PATANJALI YOGA SUTRAS = POST-15 :VERSE.15 = VAIRAGYA = WHAT IS IT REALLY? = 2 STORIES = 3 UNCHANGING CHARACTERISTICS OF DESIRES / POSSESSIONS

PATANJALI

YOGA SUTRAS

POST-15 –VERSE.15

CHAPTER.1 : SAMAADHI PAADHA

Summary

Patanjali prescribes 2 methods of mind control (1) abhyasa or  repeated practice and (2) vairagya = non-attachment or  dispassion.

But, repeated practice of what? Being a witness to your mind functions or Chitta Vritthis. The moment, you, as witness, start watching – the mind’s power comes down drastically.  When you are not the witness, you become the thought your self and become the slave of the mind. Either you are the thought, or, you are the witness. 

Witnessing  requires great care, caution and consistent practice. This practice (of being a witness to mind function) must be done (a) for a long time,(b) without interruptions, (c) steadfastly with great devotion and dedication and (d) in right manner, before it becomes firmly rooted in you and will gain a deep foundation – for success in Yoga.As we analyzed, we found that these are the Standard Success Principles for any great effort.

There is no bigger success in this world, than success in controlling our own mind. Each stage of success will give you greater and greater, true Joy. So, Sadhaka will have sufficient incentive to do his Sadhana all the time. 

APHORISM 14

drista anushravika

vishaya vithrishnasya

vasheekaara sanjna vairagyam

Ø  drista = seen, perceived

Ø  anushravika = listened, scriptural testimony

Ø  vishaya = matter, objects, experienced things

Ø  vithrishnasya = free from desire or craving

Ø  vasheekaara = supreme, mastery, total control

Ø  sanjna = awareness, consciousness, knowing

Ø vairagyam = non-attachment, without attraction or aversion

The Attractions in the world are too many, for the mind.

Certain attractions, mind develops on its own, as its habits; certain others are cultivated by looking at others and following their example; and certain others are cultivated because they are considered superior or lofty, having been mentioned in one’s own culture as superior and lofty, or having been mentioned in some respected scriptures (like the Vedas) as worthy of possession, enjoyment etc.

But, vairagya (non-attachment) is that state of mind, when the mind loses all desire for all such objects, even those mentioned in tradition or scriptures as worth possessing.

In Vairagya, you do not have either deep desire for such objects and things; and you also do not have any aversion for them. Your mind is neutral.

As we have said earlier also, for vairagya also, we are not going to fight with mind. Patanjali has not given us any other method so far – except witnessing. And, witnessing, without involvement, results in vairagya.

STORY :

One farmer was walking at the edge of the road, with some bag-loads on his head. His foot stumbled against a small, strong stone and his foot got hurt. He was angry with the stone – and pushed it angrily further into the middle of the road, muttered a few abuses against it and went away.

A soldier came that way, saw the stone, pushed it to the edge again with his sword and went his way.

A sage came that way, looked at the stone, knew that the stone was a big diamond, but smiled and went his way.

Finally, a diamond merchant came that way, saw the stone, picked it into his bag, went fast to his house, with great fear of being robbed of it.

The farmer stumbled against the stone but did not know the value of the stone. He got hurt, cursed it, pushed it to the middle of the road and went away. But, that’s all. He did not suffer beyond that.

The soldier saw it, pushed it back to the edge, and went away with some satisfaction of having done his duty to the passers-by. He got some satisfaction from doing his duty – but the stone was not of any consequence to him.

The sage saw the stone, knew it as a diamond; but his mind had no attachment or aversion to diamonds. He has no use for it, since the joy in his heart from his “abhyaasa and vairagya” and the consequent mastery over his mind – is far superior to any pleasure that any diamond can give. His mind knows the pitfalls that all desires possess inherently. His “joy” remained undisturbed on seeing the diamond and on leaving it on the road.

