THE PHILOSOPHY, PSYCHOLOGY AND PRACTICE OF YOGA
By SRI SWAMI CHIDANANDA
Sri Swami Sivananda Founder of The Divine Life Society
SERVE, LOVE, GIVE, PURIFY, MEDITATE, REALIZE
So Says
Sri Swami Sivananda
Sri Swami Chidananda
A DIVINE LIFE SOCIETY PUBLICATION
First Edition:1984
Second Edition:1991 (3,000 Copies)
World Wide Web (WWW) Edition: 1999
WWW site: http://www.rsl.ukans.edu/~pkanagar/divine/
This WWW reprint is for free distribution
© The Divine Life Trust Society
ISBN 81-7052-085-3 Published By
THE DIVINE LIFE SOCIETY P.O. SHIVANANDANAGAR—249
Distt. Tehri-Garhwal, Uttar Pradesh, Himalayas, India.
192
PUBLISHERS’ PREFACE
OfthemanyYogapathsleadingtoGodortheSupremeReality,fouraremorecommonly known.TheseareKarmaYogaorthePathofSelflessService,BhaktiYogaorthePathofDevotion, RajaYogaorthePathofMindControlandJnanaYogaorthePathofIntellectualAnalysis.Even amongthese,RajaYogaispopularlyknownasjust“Yoga”;andsimilarly,JnanaYogaisknownas just “Vedanta”.
Ofthefourpaths,again,RajaYogaistheonewhichisthemostscientificallyorganised.Itis alsoknownasAshtangaYogaortheYogaofEightSteps,eachsteporrungleadinginlogical progressiontothenextone.RajaYogaistheladderconnectingourphenomenalexistencewiththe GreatNoumenonandwehavetoascendthisladderstepbystepwithgreatcareandcircumspection. Nostepcanbeignoredorbypassedexceptatone’sownperil.Progressisassuredprovidedtherules ofthegameareadheredto.Andviolationoftherulesisboundtocauseitsownperil.SuchisRaja YogapropoundedbythatancientsagePatanjaliintheformofSutrasorterseaphorisms collectively known as Yoga Darshana.
YogaDarshanaisadifficulttext,difficulttounderstandstraightawayevenbythosewitha goodknowledgeofSanskrit.SoMaharshiVyasawroteacommentaryonYogaDarshana,and subsequently,oneVachaspatiMishrawroteamoreelaborateGlossexplainingthefullmeaningof SageVyasa’sCommentary.AlltheseSanskrittextswillstillbeGreekandLatintothemodernman unfamiliar with that ancient language.
Sowebroughtoutin1982aseriesofdiscoursesgiveninEnglishbySwamiKrishnanandaji onPatanjali’sYogaSutrasunderthetitle, YogaasaUniversalScience.Itwasverywellreceivedby thepublicthirstingforaknowledgeofthedeeperimplicationsofthegreatscienceofYoga.We havegreatpleasurenowtobringoutthiscompanionvolumeonthesamesubjectofAshtangaYoga bySwamiChidanandaji.Thepresentvolumecontainstheeditedversionofaseriesoflectures givenbySriSwamijitotheThirdBatchoftraineeswhounderwenttheThreeMonths’Courserun bytheYoga-VedantaForestAcademyoftheDivineLifeSociety.InthehandsofSwami Chidanandaji,theYogaDarshanacomestonewlifeasavibrant,livingguidetospiritualpractice. AndSwamijihasdelveddeepintoallthemostessentialaspectsofYogaSadhana,andindoingso, hasbeautifullymaintainedlogicalsequence.Andthewholevolumereflectshisearnestdesireand longingthatspiritualseekersshouldputtousethismarvellousscienceofYogaforfurtheringtheir spiritual advancement.
Anearlierpublicationofours, PathtoBlessedness bySwamiChidanandaji,alsodealswith RajaYoga,butitismoreelementaryinscope.ItcontainstheessenceofthediscoursesgivenbySri Swamijinearlythirty-fiveyearsago.Thereaderwhogoesthroughboththesevolumescannotfail tonoticethatthepresentworkistheoutcome,notonlyoftheacademicknowledgeoftheauthoron the subject, but more so of his own intense practice of the teachings of Patanjali.
WeacknowledgewiththanksthepainstakingworkputinbyKumariSrilataBellarewho transcribedSwamiChidanandaji’slecturesfromthetapesandbySriN.Ananthanarayanan,who edited the manuscript into its present shape. May God’s blessings be ever with them.
—THEDIVINELIFESOCIETY.
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CONTENTS PUBLISHERS’ PREFACE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .iii A BROAD OUTLINE OF THE YOGA PHILOSOPHY. . . . . . . . . . . . . . . . . . . . .1 THE PSYCHOLOGY OF YOGA. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .6 THE FIVE GREAT VOWS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .11 FROM THE YAMAS TO THE NIYAMAS. . . . . . . . . . . . . . . . . . . . . . . . . . .20 THE NIYAMAS. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .25 CREATING A NEW MIND THROUGH SATSANGA, SRAVANA AND SVADHYAYA.33 ISVARAPRANIDHANA OR SELF-SURRENDER. . . . . . . . . . . . . . . . . . . . . .42 THE WIDER ASPECTS OF THE PROCESS OF ISVARAPRANIDHANA. . . . . . . . . .47 ASANA AND PRANAYAMA. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .53 CONQUEST OF TAMO-GUNA PRAKRITI. . . . . . . . . . . . . . . . . . . . . . . . . .61 PRATYAHARA—CRUX OF RAJA YOGA SADHANA. . . . . . . . . . . . . . . . . . .66 INDISPENSABLE AIDS TO THE PRACTICE OF PRATYAHARA. . . . . . . . . . . . .77 MORE ABOUT PRATYAHARA. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .82 THE MENTAL MENAGERIE OR THE WORLD OF THE INNER PRAKRITI. . . . . . .88 FOCUSSING THE MIND IN ANTARANGA YOGA. . . . . . . . . . . . . . . . . . . . .92 MORE ABOUT ANTARANGA YOGA SADHANA. . . . . . . . . . . . . . . . . . . . . .99 ALL YOGA IS ONE. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 105 THE PARAMOUNT IMPORTANCE OF BRAHMACHARYA. . . . . . . . . . . . . . .113 SOME QUESTIONS ANSWERED. . . . . . . . . . . . . . . . . . . . . . . . . . . . . .120 iv
PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
imperfect,negativeexperienceswithintherangeofhumanknowledge?Theyareallthosethings whichyouarecommonlyengagedintryingtoavoidbysomanydeviousmethods.Everyday,from thetimeofyourbirth,youkeeptryingtoavoidthediscomfortandpainthatisbroughtaboutby hunger.Youdonotwanttoremainonanemptystomachevenforanhourortwobeyondyourusual timeofbreakfastorlunch.Ifthelunchismissed,youarevery,veryperturbed,verymuchdisturbed, verymuchdistressed.Youbecomeverymoroseandirritablealso.Yourwholemoodchanges.You becomeadifferentperson.Youarenolongerapleasantperson.Allthedaysofyourlifeyouare engagedintryingtoavoidtheunpleasantexperienceofnotgettingyourfood.Ifyoudonotgetyour morningbreakfastormorningtea,orifyouaredeprivedofyourlunch,orifyouhavetomissyour supper,youbecomeadifferentperson.Youdonotlikethatexperience.So,youtrytoavoidthat circumstancebysomehowortheothertryingtogetsomethingtoeat.Haveyoueverthoughtabout this?Thisissuchadailyandcommonexperience,andsucharoutineexperience,thatnoonepays any attention to it from the philosophical angle, from the analytical metaphysical angle.
