportion of the VRITTIS of SWARUP, STHUL, SUKSHM, ANVAYA and ARTHVATTVA groups and manifesting as intelligence etc. There cannot be another stage with the same proportion as a different stage has got to be with different proportion. These may be just the manifestations of the SUKSHM constituents of the structure (SWARUP) of say FIRE and WATER: the initial elements chosen to begin our study. Patanjali now advises to study the VRITTIS (वृत्ति) operating in human beings under two groups to be further sub-classified in five subgroups each.
A. SENSES – VRITTIS of INDRIYA GROUP (इन्द्रिय जाति )
B. GENERAL – VRITTIS of human beings (MANOVRITTI मनोवृत्ति)
(A) CLASSIFICATION – VRITTIS UNDER SENSES GROUP
These VRITTIS have been classified to be studied under five groups (जाति) as under:
• GRAHAN (ग्रहण जाति).
• ASMITA (अस्मिता जाति)
• SWARUP (स्वरूप जाति)
• ANVAYA (अन्वय जाति )
• ARTHVATTVA (अर्थवत्त्व जाति)
Besides the three common groups of VRITTIS of SWARUP (स्वरूप), ANVAYA (अन्वय) and ARTHVATTVA (अर्थवत्त्व) discussed under VRITTIS of NATURE, Patanjali introduces two highly significant VRITTIS of GRAHAN (ग्रहण जाति) and ASMITA groups (अस्मिता जाति) under this group and considers animal and inanimate world also vested with these VRITTIS and the word SENSE there denotes various properties. So the word SENSE has been used by Patanjali in a very wide sense covering inanimate (JAD जड़) as well as animate (CHETAN चेतन) world. The literal meanings of the words GRAHAN and ASMITA convey the sense of ACCEPTANCE and REJECTION respectively. These VRITTIS in a way decide the limits of tolerance and capability. The inanimate world reflects the presence of these VRITTIS in the form of properties when we talk about elasticity, refraction, reflection, absorption, effects of temperature, pressure, gravity, magnetic properties of attraction and repulsion etcetera. The animal world is buzzing with these with its unique capabilities of various senses of smell, taste, hearing, seeing and touch etc. For human beings also these decide the limits of our various senses. These VRITTIS deal with not only how and what of that we accept and reject but give birth to the next discussed VRITTIS of GENERAL group also that is unique to human being only and determines the entire human behavior pattern where acceptance and rejection become actually interwoven and main criteria for our very survival. We accept something because we reject something and vice versa. The spiritualists have added angle of good and evil that classifies their self created flawless GOD and HIS creation also into good and evil compartments. The argument of good and evil besides being self contradictory has caused irreparable damage to the human psyche by the arbitrary definitions of these dualities in various religions.
VRITTIS OF GRAHAN GROUP (ग्रहण जाति)
It means again a directive principle that all sense VRITTIS (वृत्ति) have a definite receiving capability. The nearest English word conveying the sense of GRAHAN is SENSITIVITY. We all know that we are sensitive because of our senses and we react differently under different situations and many times differently under situations presumed as same. Here is a directive principle acceptance of which opens innumerable vistas of finding out ‘why’. How? Acquiring a stage (AWASTHA अवस्था) exhibiting a property (DHARM धर्म) of definite receiving capability (GRAHAN ग्रहण) by our senses has got to be the result of a process explained by the LAW OF APARINAMI (अपरिणामी). All that is to be done is to find out the VRITTIS responsible for this stage. This in turn will lead to pinpointing the VRITTIS responsible in animal world for better senses of hearing, vision and smell etc. as per the standards of measures invented by us. This will also help us in understanding that there is no spiritualistic reason of some GOD laying such dispensation to achieve some egalitarian or purpose of justice and compensation in his kingdom. This will also help us in discarding wrong reasons of ‘survival of the fittest – struggle for existence’ and ‘natural selection’ as postulated by Darwin. This will further help in understanding the inadequacy of nomenclature of better and worse standards of our judgment. Lastly, this will also help in making use of those identified VRITTIS that increase or decrease the receiving capability (GRAHAN ग्रहण) of our senses as per needs of objectives. All this will happen because we happen to come to know the real reason behind all acceptances is hidden in rules of presence of VRITTIS
VRITTIS OF ASMITA GROUP (अस्मिता जाति)
It means that all sense VRITTIS (वृत्ति) have a definite will not only to accept (GRAHAN) but to reject (ASMITA अस्मिता) also. In English it is translated as ego sense having favorable and unfavorable connotations. In vernacular also, as a routine word it conveys the same sense. But for Patanjali it is well defined technical word and is considered one of the reasons as well as symptoms of NE-SCIENCE (AVIDYA अविद्या). To be aware of the genesis, functions and contents of AVIDYA is equally important for realizing an objective or reaching the stage of KNOWING (विद्या). Otherwise an unknown enemy will cause disaster only as it is the enemy within. To remain blissfully ignorant of the VRITTIS of ASMITA GROUP (अस्मिता जाति) is, therefore, not acceptable in Patanjali scheme of YOG (योग) that aims at:-
a) Complete elimination of flawed premises i.e. AVIDYA (अविद्या) – ASHUDDHI KSHAYE (अशुद्धि क्षय) – Sutra II-28, II-43;
b) Complete elimination of the self created imaginary seeds of AVIDYA (अविद्या) – DOSH BEEJ KSHAYE (दोष बीज क्षय) – sutra III-50;
c) Disarming the dualities of good and evil (SHUCHI ASHUCHI शुचि अशुचि); pleasure and pain (SUKH DUKH सुख दुःख); permanence and transitory (NITYA ANITYA नित्य अनित्य) and mine and not mine (ATM ANATM आत्म अनात्म ) so that these do not cause any harm TATO DWANDA ANABHIGHAT (ततो द्वंदाऽ नभिघातः) – sutra II-48, and
d) Making VRITTIS flow naturally and peacefully – TASYA PRASHANT VAHITA SANSKARAT (तस्यप्रशांतवाहिता संस्कारात्) – sutra III-10.
And all this is possible only when we know about the cause of ASMITA. It must be diagnosed and put to effective use by rejecting the cause. ASMITA is a condition of inability to distinguish between the properties of acceptance (GRAHAN ग्रहण) of vision and the properties of acceptance (GRAHAN ग्रहण) of the objects perceived. Such a symptom (LAKSHAN लक्षण) of inability in such a situation (AWASTHA अवस्था) has got to be due to interaction of some VRITTIS only as per the LAW OF APARINAMI (अपरिणामी). Is this inability due to the conditions of laziness or carelessness created by some combination of VRITTIS? If so, then steps can be taken to overcome these.
Freud touches the fringe only of the above mentioned concepts in his psycho-analysis when he tries to analyze the structure (SWARUP स्वरूप) of mind (A VRITTI in Patanjali parlance ) in three parts of id, ego and super-ego with respective functions (ANVAYA अन्वय).
(B) CLASSIFICATION – VRITTIS UNDER GENERAL GROUP – (MANOVRITTI मनोवृत्ति)
वृत्तयः पंचतय्यः क्लिष्टाऽक्लिष्टाः
VRITTYA PANCHTAYYA KLISHTA AKLISHTA
These are the VRITTIS (वृत्ति) of human mind (MANOVRITTI मनोवृत्ति) responsible for all actions performed by us. These distinguish us from animals as a semblance of reasoning is introduced. These are of five types and are born out of our senses of perception (GYAN INDRIYAN ज्ञानेन्द्रियाँ) and the senses of action (KARM INDRIYAN कर्मेन्द्रियाँ) as a result of interaction with the VRITTIS (वृत्ति) operating in nature. Any information received voluntarily or involuntarily by any of our senses is straightaway bracketed under any of the following groups of VRITTIS (वृत्ति) under direction from the VRITTIS (वृत्ति) OF SENSES mentioned at (A) above. These directions are mainly from the group of VRITTIS coming under the groups of acceptance (ग्रहण जाति) and rejection (अस्मिता जाति).
• PRAMAN (प्रमाण PROOF)
• VIPARYAYA (विपर्यय FALSE KNOWLEDGE)
• VIKALP (विकल्प IMAGINATION)
• NIDRA (निद्रा SLEEP)
• SMRITI (स्मृति MEMORY)
The above mentioned VRITTIS have been clearly defined by PATANJALI. All definitions revolve round the use or the absence of use of three parameters of recognition of reasoning introduced in the definition of PROOF (प्रमाण). Patanjali uses the words KLISHT (क्लिष्ट) and AKLISHT (अक्लिष्ट) for these VRITTIS of reasoning and conveys a sense of primitiveness by using these words. In other words it is just the beginning of development of reason (VIVEK विवेक) and humanity is completely helpless in projecting it as ultimate as these are the only symptoms (LAKSHAN लक्षण) of MANOVRITTI stage (मनोवृत्ति अवस्था) of sequential existence as per LAW OF APARINAMI. I feel since the words are undefined by him these can convey the routine meanings or sense only as per rules of grammar mentioned earlier and help in understanding the definitions better as will be borne out in succeeding paragraphs. There are two probable routine meanings that ultimately convey the sense of unreliability as well as inescapability of this classification. First is whether you find it difficult (KLISHT क्लिष्ट) to accept or find it not difficult (AKLISHT अक्लिष्ट) to accept but the VRITTIS of human mind (MANOVRITTI मनोवृत्ति) behave as if having such a classification of five compartments. Second is whether you like it because you get pleasure (AKLISHT अक्लिष्ट) or you don’t like it because you get pain (KLISHT क्लिष्ट) but human VRITTIS (MANOVRITTI मनोवृत्ति) behave as if having such a classification of five compartments. Overall these words convey a sense of inevitability and helplessness.
PRAMAN (प्रमाण PROOF)
प्रत्य्क्षानुमानागमः प्रमाणानि
PRATYAKSHANUMANAGAMAH PRAMANANI
This is the compartment where human mind considers any information as truth if he happens to place it here. Any information is classified by human mind as PROOF because it is based on any of the following three parameters:
• OBVIOUS (PRATYAKSH प्रत्यक्ष) – strange it may seem but anything obvious can be so deceptive and lacking in details that it cannot be taken as a sure sign of proof. Two and two is never four for many in real life; a curve becomes a straight line and a straight line on earth becomes a curve; a star becomes a dead entity billions of years ago and who does not know that “one may smile and smile and be a villain”. And still we consider obvious doesn’t need a proof. PRATYAKSHAM KIM PRAMANAM (प्रत्यक्षम किम प्रमाणं). All that Patanjali is saying by using the words KLISHTA / AKLISHTA for the VRITTIS of mind that we always remain under illusions; obvious may not be proof and we must know that.
• DEDUCED OR INFERRED (ANUMAN अनुमान) – it is our routine to draw inferences by observation. If we see clouds we infer it is about to rain. If we shiver or sneeze it is cold and if there is sudden death on the roadside it is heatstroke or heart attack. That way we keep on inferring and reach ludicrous conclusions. If a cat crosses the path it is doomed mission or meeting an accident. Twitching of right or left eye decides our course of action. Days, nights, weeks, months, years, directions become auspicious or taboo. All superstitions and rituals fall in this category and we become resigned to destiny – a concept thus created. Patanjali simply reminds that if inferences become KLISHT / AKLISHT these in no way confirm a test of proof but a sure sign of unreliability but we still keep on considering our inferences as the measure of PROOF (प्रमाण)
• CORROBORATED BY THE AUTHORITIES ON THE SUBJECT (AGAM आगम) – we tend to consider anything as proof if it is backed by the religious diktats and scriptures. This criterion of proof has been exploited to the hilt by the encyclopedias (AGAM आगम) of all the religions to the extent that the literal meaning of the word AGAM i.e. “anything that has come to be known” which can be in any subject of knowledge, has been substituted by the ordinances of religious books only having subjective interpretations. While all branches of knowledge keep on assimilating and incorporating new discoveries and rejecting the old, religion keeps on rotting by sticking obstinately in the name of finality of its AGAM (आगम). Patanjali again reminds such dependence on AGAM will always lead to inferences that become KLISHT / AKLISHT and therefore unreliable.