The diamond merchant knew the diamond and its material value and hence, avaricious as he was, he picked it up, put it in his back, took it home, secured it from robbers, kings and others, thought he had become very wealthy; but, in reality, his suffering only has increased; without he becoming conscious about it. If a robber, or king takes it away, he too will lose some of his happiness and not gain an iota more.

We really do not know the inherent disadvantages of all of our desires , which are briefly mentioned below :

(i)                  Mixed with Sorrow : No desire and No pleasure is an unmixed blessing. It always comes mixed with some sorrow, which we are unable to see. But, we will have to go through that sorrow, fear, anger - or lack of happiness, on account of our desires for any Possessions. There is fear or sorrow when we try for it, when it actually comes, when it is secured by us, when we are using it, when it is depreciating or getting damaged and when it goes away.

(ii)                 Bondage : Every desire and every Possession creates bondages. We become a slave to it, in some way. Buy a car. You will no more use your legs. Get married. Your wife or husband creates untold bondages, which take away your earlier freedoms. Addiction to sex is a bondage.

(iii)                Temporary : None of our possessions and desires can be permanently with us. They are all temporary. Their temporariness itself makes you go on revolving around it to repair, maintain, keep in good health, and do many other things to – just prolong their stay with us. This list includes external possessions and also our own body and mind too.

STORY :-

Once a King gave a gold vessel to a sage, in token of his gratitude for the sage’s teachings.

When the sage was meditating, a robber came to his cottage and tried to steal the gold vessel.

The sage opened his eyes and told the robber to take whatever he wanted. The robber took the gold vessel and went away.

After 3 days, the thief came back, gave back the Gold vessel  and told the sage – I don’t want this gold vessel; I went through so much fear and sleeplessness these 3 days, because of this gold vessel; not knowing when some body will steal this away or even kill me because of it.

The sage smiled, closed his eyes and went back to his meditation again. The arrival, departure and re-arrival of the Gold vessel was of no consequence to the sage. He had neither attachment nor aversion for the Gold vessel. This – is vairagya. Vairagya must never be confused with AVERSION. It is not.

It is a state of blissful desirelessness. You don’t suffer because of vairagya. You become more and more joyful because of vairagya. 

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PATANJALI YOGA SUTRAS = POST-9 :VERSE.9 = FANTASIZING = THE UNKNOWN ART OF LISTENING

PATANJALI

YOGA SUTRAS

POST-9 :VERSE.9

CHAPTER.1

SAMAADHI PAADHA

Summary So Far :

Aphorism.1:“Atha Yogaanusaasanam.” Now, the discipline of Yoga begins. For being in a discipline, one must be a devoted disciple of that discipline. One must have respect for the Guru and the Science.

Aphorism.2 :“Yogah chittha vritthi nirodhah”. Yoga is the mastering / controlling /restraining of the oscillations of (in fact, all types of work done in) chittha.

Aphorism.3:“Thadhaa drashtuh svaroopevasthaanam”. When Chittha Vritthis are restrained (kept outside the chittha itself!) - the watcher / witness (the real self) returns and abides in his real form, unobstructed by the veil of Chittha.

Aphorism.4 : “Vritthi saaroopyam itharathra”. When the chittha Vritthis are not restrained and the watcher / witness is not abiding in his real self, he identifies with the chittha Vritthis.

Aphorism.5 : “Vritthayah panchathayyah klishta aklishtah”. Vritthis are of five types and they may be either painful or painless.

Aphorism.6 : “pramaana viparyaya vikalpa nidraa smritayah” are the five types of chittha Vritthis. These are (1) pramaana is right Knowledge having valid proof; (2) viparyayah is wrong knowledge; (3) vikalpah is imagination / fantasy (4) nidra is deep sleep and (5) smritayah is remembering or recall.

Aphorism.7 : “pratyaksha anumaana agamah pramaanani”.  Direct perception; inference or sound reasoning; scriptural testimony and other competent evidence; are the valid sources of right knowledge

We have seen that – even right Knowledge from valid sources has to cease, as this also is a Chittha Vritthi – if the SELF has to perceive itself and abide in its true form.