Whatisitthathappenstoyouifyouhavetomissyourmealjustonce?Youwholeinterior changes.Youbecomeadifferentperson.Youarenolongerapleasantperson.Youareinclinedto giveasharpanswer.Youaredispleased.Yourpeaceislost.Youdonotfeelhappyandyoumanifest yourunhappinessintheformofasharpansweroranirritatedreplyoraggravatingconduct.Thisis anafflictionthatconstantlykeepsplaguingthehumanindividual.Whenhewakesupinthe morning,hehasthisafflictionofthedesirefortakingfood.Onemaycallithunger.Many naturopathshaveadifferentopiniononwhetherthisdesireforfoodisreallyhungerornot.They havetheirownopinion.Butnormally,whenyouwakeupinthemorning,thedesirethatarisesfor takingsomethingisregardedasthesignofhanger.So,thisexperiencethatbothersyou,whichifit isnotsatisfieddistressesyou,changesyourpersonalityforthetimebeing,andmakesyoua differentpersontoyourownwifeandtoyourbrothersandsistersandeventoyourmother,isan affliction.
Thesameisthecasewiththirst,sleep,fatigueandotheremotionsalso.Varioussentiments andemotionsbotheryou,disturbyou,throwyououtofgearandmakeyourestless.Theyhavethe powertoagitateyou,tomakeyoufeeldistressed.Unfulfilleddesire,anger,alittlefailureonthe partofsomeonetoshowrespecttoyou,unkindnessfromsomeone,somesharpwordfrom someone,orthefailureonthepartofsomeonetorecogniseyourpresence—alltheseimmediately putyouinaturmoil.Thus,physically,youaresubjecttotheafflictionsofhunger,thirstandfatigue andheatandcold.Andmentally,emotionallyandsentimentally,youarealwayssubjecttothe afflictionofvaryingstatesofmind.Inthisway,youareconstantlyfallingapreytovaryingstatesof mind,notallofwhicharepleasant.Somearepleasant,manyaredistressing.Yogaphilosophysays thatthisisanunnaturalcondition,thatthisisnotyournaturalcondition.Youarenotacreature subjecttosuchafflictions.Youarenotabeingwhohasanyoneofthesedistressingexperiencesand symptoms.Youareabovethem,youarebeyondthem,youarereallyfreefromthem.Theydonot reallyformapartofyouractual,truenature.ThisisveryfineforYogaphilosophytosay!Butthisis notyourexperience.Yourexperiencecontradictsthepossiblevalidityortruthofthisfine philosophy.YourexperienceisdirectlythecontraryofwhatYogaphilosophysaysaboutyou. Everydayyouareinastateofdistressonly.Everydayyousuffer.Theafflictionsofhunger,thirst anddiscomfort,heatandcold,painandpleasureareyourdailyexperience.Ifalittleattentionisnot paidtoyouwhenyouasksomething,yourmindisthrownintoastateofdistress,agitationand turmoil;anditbringsaboutphysicalchangesalso.Yourbloodpressuregoesup,yourfaceis
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flushed,youfeelhotanduncomfortableallover,andyouwanttoblurtoutsomething.Youwantto expressyourfeelingofdispleasureanddistressandgiveventtoitsothatyoucanrelieveyourselfof thisinnerbuildup.Youarealtogetherinanupsetconditionifsomeonesomehowfailstopaydue attentiontowhatyoutrytobringtohisnotice,ifyourrequestisnotregarded,ifyourpresenceisnot recognised,orifsomethingwhichyouputforwardisnotproperlyattendedto.So,yourexperience isanever-fluctuating,ever-changingexperienceofconstantcontrariesandconstantopposites swingingbetweenhopeanddespair,joyandsorrow,elationanddepression—notonlydepression, butalsoagreatdealofagitationcausedbyunfulfilleddesiresandcravingsforthings,agitation caused by irritability, annoyance, anger, fear, worry, anxiety and jealousy.
The Real Status of Man
Yogaphilosophysays,“No.Youarereallyfreefromallthesethings.Youhaveno afflictions.Youhavenohunger,nothirst,nosleep,nofatigue.Youhavenopain,nopleasure.You havenodistress,noagitation,noworry,noanxiety.Youareabeingfullofperfection,completein yourself,lackingnothing,fullofjoy,fullofpeace,fullofbliss”.Then,ifthatisthefact,howcome thatyourentirelife,yourentireexperiencefrommorningtillnight,contradictsthisfact?Whatis theexplanation?Whatisthereasonforthis?Whyisthiscomplicationthere?Whencehasthis problem arisen?
Yogaphilosophyofferstheanalogyofaperfectlyclearcrystalwhichistransparentand pure,butbecomesfilledasitwerewithsomecolourifsomecolouredobjectisbroughtforthnearit. Theobjectthusbroughtforthmaybeagreen-colouredballoralittlered-colouredflowerora blue-colouredcorkandthewholecrystalbecomesgreenorredorblue.Thisproximityof somethinghavingsomecharacteristicbringsaboutaseemingtransferenceofthatcharacteristic fromthatsomethingintothepure,transparent,clearcrystal.So,itistheproximitytosomethingthat isthecausefortheapparentchangeintheotherwiseattributelesscrystalball.Now,Yoga philosophysaysthatyouarealsoinasimilarstateofproximitytosomething,youhavebecome involvedwithsomething,andtherefore,statesandconditionsthatexistinthatfactorseemas though they have come and taken possession of you.
