1)
In this text were the original sanskrit names as
found in the Bhagavad Gîtâ
translated into english/american equivalents, and was
the classical scene of the warriors ready for the
battle at Kurukshetra transposed to a modern one of
political debate at Laborer square. Dwayne is the
english name for dark, the sanskrit name is here
Krishna, which also means dark, a dark skin. The
names:
-
Alex: Yudhisthhira.
- Alice:
Queen Kuntî, Prithâ.
- Allard: King
Yayâti [S.B. 9.18].
- Asaph
(Godcollect): Krishna Dvaipâyana
Vyâsadeva, Vyâsa and also
Bâdarâyana. The author of the Bhagavad
Gîtâ.
- Audry Ears:
Karna, half brother of the
Pândavas.
- Aylen
[mapuche indian name for clear or happiness in
Northern America]: Arjuna.
- Basil:
Duryodhana [the chief of the sons of
Dhritarâshthra, the Kurus].
- Bryan:
Bhîma.
-
Constant: Nakula, the
Pândava-twinbrother of Sahadeva.
- Daryl
Winthemal: Purujit.
- Don: Sahadeva,
the Pândava-twinbrother of Nakula.
- Dwayne
['dark complexion']:
Lord Krishna.
-
Edward: Dhritarâshthra, the father of
the Kurus, the blind uncle of the
Pândavas.
- Ellery:
Sañjaya.
- Ernest
Ofaltru: S'aibya.
- Fortunate One:
Bhâgavata, Lord Krishna.
- Foundationbliss
Master: Anand Aadhar Prabhu, translator of
this Song of Fortune.
- Freelight:
Asita.
-
Glenda: Subhadrâ [sister of Krishna,
a wife of Arjuna].
- Godcollect:
Vyâsadeva, see further under
Asaph.
- Gordon
Spearjoy: Kuntibhoja.
- Guiomar:
Abhimanya [son of
Subhadrâ].
- Gwen:
Pându.
- Gwens: the
Pândavas, the sons of king
Pându.
- Irving
Seeclear: Dhrishthâketu
- Henry
Woodpillar: Drupada [the father in law of
Arjuna who leads the
Pândavas].
- Irving
Seeclear: Vikarna.
- Jack
Royalfist: Kâs'îrâja.
- Jake
Exelvalor: Uttamaujâ.
- James
Cooper: Dronâcârya.
- Jeremiah:
Bhîshma.
- John
Herovessel: Virâtha.
- Laborer family
of the Many dynasty: the Kauravas of the
Kuru-dynasty, the sons of
Dhritarâshthra.
- Laborer Square:
Kurukshetra.
- Limofine:
jayadratha.
- Lovegod:
Devala.
- Mace Erthsong:
Bhuris'ravâ [the son of
Somadatta]
- Manwise:
Nârada.
- Melvin
Manisweapon: Yudhâmanyu.
- Nick
Fighttogive: Yuyudhâna.
- Onceitwas clan,
the Yadu's, the family line of Krishna.
- Pat Horsdomat:
As'vatthâmâ
- Pete
Logosmart: Cekitâna.
- Sigismund:
Parîkchit, grandson of Aylen,
Arjuna.
- Sinclair
Highear: Vikarna.
- Woodrow: a
brother of Dhrishthyumna.
- Wanford:
another brother of Dhrishthyumna.
2) Aylen so is the mapuche
indian name for clear or happiness in N. America, the
sanskrit name is here Arjuna, meaning white or clear.
Also the other names and descriptions of characters
used are precise, or else more liberally described,
translations of the original Sanskrit.
3) The original term used here
is dharma. Traditionally is in this context the
so-called vidhi mentioned as a reference to the
dharmic principles. These are the principles of
satya, s'auca, tapas and dayâ -
truth, purity, penance and compassion; or also
filognostically expressed as being truthful, faithful,
charitable and peaceful to the basic filognostic (see
next note) prayer concerning these regulative
principles: 'May peace with the natural
order, rule the world in respect of the truth, sharing
all with each in moderation, faithful to the
cause
of unity'. These values are in the vedic literatures
also called the legs of the bull of dharma. In our
modern time have these legs, hurt by Kali ('Quarrel'),
decayed, so that one speaks of the four sinful
activities of gambling, drinking, prostitution and
animal slaughter (dyûtam, pânam,
striyah, sûnâ), typical for the
godless person of the Kali era. That person of Kali,
of classical sin and human weakness, was tolerated,
but restricted to the places typical for these sins,
by the first emperor to rule after Krishna (Dwayne)
left the planet about five thousand years ago:
Parîkchit (the 'Investigator', see also
Bhâgavata Purâna 1.16
& 17).