Aphorism.8: “viparyayah mithya jnanam athad roopa pratisthaam ‘ = which means that - wrong knowledge is the unreal or false  knowledge which has no real basis or is away from the real nature of things. Wrong Knowledge is also a type of knowledge and not total non-knowing or Ignorance of a thing. It is - perceiving a thing as some thing that it actually is not.

Let us now examine aphorism.9 dealing with delusion or fantasy, which is another Chittha Vritthi.

Aphorism.9

shabda jnana anupaati vastu shunyah vikalpah

shabda = sound

jnana = knowledge

anupaati = following

vastu =  real, existing object

shunyah = devoid, empty

vikalpah = delusion, fantasy

Vikalpa – is another Chittha Vritthi – in which we fantasize the existence of an object – even when the actual object is totally absent. It is our delusion or imagination only. Why and how is the question. 

We hear a sound and follow the sound mentally. This mental imagination leads us to certain false conclusions about the source of the sound. Even the sound it self may be a mental imagination. And this imagined sound leads to an imagined object, animal, bird or man. There is absolutely no limits on fantasizing.

In many ancient, folklore stories, young men imagine a beautiful lady, by the smells that are floating towards them from a distance. There may not be any such person at all.

We have also seen how Dasaratha, the father of Rama (in Ramayan) went by the sound, imagined a deer and hit a young boy with his arrow. Sounds, unaccompanied by the object – can mislead us terribly.

People at some distance may be talking about some person unknown to you. You are listening but half heartedly. Because of the distance, there is no clarity in the listening also.

But, if what they are talking is somewhat derogatory, or if your mind perceives their talk wrongly like that – your mind will further tend to imagine that they are talking derogatorily of YOU.

If they are praising some one – you may imagine that they are praising your enemy! Either way, your mind is performing a vikalpa chittha Vritthi on you.

In modern days also – we recognize very clearly that listening is at best, a highly imperfect art.

When we see – we see some thing and we imagine it as some thing else. But, there is an object which we have seen. In seeing, some object is there – even if objectivity disappears. Our field of vision may be very big – but what we actually focus on may be a very small portion of it and that’s all what we actually see. So, we assimilate a small portion of what we think we have seen. Then again, the mind does not retain even that for a reasonable time.

In hearing – our faculty is much worse. “Believe none of what you hear and half of what you see,” says Benjamin Franklin, for the same reason.

Michael Walsh of Kaizen Consulting says – “Apparently we hear half of what is said, listen to half of what we hear, understand half of it, believe half of that, and remember only half of that.” I think he is very right. Listening is such an imperfect art.

"Big egos have little ears," says Robert Schuller, which means, our egos cloud our hearing faculty and we can’t listen and understand clearly with such big egos.

“Are you really listening... or are you just waiting for your turn to talk?”, asks Robert Montgomery, indicating a very common phenomenon that we are just not listening but are just awaiting to speak up in our turn or out o our turn.

Most quarrels arise out of imperfect listening. Nothing may have been said or meant, of what you think you have heard and started the quarrel. That is what is meant by “sabda jnaaanupathi vastu sunyah vikalpah”.

What you love becomes so beautiful – but only in your imagination. Some one may say – what this dumb fellow (or dumb girl) has seen in that ugly girl (or ugly boy), to fall so madly in love with her or him.

They have seen so much of beauty – but only in their imagination, in their fantasy and, in what they hear in each other’s sweet nothings and so on. Most love arises out of imagination. But, so does most hatred.

Hitler’s supermen concept arose in his own imagination. But, it led to the killing of so many Jews. Most oppression is imagination. Most of bravery arises out of imagination. Most love is imagination. Most hatred is imagination. A lot of life is lived not in truth, but, in imagination, hallucination and fantasy.

Some one asked “why is it so dark?”.

His Guru replied “open your eyes.”