Intheeaseofthecrystal,ifyouwantittobecomeclearonceagain,whatisthemethodto bringitabout?Youhavetobringaboutonceagainaseparationbetweenthecrystalandits proximateobject.Youhavetobringaboutacessationoftheproximitythatistherebetweenthe crystalandtheobjectbyseparatingthetwo.Iftheproximateobjectistakenawayandthecrystalis onceagainisolatedfromthatobjectwhichhasbeensuperimposingallitsqualitiesuponit,then, onceagainthecrystalispure,clearandtransparent.Onceagainitstandsinitsownnature;itregains itsownnature.Itisnomoremodifiedandqualifiedbythesomethingelsewhichisnotpartofits essential being. This is the analogy that you have to consider and keep in mind.
Prakriti and Its Play of Superimposition
Now,whatisitthathasthusbecomeinvolvedinastateofproximitywithyouthatis seeminglytransferringitsimperfectnatureuponyou,uponyourperfectlypristinenativecondition, whichissorrowless,painless,withoutanylimitation,withoutanyblemish?Yogaphilosophytells youthatitisphenomenalnature.Nature,inallitsvariations,actsasthefactorwhichlimitsyouinto
3 A BROAD OUTLINE OF THE YOGA PHILOSOPHY
acertainrangeofexperiencewhichisitsownarea,whichisitsownterritory;and, byitsproximity andbyitscloseassociationwithyou,ittransfersitsvaryingexperienceintoyouasitwere,andthis cosmicnaturewithitsdifferentvariationsistermedPrakriti.Andinyourownphysicalpersonality, inyourownindividualpersonality,thisPrakriticomprisesallthosefactorsotherthanyouressential pristineidentity,otherthanyoureternalunchangingnature.Youreternal,unchangingnatureisan identityindependentofthiscosmicnature,calledPrakriti,andtherefore,perfectlyfreefromallthe limitationsthatarepartofPrakriti.Butyourpresentexperiencedoesnotseemtoreflectthat essentialidentityofpristineawareness,whereyouaretotallyindependentofanychangeful experiencewhatsoever,whereyouareeverinastateofunchangingexperienceoffullness,peace andjoy.Ontheotherhand,yourpresentexperienceseemstobetheverycontradictionofyour pristineexperience.Why?ItispreciselybecauseofyourbeingassociatedwithPrakritiinallits variegatedmodes,becauseofyourbeinginvolvedwithitinastateofidentification,takingupon yourselfandyourconsciousnessfactorsthatdonotreallypertaintoyoureternalpristinenative state.Thesefactorsareforeigntoyou,butyouhavetakenthemuponyourself.Or,theyhave becomesomehowlikecreeperstwiningintoatreeduetocloseassociation.Thisassociationand thiscloseproximityistherootcauseofyourbeingdeprivedofthatexperienceoffullnessand perfection,ofpeaceandjoy,whichisyournativestate,andofyourbeingcaughtinthetrammelsof acomplicatedpatternofexperiencewhichistheverycontradictionofyourpristinestate.Thisisthe problem.Yourexperienceisnot,therefore,yournormalandnaturalexperience.Itisanunnatural, abnormalexperience;andthecause,themainsourceorcause,thereasonforthisexperience,isyour havinggotintothisbadcompany,havinggotintothisembroilmentorentanglementinPrakriti;and yourtruenativestate,yourtrueidentityinthestateofPurusha,ofSelf,ofRealBeing,islost.Andas longasthisinvolvementintheever-changingPrakriti—whichisfullofcontradictoryexperience, fullofcomplication,fulloffluctuation—isgoingtocontinue,yourproblemalsoisgoingto continue.Aslongasthisstateofassociationandentanglementwithphenomenalnatureisgoingto continue,yourproblemalsoisgoingtocontinue.Theonlywayofputtinganendtothisproblem,of briningaboutacessationofthishotchpotchofever-changingexperience—pleasant,unpleasant andneutral—isonceagaintoregainyourisolation,togobacktoyournormalandnativepristine position,whereyouarenotassociatedwithanyotherfactor,whereyouarenotentangledor embroiledinanyotherfactor,whereyouareindependent.Inthatindependentstate,youareby yourselfinastateofgrandisolation,untouchedbyanything,beyondanything.Inthatpristinestate, youareyourselfasyouare,asyoueternallyare,independentofanyotherfactor,grandlyisolated, freefromanyotherassociation.Ifyouregainthatstatewhichisyournormalstate,native state—nowyouareinanabnormalstate—thenallproblemsvanish.Thereisnomoreweepingand wailing,thereisnomoreswingingbetweencontraryexperiences.Youregainyourpristine, ever-stable,unchangingstateoffullness,ofperfection.So,whenthisassociationwithPrakritior cosmicnaturehasprecipitatedthisunfortunatestateofaffairs,toputanendtoit,thereisonlyone wayandthatistherightroyalway—stopthisassociation,terminatethisassociationwiththe imperfectPrakriti,andbeyourself.Establishyourselfinyourpristineisolatedposition.Thisisthe philosophical
The Spiritual Reality of Man and the Psychological Situation in which He is Caught Up
Howtobringaboutthisseparationsothatyouonceagainregainyourindependentstatus whereyouarenotcaughtupinthefactorcalledPrakriti?Howtobringaboutthisbreakingofyour
thesis which is at the basis of the science of Yoga.
4 PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
unfortunateassociationwithPrakriti?ThatiswhatthescienceofYogaisconcernedabout.Howto givebacktoyouyourindependence,howtogivebacktoyouonceagainthatpristinestateinwhich youarealwaysthere—thatisthesubject-matterofthescienceofYoga.Theimperfect-experience conditionwhichisdistressing,goingupanddown,hasarisenduetoyourassociationwithPrakriti orNaturethatiseverunsteady.Thisassociationhastobebrokenifyouaretoregainyour independentstatusofeverlastingjoy.So,theproblemandthesolutionareprovidedforyoubythe philosophyofYogaandtheworkingoutofthesolutionisgraduallyelaboratedinasystematic mannerinthepracticeofYoga.But,thispracticehastorecognisethepresentreality.Thepresent realityisthatyouareavery-muchharassedbeingsubjecttoagreatdealofdistress,oflimitations. Whateverthetruthofyouridentitymaybe,youhavelosttheawarenessofyouridentity.Nowyou arenotinthatstateofidentity.So,wehavetostartfromwhereyouare.Wecannotstartfromthe otherend,whateveryou might be.Thatseemstohavenorelevanceatall,becausethatexperienceis lost.Itisnolongerthere.Youmaybetoldtheoreticallyaboutit;youmaybelieveit.Butnowyou findyourselfinatotallydifferentposition,andsowehavetostartfromthepositioninwhichyou are,whereyouarecompletelyinvolvedinthought,inmind,inthementalprocess,insentiments, emotions—inshort,involvedinallthevariationsofallthephysicalaswellasthepsychological factorswhichmakeupPrakriti.Prakritiismadeupofmanythings—thefiveelements,thePrana, thesenses,andthemindinitsdifferentmodes,eachmodehavingitsownvariations.Onesingle modeofthemindhasgotsomanyvariations—Vasanas,Samskaras,imaginations,anger,passion, greed,hatred,envy,jealousy,worry,selfishness,attachment.Theintellecthasitsown variations—clearperception,unclearperceptionandwrongperception.So,itisacomplicated mazeinwhichyourconsciousnessiscaughtatpresent.And,inanypracticethathastobringabout theliberationofyourSelf,youmusttakecountoftheactualpresentpositionandstartfromthere, andhencetheneedtogetaclearideaofthepsychologyofYoga.ThepracticeofYogarestsupon thepresentsituationoftheindividualbeingandthepresentsituationoftheindividualbeingisthe psychologicalsituation.Thespiritualrealityoftheindividualbeingistotallyhiddenandovercome byhispsychologicalsituation,likethesunorthemoonovercomebyaneclipseorabigpieceof cloud.ThepracticeofYogaisthusbasedupontherealisticrecognitionofthepresentpsychological positionoftheindividual.Assuch,aclearknowledgeofthepresentpsychologicalsituationofthe individualisveryessential.HereincomesthenecessityofknowingaboutthepsychologyofYoga. BaseduponthepsychologyofYoga,theyhaveformulatedacertainsetofpracticeswhichformthe practice of Yoga.