All these three parameters of judgment are so subjective that a consensus is well nigh impossible mainly due to directions from GRAHAN (ग्रहण) and ASMITA (अस्मिता) groups of VRITTIS under SENSES of an individual. To accept something as proof may give happiness to an individual but sorrow to another. Some other time exactly opposite may happen for the same proof. Further whatever is proof today for an individual becomes false knowledge tomorrow and vice versa. But nobody stops accepting proofs as defined by the standards above howsoever unreliable or invalid these might be. Patanjali’s insistence is on the awareness of the fact that the standards set by the PROOF are accepted because these are essentially definite symptoms (LAKSHAN लक्षण) with definite properties of defense mechanism at mind (MANOVRITTI मनोवृत्ति) stage of sequential existence as per LAW OF APARINAMI. Absence of these symptoms is the CHITT stage of sequential existence (AWASTHA)
VIPARYAYA (विपर्यय FALSE KNOWLEDGE)
विपर्ययो मिथ्याज्ञानम तद् रूप प्रतिष्ठम
VIPARYAYO MITHYAGYANAM TADRUP PRATISHTHHAM
As opposed to truth of the first compartment an individual stores that information here that he does not consider as proof from his standards of judgment and therefore for him it is false knowledge (MITHYAGYANAM मिथ्याज्ञानम). The same parameters of PRATYAKSH (प्रत्यक्ष), ANUMAN (अनुमान) and AGAM (आगम) as given in PROOF are used to classify the information as false knowledge and it is subject to same movement to other compartments. Whatever is false knowledge today may become proof tomorrow
VIKALP (विकल्प IMAGINATION)
शब्द्ज्ञानाऽनुपाती वस्तु शून्यो विकल्पः
SHABDGYANANUPATI VASTUSHUNYO VIKALPAH
Very interesting facts emerge from the analysis of Patanjali’s definition of IMAGINATION (VIKALP विकल्प).If information is neither proof nor false knowledge for an individual he places it in the compartment of IMAGINATION (विकल्प) by making use of such words that do not reflect at all the intended content of either accepting or rejecting it as PROOF or FALSE KNOWLEDGE respectively. In other words the same standards given by PROOF are not used but some other words of imagination are used to justify the same sense as conveyed by obvious (PRATYAKSH प्रत्यक्ष), inferred (ANUMAN अनुमान) and authority (AGAM आगम).These words can be new coinages, derivations, abbreviations, pedantic and twisted meanings of the existing words Such words lack in content (VASTU SHUNYA वस्तु शून्य) and do not convey the intensity of argument of three words of parameter as used by the VRITTIS of PROOF and FALSE KNOWLEDGE. Such words are always paraded as unique achievements of human intelligence. Even the word ‘intelligence’ is a coinage of such imagination. Such words of imagination, therefore, become either difficult / not to the liking (KLISHT क्लिष्ट) or not difficult / to the liking (AKLISHT अक्लिष्ट). All the concepts of dualities like pleasure pain, virtue vice, permanent impermanent and heaven hell etc and the spiritualistic concepts of monism, dualism, pluralism and even the finest and inspiring classic or romantic literature etc and the jargoned terms of modern management, business and industry are the results of the VRITTIS of this category and are again not trustworthy being KLISHT / AKLISHT. It is interesting to note here that the technique employed by the present day knowledge based economy to make itself acceptable that is aptly reflected in the terms and words used in business, management and industry world is exactly the same as is being done by the spiritualist world by twisting the existing words, manufacturing pedagogic words, phrases and abbreviations as discussed earlier in a paragraph under the head HOW IS THIS ANALYSIS DIFFERENT?. In other words no human civilization would have been possible without this compartment of human mind. But this civilization will be as reflected in the questions put in the beginning of the present discussion under the paragraph THE QUESTIONS THAT HAVE ONLY ONE ANSWER and any sane answer is a resounding NO.
NIDRA (निद्रा SLEEP)
अभाव प्रत्ययालम्बना वृत्तिर्निद्रा
ABHAV PRATYAYALAMBANA VRITTIRNIDRA
It is the dependence (आलम्बना) on awareness of the absence (ABHAV अभाव प्रत्यय) of three parameters of judgment that pushes the information into this compartment. Three kinds of information come in this compartment. These are as under:
• If the information does not fit into any of the above three compartments of PROOF (प्रमाणं), FALSE KNOWLEDGE (विपर्यय) and IMAGINATION (विकल्प) it is placed in this compartment. It is the conclusion that it is not possible to analyze the information received through senses on the basis of three parameters of obvious (PRATYAKSH प्रत्यक्ष), inferred (ANUMAN अनुमान) and authority (AGAM आगम) and therefore, the information cannot be placed in any of the three compartments as mentioned above.
• Besides, there are innumerable pieces of information that our senses keep on receiving involuntarily all the time and which are either not required or need not go through the tests of three parameters. Such information is also placed in this compartment.
• It is not only the fresh information that comes in this compartment but the information already stored in the compartments of proof, false knowledge and imagination is also transferred to this compartment if the group of ASMITA VRITTIS concludes that the information is no more required or supported by the three parameters.
SMRITI (स्मृति MEMORY)
अनुभूत विषयाऽसम्प्रमोषः स्मृतिः
ANUBHUTVISHAYA ASAMPRAMOSHAH SMRITIH
Nothing is ever kicked out of memory.
This is the most significant and all inclusive compartment of storing information. Patanjali defines this as compartment of those VRITTIS that ensure whatever has been experienced (ANUBHUT अनुभूत) is not abandoned (ASAMPRAMOSHAH ऽसम्प्रमोषः).Experience cannot be anything else except going through the above mentioned processes of considering and assessing the why and how of PROOF (PRAMAN प्रमाण), FALSE KNOWLEDGE (VIPARYAYA विपर्यय), IMAGINATION (VIKALP विकल्प) and SLEEP (NIDRA निद्रा). In a way it functions as an archive in which all the compartments merge ultimately and that is the reason we keep on sticking to an idea and don’t want to abandon it. Patanjali delves deep into the genesis and functioning of this concept and concludes that this compartment is capable of genetic mutation under some conditions when memory (SMRITI स्मृति) becomes the same as SANSKAR (संस्कार) – a genetic tendency. It all begins with a simple wish (ICHCHHA इच्छा) that is born out of either seeing or hearing something. More of it is converted into unquenchable desire (TRISHNA तृष्णा) that gives birth to craving (VASNA वासना) and that in turn is converted into SANSKAR (संस्कार) becoming equivalent to memory and capable of genetic mutation.
CONCLUSIVE CHARACTERISTICS OF THESE VRITTIS
• These are the VRITTIS (वृत्ति) of any individual
• Being individual these differ in concepts from one individual to the other. Whatever is proof for one is false knowledge for the other.
• For an individual also the classification is not permanent. Whatever is proof today does become false knowledge tomorrow
• Classification for an individual is thus neither reliable nor valid but the dictum that that’s how human mind behaves cannot be faulted. We therefore keep on trusting our judgments
• All our actions are since based on this unreliable and invalid premise, are therefore bound to fail and we must keep on hopping from one presumed ultimate to anther presumed ultimate or in other words from one failure to another failure till we understand the inbuilt fallacy and take precautions to not to get into this quagmire..
WHY THIS CLASSIFICATION?
If the above classification of VRITTIS by the human mind is so unreal that it cannot be trusted then why does it follow the same classification over and over again? The answer to this question is hidden in the counter premise formation as is done in solving geometrical theorems. It just cannot help doing so. In the language of Patanjali these are the symptoms and properties at MANOVRITTI STAGE of existence. The human mind is all the time exposed to such a vast ocean of information all around and is being bombarded so heavily through various senses that it is next to impossible to escape. If an outlet to release the pressure is not found then the damage will be irreparable. The entire functioning may collapse. In a way it is an excellent defense mechanism. Further it does give flexibility of approach that distinguishes human beings from animals. This classification works as a safety valve. In spite of being unreliable and unreal it is essential. If we compare it with image formation in a concave lens or a plane mirror it might be unreal image-wise but very much virtual and indisputably factual that has got its own existential role to play. It will be interesting to compare the Freudian concept of three functioning levels of mind i.e. conscious, sub-conscious and unconscious with the classification of five levels as given by Patanjali. Helplessness of classification of VRITTIS in above mentioned five groups unlike animals is the only possible natural behavior pattern of VRITTIS at MANOVRITTI STAGE of human existence. If we don’t do so we have not evolved to the so called civilized human stage. This also means that we are willing to achieve the next stage after understanding the inbuilt necessary and inescapable flaws of the present civilized stage. For animals there is no helplessness exhibited in expressions of sex, hunger or thirst etc. Human beings only exhibit helplessness of expressing these as desirable / non-desirable or essential / non- essential or ethical / non-ethical or virtue / vice, depending upon our so designed and accepted levels of arbitrarily set standards of civilization. No civilization would have been possible if we had not indulged into classifying our experiences into the above mentioned groups of PRAMAN, VIPARYA etc.
Saturday, April 9, 2011
VRITTIS OPERATING IN NATURE
VRITTIS OPERATING IN NATURE
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING VRITTIS OPERATING IN NATURE AND INFLUENCING THE HUMAN BEINGS
The oft mentioned five natural elements of Vedas are: EARTH, WATER, AIR, FIRE and SPACE. All these have innumerable VRITTIS called as MAHAVIDEHA (महाविदेहा) studied under five groups. Each group has innumerable VRITTIS. The group name appears to have been chosen to suggest a particular characteristic of the VRITTIS coming under that group as per rules of grammar wherein a word can convey four types of meanings i.e. a group meaning (JATI जाति), a property meaning (GUN गुण), a functional meaning (KRIYA क्रिया) and a material meaning (DRAVYA द्रव्य).The permutation and combination of these VRITTIS (वृत्ति) of natural elements in five groups will work out to astronomical figures. The manifestation will be as per LAW OF APARINAMI mentioned above. In a way these are the directive principles that help in understanding VRITTIS. The five common groups under which any VRITTI under any element (तत्त्व) must be studied are as under:
• Structure and appearance - SWARUP (स्वरूप)
• Visibly identifiable components – STHUL (स्थूल)
• Invisible components – SUKSHM (सूक्ष्म)
• Function – ANVAYA (अन्वय)
• Purpose – ARTHVATTVA (अर्थवत्त्व)
Explanations of these concepts are as under:
• (SWARUP स्वरूप) – This word is a routine word as it has neither been defined nor explained by Patanjali. But the unnecessary spiritualistic explanations have made it appear so pedagogic that they achieve confusion only successfully if that is the aim. I, therefore, take the routine meaning only that the VRITTIS (वृत्ति) have definite structure and appearance. The word SWARUP (स्वरूप) now cannot be restricted to mean physical structure alone. It must convey other forms of structure like chemical, atomical, molecular, genetical, and biological or any other kind of logical structure the human mind can trace tomorrow. For such derivations there are ample proofs in Vedas and Patanjali YOG SHASTRA. This structure (SWARUP स्वरूप) can have the properties (DHARM धर्म) and symptoms (LAKSHAN लक्षण) like being temporary, transient or long lasting depending upon stage (AWASTHA अवस्था) as per LAW OF APARINAMI (अपरिणामी) explained earlier. The directive principle will always remain that all VRITTIS (वृत्ति) have a definite SWARUP (स्वरूप) and the human efforts should be to find out the SWARUP (स्वरूप) of each VRITTI (वृत्ति) at any stage under study. The word SWARUP (स्वरूप) is thus a holistic approach to all possible known and unknown kinds of structure. If we translate this directive principle into a simple and easy to understand statement it points towards a great scientific truth that all basic VRITTIS of nature like earth, water, fire, sky and air that we have chosen to begin our study; must have some structure in any of the innumerable stages (AWASTHA अवस्था) of their existence. The Vedic exhortation is simply to keep on finding out the structure of these stages relentlessly because you have started rightly by accepting the basic directive principle that ‘nothing can exist without structure’. All scientific statements are thus simple and easy to understand. But spiritualistic explanations of the word SWARUP will try to impose the meanings as that “form (SWARUP) of some imaginary soul (ATMA आत्मा) which is pure, pristine crystalline and cosmic in its original structure--- blab blab “. Patanjali explains this human behavior as “verbose and lacking in substance”
• (STHUL स्थूल) – All VRITTIS (वृत्ति) can come to acquire a definite STHUL part. The normal meaning of the word STHUL has again been lost in spiritualistic explanations and so the very scientific concept it intended to convey. It is a routine word that has been made to sound technical by pedantic explanations of spiritualism. If we just take the simple dictionary meaning to begin with it means that the constituents of its structure with their properties must have any of these parts i.e. physical, concrete, gross, solid and visible, with form, discernible part etcetera. I feel that it is quite logical to accept that all VRITTIS can come to acquire a STHUL (स्थूल) stage of sequential existence (AWASTHA अवस्था) as per LAW OF APARINAMI (अपरिणामी) and this stage is clearly visible and has got symptoms that are physically recognizable.