It is always “much ado about nothing”.

We are on our path to open our eyes.

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PATANJALI YOGA SUTRAS = POST-8 :VERSE.8 = WRONG KNOWLEDGE = SENSE-BASED, HABIT BASED KNOWLEDGE = AS IS THE KING, SO ARE THE PEOPLE

PATANJALI

YOGA SUTRAS

POST-8 :VERSE.8

CHAPTER.1

SAMAADHI PAADHA

Summary So Far :

Aphorism.1:“now, the discipline of Yoga” begins. For being in a discipline, one necessarily has to be a devoted disciple of that discipline. One must have respect for the Guru and the Science.

Aphorism.2 :“yogah chittha vritthi nirodhah”. Yoga is the mastering / controlling /restraining of the oscillations of (in fact, all types of work done in) chittha.

Aphorism.3:“thadhaa drashtuh svaroopevasthaanam”. When Chittha vritthis are restrained (kept outside the chittha itself!) - the watcher / witness (the real self) returns and abides in his real form , unobstructed by the veil of Chittha.

Aphorism.4 : “Vritthi saaroopyam itharathra”. When the chittha Vritthis are not restrained and the watcher/ witness is not abiding in his real self, he identifies with the chittha Vritthis.

Aphorism.5 : “Vritthayah panchathayyah klishta aklishtah”. Vritthis are of five types and they may be either painful or painless.

Aphorism.6 : “pramaana viparyaya vikalpa nidraa smritayah” are the five types of chittha Vritthis. These are (1) pramana is right Knowledge having valid proof; (2) viparyayah is wrong knowledge; (3) vikalpah is imagination / fantasy (4) nidra is deep sleep and (5) smritayah is remembering or recall.

Aphorism.7 : “pratyaksha anumana agamah pramanani”.  Direct perception; inference or sound reasoning; scriptural testimony and other competent evidence; are the valid sources of right knowledge

We have seen that – even right Knowledge from valid sources has to cease, as this also is a Chittha Vritthi – if the SELF has to perceive itself and abide in its true form.

Aphorism.8

viparyayah mithya jnanam athad roopa pratisthaam

Ø  viparyayah = wrong knowledge, misconception, incorrect knowing

Ø  mithya = of the unreal, false, illusory

Ø  jnanam = knowledge

Ø  athad = not really its own

Ø  roopa = form, nature, appearance

Ø  pratisthaam = established, standing

This aphorism gives a very simple definition of what wrong / incorrect knowledge  is. Wrong Knowledge is also a type of knowledge and not total non-knowing or Ignorance of a thing. This needs to be understood clearly. It is - perceiving a thing as some thing that it actually is not.

If sense perception results in accurate information of what is – it is Prathyaksha Pramaana or Direct, right perception.

But, the same sense perception can result in Mithya Jnanam as well – for various reasons. What is famously called Rajju-Sarpa Bhranthi comes under this category. You are seeing a rope. Either the lighting is insufficient to see, or, even if it is sufficient, your mental mood of the time, makes you mistake the rope as a poisonous snake, and you are afraid.

None of our five senses have one hundred percent accurate perception capabilities. They are imperfect instruments, given to us, for certain range of purposes. Beyond that range, they are ineffectual.

Also, over a period of time, due to use and misuse, their capabilities come down. Some one can’t see a board on a train or Bus. Some one else can’t even see the bus coming on the road. Some one can’t hear what you or I or some one else is telling him. Some one’s taste is beyond recognition of the actual taste of the food before him. Some one can’t perceive even strong smells.

Some people make their skin rough and tough – for fighting purposes or some other purposes (like lifting rocks or huge loads). But then, the rough skin loses a lot of its touch sensation capabilities. Your senses can therefore perceive, and, deceive.

Some times - our senses are habit bound. Feed them on wrong habits , and, they will perceive everything wrong. 

For a drunkard, there is no right knowledge at all. For a drug addict, there is right knowledge at all. For an untruth-addict, there is no right knowledge at all. For a person with wrong, untruthful friends, there is no right knowledge at all.