So,youarethePurusha,totallyfreefromallsortsofnegativeexperiencesandafflictions. Youareself-sufficient,independent,complete,ofthenatureofabsolutepeaceandjoy.But,that stagewhichthephilosophyofYogaclearlydeclarestobeyourauthenticandgenuineidentity seemstobeafarcryfromwhereyounowfindyourself.Youareverymuchdependent,not independent,verymuchfullofexperienceswhichyouarealwaystryingtogetridofsomehowor theother,whichyouarealwaystryingtoreplacebyamoresatisfyingcondition.So,itisnotavery flatteringpositiontofindyourselfin.Yogasciencetriestoexplaintoyouwhyyouareinthis condition.Isthereawayoutofthiscondition?Ifso,whatisit?Basedupontheknowledgesupplied bythescienceofYogaastowhyyourpresentconditionhasbeenbroughtabout,thewayoutofit alsohasbeenformulated.Andifyouseriouslystartapplyingthisknowledgeofthewayoutinthe formofAbhyasaorpersonalpractice,graduallyitgivesyoubackyourstateofindependenceor fullness—independence from all limitations, from all afflictions.
5 A BROAD OUTLINE OF THE YOGA PHILOSOPHY
Tosumup:yourtrueidentityisastateofabsoluteindependenceandfreedomfromany negativeorpainfulorundesirableexperience.Youareaperfectbeing,freefromallafflictions, independent.But,yourpresentstatedoesnotseemtobeanywherenearthatpristinestateandthisis duetoyourassociationwithanothercosmicalfactorcalledphenomenalnaturewhichYoga philosophycallsPrakriti.Yourproximityto,andassociationwith,Prakritihasbroughtaboutthis vitiationofyourownSelf-experienceandreplaceditbyaveryunsatisfactory,contradictoryand mixed-upexperience.Andtherefore,thisassociationhastobeterminated.Onceagainseparating yourselffromPrakriti,youhavetoestablishyourselfinyouroriginalindependentstatus.Andthe practicalaspectofthescienceofYogatriestogiveyouacertainsystematicmethodbywhichthis can be achieved.
THE PSYCHOLOGY OF YOGA
ThephilosophyofYogaandthepsychologybehinditspractice—thetwoareboundup togetherinsuchawaythatanyconsiderationoftheoneinevitablyhastosimultaneouslytakeinto accounttheother,becausethepracticeofYogaislaiduponthebasisofapsycho-philosophical background.ThephilosophyofYogaandthepsychologyofYogaarepresentnotonlyasa backgroundtothisscienceofYoga,butalsoasthebasisforthepracticeoftheYogicprocesses.Itis uponthisbasisthatthedifferentpracticeshavebeenformulatedandpresentedandthispointshould beborneinmindalways,notonlywhenwemakeastudyofYoga,butalsowhenweactually practisethedifferentAngasofYoga.Onlythenwillthepracticebecomemoremeaningfultousand onlythencanthepracticeitselfbedoneinarightwayandinarationalway.IfthisYogapracticeis tobeeffective,youmustknowwhyyouareengaginginthispractice,whatthispracticeissupposed toachieveforyou,whatyouareexpectedtogainoutofthispractice,andwhattheeffectofthis practiceissupposedtobeuponyourownnature,uponyourownspiritualstate.Otherwise,there wouldbenotermsofreferencebywhichyoucanascertainwhetherthepracticeisactually proceedingintherightdirectionornot,whetheritisbearingfruitsstepbystepornot.Uponwhat hypothesis,uponwhatthesiswillyoujudgewhetheryourYogapracticeisprogressiveorstagnant, whetheritisfruitfulorsterile?Howcanyoumakeout?Itisonlywhenyouhaveacertainframeof referencewithwhichyoucantallyyourpracticefromtimetotimethatyouwillbeinapositionto engageinyourpracticemeaningfully,inaneffectiveandsatisfactorymanner.Andthatiswhyitis necessarytobearinmindthepsycho-philosophicalbasisoftheseYogapracticesevenwhileyou are engaged in them.
Warding off Painful Experiences—The Main Motivation Behind All Human Activity
InthelastchapterwesawabroadoutlineofthephilosophybehindPatanjali’sYoga Darshana.Ananalysisofthepresentconditionoftheindividualshowsthatheissubjecttomany afflictionsandpainfulexperiences,manylimitationsandimperfections,uponthephysicallevel anduponthepsychologicallevel—hungerandthirst,pleasureandpain,elationanddepression, whattheycallHarsha-Soka,Sukha-Duhkha.So,bodilyandmentally,thepatternofexperienceof
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PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
thecommonindividualdoesnotseemtobevery,verysatisfactory,verydesirableeven,notatall beautiful.Mosthumanbeingsareconstantlyengagedinanendlessstruggleofwardingoffpainful experiences,ofkeepingatbayexperiencesthataredistressing,thatcausegreatdiscomfortand inconvenience.Ifyouanalysehumanactivity,youfindthatitisinextricablyinterconnectedand interwovenwithhumanexperiences;andmostoftheactivitiesareareactioncalleduporthrown forthtocountertheseexperiences,totrytochangethem,totrytoovercomethem,totrytonullify them,totrytoeliminatethem.So,wecannotsaythathumanactivityisinalargemeasureanything creative,anythinggainful.Itisallnegative.Nothingcomesoutofit,exceptthatyoutrytoescape frombadexperiencesandmanagetogetridofsomethinghereandsomethingtherewhichyoudo notwant.Itisnotthatyouhavebroughtforthsomethingwonderful.So,itisneitherconstructive norcreative,neithergainfulnorreallymeaningful.But,itisseentobepetty,Alpa.TheUpanishad callsitAlpa.Constantly,avastaggregateofthehumanraceonthisearthisengagedina never-endingprocessoftryingtowardoffpainfulexperiences,trytogetridofsufferingandpain, thatwhichitdoesnotwant. DuhkhamMaBhuyat: Letnosorrowbefall.Thatisthemotivation.That istheideabehindmosthumanactivity.“Idonotwishsorrow;Idonotwishpain;Idonotwish discomfort;Idonotwishtohaveinconvenienceandsuffering.”So,itisnotagainfulprocess.Itis not a creative or a constructive process. Life goes on like this in this struggle.