• (SUKSHM सूक्ष्म) – All VRITTIS (वृत्ति) can have a definite SUKSHM (सूक्ष्म) part. It means that the constituents of its structure with their properties must have any of these parts i.e. seemingly abstract, minute, invisible, formless, non-discernible part etc. Like STHUL the meanings and intended scientific purport of this word also have been lost in spiritualistic explanations. It is again a routine word given unnecessary pedantic color. I feel that it is quite logical to accept that all VRITTIS can come to acquire a non-discernible (SUKSHM सूक्ष्म) stage of sequential existence (AWASTHA अवस्था) as per LAW OF APARINAMI (अपरिणामी) and this stage has got symptoms and properties that are not physically recognizable. In other words the symptoms and properties can be other than physical. Today, for example we know from chemistry that these can be chemical, from biology these can be species specific, from nuclear sciences these can be atomical / molecular, from medical sciences these can be pathological, neurological and so on and so forth.
• (ANVAYA अन्वय) – All VRITTIS (वृत्ति) have definite functions (ANVYA अन्वय) to perform that are born under set conditions of environment. These functions are the results of the rules of PRESENCE of VRITTIS discussed later on under PREPARATION stage only. The thumb rule is that for different functions the different set numerical strength of various VRITTIS has got to be present in certain proportion of dominant (उदार), mild (तनु), scattered (विच्छिन्न) and dormant (प्रसुप्त) only as per LAW OF APARINAMI discussed already. These four forms of proportion only decide the function. The spiritualists have explained the word ANVAYA as logical etymological connection among three types of properties (TRIGUN त्रिगुण) namely (SATसत), (RAJ रज) and (TAM तम) aspects of SUKSHM (सूक्ष्म) and STHUL (स्थूल) constituents of an element. The concept of three types of properties (TRIGUN त्रिगुण) has been borrowed by the spiritualistic explanations from the SANKHYA (सांख्य) philosophy of sage KAPIL and applied on Patanjali philosophy of YOG completely forgetting that Patanjali has given his own explanation through the rules of PRESENCE of VRITTIS that determine the functional property of a VRITTI. In a way Patanjali is searching the reasons of a particular function of a VRITTI and KAPIL is exploring the types of functions VRITTIS can perform. Thus Patanjali is talking about a stage coming earlier and KAPIL is analyzing the next stage. As per Patanjali VRITTIS’ functions are determined by the numerical strength and KAPIL groups theses functions to be studied under three heads (JATI जाति) of SAT (सत), RAJ (रज) and TAM (तम). However, the point to be noted is that neither doubts the basic directive principle of Vedas that VRITTIS have a definite function (ANVAYA अन्वय) to perform. Both of them are saying the same thing. And if we consider the properties SAT (सत), RAJ (रज) and TAM (तम) groups of sage KAPIL as playing the roles of PRO, NEUTRAL / MATERIAL and ANTI in any function that is exactly what most probably KAPIL meant; imagine the doors of discoveries it would have opened. But he too like Patanjali was subjected to spiritualistic explanations only and the exact scientific meanings of SATVIK (सात्विक), RAJSIK (राजसिक) and TAMSIK (तामसिक) properties (गुण) were thus lost in the labyrinths of those explanations that lay stress on good and evil – a division that is completely an anti-thesis of Patanjali concept of knowledge and is bracketed with ignorance called AVIDYA (अविद्या)
• (ARTHVATTVA अर्थवत्त्व) – All VRITTIS (वृत्ति) have to function to achieve a definite purpose (ARTHVATTVA अर्थवत्त्व) and the purpose is always some aspect of CREATION. The constituents must create something that is generally mistaken as NEW as explained earlier. The concept indicated by this directive principle is so significant that on one hand it demolishes our most cherished and feared concepts of the religion like the DAY OF JUDGMENT, PRALAYA (प्रलय), QUAYAMAT (क़यामत) etc and on the other a new angle of looking at the things where destruction, waste, sorrow become the acts of CREATION – a fundamental function of VRITTIS to achieve their definite purpose. Awareness of this basic directive principle only of behavior of VRITTIS can lead to anybody’s guess of how many techniques of not only waste management but techniques of those measures also that make use of those VRITTIS only that create desirable waste. Or, it may give umpteen techniques of preserving and not disturbing if only the directive principle given in SHANTI PATH (शांति पाठ) of Vedic hymn is properly understood and adhered to. The crux of this hymn is not to exploit any element (TATTVA तत्त्व) mentioned therein. Let these remain peaceful by using them for purposes that bring peace, prosperity and happiness for all.
As per Patanjali the knowledge of these VRITTIS (वृत्ति) can unfold the entire secrets of nature. But the spiritualistic explanations of the above terms have given such a twist to the meanings that not only the scientific meanings are lost for ever but an entirely opposite philosophy is being propagated in the name of Patanjali
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING VRITTIS OPERATING IN NATURE AND INFLUENCING THE HUMAN BEINGS
The oft mentioned five natural elements of Vedas are: EARTH, WATER, AIR, FIRE and SPACE. All these have innumerable VRITTIS called as MAHAVIDEHA (महाविदेहा) studied under five groups. Each group has innumerable VRITTIS. The group name appears to have been chosen to suggest a particular characteristic of the VRITTIS coming under that group as per rules of grammar wherein a word can convey four types of meanings i.e. a group meaning (JATI जाति), a property meaning (GUN गुण), a functional meaning (KRIYA क्रिया) and a material meaning (DRAVYA द्रव्य).The permutation and combination of these VRITTIS (वृत्ति) of natural elements in five groups will work out to astronomical figures. The manifestation will be as per LAW OF APARINAMI mentioned above. In a way these are the directive principles that help in understanding VRITTIS. The five common groups under which any VRITTI under any element (तत्त्व) must be studied are as under:
• Structure and appearance - SWARUP (स्वरूप)
• Visibly identifiable components – STHUL (स्थूल)
• Invisible components – SUKSHM (सूक्ष्म)
• Function – ANVAYA (अन्वय)
• Purpose – ARTHVATTVA (अर्थवत्त्व)
Explanations of these concepts are as under:
• (SWARUP स्वरूप) – This word is a routine word as it has neither been defined nor explained by Patanjali. But the unnecessary spiritualistic explanations have made it appear so pedagogic that they achieve confusion only successfully if that is the aim. I, therefore, take the routine meaning only that the VRITTIS (वृत्ति) have definite structure and appearance. The word SWARUP (स्वरूप) now cannot be restricted to mean physical structure alone. It must convey other forms of structure like chemical, atomical, molecular, genetical, and biological or any other kind of logical structure the human mind can trace tomorrow. For such derivations there are ample proofs in Vedas and Patanjali YOG SHASTRA. This structure (SWARUP स्वरूप) can have the properties (DHARM धर्म) and symptoms (LAKSHAN लक्षण) like being temporary, transient or long lasting depending upon stage (AWASTHA अवस्था) as per LAW OF APARINAMI (अपरिणामी) explained earlier. The directive principle will always remain that all VRITTIS (वृत्ति) have a definite SWARUP (स्वरूप) and the human efforts should be to find out the SWARUP (स्वरूप) of each VRITTI (वृत्ति) at any stage under study. The word SWARUP (स्वरूप) is thus a holistic approach to all possible known and unknown kinds of structure. If we translate this directive principle into a simple and easy to understand statement it points towards a great scientific truth that all basic VRITTIS of nature like earth, water, fire, sky and air that we have chosen to begin our study; must have some structure in any of the innumerable stages (AWASTHA अवस्था) of their existence. The Vedic exhortation is simply to keep on finding out the structure of these stages relentlessly because you have started rightly by accepting the basic directive principle that ‘nothing can exist without structure’. All scientific statements are thus simple and easy to understand. But spiritualistic explanations of the word SWARUP will try to impose the meanings as that “form (SWARUP) of some imaginary soul (ATMA आत्मा) which is pure, pristine crystalline and cosmic in its original structure--- blab blab “. Patanjali explains this human behavior as “verbose and lacking in substance”
• (STHUL स्थूल) – All VRITTIS (वृत्ति) can come to acquire a definite STHUL part. The normal meaning of the word STHUL has again been lost in spiritualistic explanations and so the very scientific concept it intended to convey. It is a routine word that has been made to sound technical by pedantic explanations of spiritualism. If we just take the simple dictionary meaning to begin with it means that the constituents of its structure with their properties must have any of these parts i.e. physical, concrete, gross, solid and visible, with form, discernible part etcetera. I feel that it is quite logical to accept that all VRITTIS can come to acquire a STHUL (स्थूल) stage of sequential existence (AWASTHA अवस्था) as per LAW OF APARINAMI (अपरिणामी) and this stage is clearly visible and has got symptoms that are physically recognizable.
• (SUKSHM सूक्ष्म) – All VRITTIS (वृत्ति) can have a definite SUKSHM (सूक्ष्म) part. It means that the constituents of its structure with their properties must have any of these parts i.e. seemingly abstract, minute, invisible, formless, non-discernible part etc. Like STHUL the meanings and intended scientific purport of this word also have been lost in spiritualistic explanations. It is again a routine word given unnecessary pedantic color. I feel that it is quite logical to accept that all VRITTIS can come to acquire a non-discernible (SUKSHM सूक्ष्म) stage of sequential existence (AWASTHA अवस्था) as per LAW OF APARINAMI (अपरिणामी) and this stage has got symptoms and properties that are not physically recognizable. In other words the symptoms and properties can be other than physical. Today, for example we know from chemistry that these can be chemical, from biology these can be species specific, from nuclear sciences these can be atomical / molecular, from medical sciences these can be pathological, neurological and so on and so forth.
