KNOW YOUR SPRITUAL QUOTIENT – RAMAKANT TIWARI

All along, it was Intelligence Quotient (IQ) that reigned supreme for a long span of human evolution for assessment of cognitive and rational faculties. Then came the era of Emotional Quotient (EQ) sometime in mid-1990s. It was thought then that emotional stability and maturity had a lot of bearing upon overall functioning of intelligence.

Then came the era of Spiritual Quotient (SQ), regarded to be in overall command of entire intelligence, emotional maturity and much more than that. It was discovered that higher SQ alone is capable of addressing fundamental issues related to one’s own definition, causes of existence, past and future, rationalisation of various occurrences in one’s life etc. which even the highest order of IQ or EQ were discovered to be incapable of addressing.

SQ may be vaguely defined as sum total of IQ and EQ; that animals have EQ but not IQ, computers have IQ but not EQ while none of them possess SQ; that SQ enables us to compare and think more accurately; that SQ epitomises holistic approach to life and it’s basic virtues like compassion etc.; that SQ is the foundation of EQ / IQ and finally, SQ is the ultimate intelligence cum wisdom. No scientific definition or a measurement mechanism is available for SQ so far. However, Spiritual Intelligence and Spiritual Quotient arouse intense curiosity among scientific investigators owing to it’s versatility and dynamism.

Degree and order of SQ may or may not be related to one’s religiosity. However, it is observed that an atheist having high SQ is low in religiosity while a practitioner of spiritual pursuits is likely to have higher Spiritual Quotient. One having higher SQ is generally marked by higher level of self-awareness, adaptibility, serenity, capability to withstand agonies and physical distress, endowed with a grand vision, being stickler to values, empathy and compassion unto others, sense of universalism, holistic approach towards life, fortitude to withstand hostility while defying irrational conventions etc.

There are eight pursuits that are means to the end of raising SQ, described as Astangayoga  in Vedic  scriptures. Out of eight, Yama, Niyama, Asana, Pranayam  and Pratyahara  eradicate all obstacles that are caused by external / internal objects or factors that may possibly hinder advancement of SQ. We shall now visit all these individually in brief –

Yama  How exactly a person interacts with all other members of the cosmos summarises the maxim of extroversion. Hence the first priority, stark and pronounced, is how to divinize human conduct with respect to others. Motivated actions ought to be shunned in order to dissolve Raga, Dvesa  and Abhinivesa-Klesa  gradually. Yama  is a multilevel discipline practised through Ahimsa, Satya, Asteya, Brahmacarya  and Apari graha  while perfection in Yama  facilitates activation of Muladhara Cakra.

Ahimsa  is enactment of non-violence on several planes in various forms. Cause of violence is hidden in the perception of oneself confined to the limits imposed by the gross physical existence. Violence is committed through several ways i.e. through body, speech or mind associated with Vrtti-s of Kama  i.e. lust, Krodha  i.e. wrath, Lobha  i.e. avarice, Moha  i.e. delusion  or Bhaya  i.e. fear. Causing violence to someone directly or indirectly or granting permission for the same too, constitute violence. Virtue of Ahimsa  is the foundation of entire Yama  and Niyama, pursuit of which is the first declaration of acceptance of the principle of Universality.

Satya  is the real knowledge of a Visaya. By pursuing it with body, it is the Satya  of body. Conveying it through Vani  i.e. speech, is the Satya  of Vani. Similar is the Satya  of mind. Dharma  of the moment too, is Satya. Satya  is precisely practised when Vani  and Citta-Vrtti  together, conform to reality of the moment. Ahimsa  is a universal Satya  while violence in any form whatsoever, is Asatya.

Asteya  extortion of any kind, howsoever insignificant, is Steya. Abstention from Steya  is a noble virtue that is Asteya. Depriving weak and indefensible ones of their rights and privileges due to them too, are manifests of Steya  that are reprehensible. Corruption and every other unethical practice constitute Steya. Raga  i.e. affinity and Lobha  are the causes of Steya. Complete eradication of Raga  from the realm of Citta  is the virtue of Asteya  of the absolute order.

Brahmacarya  is the pursuit of continence and celibacy by restraining Indriya-s. Pursuit of Brahmacarya  is the highest order of Tapa. It causes creation of an aura of divinity all over the mortal frame of Yogi. Every extra-ordinary talent, capability, bliss, enthusiasm, charisma etc. are attributed to Brahmacarya  alone. Nothing is impossible or unattainable in the world for a Brahmacari.

Aparigraha  is abstention from motivated accumulation of wealth and other possessions beyond the bare level of subsistence. Even bare essentials required for the pursuit of Dharma  and Tapa, ought to be held without attachment or affinity of any kind.