Whenyouconsiderthisaspectofhumanactivityandendeavour,youfindthatitisnotso muchanoriginalactivity,duetohumanwillorhumaninitiative,butsomethingforceduponthe humanindividual.Willy-nillyheiscompelledtoengageintheseactivities,notoutofhisown volition,butduetotheforceofcircumstancesorouterconditions.Inthelightofthissituation,the ancientseerstriedtofindoutwhatwasthecauseofthis.Theyaskedthemselves:“Whyhasthis situationarisen?Howhasthissituationcomeabout?”.Andasaresultoftheirintuitivediscoveries, theycameoutwiththisknowledgethattheseexperiencesstemfromanunfortunateinvolvementof abeingwhoreallyisnotsubjecttotheseexperiences,whoisinapristinestate,whoisinhisown independentnativestate,whoisalwaysinastateofperfectbliss,freedomandjoy.So,thisisan unnaturalcondition,anabnormalcondition,resultingfromaninvolvementinafactorwhichYoga ShastrascallthephenomenalnatureorPrakriti.And,duetoinvolvementinthisPrakriti,the Purusha,whoisaperfectbeing,independent,freefromallafflictions,weepsandwails.Sothey said:“Weshalltrytoformulateamethodbywhichtheremaybebroughtaboutonceagainthe isolationofthePurushafromthisinvolvement,bywhichtheremaybebroughtaboutonceagaina separationofthesetwofactors—PurushaandPrakriti—thecomingtogetherofwhichhasresulted in all sorts of suffering”.
The Nature of Purusha’s Involvement in Prakriti—The Interplay of the Three Gunas
WhatistheformofthisinvolvementofthePurushainPrakriti?InwhatwayisPurusha involvedinPrakriti?WhatisPrakriti?Inwhatwayisitpresent?AdvaitaVedantausestheterm MayaalsowithreferencetothisphenomenalnatureandtheGitagivesacertainextentof information,acertainhintthatthisPrakritiismadeoutofthreeGunas—theycallitqualitiesfor wantofabetterterm—orthreestatesofbeing,namely,Sattva,RajasandTamas.Thisdivine cosmicillusorypowercalledPrakriticomprisesthreeGunas.AndPrakritiherselfispresentinthe formofthegrossphysicalbody,thevitalpowerthatmanifestsasthelivingbreath,thesensesthat aresituatedinthephysicalbodywiththeirnaturalurgestowardstheirrespectivesense-objects,and
7 THE PSYCHOLOGY OF YOGA
PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
theinnerman,theinnerbeing,intheformofthinkingandfeeling,intheformofrememberingand recollecting,intheformofreasoningandwilling.ItisduetoyourinvolvementinthisPrakritithat youareexperiencingthispresentstateofamixtureofjoyandsorrow,aconstantlyfluctuating mixedstate,likeapersontastinginthemouthanequalmixtureofsandandsugar.Onemomentyou feelthesweetness;anothermomenttheteethgrinduponthesandparticlesandyoufeelverybad aboutit.WhenitissaidthatthePurushaisinvolvedinPrakritiinitsvariegatedmodesasthegross physicalbody,thesenses,theinnerPrana,mind,intellect,memoryandego,allthesegotomakeup thesum-totalityofyourindividualhumanpersonality.AlltheserepresentthePrakritiinitsvarious aspects.AndtheinvolvementofthePurushaintheseaspectsofPrakritinecessarilyaffectstheir manifestationorexpression.Itaffectsthewayinwhichyourmindexpressesitself,yourfeelings expressthemselves,yourthoughtsexpressthemselves.Itaffectsthewayinwhichyoursenses manifesttheirnatureandyourbodydisplaysitsdynamicsinitsvariousmovementsintheformof restlessness,intheformofwantingtobeactive,intheformofhunger,intheformofvariousdesires toeat,drinkandrest,tosleepandtomoveabout.Thesemanifestationsconstantlykeepyouina stateofrestlessnessandagitation,andalsodragyououtofyourinnermostcentreandforciblybring yououtintocontactwiththeexternaluniverseofnamesandforms,oftemporarythings.And PrakritibeingacompositionofthethreeGunas,themanifestationsandmovementsofthesevarious aspectsofPrakriti—innerandouter,psychologicalandphysical—alsotendtofallunderoneorthe otheroftheseGunacategories.Allthiscameinforthestudyoftheancientseers.Theyobservedthe humanindividual,observedhisnature,injustthesamewayasamodernscientistwouldobservean ants’colonyinaglasscase,dayafterday,keepingtheantssomefoodandobservingthembyday andbynight,howtheygoafterfood,whattheiractivitiesare,whattheirnatureis,whatcodeof conducttheyhavegot,whattheirlawsofbehaviourareandsoon.Inalikemanner,theancient seers,thegreatscientistsoftheinnerman,observedthehumanindividual,hisnature,hisbehaviour andhisexperience.AndtheystudiedthevariousmanifestationsofthedifferentmodesofPrakritiin thehumanindividualwithintheareaofframeworkofhisnature.TheymadeastudyofhowSattva manifested in man, how Rajas manifested and how Tamas manifested.
