Preface
PATANJALI'S CONCEPT OF IŚVARA Patanjali stands out among all the aphorists in Indian philosophies for his extreme conciseness and brevity. His immense philosophy of Yoga is contained in a mere 195 Sútras. Miraculously, he condenses an ocean of purport regarding Išvara and Išvara Pranidhana into merely six Sütras. Moreover, in these six Sütras he also performs the remarkable feat of including the entire Vedanta Sûtras or Brahmasûtras which have more than 535 Sütras. Without any exaggeration whatsoever, one can state that the whole treatise of Bädarayana's Brahmasútras are encapsulated in the topic of Iśvara and Iśvara Pranidhana. It will be a revelation to the students and seekers of Patañjali's Yoga that Päñcaratra Agamas have a profound influence on Patanjali. Thus he opts for the concept of "Iśvara" rather than "Brahma" or "Bhagavan" or "Parameśvara" or "Deva" or even "Paramatma" which is a favoured notion in Yoga. Optionally, his definition could have been of "Purusottama" or just "Purusa Višesa". It should be noted by devotees that in the Yogsûtras "Išvara" does not denote 'Siva' of the trinity. This book reveals how Patañjali's concept of Iśvara is Pañcaratrika. The revelation that the first ever instruction of Yoga came in Sri Vaikuntham' from Para-Vasudeva is made in the below-mentioned verse from the Mahabharata. हिरण्यगर्मी योगस्य वक्ता नान्यः पुरातनः Hiranyagarbho yogasya vaktä nänyah purätanah It is also believed that this discourse in Sri Vaikuntham lasted for five days and five nights and is thus called Päñcaratra. Päñcarātra also denotes the five manifestations of Divinity which are: Para, Vyüha, Vibhava, Arca and Antaryamin. Moreover, among the Pramanas, Patañjali prefers Agama Pramaņa rather than Sästra Pramaņa, Veda Pramaņa, Šabda Pramana or Apta Pramâna because Pañcarātra is very sacred to him. It is in fact true that Patanjali, an incarnation of Adišeşa was a 'Srivaisnavas' as much as Garuda. Šankha or Cakra. The Śrīvaişnavas of our era need to take note that Patañjali was a Pañcaratra Agamin because his practice is based on the Upadeśa in Pañcaratra which is registered in Ahirbudhnya Samhitä. In medieval times Śrī Rāmānujācārya (1017-1137 A.D) was a champion of Pañcarătra. His Pañcarătra concept are best articulated in Śrī Vaisnava features including Näläyiram of great Älwärs saints which is also called Divya Prabandham (great treatise). Clarifying the distinction between religion 'ism' and Sanatana Dharma One needs to distinguish between the concept of God, Divinity and Religion as these are separable. It is an unfortunate travesty that the concept of Divinity has been hijacked by various religions. Paradoxically such notions and the resultant religious conflicts have led to great anguish and bloodshed for humanity. Thus, in our times these maligned notion of religion and 'isms' are scarcely respected and may ev n face extinction! Another misfortune is that 'isms' or religions are called 'Dharn Today, Indians believe that Sanatana Dharma is one such Dharma. It has become ve fashionable amongst intellectuals to believe that "All religions are one." This needs to be re-considered. The Sanatana is 'Dharma' and it is not a belf system as it is deemed. Dharma is in fact the "sustainer" and not a locus belief. Modern intellectuals need to know that Dharma is "That which uplifts te fallen and the falling or one who is about to fall or may fall. Such a meaning can be derived by taking recourse to the etymology of Dharma. 'Dharma' entails a search as to what in one's Dharma and not merely to embrace a sect of faith or an 'ism. Religions have commandments and dogma to believe, while Dharma is a call within one's core consciousness which entails soul-searching. In the Mahabharata it is said that 'Dharma is the voice in the deep cave of consciousness. Thus our Dharma is bound to us in all states of life and consciousness. In distinct contrast to Dharma, the religions of the world apply exclusively to mankind and that, too, only in a wakeful state of consciousness. These religious beliefs are null and void in dreamy, dormant and unconscious states. The 'isms' are only for humans and not for the rest of the creation but 'Dharma' engulfs all creation. The God or Almighty of most religions is, in fact, a non-entity for sub-humans and the rest of the creation. It can be a discomforting question to most religions as to why their scriptures neglect the sub-human species. These isms do not have any consideration for creation outside the pale of humanity. Thus dogs, cats, worms, animals and extra terestrial beings have no place in these isms. Are they not a part of this creation? Why then the partiality and prejudice? Whereas Dharma has the very important concept of "Sva-dharma' that encompasses the entire creation as a sustainer and thus Dharn a is immanent in all manifestations and creations. However all 'isms' or religions a e exclusively for human beings and that too only in the state of a wakeful consciousnes It must be noted that the innocent and insane are out of their purview. Moreover, those who believe in a last prophet imply that Divinity had no prophe y or insufficient prophecy before that! Whereas we refer to a Sanatana - anādi Dharma.
About The Author
God, Divinity or Almighty is not the subject-matter of religion or of "isms", They both have become fit to be averse of and have created more problems rather than providing solace to mankind. Almighty or Divinity is the subject-matter of metaphysics, mysticism or "Dharma", but not of "religion" in the sense that religion has connotation today. God, Almighty or Divinity is for the whole infinite creation and not just for human beings. He is inconceivable to human intelligence which is encased in the skull and called brain. What He is to us is the same as He is to dust particles, atoms to subatomic particles to gigantic stars and galaxies. He is God also to the minutest of all life forms in all planes of creation. Thus the idea of the wisest people or even mystics who have God-realization is only a fraction of the infinite and beginningless-endless form of Him. Arjuna in the Gitä, even with Divya Cakşus (God given vision) grasped only an insignificant dimension which he could not put up with! If no one ever can sight the infinite space, then what wonder that it is the same in case of Divinity!
Vedas (1216)
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Vedanta (382)
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