DOCTRINE OF YOGA PART VI

DOCTRINE OF YOGA PART VI

 

12. वितर्कविचारानन्दास्मितारूपानुगमात्सम्प्रज्ञातः

      

 

Understanding on YoGa Anusaasanam, the Doctrine of YoGa in the past few centuries has been along a multitude of directions. However, all these commentaries led to spirituality and systematic ways of living. Literary, Monastic, religious and spiritual schools relied on their own versions and explanations that fitted well into their line of philosophy and logics. The extent of YoGa Anusaasanam in terms of its scientific considerations was known only to a few lineages, who desisted from writing these and even did not leave the structure how to listen and understand. Swami Parameswarananda, a Sidha Yogi by all means, belonged to such a lineage. In one of the discourses he asked the question “where is the insignia of Pathanjali Maharishi in the YoGa Sutra?”. This question was relevant as nowhere, the signature of Pthanjali had been decoded by any author or commentator of Yoga Sutra. The discourse never concluded, but he agreed that it is in “Atha YoGa Anusaasanam” itself and the formation of resonance integrated Numerical Graphic  system of Gayatri. 

Ayadtha Gata Sa Namna,

Gato dha Ayadha

 Ayadtha Anu Gata dha,

 Manasa Sa Aasana,

Tat’ Dhim YoGa ,

Adtha Yoganusaasanam

 

“Adtha  YoGa Anusasanam”has six derivations that holds the key to the realization of Yoga Sutra.  First derivation of “Ayadha Gata Sa Namna” itself carries the signature of Pathanjali. YoGa Anusaasanam is resonance based and hence is Sruti. The formation of each sound is in graphic format. The illustration here is only one dimension along such graphic formation as illustrated in Part 2 of this series.  Other dimensions stems out from the central axis and extent along different planes. Such an intricately structured scheme of intellectual proprietary of confined the knowledge of to the Pathanjali Schools.  Learning of Pathanjali stream involves mastery in Science of Resonance, numerical progression and graphic formations in the format of alphabets.  YoGa Anusaasanam follows Gayatri Scheme of “Tat” and Dhim” that configures the coded system of the Vedas. Thus, certain degree of structural identity can be seen in the format of the Vedas and YoGa Anusaasanam.

 

 Part V, Doctrine of YoGa, defines the perfect human form as the “Param Purusha” - one who can eliminate the impact of the transitory phases of universal processes that includes the relationships between sun and the earth and the entire galactic system. Purusha is the one who has set a time scale in accordance with the diurnal rhythms and the galactic drift. Thereby, Yoganusaasanam is rendered a composite system of creating ‘Param Purusha’. YoGa, in theory and practice, is the process to create stability and continuity of human gene pool, through a well engineered process to overcome the impact of transitions in the planetary, geophysical and galactic transitions and transpositions, leading to the culmination of “Param Purusha” , the  “Perfect Human form”.

“Param Purusha”  is  further defined as - “Vitarka vichaara ananda asmitaa Roopa Anugama aatma sam-PraJjnaat:”

Vitarka-

 

Vitarka vichaara ananda asmitaa Roopa Anugama aatma sam-PraJjnaat:

 

Vitarka-Va- ita –Arka- ( that which emerges instantaneously with brilliance like the Sun)

 

Tarka- an effort to create spontaneous thoughts- a process for faculty development.

 

Vichara- Va- ai- Cha-ara- Vi- Chara-

 

Vicharaananda-Va-Ei Charaa- Nanda- Aananda- ( Offspring of thought process is inner happiness and the expression in reciprocation is smita or asmita)

 

asmitaa Roopa Anugama aatma sam-PraJjnaat:

 

Asmita- beyond measure, Roopa- Form,Anugama- following ,Aatma –self,  Sam-  realize, Prajjnat- conscious, knowing

 

Va- ita –Arka- Every moment(Va)  emerges instantaneously with brilliance like the Sun),Tarka-  spontaneous thoughts- a process for faculty development.

 

Vichara- Va- ai- Cha-ara- Vi- Chara- Vicharaananda- Va-Ei Charaa- Nanda- ( Offspring of thought process is inner happiness and the expression in reciprocation is smita or asmita), Ananda – blissful ecstasy 

 

Parampurusha is the state that is beyond gradations and scales of ecstatic blissfulness, with such a radiance like that of the sun. The person possesses the ability to poise such matters that are conflicting with each other along such angles so as to  produce unique streams of thought process ,  that-

 

“asmitaa Roopa Anugama aatma sam-PraJjnaat”:

 

Asmita- beyond measure, Roopa- Form, Anugama- following , Aatma –self,  Sam- , realize . Prajjnat- conscious, system of information. Roopa Anugama aatma sam-PraJjnaat

Vitarka vichaara ananda asmitaa –

 

Transcend  to “Param Purusha” accrues immeasurable proportionality between the  psyche and the physique. Here the ratio of the physical form to that of the “energy radiance” is the indicator of the degree of transcend into the finitude. Here, the blissfulness, ecstasy of inner   joy and the visible form of radiance all together defines such a “Roopa” or structure.