Our external environment also has a huge effect on sense capabilities. What you perceive well in moderate Sun-light, you may not perceive well in extreme Sun light or after Sun set. Our night vision is very bad indeed – compared to that of all nocturnal birds and animals. Our short  distance vision and our distant vision are again – very moderate and nothing to boast of.

Science may tell you that the distant star is bigger than the Sun and earth combined. But, your eyes still see it as a small, twinkling beautiful object, less than the tip of your finger in size. Can your mind ever see it through the eyes and really, really perceive it as a huge object? No way. There has been huge wrong knowledge  gained through the 5 senses all along.

One way speaking – ALL KNOWLEDGE GAINED THOUGH THE FIVE SENSES – is wrong knowledge only!!

When you change your eye glasses – suddenly your vision is much better. Does it not show that you saw less and saw wrongly too, earlier. That was what made you go for new glasses for the eyes, in the first place.

Our hearing faculties are also coming down. We may be aware or unaware; but they are. Most of us don’t wear any hearing aids – which are out of fashion.

There is nothing for improving the taste buds, the smelling sensation and touch sensation. We are satisfied with the eye-glasses for the present. What it means is – All knowledge we are gaining is, in effect, wrong perception and wrong knowledge only – but good enough for normal, living.

If pratyaksha pramaana received through the five senses can be wrong perception and wrong knowledge, the next way of gaining right knowledge, by inference, is also equally so.

It is the mind – that transforms the wrong knowledge into right knowledge many times through its reasoning and inference capabilities. But many times, it is satisfied to record the wrong knowledge received as such. Many times, the mind converts the right inputs received through sense instruments – into wrong knowledge by its wrong interpretation! This also happens.

Mind is a constant chatter Box. It can not sit on one thought, or, even one single stream of thought process, for even a short time. Its inference and reasoning capabilities are never perfect and they can never be employed to the logical end of any one thought process adequately.

So anumaana pramaana also is highly suspect in many cases. Not that – it is always suspect. But, wherever, intense long reasoning is necessary, mind fails.

The last means of right knowledge Patanjali talked of - was Aagama Pramaana.

The Sruthis and Smrithis are called Apaurusheyaas,  or  knowledge from non-human origin.

They have been transmitted from times immemorial by word of mouth from one great sage to another. These sages were wedded to Truth and would not utter untruth under any circumstances. They were always in quest of right knowledge.

And, coming from such great, truthful sages, the Aagamas are considered the repository of the highest truths. Likewise, any advices coming from such great sages is considered as the HIGHEST POSSIBLE  TRUTH.

Why are we studying Patanjali’s Yoga Sutras – as if it is the Best truth on the science of Yoga?

Because, Patanjali’s Yoga Sutras come from one such Great Sage, who is wedded to the absolute truth. So is the case with Adi Sankaracharya’s writings; so is the case with Bhagavad Gita; So, is the case with the writings of many, many sages.

When the Sage speaks, listen with respect. Else, we will never know the truth, or, even the meaning of truth.

One person in very recent past who tried to adhere to the absolute truth is –Mahatma Gandhi. He is in the Political arena. But, he is also a great Yogi in his own right. No ordinary person could have written what he had written in his “my experiments with truth”. We need such Yogis in Political arena too, today, to cleanse the Augean stables. There is a saying “Yathaa Raajaa, Thathaa Prajaa”, which means, as is the King, so are the people. If  you elect an honest, non-corrupt, non-corruptible, yogi-like person to the helm, the country will be clean, happy and prosperous.

There were greater Yogis of course, like Ramana Maharshi, Ramakrishna Parama Hamsa etc – who remained in a much higher plane than Political. So, we, also have the option, of selecting leaders (in politics and other fields) from amongst the followers of such Yogis. You and I may not be that good – but, our kings and leaders must be.