Anurgetoactivity,aconstantrestlessness,atendencytomovement,wastheeffectofthe RajasinPrakriti.Everythingugly,negative,anti-socialanddestructivewastheresultofthe manifestationoftheTamasinPrakriti.Everythingbeautiful,sublime,elevating,refinedandsubtle wasseentobetheeffectofthemanifestationoftheSattvainPrakriti.Whenwesay“Prakriti”,you shouldnothaveinyourmindthepictureofsomegoddessorsomeladycreatingalotoftrouble.Itis notlikethat.Prakritiisonlyawordtoindicateacosmicprinciplewhichisintheformofaforce.It isnotsomuchapowerasaforce.Powerisexercisedorwielded,whereasforcejustmanifestsitself, carrieseverythingbeforeit.Prakritiisthereforeacosmicforce,acosmicprinciplewhichisinthe formofaforce,manifestingupondifferentlevels.Whenthisforcemanifestsupononelevel,itis saidtobeTamasic.Whenthisforcemanifestsuponanotherlevel,itissaidtobeRajasic.Andwhen thisforcemanifestsuponyetanotherlevel,athirdlevel,itissaidtobeSattvic.And,onallthese threelevels,itkeepsonmanifesting.HowthisgoesonhasbeenhintedatinthefamousBhagavad GitawhichisbothaBrahmaVidyaandaYogaShastra.Theyhavehintedatacyclicmanifestation ofthisPrakritiwhereinsometimesSattvapredominatesoverridingRajasandTamas,sometimes RajaspredominatesoverridingSattvaandTamas,andsometimesTamaspredominatesoverriding Sattva and Rajas.
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PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
pre-acquiredbuilt-inbornnature.Wecallthisfoundationnaturebythename“Svabhava”. Svabhavawillneverchange.Thefoundationwillneverchange.Onecangoonalteringthe building,thesuperstructure,demolishingandremodellingandallthat,butthefoundationis unalterablythere,anduponthatfoundationonlyalltheremodellingwillhavetobedone.So,the foundational aspect of your involvement in Prakriti is a very important factor.
The Animal in Man—The Problem of the Unregenerate Human Individual
TheancientRishis,havingknownboththeseaspectsofPurusha’sinvolvementinPrakriti, namely,thepresenceofPrakritiinmanandthemanifestationofPrakritiinhisnature,wenton studyingthetwoaspects.Forthepurposeofthisstudy,theywentdeepwithinthemselves,directed theattentionoftheirconcentratedminduponeachsubject,andperformedacertainvery,very uniquespiritualexerciseuponthatsubjecttoknowalltheinsandoutsaboutthatsubject.That spiritualexercisewascalledSamyama.AsyouproceedinRajaYoga,youwillcomeacrossthis Samyama,whichisaninnerspiritualprocessmadeupofconcentrationandmeditationandan intensesuperconsciousstateofcognition,ofperception.Asimultaneouspracticeofallthesethree puttogether,namely,concentration,meditationandSamadhi,directeduponaparticularsubject,is Samyama.ThroughsuchSamyamauponhumannature,uponhumanbehaviour,upontheinner man,theYogisofolddiscoveredvarioustruths.ThroughsuchSamyama,throughintuitive experiences,throughadirectvisionofmanandthings,theystudiedandlearntaboutthe manifestationsofthedifferentaspectsofPrakritiindifferentsubjects.Inmantheydiscoveredthat themanifestationsofPrakritiweresublimeinsomecases,neutralinsome,andverydegenerateand veryuglyinothers.Upontheverylowestendofthescale,theyfoundthattheinvolvementof PurushainPrakritiresultedinTamasicmanifestationslikecruelty,violence,atendencytocause suffering,toinjure,tohurt,todestroy,adirepropensityofinhumannature.Andtheysaidthatthis wasalsoapartofhumannature.Incommonterminology,wesay,“Heisaverydevil,hehasgotthe devilinhim,heisadevilishperson”.So,thereisadevilinman.But,inmetaphysicalterminology, theycallittheanimalinman,becausethispropensitytoattack,injure,hurt,destroy,causepainand suffering,thisviolenceisthelawofthejungle.Itisacommonfeatureoftheanimalstateof existence.So,withinthehumanbeing,theinvolvementofPurushawithPrakriti,uponthelowest gross level, resulted in the unfortunate expression of animal propensities.
Also,ananimalleads,throughthewholeofitslife,agrossbody-boundexistence;itslifeis confinedtothesatisfactionofhunger,thirst,sexandsleep.Thatisanimallife.Sexisthere,because thelawofbiologicalevolutionrequiresthatthespeciesshouldnotbecomeextinct.Therefore,for thecontinuityofthespecies,reproductionisindispensable,andfortheprocessofreproduction,sex activitybecomesaninevitablepartofthebiological,physicalanimal.Itisbecauseofsexthatover millionsofyearsdifferentspecieshavecontinuedtoexist.Theyarestillthere,andinspiteofso muchinnaturethattriestodestroythem,theycontinuetobethere,thankstothisin-builtsex mechanism,thisreproductiveprocessinthebiological,evolutionaryschemeofthingsforlifeon earthordainedbysomemysterioussuperconsciousbeing.So,thesecharacteristicsofsex,hunger, thirstandsleepformtherootnatureoflifeonearth.Thewholelifeisnothingbutaconstanteffortto satisfyhunger,thirst,sexandsleepandthisispresentintheanimalman.Sofar,itisallright.Its presenceisnodirecalamityordisaster.But,ifitbecomesthemoredominantpartofyourlife-style, thenitbecomesadangerouspredicament,becauseyouhavereachedalevelwherethebiological evolutionhasbroughtyoutothepeakpoint,wherequiteanotheraspectofevolutionissupposedto
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THE PSYCHOLOGY OF YOGA
commence.Fromthepeakpointofthebiologicalevolution,ethicalandspiritualevolutionisabout tostart,andaslongasyouallowthebrutenatureinyoutobecomethedominantfactorinyour life-style,thiswillnevercommence,thiswillneverbelaunched—thisotherevolutionatthe commencementofwhichyouhavearrived,fromwhereyouhavetoascendhigherandhigher ultimatelytobecomeGod.Youare,afterall,thePurusha,divine,eternal,all-perfect.But,aslongas yourwholenatureisonlyamanifestationofviolence,destruction,sexsatisfaction,cunningness anddeviousdishonesty,thenecessaryprocessofascentwillneverstart.Thatwillneverstart.So,it becomes a great calamity.