• (ANVAYA अन्वय) – All VRITTIS (वृत्ति) have definite functions (ANVYA अन्वय) to perform that are born under set conditions of environment. These functions are the results of the rules of PRESENCE of VRITTIS discussed later on under PREPARATION stage only. The thumb rule is that for different functions the different set numerical strength of various VRITTIS has got to be present in certain proportion of dominant (उदार), mild (तनु), scattered (विच्छिन्न) and dormant (प्रसुप्त) only as per LAW OF APARINAMI discussed already. These four forms of proportion only decide the function. The spiritualists have explained the word ANVAYA as logical etymological connection among three types of properties (TRIGUN त्रिगुण) namely (SATसत), (RAJ रज) and (TAM तम) aspects of SUKSHM (सूक्ष्म) and STHUL (स्थूल) constituents of an element. The concept of three types of properties (TRIGUN त्रिगुण) has been borrowed by the spiritualistic explanations from the SANKHYA (सांख्य) philosophy of sage KAPIL and applied on Patanjali philosophy of YOG completely forgetting that Patanjali has given his own explanation through the rules of PRESENCE of VRITTIS that determine the functional property of a VRITTI. In a way Patanjali is searching the reasons of a particular function of a VRITTI and KAPIL is exploring the types of functions VRITTIS can perform. Thus Patanjali is talking about a stage coming earlier and KAPIL is analyzing the next stage. As per Patanjali VRITTIS’ functions are determined by the numerical strength and KAPIL groups theses functions to be studied under three heads (JATI जाति) of SAT (सत), RAJ (रज) and TAM (तम). However, the point to be noted is that neither doubts the basic directive principle of Vedas that VRITTIS have a definite function (ANVAYA अन्वय) to perform. Both of them are saying the same thing. And if we consider the properties SAT (सत), RAJ (रज) and TAM (तम) groups of sage KAPIL as playing the roles of PRO, NEUTRAL / MATERIAL and ANTI in any function that is exactly what most probably KAPIL meant; imagine the doors of discoveries it would have opened. But he too like Patanjali was subjected to spiritualistic explanations only and the exact scientific meanings of SATVIK (सात्विक), RAJSIK (राजसिक) and TAMSIK (तामसिक) properties (गुण) were thus lost in the labyrinths of those explanations that lay stress on good and evil – a division that is completely an anti-thesis of Patanjali concept of knowledge and is bracketed with ignorance called AVIDYA (अविद्या)
• (ARTHVATTVA अर्थवत्त्व) – All VRITTIS (वृत्ति) have to function to achieve a definite purpose (ARTHVATTVA अर्थवत्त्व) and the purpose is always some aspect of CREATION. The constituents must create something that is generally mistaken as NEW as explained earlier. The concept indicated by this directive principle is so significant that on one hand it demolishes our most cherished and feared concepts of the religion like the DAY OF JUDGMENT, PRALAYA (प्रलय), QUAYAMAT (क़यामत) etc and on the other a new angle of looking at the things where destruction, waste, sorrow become the acts of CREATION – a fundamental function of VRITTIS to achieve their definite purpose. Awareness of this basic directive principle only of behavior of VRITTIS can lead to anybody’s guess of how many techniques of not only waste management but techniques of those measures also that make use of those VRITTIS only that create desirable waste. Or, it may give umpteen techniques of preserving and not disturbing if only the directive principle given in SHANTI PATH (शांति पाठ) of Vedic hymn is properly understood and adhered to. The crux of this hymn is not to exploit any element (TATTVA तत्त्व) mentioned therein. Let these remain peaceful by using them for purposes that bring peace, prosperity and happiness for all.
As per Patanjali the knowledge of these VRITTIS (वृत्ति) can unfold the entire secrets of nature. But the spiritualistic explanations of the above terms have given such a twist to the meanings that not only the scientific meanings are lost for ever but an entirely opposite philosophy is being propagated in the name of Patanjali
Thursday, March 31, 2011
LAWS OF OPERATION OF VRITTIS
LAWS OF OPERATION OF VRITTIS
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING LAWS OF OPERATION OF VRITTI
To understand the laws of operation of VRITTIS (वृत्ति) the concept of five elements (TATTVA) is a CONVENIENCE to begin with. Our very being-the physical body and all our existent ideas and concepts are the offshoots of the VRITTIS of these five groups (JATI जाति) of elements only and these are EARTH (पृथ्वी), WATER (जल), AIR (वायु), FIRE (अग्नि) and SPACE (शून्य/आकाश). THESE ELEMENTS ARE ALSO SUBJECT TO THE LAWS OF OPERATION of VRITTIS (वृत्ति) and THUS CAME INTO EXISTENCE AS SUCH. The laws are
• THE LAW OF APARINAMI (अपरिणामी) and
• THE LAW OF COMPLETENESS (पूर्णता)
These are vital and complementary laws of any existence, animate or inanimate; concrete, minute, visible, invisible, with form, formless, discernible, non-discernible or abstract. These are ever operating and have been explained on the basis of existence of innumerable VRITTIS generally studied under five natural elements known by the name TATVA (तत्त्व) / BHOOT (भूत). The word has no relation with modern chemistry term ELEMENT. The laws can be stated as under:
LAW OF APARINAMI (अपरिणामी)
“UNDER ANY SET CONDITIONS OF ENVIRONMENT CAUSED BY VARIOUS VRITTIS (वृत्ति) PRESENT IN FIVE GROUPS (JATI जाति) OF NATURAL ELEMENTS (TATTVA तत्त्व / BHOOT भूत); ANY EXISTENCE APPEARS TO KEEP ON PASSING THROUGH SEQUENTIAL STAGES (AWASTHA अवस्था) THAT WILL ALWAYS HAVE PREDICTABLE, DEFINITE AND CONSTANT SYMPTOMS (LAKSHAN लक्षण) AND PROPERTIES (DHARM धर्म)”
LAW OF COMPLETENESS (POORNAMIDAM पूर्णमिदं)
“ANY STAGE OF VRITTIS AT ANY TIME IS COMPLETE IN IT AND IS EVER PRESENT AS SUCH.”
This law is an extension of the LAW OF APARINAMI and clarifies the aspect of non-result (अ - परिणाम) in the nomenclature by explaining it as “always the same result”
EXPLANATION OF THESE LAWS
Various deductions from the explanation of these laws are as follows:-
• ANY SET CONDITIONS OF ENVIRONMENT – These conditions are also forms of existence only that have come into being because of VRITTIS and are invariably unknown mainly because these are innumerable and human history till date is and will always remain infinitesimally small record of those efforts only that have been made to find out that vast knowledge of those set conditions and the emerging symptoms and properties. To be always in pursuit of finding out more and more is, therefore, the prime exhortation of Vedic knowledge.
• SET CONDITIONS denote the number and proportion of various VRITTIS that must be present for any function. This condition is determined by the RULES OF PRESENCE of VRITTIS discussed later under PREPARATION STAGE only.
• SET CONDITIONS ALSO INDICATE A CONTINUOUS AND ETERNAL PROCESS WITH DEFINITE SPEED – The speed of happenings or arriving at a stage can be slow as well as fast again to be decided by the VRITTIS. Patanjali hints that such VRITTIS have opposite symptoms of being high and low etc. and thus accelerate or retard a process as is done by temperature, pressure etc
• ANY EXISTENCE IS A SEQUENTIAL STAGE (KRAM क्रम) – Any existence includes all types of existence ranging from abstract to concrete, from invisible to visible, from inanimate to animate, from formless to with- form. This existence has got to be part of a sequence only. Otherwise it can’t exist
• ANY SEQUENTIAL STAGE IS THE RESULT OF THE PREVIOUS SEQUENTIAL STAGE – The stages are behaving as cause and effect and thus cannot come to any end and point towards a permanent cyclic phenomenon
• ANY SEQUENTIAL STAGE HAS PREDICTABILITY OF THE SYMPTOMS AND PROPERTIES – Each stage has thus definite and predictable symptoms and properties. A stage can be identified by symptoms and properties and vice versa.
• ANY SEQUENTIAL STAGE IS COMPLETE AND EVER PRESENT AS IT IS NOT WAITING TO BE COMPLETED – It appears to be undergoing changes only and the changed state is as complete and ever present as the earlier one or the next one. (PURNAMADAH PURNAMIDAM पूर्णमदः पूर्णमिदं) In other words nothing new comes into existence. All the sequential stages are ever present It was there, it is there and it will be there. A stage is complete if it has a definite structure, function and the purpose. Since there is no stage without these attributes all stages of existence are always COMPLETE (पूर्ण) in Vedic terminology. The details are discussed later under PREPARATION STAGE-UNDERSTANDING VRITTIS OPERATING IN NATURE AND INFLUENCING THE HUMAN BEINGS.
SCIENTIFIC AND SPIRITUALISTIC OUTLOOKS TOWARDS THE ABOVE LAWS
ALL THE SEQUENTIAL STAGES ARE EVER PRESENT – This is the basic fundamental scientific statement of the entire Vedic philosophy regarding creation. The law is highly significant because our entire knowledge is so far and will always be the result of dependence on this law only but it has never been accepted in letter by the scientist / researchers and never been accepted in spirit by the spiritualists. Science accepts that part of this law that deals with creation as some sequential existence and efforts are on to find out that sequence, but not this as ever present phenomenon that was there, is there and will always be there. The reason is “why to accept till it is experimented upon and proved”. And nothing can be proved till you accept to either prove or disprove something. SCIENCE is not willing to accept it as hypothesis even at present and most probably waiting for some Darwin, Freud or Einstein to theorize it as a sudden revelation so that experimentation can begin. Vedic hypotheses are not accepted worth experimentation by the modern science due to non-awareness of existence of such knowledge or considering it primitive due to allusive propaganda by the vested and ignorant interests alike. While spiritualist explanations believe in ever presence aspect of this law but are unable to explain the sequential aspect of creation as they shun experimentation and thus fail to deduce that monkey could be just a sequential stage (AWASTHA अवस्था) of existence as per this law only. The reason is “why to prove and why not to accept” ever present aspect only when it is given in AGAM (आगम) – the Holy Scriptures”. Thus both lean heavily on PROOF (PRAMAN प्रमाण) – an unreliable HUMAN VRITTI discussed in details later under (B) CLASSIFICATION – VRITTIS UNDER GENERAL GROUP – (MANOVRITTI मनोवृत्ति)
EXPLANATION OF CONCEPT OF DEATH
These laws operate in entire universe including all animate and inanimate existence. We are all aware of the laws of conservation - the indestructibility of matter and energy and the concept of eco cycles. But let me explain this Vedic law further with reference to ever puzzling and extensively debated topic of human mind – the unsolved mystery of life and death. I take the most acceptable definition of death. It is the absence of life. Now what is life? PRAN (प्राण) in Vedas and as per Patanjali has many ramifications but let me take it as the nearest existing word conveying some sense of life. So the PRAN (प्राण) is a kind of existence that is discernible in animate objects and conspicuous by its absence in inanimate objects. How does it come into discernible existence? Or, how does it become non- discernible? As per LAW OF APARINAMI, the explanation for PRAN will thus run as follows:
“Under some known / unknown set conditions of environment caused by various VRITTIS (वृत्ति) of five elements present in nature, PRAN (प्राण) from its non-discernible form of existence comes to pass through a sequential stage (AWASTHA अवस्था) of discernible existence that has predictable, definite and constant symptoms (LAKSHAN लक्षण) and properties (DHARM धर्म)”
As per LAW OF COMPLETENESS, further explanation of PRAN will run as follows:
“Any stage of PRAN (प्राण) either discernible or non-discernible at any time is complete in it and is always present as such”.
If the environmental conditions don’t permit its discernible existence it will remain dormant, a different stage with entirely different set of properties and symptoms. This different stage at some point is not likely to give even the suggestion of existence of PRAN (प्राण) as the symptoms and properties have undergone a drastic change. Does it mean that the VRITTIS (वृत्ति) of only five natural elements initially responsible for deciding the set conditions of environment to bring in motion the chain of stages of existence with different properties and symptoms, are in fact giving birth to innumerable VRITTIS (वृत्ति) of innumerable forms of existence? This impression would have held the ground if Patanjali had not given the explanation. As per him no new VRITTI comes into existence as per complementary LAW OF COMPLETENESS. It is only the permutation and combination of VRITTIS (वृत्ति) that manifests itself in a HAPPENING / NON-HAPPENING and mistaken as NEW. How?