4) The term filognosy
or love for knowledge, here presented as true
knowledge, has two equivalents in Sanskrit:
jñâna, spiritual knowledge and
âtmatattva, the reality or principle of
the self or soul. The term represents the
comprehensive logic of spiritually covering all the
six basic visions (darshanas) of the human,
cultural respect concerning the factual (philosophy
and science), the principle (analysis and
spirituality) and the personal (in the religious and
political sense). Oneness and harmony of consciousness
is the objective of this naturalistic/idealistic love
in which one, in order to counter the troubles of not
knowing, is of physical exercise, meditation,
study, contemplation, discourse, song and service to
God and one's fellow man, according the natural order
of time in association with the ether. It is a
syncretic approach properly assigning each form of
materialism, political association or scientific
paradigm, its distinct place and mission in society. A
filognostic derives, in being faithful to the basic
principles of nonviolent compassion, penance,
cleanliness and truthfulness, partly from religious
approaches as diverse as Hinduism, gnosticism in all
its cultural diversity, Buddhism, Taoism/Confucianism,
Universal Sufism and Vaishnavism (see further
theorderoftime.org).
5) The foolish and the
corrupted applies in filognosy
to a category of people caught in the dilemma of the
of the materialist: directed at the vision he is a
fool (mudha), directed at the means he is
corrupt (papa). Both ways he is wrong because
with him there is no proper matching of the specific
means of a specific opulence (bhaga) with the
logical end of the vision (darshana) belonging
to that opulence (see also note 6 & 11). Thus is
e.g the bhaga of penance the means to arrive in
yoga at transcendence,
but with a political aim is it form of material
foolishness which, as a state-wise negativity, is
called isolationism; one isolates oneself with those
measures from the rest of the world. The filognostic
person though finds the proper match and thus also the
pious balance of this or that religious respect
between the means employed and the vision which is the
purpose, and then aligns to the filognostic integrity
of the different types of balance between the means
and the ends. To themselves are these balanced types
superego, but with each of them finding and knowing
their place in the world culture are they truly of the
supersoul.
6) The lesser intelligence of
this or that idealist religiousness is determined by
the one-sidedness of its logic. To each proper match
of an opulence with a certain vision there is a form
of religiousness which, even though perfectly valid,
on itself is a lesser intelligence than the
comprehensive intelligence of filognosy
assigning each of these forms of logic its proper
place in its epistemology. Thus have we e.g. Hinduism
which, as a form of diversified demigod worship, works
as a proper match between the opulence of being
intelligent with the knowledge and the vision of being
methodical in philosophy. But on itself is it only a
religion of philosophy when it fails in the scientific
paradigm, the artistic analysis, the gnostic order,
the syncretic personality and the communal, political
commitment of respectively Buddhism,
Taoism/Confucianism, gnosticism, Universal Sufism and
Vaishnavism. Hinduism is, just as the latter ones
mentioned may be, in its existence for itself defying
the multicultural world order of filognosy,
more of the superego than of the supersoul (see also
note 4
and 11
).
7) His opulence, His wealth is
known in six types of fortune or six opulences:
intelligence (or knowledge), power, beauty,
renunciation, fame and riches (gnostically called
pleroma). They constitute the manifest and the
non-manifest aspects of space, matter and time, the
basic elements of the universe. The sanskrit word for
opulence is bhaga, and the title in Sanskrit
used here of Bhagavân thus means the fortunate
one, or the one of the opulences. In classical
vaishnava rhetoric the name is often translated with
the Supreme Personality of Godhead or simply the Lord
(see also note 11
and the previous two).