So,whathappens?Thehumanpersonalitybecomestheunfortunateplaygroundforthe qualitiesofviolence,carnalpassion,untruth,falsehood,deception,dishonesty,acquisitionandan ever-expandingprocessofsensesatisfaction.Nosatiation.Themoreyouhave,themoreyouwant, andinmorewaysyouwanttosatisfyyoursenses,inmorewaysyouwanttogivesatisfactiontothe animalinyou.Youwanttogoonsatisfyingthesensesofsight,taste,sound,touchandsmell.There isnoendtothisever-progressive,ever-expandingsensuality,tothisunsatisfieddesiretograband accumulateandacquirebyhookorbycrook,tothistypeofdishonestlife-style.So,thisisthe problemoftheunregeneratehumanindividualandthescienceofYogasetsabouttacklingthis basicproblemoftheunregeneratehumanindividualpersonalitydominatedbytheanimallevelof hisnature.AndthefirstliberationofmanfromPrakritihastobefromthisdirectmanifestationof Tamo-Guna,thegrosseststateofPrakriti’sthreefoldnature.Andso,Patanjalicommencesthe Yogadisciplinebysayingthatthefirstandforemosttaskistocometogripswiththeanimalinyou, togetinvolvedinatusslewiththeanimalinyouandtrytoovercomeit.Refusetogiveintotheurge forviolence,forinjury,forhurtingothers,theurgeforcausingdestructioneitherbythought,word ordeed,byanymovementofyourpersonality.Refuse.Makeastrongdeterminationthatfromyou nothingbuthumanitywillmanifest,nevertheanimal.Tellyourself:“NowIhaveawakenedtothe factthatthereistheanimalinme.Iamnomoregoingtobeastageforthemanifestationofthe animalinme.Ihavedeterminedthatthestagewillbeclearedoftheanimalinmeandonlythe humanwillmanifest”.ThisisthefirstYogicdetermination,thefirstYogicvow.Youtakeavowin ordertomakeastrongdetermination.YoutakeaPratijna.Inthismanner,inYoga,where philosophyandpsychologyformthebasisofpractice,thecommencementofpracticeistocounter man’sinvolvementinPrakritiinitsgrossestaspect.ThisistheAbhyasaofYama,thefirstAngaof Yoga.
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THE FIVE GREAT VOWS
Intheprecedingchapterswesawhowallourproblemsareduetotheinvolvementofthe all-perfect,ever-free,blissfulSpiritwiththeimperfect,ever-changefulanddualisticphenomenal naturecalledPrakriti,andhowduetothisinvolvementinPrakriti,manyoftheimperfectionsthat areinherentinPrakritiaresuperimposeduponthePurushawhois,inreality,abeingtotallyfree fromallafflictions.ThePurushahasnosorrow,noanxiety,noworry;hehasnofear,nopain,no suffering.Hisexperienceisalwayspeaceandbliss.Heisbeyonddualities.Heisperfectand self-sufficient,andtherefore,alwaysfreefromallafflictions.Butyet,duetohisproximityto
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PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
PrakritiandinvolvementinPrakriti,manyoftheexperiencesthatlieisPrakritibecome superimposeduponthePurusha.AndthePurusha,asitwere,seemstobesufferingalso, undergoingallsortsofnegativepainfulexperiences—fear,anxiety,worry,sorrow,hunger,thirst andsoon.TheaimandobjectiveofYogaistoonceagainliberatethePurushafromthis involvementandgivehimastateofbeingestablishedinhisownSelf-experience.Thatisthestate of liberation.
Andthen,wewentontoseehowtheYogaShastraorthescienceofYoga,inagradualway, inagradedmethod,triestobringaboutaseparationofthePurushafromPrakriti,afreeingofthe PurushafromitsinvolvementinPrakriti.Inthisconnection,wedealtwithPrakritibrieflyandsaw howthephenomenaluniverseiscomposedofthethreeGunas—Tamas,RajasandSattva.The grossestandtheoutermostGunaisTamaswhichisinertia,grossness,darkness.Nextis uncontrolleddynamism,thedesirenatureofRajas.Thatalsoisabondage.Tamasholdsyoudown; Rajasbindsyouinanotherframework.But,Sattvaispure,ofthenatureoflight.Itascends,ithas got an upward trend, it takes you up, elevates you, uplifts you.
AndwesawthatYogastartswiththisclearknowledgethatoutoftheindividualPrakriti, thatwhichismostobjectionable,thatwhichisthegrossest,theugliest,themostimpure,thatwhich istheveryantithesisoftheSpirit,theverycontradictionoftheall-perfectionandall-purityofthe Spirit,thathastobeeliminatedfirst.ThisgrossaspectofPrakritiintheformoftheTamo-Gunais presentastheanimalistic,brutenatureinman.Thisbrutenaturemanifestsinmanintheformofa tendencytoinjure,togivepainandsuffering,todestroy.Tamasalsomanifestsinmanassensual tendencies,ascarnalpassion.Andinthewakeofhispursuitaftersensualexperiences,thehuman individualtakestodeceit.Byhookorbycrookhemustgethissense-objects.Sohebecomesa worshipperoffalsehood,afollowerorvotaryofuntruth.Inhim,dishonesty,chicanery,treachery, deceitfulness,andalso,Himsa,Asatya,impurityandacarnalpassionnature—alljointogether. Andthen,heisendlesslygreedy,wantstoacquiremoreandmoreandmore,andinthisprocess, throwstothewindallconsiderationsofethics.“Doesitbelongtome?HaveIaclaimorrightoverit thatIwishtotake?”Thisishislineofthinking.Hedoesnotsay,“Itissomethingthatbelongsto someoneelse;itdoesnotbelongtome.Ihavenoclaimoverit,Ihavenorightoverit.Ihaveno moraljustificationintakingit”.No,hedoesnotsaythat.Dishonestly,withoutconsiderationsof ethics,hereservesthings,becomesadacoit,robs,steals.Hetakeswhatdoesnotbelongtohim.He covetsthingstowhichhehasnoright.Thus,thelifeofabrutemanisfullofviolence,brutality, cruelty, hardness, harshness, sensuality, grossness, deceit, dishonesty, untruth, greed.