CONCEPT OF CREATION OUT OF NOTHING (SHUNYA शून्य)
The presence of innumerable non-discernible forms of VRITTIS like PRAN (प्राण) might have given birth to the concept of creation out of nothing (SHUNYA शून्य). Is this SHUNYA another name of Vedic TATTVA understood as AKASH (आकाश) or a sort of vacuum? But vacuum may be so because there is no discernible presence of any VRITTI (वृत्ति). In other words vacuum might be a concept teeming with innumerable unknown non-discernible VRITTIS (वृत्ति) and hence responsible for entire seemingly NEW creation under some conditions of the VRITTIS of temperature and pressure, but in fact functioning as per above mentioned LAWS OF OPERATION of VRITTIS (वृत्ति). Is SHUNYA (शून्य) the modern day black hole or the Vedic HIRANYAGARBH (हिरण्य गर्भ ) in which all VRITTIS merge and five elements lose their known symptoms and properties under some law and from which under the same law these again emerge as gradually identifiable five natural elements as TATTVA (तत्त्व) / BHOOT (भूत)? Is that the reason Patanjali recommends these to be the basics to begin any study? In Patanjali Yog shastra the concept of VRITTI (वृत्ति) has been explained in the following two contexts:
• VRITTIS (वृत्ति) operating in nature and influencing the human beings.
• VRITTIS (वृत्ति)operating in human beings
The interaction of these VRITTIS (वृत्ति) only results into various physical and mental stages of human existence as per LAW OF APARINAMI and LAW OF COMPLETENESS meaning thereby that these were always so, are always so and will ever be so.
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING LAWS OF OPERATION OF VRITTI
To understand the laws of operation of VRITTIS (वृत्ति) the concept of five elements (TATTVA) is a CONVENIENCE to begin with. Our very being-the physical body and all our existent ideas and concepts are the offshoots of the VRITTIS of these five groups (JATI जाति) of elements only and these are EARTH (पृथ्वी), WATER (जल), AIR (वायु), FIRE (अग्नि) and SPACE (शून्य/आकाश). THESE ELEMENTS ARE ALSO SUBJECT TO THE LAWS OF OPERATION of VRITTIS (वृत्ति) and THUS CAME INTO EXISTENCE AS SUCH. The laws are
• THE LAW OF APARINAMI (अपरिणामी) and
• THE LAW OF COMPLETENESS (पूर्णता)
These are vital and complementary laws of any existence, animate or inanimate; concrete, minute, visible, invisible, with form, formless, discernible, non-discernible or abstract. These are ever operating and have been explained on the basis of existence of innumerable VRITTIS generally studied under five natural elements known by the name TATVA (तत्त्व) / BHOOT (भूत). The word has no relation with modern chemistry term ELEMENT. The laws can be stated as under:
LAW OF APARINAMI (अपरिणामी)
“UNDER ANY SET CONDITIONS OF ENVIRONMENT CAUSED BY VARIOUS VRITTIS (वृत्ति) PRESENT IN FIVE GROUPS (JATI जाति) OF NATURAL ELEMENTS (TATTVA तत्त्व / BHOOT भूत); ANY EXISTENCE APPEARS TO KEEP ON PASSING THROUGH SEQUENTIAL STAGES (AWASTHA अवस्था) THAT WILL ALWAYS HAVE PREDICTABLE, DEFINITE AND CONSTANT SYMPTOMS (LAKSHAN लक्षण) AND PROPERTIES (DHARM धर्म)”
LAW OF COMPLETENESS (POORNAMIDAM पूर्णमिदं)
“ANY STAGE OF VRITTIS AT ANY TIME IS COMPLETE IN IT AND IS EVER PRESENT AS SUCH.”
This law is an extension of the LAW OF APARINAMI and clarifies the aspect of non-result (अ - परिणाम) in the nomenclature by explaining it as “always the same result”
EXPLANATION OF THESE LAWS
Various deductions from the explanation of these laws are as follows:-
• ANY SET CONDITIONS OF ENVIRONMENT – These conditions are also forms of existence only that have come into being because of VRITTIS and are invariably unknown mainly because these are innumerable and human history till date is and will always remain infinitesimally small record of those efforts only that have been made to find out that vast knowledge of those set conditions and the emerging symptoms and properties. To be always in pursuit of finding out more and more is, therefore, the prime exhortation of Vedic knowledge.
• SET CONDITIONS denote the number and proportion of various VRITTIS that must be present for any function. This condition is determined by the RULES OF PRESENCE of VRITTIS discussed later under PREPARATION STAGE only.
• SET CONDITIONS ALSO INDICATE A CONTINUOUS AND ETERNAL PROCESS WITH DEFINITE SPEED – The speed of happenings or arriving at a stage can be slow as well as fast again to be decided by the VRITTIS. Patanjali hints that such VRITTIS have opposite symptoms of being high and low etc. and thus accelerate or retard a process as is done by temperature, pressure etc
• ANY EXISTENCE IS A SEQUENTIAL STAGE (KRAM क्रम) – Any existence includes all types of existence ranging from abstract to concrete, from invisible to visible, from inanimate to animate, from formless to with- form. This existence has got to be part of a sequence only. Otherwise it can’t exist
• ANY SEQUENTIAL STAGE IS THE RESULT OF THE PREVIOUS SEQUENTIAL STAGE – The stages are behaving as cause and effect and thus cannot come to any end and point towards a permanent cyclic phenomenon
• ANY SEQUENTIAL STAGE HAS PREDICTABILITY OF THE SYMPTOMS AND PROPERTIES – Each stage has thus definite and predictable symptoms and properties. A stage can be identified by symptoms and properties and vice versa.
• ANY SEQUENTIAL STAGE IS COMPLETE AND EVER PRESENT AS IT IS NOT WAITING TO BE COMPLETED – It appears to be undergoing changes only and the changed state is as complete and ever present as the earlier one or the next one. (PURNAMADAH PURNAMIDAM पूर्णमदः पूर्णमिदं) In other words nothing new comes into existence. All the sequential stages are ever present It was there, it is there and it will be there. A stage is complete if it has a definite structure, function and the purpose. Since there is no stage without these attributes all stages of existence are always COMPLETE (पूर्ण) in Vedic terminology. The details are discussed later under PREPARATION STAGE-UNDERSTANDING VRITTIS OPERATING IN NATURE AND INFLUENCING THE HUMAN BEINGS.
SCIENTIFIC AND SPIRITUALISTIC OUTLOOKS TOWARDS THE ABOVE LAWS
ALL THE SEQUENTIAL STAGES ARE EVER PRESENT – This is the basic fundamental scientific statement of the entire Vedic philosophy regarding creation. The law is highly significant because our entire knowledge is so far and will always be the result of dependence on this law only but it has never been accepted in letter by the scientist / researchers and never been accepted in spirit by the spiritualists. Science accepts that part of this law that deals with creation as some sequential existence and efforts are on to find out that sequence, but not this as ever present phenomenon that was there, is there and will always be there. The reason is “why to accept till it is experimented upon and proved”. And nothing can be proved till you accept to either prove or disprove something. SCIENCE is not willing to accept it as hypothesis even at present and most probably waiting for some Darwin, Freud or Einstein to theorize it as a sudden revelation so that experimentation can begin. Vedic hypotheses are not accepted worth experimentation by the modern science due to non-awareness of existence of such knowledge or considering it primitive due to allusive propaganda by the vested and ignorant interests alike. While spiritualist explanations believe in ever presence aspect of this law but are unable to explain the sequential aspect of creation as they shun experimentation and thus fail to deduce that monkey could be just a sequential stage (AWASTHA अवस्था) of existence as per this law only. The reason is “why to prove and why not to accept” ever present aspect only when it is given in AGAM (आगम) – the Holy Scriptures”. Thus both lean heavily on PROOF (PRAMAN प्रमाण) – an unreliable HUMAN VRITTI discussed in details later under (B) CLASSIFICATION – VRITTIS UNDER GENERAL GROUP – (MANOVRITTI मनोवृत्ति)
EXPLANATION OF CONCEPT OF DEATH
These laws operate in entire universe including all animate and inanimate existence. We are all aware of the laws of conservation - the indestructibility of matter and energy and the concept of eco cycles. But let me explain this Vedic law further with reference to ever puzzling and extensively debated topic of human mind – the unsolved mystery of life and death. I take the most acceptable definition of death. It is the absence of life. Now what is life? PRAN (प्राण) in Vedas and as per Patanjali has many ramifications but let me take it as the nearest existing word conveying some sense of life. So the PRAN (प्राण) is a kind of existence that is discernible in animate objects and conspicuous by its absence in inanimate objects. How does it come into discernible existence? Or, how does it become non- discernible? As per LAW OF APARINAMI, the explanation for PRAN will thus run as follows:
“Under some known / unknown set conditions of environment caused by various VRITTIS (वृत्ति) of five elements present in nature, PRAN (प्राण) from its non-discernible form of existence comes to pass through a sequential stage (AWASTHA अवस्था) of discernible existence that has predictable, definite and constant symptoms (LAKSHAN लक्षण) and properties (DHARM धर्म)”
As per LAW OF COMPLETENESS, further explanation of PRAN will run as follows:
“Any stage of PRAN (प्राण) either discernible or non-discernible at any time is complete in it and is always present as such”.
If the environmental conditions don’t permit its discernible existence it will remain dormant, a different stage with entirely different set of properties and symptoms. This different stage at some point is not likely to give even the suggestion of existence of PRAN (प्राण) as the symptoms and properties have undergone a drastic change. Does it mean that the VRITTIS (वृत्ति) of only five natural elements initially responsible for deciding the set conditions of environment to bring in motion the chain of stages of existence with different properties and symptoms, are in fact giving birth to innumerable VRITTIS (वृत्ति) of innumerable forms of existence? This impression would have held the ground if Patanjali had not given the explanation. As per him no new VRITTI comes into existence as per complementary LAW OF COMPLETENESS. It is only the permutation and combination of VRITTIS (वृत्ति) that manifests itself in a HAPPENING / NON-HAPPENING and mistaken as NEW. How?
CONCEPT OF CREATION OUT OF NOTHING (SHUNYA शून्य)
The presence of innumerable non-discernible forms of VRITTIS like PRAN (प्राण) might have given birth to the concept of creation out of nothing (SHUNYA शून्य). Is this SHUNYA another name of Vedic TATTVA understood as AKASH (आकाश) or a sort of vacuum? But vacuum may be so because there is no discernible presence of any VRITTI (वृत्ति). In other words vacuum might be a concept teeming with innumerable unknown non-discernible VRITTIS (वृत्ति) and hence responsible for entire seemingly NEW creation under some conditions of the VRITTIS of temperature and pressure, but in fact functioning as per above mentioned LAWS OF OPERATION of VRITTIS (वृत्ति). Is SHUNYA (शून्य) the modern day black hole or the Vedic HIRANYAGARBH (हिरण्य गर्भ ) in which all VRITTIS merge and five elements lose their known symptoms and properties under some law and from which under the same law these again emerge as gradually identifiable five natural elements as TATTVA (तत्त्व) / BHOOT (भूत)? Is that the reason Patanjali recommends these to be the basics to begin any study? In Patanjali Yog shastra the concept of VRITTI (वृत्ति) has been explained in the following two contexts:
• VRITTIS (वृत्ति) operating in nature and influencing the human beings.
• VRITTIS (वृत्ति)operating in human beings
The interaction of these VRITTIS (वृत्ति) only results into various physical and mental stages of human existence as per LAW OF APARINAMI and LAW OF COMPLETENESS meaning thereby that these were always so, are always so and will ever be so.
Tuesday, March 8, 2011
PREPARATION STAGE – CONCEPT OF VRITTI
PREPARATION STAGE – CONCEPT OF VRITTI
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING CONCEPT OF VRITTI
Key sentence – I have taken VRITTI and CHITT as unique concepts of Patanjali YOG that do not have any English equivalents and have to be understood and accepted as such.
The salient features about VRITTI (वृत्ति) that have been encoded in PATANJALI YOG SHASTRA emerge as under:
• The Vedic concept of VRITTI (वृत्ति) is so wide and all encompassing that these authors appear to have studied the entire universe as a conglomeration of innumerable VRITTIS (वृत्ति) only. More one finds about them more one learns about the creation, its process and existence. Any existence is the result of the functions of VRITTIS only. Nothing can exist without VRITTIS.