Niyama  pertains to body, mind and gross senses. When senses are introverted and mind restrained, entire conduct is divinized and sanctified. While first constituent of Astangayoga  i.e. Yama  is an exposition on how to interact with other beings, second one of Niyama  explains, how to interact with our own inner being within ourselves. World within our own inner being is infinitely myriad and mystical than the outer one. Since the inner world is easier to deal with than the outer one, pursuit of Niyama  is far less hurdled than the pursuit of Yama  and it’s perfection ensures activation of Svadhisthana Cakra. Sauca, Santosa, Tapa, Svadhyaya  and Isvarapranidhana  constitute Niyama.

Sauca  is pursued externally as well as internally to ensure purity, sanctity at all levels. External purity pertains to maintaining body and surroundings clean. Keeping one’s body clean includes remaining healthy and liberated from diseases. Internal purity is essentially dissolution of all Vrtti-s and Samskara-s so as to allow advent of the highest order of SQ.

Santosa  is the state of contentment with whatever one possesses coupled with renunciation of entire Trsna. Santosa  is the inexhaustible fountain of entire bliss. It is a virtue that is radiant under the splendour of Sattva  alongwith uninterrupted Karma-s being performed in the spirit of Yajna.

Tapa  is a pursuit wherein one restrains his body, vitality, senses and mind through conscious strive. Proceeds of Tapa  manifest as the virtue of Samattva. Rigorous Tapa  entailing torturing of oneself spiritually or physically, is a severe violation of the high ideals of Tapa  and must be discarded immediately.

Svadhyaya is study of holy scriptures and contemplation over the wisdom enunciated by them viz. Veda-s, Upanisad-s, Purana-s etc. Through Svadhyaya, one comes to know his / herGuru and Istadeva  in due course of time.

Isvarapranidhana  is the state of incessant devotion and complete dedication unto Him alone. Isvarapranidhana  is the Niyama  through which all other Niyama-s are dedicated unto Him.

Asana  imparts physical stability, dissolves sloth, inertia caused by Tama and body is progressively suffused with Sattvik  enlightenment. Asana  is the posture that can be retained for long without any discomfort while pursuing Dharana, Dhayana  and Samadhi. Tranquility during Asana  is the mark of absoluteness. Param Brahma  is the greatest epitome of tranquility and serenity, eternally resolute in the cosmic Asana  of ubiquity and absolute consciousness. Hence, pursuit of Asana  is an eloquent manifestation of the Supreme universality and Divinity.

Pranayam  restrains Prana, regulates and renders it Sattvik  ultimately. Inhalation through nostrils is Svasa  while exhalation, Prasvasa. When the upward and downward migrations of Prana-Vayu  are separated and restrained, it is Pranayam. Asana  is not an independent organ of Astangayoga  like Yama, Niyama  etc. It is a means to practise Pranayam  and other organs of Astangayoga  as well as activation of Anahat-Cakra. Objective of Pranayam  is to attain Universality through it’s proceeds of tranquility and sanctity. Greater the movement of Prana-Vayu  within one’s own gross being, heightened is the wandering of mind and intellect because Prana-Vayu  is essentially an evolute of Prakrti  that agitates all other evolutes of Prakrti  if not restrained effectively. Prana  is an evolute of Prakrti  that clouds Purusa. With declining migration of Prana-Vayu  and progressive augmentation of tranquility through Pranayam, closer proximity to Param Brahma  is assured.

Pranayam  renders Mana i.e. mind  tranquil and resolute, attributes that are essential to practise Dharana  effectively. Onset of transformation from turbulence to tranquility, is a proceed of utter dissolution of Vrtti-s and Samskara-s. These Samskara-s exist in the form of modulations embedded in the domain of Citta. Specks of these modulations continue disrupting serenity of subtle modulations that constitute the entity of Citta-Sattva. Disruptions manifest into turbulence and delirium in Citta  i.e. wandering of mind. Subtle modulations generated through the Tapa  of Pranayam  penetrate into Samskara-s, implode and dissolve these irrevocably. What is attained thereafter is the original, calm and serene Citta  that is pure and pellucid.

Pratyahara  is withdrawal of gross and subtle senses from their respective objects of perception that facilitates activation of Visuddha-Cakra. Their irrevocable withdrawal from respective Visaya-s honours entire mandate of Pratyahara  as Indriya-s merely follow Citta-Sattva. With that, all ends of the spiritual strive with respect to Indriya-s stand completely propitiated.

Not only Astangayoga  is the only way to salvation, complete and perfect with all possible repercussions and ramifications taken care of, that one may encounter during any pursuit but also the best way to augment one’s SPIRITUAL QUOTIENT. Real marvel is vested in it’s absolute and complete objectivity based on cosmic realities that no one has been able to tamper with, continues to remain absolutely sacrosanct.

Religion is a means to higher state of existence while Astangayoga  of Maharsi Patanjali’s Yoga-Darsana  is the highest means to the highest state of existence.