8) One day of God, consisting
of 1000 cycles of creation or mahâyugas,
is called a kalpa in Sanskrit. There are 360
days in such a year and 100 years in a life of the
Creator who is called Brahmâ in the vedic
culture of which Dwayne as a master of yoga, or
Krishna as Yogîs'vara, speaks.
9) Originally this verse said:
'a leaf, a flower, a fruit and water', but for the
vegetarian wholesome meal that is intended here,
according the traditions that defend the
Gîtâ, was this replaced with the
essentials of that diet.
10) The seven great sages,
also called the sons of the creator, Brahmâ, the
original sanskrit names refer to here are:
Marîci, Atri, Angirâ, Pulastya, Pulaha,
Kratu and Vasishthha, and the four Manus are the
progenitors Svâyambhuva, Svârocisha,
Raivata and Uttama.
11) The six characteristics
of the fullness or the opulence we speak of in
filognosy
are, as was stated in note
7, derived
from the three basic elements of creation: time
(kâla), space (âkâs'a)
and matter (prakriti). To the manifest and
non-manifest of these basic elements we arrive at the
full of His opulence: intelligence and knowledge as
the manifestation of space, as the reflection of
spacial awareness, while the power of the ether is the
invisible mover in the beyond. While beauty and
harmony constitute the manifest of God in the material
world, is penance the unapparent lead of the witness
of transcendence
that is not seen. To the manifest of time we have the
fame of the Lord manifesting in every age and
worshiped in all religions as the
avatâra, the prophet, the son or the
master of meditation
and such, while the non-manifest of time is the
richness of having the time or the money that time has
been converted into. With the opulences of
intelligence, power, beauty, renunciation, fame and
riches, as the means of God, are the six filognostic
visions (the darshanas) the purpose. The
perfection of intelligence is found in the vision of
philosophy (nyâya), the perfection of
power is found in the paradigm of science
(vais'eshika), the perfection of the harmony is
found in the analysis (sânkhya), the
perfection of renunciation is found in the gnosis of
unification in the consciousness (yoga), the
perfection of fame is found in the religious ceremony
(karma- or
pûrva-mîmâmsâ), while the
perfection of the riches is found in the politics of
confronting with comments (vedanta or
uttara-mîmâmsâ). A mismatch
of the two characterizes the imbalance of the
materialist who is either corrupt in heading for the
means of the bhaga in stead of for the vision,
or foolish in heading for the wrong darshana as
the purpose. A proper match of the two leads,
consequently practiced, to one of the six respective
basic religions or spiritual disciplines
in filognosy:
Hinduism, Buddhism, Taoism-Confucianism, gnosticism,
Universal Sufism and Vaishnavism. Filognosy is the
integrity superseding, incorporating, embracing and
integrating even the superegos of these -isms which,
even though they are balanced, nevertheless are not
cross-culturally comprehensive in their spiritual
commitment (see also the notes 4,
5
&
6).
12) The order of time in
relation to the moon is also called the
cakra
order in
filognosy.
It implies, next to a scale of time divided in twelve
or twenty-four hours, a division of the solar year in
twenty-four parts as well, which, much like the
reformed roman calendar of Julius Caesar, offers
15-day (pañca-das'a) fortnights or a
leaped week order starting at the shortest day of the
21/22th of December. Thus there are 48 weeks in a
cakra year. The so-called legal days of work (roman
called dies fasti) and rest (dies
nefasti) are in this calendar system fixed on the
phases of the moon. Thus has one a kind of saturday or
sabbath reserved for religious ceremonies and such,
which runs right through the cakra week with the tempo
of the moon. This way is one of a natural
consciousness in this aligning with the different
tempos of the sun and moon. There is also a regular
intercalation to the month, which makes for six
two-month seasons of 61 days (missing one with 60
midsummer). This in contrast with the regular
lunisolar hindu 12/13 month calendar which leaps to
the hour-angle and thus is irregular in its monthly
order. There is with the cakra order even the leaping
of the day, the clock thus practically speaking, every
week with a couple of minutes the most, according the
equation of time, as well as a moving (20 min. per
year later) galactic new year's day (starting from
2000 AD at the 6-7 July midnight) for the day the
planet earth is closest to the galaxy center of
Sagittarius A., according the precession of the
equinox. In principle is the year dynamically leaped
with a day whenever that is needed and not on a fixed
day end of February, so that the calender is always
within the range of a single day of deviance. But
practically one may conform to the leaping of the
gregorian calendar, which as yet (2007) is gradually
running out with a day in about 3300 years. Thus is in
filognosy
the cakra
order
complete in its astronomical respect for the natural
dynamics of cyclic time (see further theorderoftime.org)
and constitutes it so the perfection of matching with
the original vedic truth of this Song of Fortune (see
also Bhâgavata Purâna
3.11:
10). The
cakra calendar offers an historical year-count in AUC,
ab urbe condita, from the foundation of the
city of Rome, to be free from religious preferences in
legal matters. The year 2000 AD equals the year 2753
AUC, offering the exact number of years defining the
age of, our originally roman but now vedically
reformed, filognostic cakra
calendar.