• VRITTIS are ever present and eternal. It means these were there, are there and will always be there. These cannot be destroyed. These can only be made use of by the human beings after understanding. Indestructibility and application are the concepts of a unique approach enshrined in Vedas of understanding the secrets of entire creation.
• For finding out these VRITTIS the Vedic scholars have not only given the idea of arranging these under various group heads (जाति) known as BHOOT (भूत) or TATVA (तत्त्व) for convenience but have given the benefits of a nomenclature of a biological species name or a brand name as we understand in modern terminology. The main identified group names (जाति) i.e. BHOOTS (भूत) or TATVAS (तत्त्व) by various Vedic scholars are EARTH (पृथ्वी), WATER (जल), AIR (वायु), FIRE (अग्नि) and SPACE (शून्य/आकाश). Each BHOOT / TATVA consists of millions of VRITTIS. If we apply ourselves slightly non-conventionally we will find that each Vedic hymn conveys some characteristic or VRITTI of any of the BHOOTS / TATTVA mentioned above. Thus these should be understood as elementary or primary class names (जाति).
• Identification of various VRITTIS representing a characteristic led to very interesting and scientific conclusions about the commonalities of all VRITTIS. In a way these are the basic directive principles that can lead to any research.
a) These were all found to have some definite structure,
b) These were all found to have discernible and non-discernible stages of existence,
c) These were all found to have definite functions and
d) These were all found to have a definite purpose related with creation
• Human beings are nothing but a bunch of innumerable VRITTIS that function as per set laws
• Creation is a result of VRITTIS (वृत्ति) and is a continuous process as per laws of operation and there is no end to it.
• All types of existence even so understood as abstract like thought, emotions, smell, taste etc have VRITTIS in their structure. The constituents range from the seemingly abstract to the concrete. For example on one hand these may be the attributes of MIND and on the other these denote the properties vested with the five elements (TATVA / BHOOT).
• VRITTI (वृत्ति) is the cause as well as effect of any existence, non-existence and any happening or non-happening.
• These are highly specialized, specific modules, innumerable for innumerable activities and thus have definite function and purpose.
• All human actions or happenings in nature are dependent on and driven by VRITTIS (वृत्ति)
• Ultimately such a concept of VRITTI is bound to be beyond definition due to its innumerable constituents. But the constituents behave in such a way that these can be better studied under various heads / groups / subgroups. Patanjali calls these groups also as JATI (जाति). The constituents alone can come within the purview of a definition because that is what we keep on knowing, accumulating, modifying, preserving and use as basic data to further extend the borders of our knowledge.
With above mentioned salient characteristics about VRITTIS we tend to confuse if we try to understand and compare VRITTI in modern language with any of the so far discovered prevalent concepts like chromosomes, genes, genomes, hormones, vitamins, viruses, bacteria, molecules, atoms, protons, neutrons, electrons, ions, neurons, electrical / electronic impulses or various other nano concepts etcetera. The confusion is cleared the moment we consider these as SUKSHM (सूक्ष्म जाति) constituents of a VRITTI explained under a succeeding paragraph PREPARATION STAGE – UNDERSTANDING VRITTIS OPERATING IN NATURE AND INFLUENCING THE HUMAN BEINGS; and accept the basic directive principle of limitlessness NETI NETI (नेति नेति) as given in Vedas or NIRATISHAYA (निरतिशय) as given by Patanjali that innumerable more are yet to be found out, defined and redefined as per the last bulleted salient feature. That is why Patanjali has not even attempted to define VRITTI and CHITT as concepts but has left no stone upturned to explain them. To explain VRITTI various words used in English are tendency, inclination, instinct, drive etc. but these words are inadequate and convey a very limited aspect of VRITTI as will be borne out further in succeeding paragraphs. I have, therefore, taken VRITTI and CHITT as unique concepts of Patanjali YOG that do not have any English equivalents and have to be understood and accepted as such.
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
PREPARATION STAGE – UNDERSTANDING CONCEPT OF VRITTI
Key sentence – I have taken VRITTI and CHITT as unique concepts of Patanjali YOG that do not have any English equivalents and have to be understood and accepted as such.
The salient features about VRITTI (वृत्ति) that have been encoded in PATANJALI YOG SHASTRA emerge as under:
• The Vedic concept of VRITTI (वृत्ति) is so wide and all encompassing that these authors appear to have studied the entire universe as a conglomeration of innumerable VRITTIS (वृत्ति) only. More one finds about them more one learns about the creation, its process and existence. Any existence is the result of the functions of VRITTIS only. Nothing can exist without VRITTIS.
• VRITTIS are ever present and eternal. It means these were there, are there and will always be there. These cannot be destroyed. These can only be made use of by the human beings after understanding. Indestructibility and application are the concepts of a unique approach enshrined in Vedas of understanding the secrets of entire creation.
• For finding out these VRITTIS the Vedic scholars have not only given the idea of arranging these under various group heads (जाति) known as BHOOT (भूत) or TATVA (तत्त्व) for convenience but have given the benefits of a nomenclature of a biological species name or a brand name as we understand in modern terminology. The main identified group names (जाति) i.e. BHOOTS (भूत) or TATVAS (तत्त्व) by various Vedic scholars are EARTH (पृथ्वी), WATER (जल), AIR (वायु), FIRE (अग्नि) and SPACE (शून्य/आकाश). Each BHOOT / TATVA consists of millions of VRITTIS. If we apply ourselves slightly non-conventionally we will find that each Vedic hymn conveys some characteristic or VRITTI of any of the BHOOTS / TATTVA mentioned above. Thus these should be understood as elementary or primary class names (जाति).
• Identification of various VRITTIS representing a characteristic led to very interesting and scientific conclusions about the commonalities of all VRITTIS. In a way these are the basic directive principles that can lead to any research.
a) These were all found to have some definite structure,
b) These were all found to have discernible and non-discernible stages of existence,
c) These were all found to have definite functions and
d) These were all found to have a definite purpose related with creation
• Human beings are nothing but a bunch of innumerable VRITTIS that function as per set laws
• Creation is a result of VRITTIS (वृत्ति) and is a continuous process as per laws of operation and there is no end to it.
• All types of existence even so understood as abstract like thought, emotions, smell, taste etc have VRITTIS in their structure. The constituents range from the seemingly abstract to the concrete. For example on one hand these may be the attributes of MIND and on the other these denote the properties vested with the five elements (TATVA / BHOOT).
• VRITTI (वृत्ति) is the cause as well as effect of any existence, non-existence and any happening or non-happening.
• These are highly specialized, specific modules, innumerable for innumerable activities and thus have definite function and purpose.
• All human actions or happenings in nature are dependent on and driven by VRITTIS (वृत्ति)
• Ultimately such a concept of VRITTI is bound to be beyond definition due to its innumerable constituents. But the constituents behave in such a way that these can be better studied under various heads / groups / subgroups. Patanjali calls these groups also as JATI (जाति). The constituents alone can come within the purview of a definition because that is what we keep on knowing, accumulating, modifying, preserving and use as basic data to further extend the borders of our knowledge.
With above mentioned salient characteristics about VRITTIS we tend to confuse if we try to understand and compare VRITTI in modern language with any of the so far discovered prevalent concepts like chromosomes, genes, genomes, hormones, vitamins, viruses, bacteria, molecules, atoms, protons, neutrons, electrons, ions, neurons, electrical / electronic impulses or various other nano concepts etcetera. The confusion is cleared the moment we consider these as SUKSHM (सूक्ष्म जाति) constituents of a VRITTI explained under a succeeding paragraph PREPARATION STAGE – UNDERSTANDING VRITTIS OPERATING IN NATURE AND INFLUENCING THE HUMAN BEINGS; and accept the basic directive principle of limitlessness NETI NETI (नेति नेति) as given in Vedas or NIRATISHAYA (निरतिशय) as given by Patanjali that innumerable more are yet to be found out, defined and redefined as per the last bulleted salient feature. That is why Patanjali has not even attempted to define VRITTI and CHITT as concepts but has left no stone upturned to explain them. To explain VRITTI various words used in English are tendency, inclination, instinct, drive etc. but these words are inadequate and convey a very limited aspect of VRITTI as will be borne out further in succeeding paragraphs. I have, therefore, taken VRITTI and CHITT as unique concepts of Patanjali YOG that do not have any English equivalents and have to be understood and accepted as such.
Monday, February 28, 2011
STAGES OF YOGIC METHODOLOGY
STAGES OF YOGIC METHODOLOGY
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
A) – PREPARATION STAGE – A STEP IN ACCEPTANCE OF PRAGYA (प्रज्ञा)
ऋतंभरा तत्र प्रज्ञा – RITAMBHARA TATRA PRAGYA
Insight means understanding the universal rhythm and inter-dependence
It means equipping oneself with the knowledge of the basics of the composition of entire universe including SELF (ATM GYAN आत्म ज्ञान). Such knowledge in entirety has been addressed as BRAHM GYAN (ब्रह्मज्ञान) in Vedas. It appears to be a very tall order to begin with but Patanjali insistence is only on ACCEPTANCE of basic directive principles responsible for any existence and already encoded in Vedas along with a method of finding out called as YOG, if any worthwhile discovery about BRAHM GYAN (ब्रह्मज्ञान) is to be made. This methodology is further qualified with an exhortation that research has to be a continuous and never ending process because whatever has been found out is nothing and will always remain nothing in comparison to the vast ocean of knowledge (BRAHMGYAN ब्रह्मज्ञान).One has to begin from somewhere to reach somewhere. He, therefore, proceeds to explain those basic directive principles under the concept of ISHWAR in Sutras I-24 to I-26 and already explained in SECOND BLUFF – RELIGION under PRINCIPLES OF EXISTENCE and PRINCIPLES OF ORGANIZATION. In a nutshell these principles indicate the presence of some universal rhythm and rules of inter-dependence of entire existence. From no stretch of imagination the word ISHWAR (ईश्वर) as explained by Patanjali can be understood as some anthropomorphic God as interpreted by the spiritualistic explanations. The word ISHWAR with such precepts can stand for KNOWLEDGE only as borne out with umpteen words in Vedas conveying the same sense. He addresses inculcation of will to ACCEPT these precepts about ISHWAR (ईश्वर) as PRAGYA (प्रज्ञा) formation. So this head can be understood in Patanjali language as a step in PRAGYA FORMATION. By ACCEPTANCE all that Patanjali is asking for is to accept in the beginning of any effort that there are innumerable principles hidden behind any existence and human aim should be to keep on finding them in such a way that it benefits all. And this is nowhere a tall order. As it is we are following it because this is the only way of discovering anything. Then where is the problem? The problems are threefold.
• First the so called civilized and developed world has yet to come to the grips of the Vedic concept of very indulging to discover anything should be for the benefit of all and happiness for all (SARVAJAN HITAYA SARVAJAN SUKHAYA सर्वजन हिताय सर्वजन सुखाय) for the simple reason of knowledge being limitless (NIRATISHAYA निरतिशय), a directive principle of its existence and hence there being no point in giving birth to a rat race. In a way they are completely unaware of it. That’s why the words like patent, copyright, competition, success defined as ‘survival of the fittest’ in money generating abilities only, motivation meaning desire to excel by generally designing means and strategy to outplay others etc. have become their guru mantras of ‘knowledge based economy’ for survival. For them even globalization, another hype, conveys the sense of extending the borders of exploitation only.