Why was Sita Maa tested in public so many times – despite Ram knowing her all too well? That is the Kingly Dharma. Why is it said in the west – Caesar’s wife must be above suspicion? For the same reason.

King must be spotlessly clean.

Now, all the Caesars are under suspicion – a sad commentary on today’s life.

We are all steeped in TOO MUCH OF WRONG KNOWLEDGE.

And, many are unwilling to come out of it.

So, the first requirement for acquiring right knowledge is - we must be willing to come out of our wrong knowledge.

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PATANJALI YOGA SUTRAS = POST-7 :VERSE.7 = RIGHT KNOWLEDGE = NOT ALWAYS RIGHT FOR YOU !! = WHAT IS IT ANY WAY?

PATANJALI

YOGA SUTRAS

POST-7 :VERSE.7

CHAPTER.1

SAMAADHI PAADHA

Summary So Far :

Aphorism.1:“now, the discipline of Yoga” begins. For being in a discipline, one necessarily has to be a devoted disciple of that discipline. One must have respect for the Guru and the Science.

Aphorism.2 :“yogah chittha vritthi nirodhah”. Yoga is the mastering / controlling /restraining of the oscillations of (in fact, all types of work done in) chittha.

Aphorism.3:“thadhaa drashtuh svaroopevasthaanam”. When Chittha vritthis are restrained (kept outside the chittha itself!) - the watcher / witness (the real self) returns and abides in his real form , unobstructed by the veil of Chittha.

Aphorism.4 : “Vritthi saaroopyam itharathra”. When the chittha Vritthis are not restrained and the watcher/ witness is not abiding in his real self, he identifies with the chittha Vritthis.

Aphorism.5 : “Vritthayah panchathayyah klishta aklishtah”. Vritthis are of five types and they may be either painful or painless.

Aphorism.6 : “pramaana viparyaya vikalpa nidraa smritayah” are the five types of chittha Vritthis. These are (1) pramana is right Knowledge having valid proof; (2) viparyayah is wrong knowledge; (3) vikalpah is imagination / fantasy (4) nidra is deep sleep and (5) smritayah is remembering or recall.

Now Patanjali gives their details :

Aphorism.7

pratyaksha anumana agamah pramanani

pratyaksha = direct perception or cognition

anumaana = inference, reasoning,

aagamah = authority, scriptural testimony, competent evidence

pramaanaani = are the valid sources or means of right knowledge

What are the ways / sources of right knowledge? 

(i)                  Direct Perception (Pratyaksha Pramaana) – through the five senses and correct input into the mind. Here, we need good care. Aksha means Eyes – but, we need to include other senses too in direct perception.

You see with your eyes and your mind directly focuses on the object that the eyes see. This is a direct perception. But, suppose you are unable to see with the eyes but only listen to a familiar voice, the quality of direct perception through the ears may not be very authentic, until you also see with the eyes. Your eyes may be closed, but you smell some thing. It is direct perception by the nose – but, you haven’t seen the object. The quality of direct perception still suffers.

So, is the case with all sense perceptions. If the direct perception happens through more than one sense perception – the quality of direct perception is very High.

Suppose you see a jasmine or rose flower with your eyes – and you now believe it is a jasmine or rose flower. You go near it, and pick up. Your touch sensation now makes it clear that the flower is not a real flower but is a plastic flower. If, while seeing the flower, you are also able to smell the same  and touch the same, the quality of your direct perception – is much better.

Some times, you improve the power of your senses with reliable, scientific, mechanical aids. This improves your direct perception greatly. With bare eyes, the moon is a beautiful, round, small celestial object. But, with a huge telescope, you see that it is a huge sub plant with hills, plains, valleys and so on. The better the quality of the scientific instrument, the better is the quality of your direct perception.

This discussion helps you to appreciate that even direct perception, by any one sense organ – is highly misleading. Use more of them, use scientific aids too, and ensure the quality of direct perception.

