1) In this text the original Sanskrit
names as found in the Bhagavad Gîtâ were translated
into English/American equivalents, and the classical scene of the
warriors ready for the battle at Kurukshetra was transposed to a modern
one of political debate at Laborer square. Dwayne is the English name
for dark, the Sanskrit name here is Krishna, which also means dark, a
dark skin. The names:
Alex: Yudhisthhira, a Pândava.
Queen Kuntî, Prithâ.
- Allard: King
Yayâti [S.B. 9.18].
Godcollect: Krishna Dvaipâyana Vyâsadeva, Vyâsa
or Bâdarâyana, author of the Gîtâ.
- Audry Ears: Karna, half
brother of the Pândavas.
- Aylen: Mapuche Indian
name for clear or happiness in Northern America. Arjuna, a
- Basil: Duryodhana, the
chief of the sons of Dhritarâshthra, the Kauravas.
- Bibi Erthsong:
- Bryan: Bhîma.
- Constant: Nakula,
the Pândava-twinbrother of Sahadeva.
- 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,
secretary of Dhritarâshthra.
- Fortunate One:
Bhâgavata, Lord Krishna.
Master: Anand Aadhar Prabhu, translator of this Song of Fortune.
- Freelight: Asita.
Glenda: Subhadrâ, sister of Krishna, a wife of Arjuna.
Godcollect: Vyâsa, see further under Asaph.
- Guiomar: Abhimanyu [son
- Gwen: Pându.
- Gwens: the
Pândavas, the sons of king Pându.
- Irving Seeclear:
Woodpillar: Drupada, the father in law of Arjuna who leads the
Bhîshma, grandfather, brother of Dhritarâshthra.
- Laborer family of the
Many dynasty: the Kauravas of the Kuru dynasty, the sons of
- Laborer Square:
- Limofine: Jayadratha.
- Lovegod: Devala.
Erthsong: Bhuris'ravâ [the son of Somadatta].
- Manwise: Nârada.
- Onceitwas clan: the
Yadus, the family line of Krishna.
- Pat Horsdomat:
Parîkchit, grandson of Aylen, Arjuna.
- Sinclair Highear:
- Woodrow: a brother
- Wanford: another
brother of Dhrishthadyumna.
2) Aylen is the Mapuche Indian name
for clear or happiness in N. America, the Sanskrit name here is 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 in this context the so-called vidhi is
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'. In the Vedic literatures these values are also called the
legs of the bull of dharma. In our modern time these legs, hurt by Kali
('Quarrel'), have decayed, so that one speaks of the four sinful
activities of gambling, drinking, prostitution and animal slaughter (dyûtam,
sûnâ), typical for the godless
person of the Kali era. That person of Kali, being of classical sin and
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
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 to 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 materialist: directed at the vision he is a fool (mudha),
(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 the bhaga of
in yoga at transcendence, but with a political aim it is a form of
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 himself
filognostic integrity of the different types of balance between the
means and the ends. Existing for
themselves each of these
different types of balance constitute a superego, but if they
individually find and know
their place in the world culture they are 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 we have 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 it is 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
(gnostically called pleroma) is known
in six types of fortune or six opulences: intelligence (or knowledge),
power, beauty, renunciation, fame and riches.
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
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 to the traditions that defend the
Gîtâ, this was replaced by the
essentials of that diet.
10) The names of the seven great
sages - also
called the sons of the creator, Brahmâ - the original Sanskrit refers to here are: Marîci, Atri, Angirâ,
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, penance is the unapparent lead of the witness of transcendence that is not seen. Acording to the manifest of time we have
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, the six filognostic visions (the darshanas)
found in the vision of
philosophy (nyâya), the perfection of power is found in
the paradigm of science (vais'eshika), the perfection of harmony
is found in the analysis (sânkhya), the perfection of
renunciation is found in the gnosis of unification in (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 facing one another 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. The âtmatattva
in its epistemology simply states that each of these religions or
disciplines constitutes a particular type of valid logic (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 one
has 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 one is 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 to the equation
of time, as also 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 to the precession of the equinox. In principle the year is
dynamically leaped with a day whenever that is needed and not on a
fixed day end of February, so that the calendar 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 (2009) is gradually
running out with a day in about 3300 years. Thus in filognosy the cakra order is complete in its astronomical respect for
natural dynamics of cyclic time (see further theorderoftime.org)
the original Vedic truth of
this Song of Fortune (see also Bhâgavata
Purâna 3.11: 10). The cakra calendar offers a
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.
Indra, but to the
original word of vâsava, it may 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 pataye mahā-purushāya
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 the clock to the sun every cakra week 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 it is
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 the Lord may 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, here named the Many dynasty, the family which five thousand
years ago opposed on the battlefield of Kurukshetra where originally
this conversation between Krishna and Arjuna took place. That happened
just before the great battle as is described in the Mahâbhârata,
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 quality and quantity,
as also 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)
regulating 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 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, and the determination, form
the field of action with its transformations'. For purposes of clarity
again they have been more elaborately described in this translation in
respect of modern research findings concerning the brain 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 forms the completeness 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 laws of 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,
cannot be separated, just as one cannot separate light and darkness.
Together they 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)
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
also the non-doer in the sense of a non-involved sameness. This is
Vedically remembered as the three types of Vishnu: Mahâ-vishnu or
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 with nine gates. This
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,
master of the
senses. Another name of Krishna, or Dwayne here, is also Sensemaster:
28) Filognostic songs are the into
one's own language translated and according to 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 down this
knowledge 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 it is important
to realize that, as in note 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 God is 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 one licks; cûshya,
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 a
notion: bhrâma, pramâda, vipralipsâ,
33) The order forsaking the world
of the spiritual teachers of Vaishnavism, the vishnu-monks, the sannyâsîs,
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 'Oh AUM, that blessed, true and
original name of God, oh Pranava!' The word sat means true and
real, and the word tat means literally 'that' and refers to
the original reality as also to the principle, like in the context
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 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) In the strict sense the
renounced order here refers to the order of monks and nuns,
spiritual communities and convents, where 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 this
being liberated in egolessness is 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 in filognosy are 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 one's fate. (see also Structure of the content & Filognostic Round
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 the original vedic culture to
the way terms the
brâhmanas or intellectuals, the kshatriyas or rulers,
the vais'yas, the traders and farmers, and the s'ûdras,
peddlers and the followers in society. To the modes the intellectuals
are supposed to be of goodness, the rulers to be of a mixture
of passion and goodness, the traders to be of passion and the
laborers to be of ignorance. Together with the four âs'ramas,
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 filognostically is called the status-orientation . 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 be the personal presence of
God, the Lord in the beyond, as also the impersonal of that what He
stands for: the force field of the ether which rules all material
40) Dharma is the central concept
used here in this discourse on yoga. The term refers to the duty, the
virtue, the religion as also 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
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 of 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
status. Sanâtana dharma refers to one's faithfulness with
the regulative principles, to which one speaks of the bull of dharma
with his 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:
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. After his graduation he practiced for a couple of years in
a clinical setting as also privately for a few years, 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.