• Secondly, we in India the part of so called developing world have been made to believe this economic status of ours by those who for no fault of theirs and historical reasons were born, brought up and groomed in borrowed education and economic systems guided by again borrowed political, legislative, executive and judicial systems. By the passage of time this borrowing has dug its tentacles so deep in our psyche that copying the models even discarded ones from the developed world has become our only way of tackling any problem and armchair solutions are churned out daily without ever caring for ground realities. We are suffering from a kind of inferiority complex and take pleasure in quoting examples from the developed world as our role model. We berate not only our diagonally opposite social system but take pride in the process of forgetting that we have a cultural heritage which in spite of misinterpreted and corrupted form can still be or is still the beacon to the so understood developed world. Anything indigenous is looked down upon. We find it difficult to assimilate that VASUDHEV KUTUMBKAM (वसुधेव कुटुम्बकम) a Vedic concept, is a better and more humane concept than ‘globalization’ as it does not advocate cut throat competition We refuse to accept that the hymns of PURUSH SUKTS (पुरुष सूक्त) of RIGVED (ऋग्वेद) underline the basic principle that there cannot be any economy if it is not knowledge based and knowledge can be and, therefore, should be used in four forms only through the concept of VARN (वर्ण) and it has to be a continuous process till death of an individual as explained under ASHRAM (आश्रम) concept given in YAJURVED (यजुर्वेद). For details refer SECOND BLUFF – RELIGION. The history of last five thousand years can at least warn about the damage that has been done due to misinterpretation of these economic postulates and take necessary precautions. Or is this the turn of entire humanity to face the consequences of misinterpretation? Overall, this borrowing mentality has made our intellect mindless, our governance spineless, our economy bereft of initiative and our comfort providing skills wailing for opportunity. I think only ghost of Macaulay is smiling.
• Thirdly we have been drugged to shun knowledge and believe that we can discover foolishly also through BHAKTI (भक्ति), ASTHA (आस्था), POOJA (पूजा) blind faith in iconic gods and rituals, and such spiritualistic jargons that Patanjali has not used anywhere. In other words we have been lulled into complete inaction and still rejoicing in self given titles of complete, higher and perfect human beings. We are so much over awed by the self created icons of our worship that we have created a niche in every home for a temple. We fail to assess the most probable reason of the presence of only one temple of BRAHMA the so revered as creator - the senior most of the trinity, could be the absence of very thought process of temple worshipping when BRAHMA (ब्रह्मा) was imaginarily created by spiritualistic manipulations from the scientific concept of Vedic BRAHM (ब्रह्म) and when iconic worship was instituted BRAHMA (ब्रह्मा) in all probability was no more in vogue. It was VISHNU temple that came to be constructed first I quote from the book AGAM KOSH (आगम कोष) by PROF.S.K.RAMCHANDRA RAO – “It has been ascertained that the worship of VISHNU in public shrines (of which there are epigraphical or other evidences ) dates back to a couple of centuries before the Christian era. The earliest monumental temples in India appear to have been for VISHNU--------It is not surprising, because the cult of devotion (BHAKTI) which, in fact occasioned the temple culture in our country, was the consequence of the BHAGVATA movement (with its emphasis on the worship of VISHNU) which is mentioned in great epic MAHABHARATA, and which is illustrated by the celebrated text BHAGVADGITA”. The third god SHIV (शिव) with its temples came into existence much later in twelfth century when SHAIV cult was founded by GORAKSHNATH. We have thus become victims of a cult of very recent origin and getting entrapped in whimsical practices by creating a new god and a new temple everyday. I am convinced that Patanjali is a non-spiritualist and he knows these are bluffs that just cannot lead to any research / discovery except a stunted and hopelessly unrecoverable mental state that he aptly calls as VYUTHAN (व्युत्थान) meaning ‘deranged’. Nowhere his insistence on ACCEPTANCE does take the form of a spiritualistic ordinance that must be followed without understanding and any type of questioning. It is always in the form of pure logic where a directive principle forms the basis for any subject of enquiry and is open to any scrutiny and experimentation for arriving at ultimate proof. He considers understanding and accepting of PRAGYA (प्रज्ञा) formation by an individual absolutely necessary for the simple reason that the existence of entire universe including self without chaos can be possible only due to some laws of rhythmic functioning alone that lead to perfect balance. And he calls this rhythmic functioning as PRAGYA (प्रज्ञा) and trying to understand is wisdom (VIVEK विवेक).
Let me also now borrow and try to understand this stage by a modern quote of a western soldier:-
“If you do not know about the enemy you will suffer defeat but if you do not know about yourself, you will suffer disaster”. – General Clausewitz
The Preparation stage follows the spirit of the above quote. Why do we behave in a particular way? Are we handicapped? Or, we are endowed with excellent, effective ammunition and armory and we just don’t know how to use it. This stage therefore, entails thorough understanding of what all we are endowed with. In one sentence we are immersed in an ocean of, are endowed with, and are nothing but a bundle of millions of VRITTIS (वृत्ति) inside out and a CHITT (चित्त) that is again a kind of VRITTI only. And all these VRITTIS function so rhythmically that these appear to be bound by some law. Preparation means equipping oneself with the basic knowledge of these by going through the following concepts:
a) Concept of VRITTI (वृत्ति)
b) Laws of operation of VRITTI (वृत्ति)
c) VRITTIS (वृत्ति) operating in nature and influencing the human beings.
d) VRITTIS (वृत्ति) operating in human beings
e) Rules of presence of VRITTIS (वृत्ति)
f) Concept of CHITT (चित्त) and Comparison with VRITTI (वृत्ति)
If we neglect the information given under above heads we are bound to suffer disaster.
B) – PLANNING STAGE – A STEP IN DEVELOPMENT OF (विवेक)
ज्ञानदीप्तिराविवेक ख्यातेः – GYANDIPTIRAVIVEK KHYATE
Knowledge alone develops discretion and is the key to any planning.
Having understood the basics of VRITTIS Patanjali exhorts to understand this stage as efforts put in for development of discretion (VIVEK विवेक). It is the insight that is capable of discriminating not between virtue and vice as spiritualists put it but between what is to be made use of and what is to be discarded on our way to realization of a set goal. No amount of planning can suffice if the set goal of flawlessness with all its parameters is not grasped thoroughly. This stage, therefore, entails understanding of those steps that we intend climbing, making use and ensures smooth functioning by removing the hurdles already existing and providing for eventualities that may crop up en-route. It involves understanding and application of the following concepts
a) Concept of flawlessness (NIRGUN निर्गुण)
b) Concept of ASAN (आसन)
c) Concept of impediments (चित्तविक्षेप)
d) Concept of PRANAYAM (प्राणायाम)
e) Training of CHITT (चित्त) and Concept of PRATYAHAR (प्रत्याहार )
C) – EXECUTION STAGE – STAGE OF SANYAM (संयम)
त्रयमेकत्र संयम – TRAYAMEKATRA SANYAM
Three aspects are essential for any execution.
तज्जयात् प्रज्ञाऽऽलोकः – TAJJYAT PRAGYA ALOK
Then only emerges the awareness of a principle
Patanjali defines this stage as SANYAM (संयम) that consists of three aspects viz DHARNA (धारणा), DHYAN (ध्यान) and SAMADHI (समाधि). These are highly technical words and do not have any English equivalents and thus have to be assimilated as such. For him execution, therefore, is a wholesome process consisting three aspects of forming an objective (DHARNA), sticking to an objective (DHYAN) and putting single minded efforts (SAMADHI). Any execution is bound to fail if there is no clarity in goal fixation. It will also fail if the goal is lost sight of anywhere en-route due to any reason. Lastly, no realization of goal is possible if the efforts are slackened anytime. For ensuring smooth execution and ensuring FLAWLESSNESS Patanjali has provided such a simple technique through the following steps that the task is not only achieved with mechanical ease but each step has check back and rectification mechanism that stands for reason as well as symptom if the process encounters any problem
a) Determination of the area of engagement from
EITHER
i. BRAHM GYAN (ब्रह्म ज्ञान) – that Patanjali calls information about elements (BHOOT / TATTVA (भूत / तत्त्व)
OR
ii. ATM GYAN (आत्म ज्ञान) – that Patanjali calls information about senses (INDRIYA GROUP इन्द्रिय जाति )
b) Formation of DHARNA (धारणा) – essential ingredients
c) Sticking to DHARNA - (DHYAN ध्यान) – essential ingredients
d) Efforts put in for realization of DHARNA – (SAMADHI समाधि )
The concepts mentioned above have been subjected to utter misuse by spiritualistic explanations so grossly and widely in spite of clear definitions by Patanjali that one must first discard any scientific interpretation as inferior knowledge and then proceed further. This dictum of spiritualism goes against the very ethos of Vedas and Patanjali YOGSHASTRA wherein such compartmentalization of knowledge as superior or inferior is considered a figment of unreliable imagination (AVIDYA अविद्या). Going through the above stages will invariably lead to the insight of that principle which confirms the presence of rhythmical sequence that we had accepted in the PREPARATION stage as PRAGYA (प्रज्ञा). Every time we embark upon a mission (DHARNA धारणा) an insight into a new principle will emerge and there is no limit to human DHARNAS and thus no limit to the emergence of principles.
D) – IMPLEMENTATION STAGE – STAGE OF VINIYOG (विनियोग)
तस्य भूमिषु विनियोगः – TASYA BHUMISHU VINIYOG
A discovered principle can now be applied to any branch of knowledge.
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम – PRAYATNA SHAITHILYA NANTA SAMAPATTIBHYAM
Stability in efforts leads to innumerable possibilities.
As per YOGIC concept; the search for knowledge does not end at SAMADHI (समाधिः), the last mentioned aspect of SANYAM stage or the EXECUTION STAGE. Rather it begins here and there is no end to it. The principle thus known should be tested for its efficacy by applying it to various branches of knowledge. Continuous efforts in repetition of a process will always lead to innumerable possibilities of finding, further revising already found principles. Application of a principle will always result in inventions and further need to explore more principles as brought out in THIRD BLUFF – YOGA followed by explanations of various bluffs perpetrated by the spiritualists in the name of Patanjali by quoting third chapter of his treatise as chapter of boons (VIBHUTI PAD विभूति पाद). To make these inventions and search for further principles free from flaws Patanjali advocates the following steps that put the entire process in a never ending cyclic mode – the prime model for any activity of nature and thus in tune with natural process
a) Application of achievement
b) Determination of the area of engagement
i. Information having potential of further fructification – that Patanjali calls SABIJ GYAN (सबीज ज्ञान)
ii. Information having termination potential – that Patanjali calls NIRBIJ GYAN (निर्बीज ज्ञान)
c) Following the stages mentioned at A,B and C above
ONLY YOG – (केवल योग) THE ENDLESS
ULTIMATE FOR ALL ‘UltimatES’
YOGIC ENLIGHTENMENT
A) – PREPARATION STAGE – A STEP IN ACCEPTANCE OF PRAGYA (प्रज्ञा)
ऋतंभरा तत्र प्रज्ञा – RITAMBHARA TATRA PRAGYA
Insight means understanding the universal rhythm and inter-dependence
It means equipping oneself with the knowledge of the basics of the composition of entire universe including SELF (ATM GYAN आत्म ज्ञान). Such knowledge in entirety has been addressed as BRAHM GYAN (ब्रह्मज्ञान) in Vedas. It appears to be a very tall order to begin with but Patanjali insistence is only on ACCEPTANCE of basic directive principles responsible for any existence and already encoded in Vedas along with a method of finding out called as YOG, if any worthwhile discovery about BRAHM GYAN (ब्रह्मज्ञान) is to be made. This methodology is further qualified with an exhortation that research has to be a continuous and never ending process because whatever has been found out is nothing and will always remain nothing in comparison to the vast ocean of knowledge (BRAHMGYAN ब्रह्मज्ञान).One has to begin from somewhere to reach somewhere. He, therefore, proceeds to explain those basic directive principles under the concept of ISHWAR in Sutras I-24 to I-26 and already explained in SECOND BLUFF – RELIGION under PRINCIPLES OF EXISTENCE and PRINCIPLES OF ORGANIZATION. In a nutshell these principles indicate the presence of some universal rhythm and rules of inter-dependence of entire existence. From no stretch of imagination the word ISHWAR (ईश्वर) as explained by Patanjali can be understood as some anthropomorphic God as interpreted by the spiritualistic explanations. The word ISHWAR with such precepts can stand for KNOWLEDGE only as borne out with umpteen words in Vedas conveying the same sense. He addresses inculcation of will to ACCEPT these precepts about ISHWAR (ईश्वर) as PRAGYA (प्रज्ञा) formation. So this head can be understood in Patanjali language as a step in PRAGYA FORMATION. By ACCEPTANCE all that Patanjali is asking for is to accept in the beginning of any effort that there are innumerable principles hidden behind any existence and human aim should be to keep on finding them in such a way that it benefits all. And this is nowhere a tall order. As it is we are following it because this is the only way of discovering anything. Then where is the problem? The problems are threefold.