There is also the quality of your sense organs. None of our sense organs are perfect. Their quality also deteriorates, as age progresses. Even at birth, they have a small, finite range and beyond that range, their perception is useless.

Also – there should be a focused, uninterrupted connection between the sense object, the sense organ and the mind – for direct perception to occur with reasonable quality. But, there are always interruptions and the mind or the sense organ is constantly losing focus.

There are also matters beyond sense perception. Love, compassion, kindness, peace and many such things are beyond the scope of the five senses.

We assume many times that – direct perception is the best form of proof. But, direct perception, as we see from this discussion – can be highly misleading. The worst part of it is – it does not give us the scope to doubt that it is misleading.

(ii)                  Inference or Reasoning (Anumaana Pramaana) : By inference and reasoning, we arrive at many conclusions. This is a cause and effect relationship in the reverse. We know that a particular effect follows a specific cause. When we find the effect, e presume the existence or occurrence of the cause.

A child assumes the man and woman taking care of it as its parents. Why else do they care for me – only because I am the child of them.

I find a rose flower on a tree. I know the rose flower, but, not a Rose tree. Since rose flower is on the tree I am now seeing, I assume the tree as rose tree, even though, I have never seen a rose tree. We go from the effect we are observing – and presume the cause.

In most court cases, if two people give cogent evidence, swearing by the Gita, Bible, Koran etc, to tell the truth, we assume some thing they say to be the truth. Here also, reasoning and inference are at work.

But, we all know that – even though inference or reasoning is useful – it is highly suspect in certain important events, for judging persons, events etc. Therefore, the courts usually insist on evidence – beyond reasonable doubt! Beyond mere inference or reasoning.

But, inference or reasoning is of great value some times. You are going through a deep jungle. You hear a Lion’s roar at a distance. It may be coming from 2 kilometres away and you don’t see the Lion at all. Yet, you must use “Anumaana” or inference and take your safety precautions.

You will definitely need to use “Anumaana” in dealing with dishonest persons – even if direct evidence seems to be beyond doubtful behavior. That is why, the saying that “devil can quote the scripture” has come. Normally you will believe the scripture, but never believe the devil, even if it is quoting the scripture.

(iii)                Scriptural evidence and evidence of irrefutable value (Agamah pramaanaani) : The word aagmah  usually refers to the ancient scriptures – which are called apaurusheya or ones which were not written by human source (but by a divine source). The Sruthis and Smrithis are considered to be apurusheyas. What has come from such great sources – are to be relied upon, especially, when they are being taught by a great guru.

We may include in aagama, any other well established, well founded competent evidence. For instance, Patanjali Yoga sutras are not considered aagamas – but, they do have lots of commonalities with ancient scriptures like Bhagavad Gita and  swethaaswatharopanishad. The Yoga Sutras are therefore treated on par with aagamah, or, pramana of irrefutable value. Patanjali is considered a great Yogi, who has experienced the ultimate Samadhi state and therefore we take his word to be true. Look at the succinct, simple way that he has written the Yoga Sutras. A man of his reliable stature – must command respectful acceptance.

The same is true of the teachings and writings of great sages like Vasista, Adi Sankaracharya etc – for whom nothing short of one hundred percent truth will do.  Their writings are also considered as aagamas.

Let us remember that even acquiring right knowledge from right or authentic sources of right knowledge is a Chittha Vritthi. This Chittha Vritthi also, finally must cease. All Chittha Vritthis must cease before the self can  abide into its true form.  But, if the vritthi ceases before we acquire the right knowledge , what happens? We cannot learn even Yoga –  even from its authentic sources.

Acquiring right knowledge is of great worldly use and necessity. Can this right knowledge painful or painless? All Chittha Vritthis can be either painful or painless – “klishtah – aklishtah”, as the previous aphorism had said. Right knowledge needs to be rightly used. Right knowledge wrongly used results in painful experience.

Yoga Sutras deal with the experience of the self in its own original form – This is even beyond right knowledge.

The next aphorism deals with false knowledge.

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