13)
The king of heaven: is usually interpreted here as
being Indra, but to the original word of
vâsava, may it also be recognized as the
celestial sky which is vedically considered the
representation of Vâsudeva, Lord Krishna, Dwayne
here thus, visible in the sky as a matter of fact (see
Bhâgavata Purâna 5.23:
4 &
8).
He thus rules over the demigods of the sun and the
moon as their integration, the way a clock rules with
its plate over the small and the big hand. One
traditionally meditates this with the mantra namah
jyotih-lokâya kâlâyanâya
animishâm pataye mahâ-purushâya
abhidhîmahi, which means: 'Our obeisances
unto this resting place of all the luminous worlds,
unto the master of the demigods, the great Personality
in the form of Time, upon whom we meditate'. But in
filognosy
we simply reset every cakra week the clock to the sun
with the so-called tempometer,
a solar astrarium clock. (see solar
time)
14) The mountain Dwayne
identifies himself with is called Meru in Sanskrit. In
a metaphorical sense is it a mountain of
transcendence
in the center of one's consciousness which is to be
climbed by the devotee in bhâgavata
dharma, or emancipation in devotion, in order to
reach the creator Brahmâ, the personification of
the Absolute Truth sitting on top.
15) Being the time the Lord
is also threefold (trikâla):
not just in the sense of past, present and future or
one's meditating in the morning, the evening and the
night, but also in the sense of the three Vishnus of
the relative ether (see note 26):
the time of spacetime or the time of the expansion of
the cosmos which is linear, the time of attraction or
contraction in the universe which is of a cyclic
nature, and the local time experienced which is
psychological or relative. As the threefold of time
may the Lord also be recognized in the time of the
sun, the moon and the celestial sky, who taken
together present what one could call the clock of
God.
16) Asaph is the
hebrew/western name for Vyâsa. It is the same
person mentioned as the author of this song of God,
this Bhagavad Gîtâ, who is
filognostically named Godcollect, after
Vyâsadeva, the collector of the verses of God.
Some doubt this name because any sage gathering the
wisdom can be called Vyâsa. But in Vaishnavism
one is convinced of his identity as being Krishna
Dvaipâyana Vyâsadeva or
Bâdarâyana - he who resides in
Badarikâ, a meditation
resort in the Himalayas named after the Jujube trees
growing there. He was the sage who was a grandfather
of the Kuru dynasty, named the Many dynasty here, the
family which five thousand years ago opposed on the
battlefield of Kurukshetra where this conversation
originally between Krishna and Arjuna took place. That
happend just before the great battle as is described
in the Mahâbhârata, the greatest
epic verse in the world which was also written by
Vyâsadeva. He was the son of the sage
Parâs'ara and Satyavatî, and a
half-brother of Vicitravîrya and grandfather
Bhîshma. The latter family member was named
grandpa Jeremiah in this translation.
17) What is called the 'legal
rule', reads in Sanskrit as clout: the so-called
danda.
18) The three worlds: heaven,
the earthly purgatory and hell. Vedic term for world:
loka.