• First the so called civilized and developed world has yet to come to the grips of the Vedic concept of very indulging to discover anything should be for the benefit of all and happiness for all (SARVAJAN HITAYA SARVAJAN SUKHAYA सर्वजन हिताय सर्वजन सुखाय) for the simple reason of knowledge being limitless (NIRATISHAYA निरतिशय), a directive principle of its existence and hence there being no point in giving birth to a rat race. In a way they are completely unaware of it. That’s why the words like patent, copyright, competition, success defined as ‘survival of the fittest’ in money generating abilities only, motivation meaning desire to excel by generally designing means and strategy to outplay others etc. have become their guru mantras of ‘knowledge based economy’ for survival. For them even globalization, another hype, conveys the sense of extending the borders of exploitation only.
• Secondly, we in India the part of so called developing world have been made to believe this economic status of ours by those who for no fault of theirs and historical reasons were born, brought up and groomed in borrowed education and economic systems guided by again borrowed political, legislative, executive and judicial systems. By the passage of time this borrowing has dug its tentacles so deep in our psyche that copying the models even discarded ones from the developed world has become our only way of tackling any problem and armchair solutions are churned out daily without ever caring for ground realities. We are suffering from a kind of inferiority complex and take pleasure in quoting examples from the developed world as our role model. We berate not only our diagonally opposite social system but take pride in the process of forgetting that we have a cultural heritage which in spite of misinterpreted and corrupted form can still be or is still the beacon to the so understood developed world. Anything indigenous is looked down upon. We find it difficult to assimilate that VASUDHEV KUTUMBKAM (वसुधेव कुटुम्बकम) a Vedic concept, is a better and more humane concept than ‘globalization’ as it does not advocate cut throat competition We refuse to accept that the hymns of PURUSH SUKTS (पुरुष सूक्त) of RIGVED (ऋग्वेद) underline the basic principle that there cannot be any economy if it is not knowledge based and knowledge can be and, therefore, should be used in four forms only through the concept of VARN (वर्ण) and it has to be a continuous process till death of an individual as explained under ASHRAM (आश्रम) concept given in YAJURVED (यजुर्वेद). For details refer SECOND BLUFF – RELIGION. The history of last five thousand years can at least warn about the damage that has been done due to misinterpretation of these economic postulates and take necessary precautions. Or is this the turn of entire humanity to face the consequences of misinterpretation? Overall, this borrowing mentality has made our intellect mindless, our governance spineless, our economy bereft of initiative and our comfort providing skills wailing for opportunity. I think only ghost of Macaulay is smiling.
• Thirdly we have been drugged to shun knowledge and believe that we can discover foolishly also through BHAKTI (भक्ति), ASTHA (आस्था), POOJA (पूजा) blind faith in iconic gods and rituals, and such spiritualistic jargons that Patanjali has not used anywhere. In other words we have been lulled into complete inaction and still rejoicing in self given titles of complete, higher and perfect human beings. We are so much over awed by the self created icons of our worship that we have created a niche in every home for a temple. We fail to assess the most probable reason of the presence of only one temple of BRAHMA the so revered as creator - the senior most of the trinity, could be the absence of very thought process of temple worshipping when BRAHMA (ब्रह्मा) was imaginarily created by spiritualistic manipulations from the scientific concept of Vedic BRAHM (ब्रह्म) and when iconic worship was instituted BRAHMA (ब्रह्मा) in all probability was no more in vogue. It was VISHNU temple that came to be constructed first I quote from the book AGAM KOSH (आगम कोष) by PROF.S.K.RAMCHANDRA RAO – “It has been ascertained that the worship of VISHNU in public shrines (of which there are epigraphical or other evidences ) dates back to a couple of centuries before the Christian era. The earliest monumental temples in India appear to have been for VISHNU--------It is not surprising, because the cult of devotion (BHAKTI) which, in fact occasioned the temple culture in our country, was the consequence of the BHAGVATA movement (with its emphasis on the worship of VISHNU) which is mentioned in great epic MAHABHARATA, and which is illustrated by the celebrated text BHAGVADGITA”. The third god SHIV (शिव) with its temples came into existence much later in twelfth century when SHAIV cult was founded by GORAKSHNATH. We have thus become victims of a cult of very recent origin and getting entrapped in whimsical practices by creating a new god and a new temple everyday. I am convinced that Patanjali is a non-spiritualist and he knows these are bluffs that just cannot lead to any research / discovery except a stunted and hopelessly unrecoverable mental state that he aptly calls as VYUTHAN (व्युत्थान) meaning ‘deranged’. Nowhere his insistence on ACCEPTANCE does take the form of a spiritualistic ordinance that must be followed without understanding and any type of questioning. It is always in the form of pure logic where a directive principle forms the basis for any subject of enquiry and is open to any scrutiny and experimentation for arriving at ultimate proof. He considers understanding and accepting of PRAGYA (प्रज्ञा) formation by an individual absolutely necessary for the simple reason that the existence of entire universe including self without chaos can be possible only due to some laws of rhythmic functioning alone that lead to perfect balance. And he calls this rhythmic functioning as PRAGYA (प्रज्ञा) and trying to understand is wisdom (VIVEK विवेक).
Let me also now borrow and try to understand this stage by a modern quote of a western soldier:-
“If you do not know about the enemy you will suffer defeat but if you do not know about yourself, you will suffer disaster”. – General Clausewitz
The Preparation stage follows the spirit of the above quote. Why do we behave in a particular way? Are we handicapped? Or, we are endowed with excellent, effective ammunition and armory and we just don’t know how to use it. This stage therefore, entails thorough understanding of what all we are endowed with. In one sentence we are immersed in an ocean of, are endowed with, and are nothing but a bundle of millions of VRITTIS (वृत्ति) inside out and a CHITT (चित्त) that is again a kind of VRITTI only. And all these VRITTIS function so rhythmically that these appear to be bound by some law. Preparation means equipping oneself with the basic knowledge of these by going through the following concepts:
a) Concept of VRITTI (वृत्ति)
b) Laws of operation of VRITTI (वृत्ति)
c) VRITTIS (वृत्ति) operating in nature and influencing the human beings.
d) VRITTIS (वृत्ति) operating in human beings
e) Rules of presence of VRITTIS (वृत्ति)
f) Concept of CHITT (चित्त) and Comparison with VRITTI (वृत्ति)
If we neglect the information given under above heads we are bound to suffer disaster.
B) – PLANNING STAGE – A STEP IN DEVELOPMENT OF (विवेक)
ज्ञानदीप्तिराविवेक ख्यातेः – GYANDIPTIRAVIVEK KHYATE
Knowledge alone develops discretion and is the key to any planning.
Having understood the basics of VRITTIS Patanjali exhorts to understand this stage as efforts put in for development of discretion (VIVEK विवेक). It is the insight that is capable of discriminating not between virtue and vice as spiritualists put it but between what is to be made use of and what is to be discarded on our way to realization of a set goal. No amount of planning can suffice if the set goal of flawlessness with all its parameters is not grasped thoroughly. This stage, therefore, entails understanding of those steps that we intend climbing, making use and ensures smooth functioning by removing the hurdles already existing and providing for eventualities that may crop up en-route. It involves understanding and application of the following concepts
a) Concept of flawlessness (NIRGUN निर्गुण)
b) Concept of ASAN (आसन)
c) Concept of impediments (चित्तविक्षेप)
d) Concept of PRANAYAM (प्राणायाम)
e) Training of CHITT (चित्त) and Concept of PRATYAHAR (प्रत्याहार )
C) – EXECUTION STAGE – STAGE OF SANYAM (संयम)
त्रयमेकत्र संयम – TRAYAMEKATRA SANYAM
Three aspects are essential for any execution.
तज्जयात् प्रज्ञाऽऽलोकः – TAJJYAT PRAGYA ALOK
Then only emerges the awareness of a principle
Patanjali defines this stage as SANYAM (संयम) that consists of three aspects viz DHARNA (धारणा), DHYAN (ध्यान) and SAMADHI (समाधि). These are highly technical words and do not have any English equivalents and thus have to be assimilated as such. For him execution, therefore, is a wholesome process consisting three aspects of forming an objective (DHARNA), sticking to an objective (DHYAN) and putting single minded efforts (SAMADHI). Any execution is bound to fail if there is no clarity in goal fixation. It will also fail if the goal is lost sight of anywhere en-route due to any reason. Lastly, no realization of goal is possible if the efforts are slackened anytime. For ensuring smooth execution and ensuring FLAWLESSNESS Patanjali has provided such a simple technique through the following steps that the task is not only achieved with mechanical ease but each step has check back and rectification mechanism that stands for reason as well as symptom if the process encounters any problem
a) Determination of the area of engagement from
EITHER
i. BRAHM GYAN (ब्रह्म ज्ञान) – that Patanjali calls information about elements (BHOOT / TATTVA (भूत / तत्त्व)
OR
ii. ATM GYAN (आत्म ज्ञान) – that Patanjali calls information about senses (INDRIYA GROUP इन्द्रिय जाति )
b) Formation of DHARNA (धारणा) – essential ingredients
c) Sticking to DHARNA - (DHYAN ध्यान) – essential ingredients
d) Efforts put in for realization of DHARNA – (SAMADHI समाधि )
The concepts mentioned above have been subjected to utter misuse by spiritualistic explanations so grossly and widely in spite of clear definitions by Patanjali that one must first discard any scientific interpretation as inferior knowledge and then proceed further. This dictum of spiritualism goes against the very ethos of Vedas and Patanjali YOGSHASTRA wherein such compartmentalization of knowledge as superior or inferior is considered a figment of unreliable imagination (AVIDYA अविद्या). Going through the above stages will invariably lead to the insight of that principle which confirms the presence of rhythmical sequence that we had accepted in the PREPARATION stage as PRAGYA (प्रज्ञा). Every time we embark upon a mission (DHARNA धारणा) an insight into a new principle will emerge and there is no limit to human DHARNAS and thus no limit to the emergence of principles.
D) – IMPLEMENTATION STAGE – STAGE OF VINIYOG (विनियोग)
तस्य भूमिषु विनियोगः – TASYA BHUMISHU VINIYOG
A discovered principle can now be applied to any branch of knowledge.
प्रयत्नशैथिल्यानन्तसमापत्तिभ्याम – PRAYATNA SHAITHILYA NANTA SAMAPATTIBHYAM
Stability in efforts leads to innumerable possibilities.
As per YOGIC concept; the search for knowledge does not end at SAMADHI (समाधिः), the last mentioned aspect of SANYAM stage or the EXECUTION STAGE. Rather it begins here and there is no end to it. The principle thus known should be tested for its efficacy by applying it to various branches of knowledge. Continuous efforts in repetition of a process will always lead to innumerable possibilities of finding, further revising already found principles. Application of a principle will always result in inventions and further need to explore more principles as brought out in THIRD BLUFF – YOGA followed by explanations of various bluffs perpetrated by the spiritualists in the name of Patanjali by quoting third chapter of his treatise as chapter of boons (VIBHUTI PAD विभूति पाद). To make these inventions and search for further principles free from flaws Patanjali advocates the following steps that put the entire process in a never ending cyclic mode – the prime model for any activity of nature and thus in tune with natural process
a) Application of achievement
b) Determination of the area of engagement
i. Information having potential of further fructification – that Patanjali calls SABIJ GYAN (सबीज ज्ञान)
ii. Information having termination potential – that Patanjali calls NIRBIJ GYAN (निर्बीज ज्ञान)
c) Following the stages mentioned at A,B and C above
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