 

“Roopam Anugamam Atma”- The physical form will follow the “Soul” that is the ‘inner self”, thus generating control and regulatory mechanisms of body and the inner Self.  Apart from the Central Nervous System, Sympathetic Parasympathetic control and regulation mechanisms, the new structure produces  a third system of functional regulation called the “PraJjna”.  “PraJjna” acts  along the time scale     taking cues from the previous, present and futuristic course. Every action or function, that are voluntary and involuntary  are set into a self defined timescale in accordance with “ Vitarka”- the spontaneous and “Vichara”- the assimilation of taking cue of the past, present and future courses including the shift in the paradigms.   So, the newly acquired structural conformation of Roopam accrues “Asmita or indefinite propositions, beyond the perceptions of an ordinary psyche.

 

‘PraJjna”, with its own information system and operational    mechanisms integrates the information content of the neural system and the reflex mechanisms. Thus a process of permutation combination sets in and PraJjna zeroes down of the time factor required for assimilation, interpretation, computation and expression or in any process. The result of such a process achieves a constant value for a process under Consideration of Vichara which is sustainable under any given conditions, parameters. “Sam PraJjnaat” is such a realizable Value that can be termed as “Self Sustainable Critical Value” produced by PraJjna.

 

I Verse 2 of the YoGa Anusasanam, the anchoring point of such a transitory process is explained as “Tada Drushtu: Swaroope Avasthaanam Vrutti SaaRoopyam Itaratra.”

 

Here , the visible form of “Swaroope Avasthaanaam” is the state  of  the physical form in conformity with “ vritti Sa-Roopyam” with respect to its functions are based on time factor. Observation is confined within time frame of the “Vritti” or the function.  Vritti incorporates all such functions (Ir’)that are time bound (Va’) and Phased (Rut’). Vrittialso incorporates dedication and confinement to system of practice (Vrut”) that renders structural conformity(Sa Roopayam) of the States of the Self in terms intrinsic, extrinsic and that of the Inner Self or the Soul( Swarrope Avasthaanam)/ The transitions in the states of self to a well defined state by streamlining the functions and processes  in a phased manner culminates in the form of Perfect Human Form ( Param Purusha) with  PraJjna.  

 

Such a transformation thereupon:-

 

13. विरामप्रत्ययाभ्यासपूर्वः संस्कारशेषोऽन्यः

 

Viraama Pratyayaa Abhyasapoorva: samskaarasesho Anya:

 

Viraam- relapse, pause, cessation, Prtyay: that is fundamental to notion, Pratya- aya- Fundamental to the notion of  movement in the right direction

 

Viraam Apratyaya- cessation that is not affixed to the movement in the right direction,

 

Abhyasa:- the effort to remain unchanged, Poorva- Prior to, Samskara: expression of the deeds of a mind experienced  in its previous form, Shesho- remaining, residual

Anya- other that existed.  

 

Va’ Ir’ Am-  Viraam- The functions ,”Ir” that are time bound and time based “Va” being brought to a halt is Viram. Ir’  is the vital imperative  applied in any function. Ka’ Ir’  Ma  will decide what Karma means to to be, Dha’(senses or Conscience )  Ir’ Ma implies what  Dharma will be,  Aa’ Ir Dtha decides what is the resultant outcome, When Ir’ of  remain dormant Karma, it will be Kama.

 

Va Ir’am- Viram is temporal operation of stopping a function temporarily or permanently. Such termination of functions can be “Pratyei” or “Apratyei” “aya”. “Prati-Aya” is where the process is found to be moving ahead in the right direction and Apratyaya” is when it leads to the cessation of function when the movement is not in the right direction – and both “has be an exercise  with such practices that will not alter the course of function.  So, the termination of a function or a process has to be subject to the discrete decisions in which take into consideration the impact of such changes. “Abhyasa”

 

Abhyaasa poorva Samskaara Shesho Anyaha.

 

“Abhy-aasa” Abhyasa here refers to linking with the previous Verses that leads to “PraJjnaat” and in turn to “Param Purusha”. Samskara incorporates inherited characteristics that are preexistent.   Abhyasa poorva defines the transformation and the change induced in the genetic endowment that supersedes the inherited characteristics. Inherited characters ( Samskara) are rendered to be residual ( Sesho)  and remain  isolated (Anya). Transformation do not change the inherited genetic constitution, instead, it creates a new framework of information system “PraJjna”.

 

Doctrine of YoGa creates a new system of information from the inherited template of genetic system without affecting the pre existent system. The new system so generated is by setting in a new time scale and coordinate values of integrated functions, whereby the new temporal operations are set into motion. YoGa, thus involves the process of structuring the intrinsic and extrinsic functions and redefining the human being as an entity with identity of its own. Normal expressions of the genetic system are rendered as rudimentary and lead to:-

 

 

14. भवप्रत्ययो विदेहप्रकृतिलयानाम्|

“Bhava Pratyayo Videhha Prakruti Layaanaam”