19) The formulation of this
part of the verse was originally a more simple
enumeration of these fields: 'the basic elements, the
false ego, the intelligence
and the unapparent as surely also the eleven of the
senses'. For purposes of clarity they were more
elaborately translated here. These external fields of
the material elements, the intelligence,
the non-manifest and the false ego are directly
associated with the basic division of the dimensions
of the quality and quantity, as well as with the
different civil
virtues
which are called the purushârthas. The
tradition says we are qualitatively equal to God, but
different as for the quantity. Quality gives the
dimension of the concrete versus the abstract interest
and quantity offers the dimension of the individual
versus the social interest. Thus one has the four
fields of the material elements (individual/concrete),
the intelligence
(individual/abstract), the unapparent
(abstract/social) and the ego (concrete/social). The
virtue of regulating the lust (kâma) is
settled in the ego field. The virtue of regulating the
money (artha) is settled in the business field
of the material elements, the virtue of regulating the
religion (dharma) is settled in the field of
intelligence,
and the virtue of finding liberation (moksha)
is settled in the club field of associating to the
unapparent God, or god, ruling over the sportive or
the religious gathering.
20) The translation of this
part of the verse was originally of a more simple
enumeration: 'the eleven of the senses, the five sense
objects, like and dislike, happiness and distress, the
combinations of them, the consciousness and the
determination, form the field of action with its
transformations'. For purposes of clarity again have
they been more elaborately described in this
translation in respect of modern research findings
concerning the brain its functions. The different
areas of the brain, the internal fields, are the
frontal and occipital parts of the brain representing
respectively the outgoing personality and perceptive
powers, the upper cortical part of mental constructs
and the lower emotional parts of basic physical
functions, and the lateral parts of the left
hemisphere which is predominantly linear and
time-oriented and the right hemisphere which is
specialized in spacial duties or parallel
functions.
21) This is in Sanskrit also
called the Brahman. It stands for God, spirit and the
Absolute Truth. It is inside and outside, it is the
complete of the knower, the known and the knowledge
(see also the next note).
22) The personal and the
impersonal of material nature are as real and eternal
as the category they belong to. It can be compared to
the the laws opf nature presented in mathematical
terms and the reality they refer to: both are as real
as the category of physics they belong to. The
impersonal of material nature, prakriti, and
the personal of the male principle, the person,
purusha, cannot be separated, just as one
cannot separate light and darkness. The both
constitute the fundamental duality of the reality that
is called the greater soul or the universal self of
Brahman, God or the Absolute, that contains all the
elements of matter and spirit which are the visible
and knowable of everything in existence.
23) The three modes of
ignorance, goodness and passion, tamas, sattva
and rajas, mentioned earlier in the Song,
are supported by the three disciplines
of divinity of respectively destruction (person:
S'iva, reality: Paramâtmâ - Supersoul),
maintenance (person: Vishnu, reality: Bhagavân -
the Fortunate One) and creation (person: Brahmâ,
reality: Brahman - the Absolute Truth) which each
again respectively carry the three characteristics of
slowness, knowledge and movement.
24) These examples of time as
the conditioning order (10.30 & 11.32), the
natural force of the ether as a causal force field
determining the spin of planets (9.8), and the modes
of nature as a mover of natural action (14.19), are
derived from verses in the Song speaking about a doer
that is not the individual person; they do not belong
to the original Sanskrit of this verse. The Lord
identifies with them as belonging to the impersonal
aspect of His nature. He Himself is the integrity
binding them all as the ether condensed into a
material form and as the time enlivening with a
specific calendar of local preferences.
25) The two-person story
concerns the individual soul and the Supersoul
residing within the same body like two birds sitting
in a tree: one bird enjoys the fruits of labor while
the other one is watching.
26) The term ether
(âkâs'a) here must be remembered in
its most modern sense as relativistic, that is, as the
gravitational and causal forcefield which in its
operation differs depending the space it defines: a
local, elemental or planetary space, a universal or
galactic space and the cosmic or space-time determined
primal expansion of our material reality. It is the
doer as well as the non-doer in the sense of a
non-involved sameness. This is vedically remembered as
the three types of Vishnu: Mahâ-vishnu or
Kâranodakas'âyî-vishnu,
Garbodakas'âyî-vishnu and
Ksîrodakas'âyî-vishnu. Vishnu should
be considered the representation of the element of the
ether, just as the ether should be considered a
manifestation of His reality as the original integrity
of God from whom all the others are found, so confirms
the Bhâgavata Purâna
(2.5:
25 and
11.5:
19).
27) In the Bhâgavata
Purâna there is a story of a man named
Purañjana
who lives in
a city of nine gates. This city stands for the body
with its nine openings. The story is a metaphor for a
sense-oriented life, a materialistic life of a soul
like a dog following his impulses and his wife who
rules over his senses. The gosvâmî,
the spriritual master in Vaishnavism is described as a
master of the senses. Another name of Krishna, or
Dwayne here, is also Sensemaster:
Hrishîkes'a.
28) Filognostic songs are the
into one's own language translated and according one's
own musical culture arranged devotional songs of the
originally in Sanskrit and Bengali written mantras,
bhajans, prayers
and other hymns of the disciplic succession of the
vaishnav teachers of example, the teachers of
instruction, who handed this knowledge down through
history. These songs are meant to be sung together in
association when one assembles to read this book
and/or other holy books of filognosy
like The Story of the Fortunate One (the
Bhâgavata Purâna), but may also
serve as mantras for aligning in solitude.
29) In this context is it
important to realize that, as in 22,
the personal and impersonal of God collected in the
term purusha, as used here, cannot be separated
since the term God covers the complete of all
dualities as its unifying category. Thus is God as
well a person or integrity of material life, a
lordship (Îs'vara), as also impersonally
the aggregate of the material universe, understood as
His gigantic body called the virâth
rûpa
in Sanskrit, animated by the - masculine - principle
of time (kâla) and the causal forcefield
of the relative ether (âkâs'a).
30) The four types of food
refer in the original vedic culture to the way food is
consumed: carvya, that what is chewed;
lehya, that what licks; cûshya,
that what is sucked up; and peya, that what is
drunk. But filognostically one may also consider it a
reference to the four basic types of foodstuff
essential to the vegetarian: fruits and vegetables,
beans, cereal, and dairy.
31) In this text is the term
consciousness filognostically defined as a state of
being; a form or integrity of awareness of a certain
difference in time. One is, seen from a modern
perspective, at a certain frequency, time-mode or
paradigm aware with a way of differentiating, which
builds on the knowledge of the self (identifications),
the body (relations) and the culture (discourse). Thus
one speaks of a cultural and a natural consciousness
(asat and sat): culturally a relative
and unstable materialistic form of consciousness
which, based on material motives, manipulates the
time; and naturally a more absolute consciousness
based on the respect of the order of the sun, the moon
and the stars as seen in the sky. Dwayne presents
himself in this book as the integrity of a natural,
absolute consciousness which liberates the seeker when
he submits to the discipline
of yoga.
32) A mind trained for
self-correction is aware of the four weaknesses
inherent to being a conditioned human being, viz. to
make mistakes, to have illusions with them, to deceive
oneself and others thus, and next to end up with wrong
notion: bhrâma, pramâda,
vipralipsâ, karanâpâtava.
33) The order forsaking the
world of the spiritual teachers of Vaishnavism, the
vishnu-monks, the sannyâsîs,
carries a so-called tridanda: a staff
consisting of three rods representing the three
austerities in terms of deeds, the voice and the mind.
The impersonal sannyâsîs carry a
one-rod staff or ekadanda.
34) 'AUM that true' refers to
the standard prayer
of om tat sat expressed by brahmins in the
performance of classical hindu sacrifices. Apart from
the meaning given in the text, it means 'O AUM, that
blessed, true and original name of God, o Pranava!'
The word sat means true and real, and the word
tat means literally 'that' and refers to as
well the original reality as the principle, like in
the context of the word tattva, which literally
means 'that state of being'. It is also found in the
expression tat tvam asi, meaning 'that thou
art', a mantra indicating the oneness of the witness
and the witnessing when one in meditation
faces the reality as it is. In western terms we say
things like 'that's it' and 'that's that', meaning
about the same: be happy with the things the way they
are. The latin word amen, 'so be it', used in
Christianity, translates in Sanskrit best as
astu, the word for 'let it be'.
35) The renounced order here
refers in the strict sense to the order of monks and
nuns, monasteries, spiritual communities and convents,
were one with a strict time regime is full-time
engaged, or liberated, in devotional service without
desiring any profit or appreciation of ego. In a
broader sense is this being liberated in egolessnes
also true, in a lesser degree, for the other half of
humanity that, not working for a salary, serves the
fellow man with nothing but love, gratitude and
voluntarism.
36) The five
causes are
in filognosy
also called the substantive cause concerning the
person (purusha), the normative cause of the
local interest managed in the spiritual
(dharma) and the formative cause concerning the
impersonal of material elements and a created manifest
universe together with a culture of wisdom, sages and
incarnations (avatâra). The fourth cause
in aristotelian logic is the constructive or
evolutionary cause (kâla) which here by
sage Vyâsa (Godcollect) is separated in a
concern about the effect of the past, the roads
traveled, and the future of what would lie ahead as
ones fate. (see also Structure
of the content
&
Filognostic Roound sixteen: logic and
causality)
These five can also be considered the five basic
objects or forms of meditation,
with each cause working for itself leading to a
meditation
on either the person, the facts of creation, the
principles, the past or the future.
37) See, concerning these
three interests of one's sensuality, religiosity and
material business, also what was said about the
purushârthas under note 19.
38) The four classes in
society, the varnas (lit. colors), are in vedic
terms the brâhmanas or intellectuals,
the kshatriyas or rulers, the vais'yas,
the traders and farmers, and the s'ûdras,
the servants and laborers. They are the bookworms, the
meddlers, the peddlers and the followers in society.
To the modes are the intellectuals supposed to be of
goodness, the rulers supposed to be of a mixture of
passion and goodness, the traders supposed to be of
passion and the laborers supposed to be of ignorance.
Together with the four âs'ramas, or
statusses closely connected to ones age -
brahmacârîs, the celibate students,
the grihasthas, the young adults married, the
vânaprasthas, the middle aged withdrawn
types and the elderly or the renounced order of the
sannyâsîs - they constitute the
varnâs'rama identity or caste, which is
called the status-orientation
filognostically.
That identity constantly needs the reform to the
equality of the soul that is found in the
transcendence
of enlightenment
with the
emancipation
in yoga - kaivalya - in order not to run into
any falsehood of ego.
39) The author is at this
point ambiguous. 'That' what is referred to can as
well be the personal presence of God, the Lord in the
beyond, as the impersonal of that what He stands for:
the force field of the ether which rules all material
nature.
40) Dharma is the central
concept used here in this discourse on yoga. The term
refers to as well the duty, the virtue, the religion
as to the nature or character of something. It implies
piety, righteousness, naturalness and devotional
action or service. One discriminates two types:
pravritti and nivritti dharma,
respectively the conservative type and the progressive
type. The conservative type of pravritti
dharma is more the traditional religion, which
as an institution defies the progress by setting in
clear terms the boundaries of what would belong to the
liberation in service to the institute which must be
preserved, while the progressive type of nivritti
dharma is more spiritual and of enlightenment, and
constitutes the road of renouncing worldly actions, to
be of contemplation and self-realization. Vyâsa
uses the two words in verse 30 of chapter 18a.
Varnâs'rama dharma refers to the
classical societal duties according one's profession
and status. Sanâtana dharma refers to
one's faithfulness with the regulative principles, to
which one speaks of the bull of dharma with its four
legs (see also note 3).
Bhâgavata dharma is the duty relating to
the Lord, and the association of devotees: the nine
stages of emancipation in devotional yoga or
bhakti yoga. There are also five forms of
adharma or godlessness: opposing,
vidharma; deviating, paradharma;
blaspheming, upadharma; distorting,
chaladharma; deceiving of sophism,
âbhâsa (see Bhâgavata
Purâna 7.5:
23-24;
7.15:
12-13).
41) The translator Anand
Aadhar Prabhu, or in filognostic terms Master
Foundationbliss, was before he became independent in
1984, a clinical psychologist called René
P.B.A. Meijer who studied at the State University of
Groningen in the Netherlands. He practiced, after his
graduation, for a couple of years in a clinical
setting and privately, but then gave up his practice
as a psychotherapist, in order to devote himself to
the science of yoga and the love of knowledge, the
filognosy,
which resulted from the unification of his
consciousness.