Eliminating the Brute in Man—The Role of Vows
So,PatanjalifirststartsbydealingwiththisaspectofPrakritiprevalentintheindividual natureandpervadingindividualactivityinlife.Manmustbeliberatedfirstfromthesethings.This TamasmustbeeliminatedfromhisnatureandsothescienceofYogalaysdownthatonewho aspiresforliberationandtheperfectsupremeexperienceofblissmusteliminatethebruteinhim, musteliminatethataspectofhisnaturewhichistheresultofthepresenceofTamo-Guna.And thereforePatanjalilaysdowntherulethataspiringYogis,thosewhowanttoacquirethehigher abilitiesandattainillumination,musttakeupcertainvows.ThisisliketheChristianChurchlaying downthethreefundamentalvowsofpoverty,chastityandobediencetothemanwhowishestotake tothepathofrenunciationandbecomeareligiousmonkandenteramonasterytotaketoalifeof
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contemplation.Thistriplevowisaprerequisite,isabsolutelyindispensable,ifyouwanttoenter intoanymonasticorderintheChristianset-up—poverty,chastity,andobedience.Povertymeans notwishing,notdesiringtopossessanything.Itmeans,inotherwords,anabsenceofgreed,of cupidity,ofcovetousness.ChastityisBrahmacharya,moralpurityinallitsimplications,inthought, wordandaction.AndBrahmacharyaimpliesabstinence,notfromsexonly,butfromeverytypeof impureandsensualindulgence.Andsensualindulgencemeansindulgencebyanyofthefive senses.Next,obedience.Itmeansobediencetotheentirespiritualhierarchy.Thatistheoneand onlywaybywhichtherebelliousego,theself-assertingnature,thenaturethatisthebasisof arrogance,pride,assertiveness,dominanceandself-importancecanberemoved.Otherwiseitis verydifficulttoremovepride.Itisonlythroughcontinuousandconstantobediencethatthissense ofsuperiorityandpridecango.Obedience,then,isthecontraryofself-expression.Theegoalways wantstoexpressitselfandiftheegoisdeniedexpression,terriblethingscanhappentothepsychic beingofman.Thepersoncanbecomepsychotic;hecanbecomeofftherailsmentally.Hecaneven haveasuddencrack-downinhishead;hecanstartraving.Inshort,mancanbecomeanabnormal personalityifself-expressionisdeniedtohisego.TheWesternpsychologistsareverymuchaware ofthisandoneofthebasicconceptsunderlyingthescienceofpsychologyformulatedand expoundedbySigmundFreudtakesaccountofthisfactandpaysgreatattentiontotheegoand self-expression.Nevertheless,perfectobediencetotheGuruorthespiritualdirectorandtothelaws ofthespiritualorganisationarecalledfor.Forexample,inBuddhism,theonewhotakesthevow andentersintothemonasticordersays,“BuddhamSaranamGachchami;DammamSaranam Gachchami;SanghamSaranamGachchami”.Itmeans:“ItakerefugeintheEnlightenedOne,the Buddha;ItakerefugeintheLawthathehaslaiddowninhisteachings;ItakerefugeintheSangha, intheorganisation”.So,thenewentrantsays,“NowIamsubservienttotheorganisation.Whatever therulesandregulationsoftheorganisationbe,Imustputmyselfunderthem,Imustobeythem,I should not allow my ego to assert itself”.
Obedience—A Means to Free Oneself from the Tyranny of the Ego
Thereseemstobeastrangeinconsistencyorsortofincompatibilitybetweenthisstateof affairsprevailinginthespiritualandmonasticworldandtheruleoftheWesternpsychological field.Butthen,thereisadifference.Youwillseethattheseemingincompatibilityisnotsomuchas itappearsonthesurfacewhenyourecognisethatthetakingofthevowofobedienceisonthepartof thewould-bemonasticinaspiritualset-up.Heisnotonehundredpercentintheactofa suppressingofself-expression,preciselybecauseheistakingthevowwillinglyandvoluntarilyout ofhisowndesiretodoso,andhesubmitstoitwiththefullawarenessofwhatitmeanstohis freedomasanindividual.Buthesaysthatthereisanotherdimensiontohisinnerlife—aknowledge littleknowntoWesternpsychology—andthathissubmissionanddenialoftheegoisthegreatest goodforhim.Hisknowledgeoftheinnerspiritualaspectofman’slifehassuddenlymadehim realisethattheso-callednormalstateofalwaysexpressingone’segoisastateofslavery.Weare beingtyrannisedbyouregoprincipleallthetime.Wearebeingdominatedbyit.Itisplayingwith uslikethecatplayingwiththemouseandwearereallyinaverypitiablecondition.Wehavenot muchsayinthemattereither.Wearesimplyimpelledandpropelledandpulledandpushedbythis egoanditswhims,fanciesanddesires.So,thespiritualseeker,thestudentofYoga,tellshimself:“I amalwaysriddenbythisthingcalledtheegoandthereforeIwishtoputastoptothisvery undesirablestate.Duetomyhigherknowledgeofthespiritualdimensionofmylife,Ihavecometo knowthatIamsomethingotherthanthisego.Iamsomethingmore,Iamsomethingquitedistinct.
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PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
ThisegoisnotI.Thisexpressionofmyegoisnotreallymyself-expression.Itissomeotherthing thatisrulingtheroost,shovingmeaside.Therefore,Imustregainmyrealplace,roleandstatusin myownsphere,withinthesphereofmyowninnerpersonality.AtthemomentIamnowhere,Iam suppressed,Iamdeniedmyrightfulplace;andsomeoneelseisoccupyingitandisplayingthe game.Iamtyrannised,dominated,enslaved.Iwillnotallowthistocontinueanymore.Iamgoing toassertmyself.Thisegohastobechastised,ithastobeshownitsrightplace;andthiswoulddothe greatest good for me”.
Thisisthecommencementoftheprocessofliberation.Thisvision,thisperceptiveanalysis ofthematter,isunknowntotheWesternpsychologist.TheWesternpsychologistdoesnotknow thatthereisaprinciplewhichisdistinctanddifferentfromtheindividualegoofthehuman personality,andthatthatprincipleistherealidentityoftheperson,andtheegoisonlyatemporary imposter.Hedoesnotknowthattheegoismasqueradingassomeone,thatitisinfact,aspurious identity,nottherealidentity.ButthestudentofYogaknows.Andoutofthisknowledge,thedesire arisesinhim:“No,no,ImustnowmanifestmySelf.ImustgiveexpressiontomySelf.Nomore shouldthisstateofaffairscontinuewheresomespuriousfactorishavingafielddaywithinmyown personality.Thishastostopnow”.Thisideaisatthebasisofsubmittingtheegotoahigherlawora higherfactor,orahigherbeingorahigherpersonality.Andso,thedangerofanyabnormality arisingoutofsuppressionoroppressionordenialofself-expression,whichhasitsvaliditywithin itsownlimitedsphere,thatdangerdoesnotoperatehere,thatdangerdoesnotexisthere,because thisisanewset-up,anewframeworkaltogether.Onthecontrary,whenyoumakeupyourmindto denytheegoandsubmitittothelawortheSanghaortheorganisation,ortherulesofthesystem,or theGuru,youdoitvoluntarilyandwillingly,andinthisact,thetrueYou,yourspiritualSelf,is assertingitself,isexpressingwhatitwants.Thus,itisactuallyanactofself-expression,inthesense thatitisthedesireofyourspiritualselftobringaboutacessationoftheunsatisfactorystateof affairsandtherebyadistinctchange.Theanatomyofthisentireprocess,themechanicsofsuch obedience,suchsubservience,suchsurrender,isclearifyouhavetherightperceptionandright visionofwhatyouaredoing.Then,bysubmittingtheego,youfeelasenseoffreedom,asenseof lightness.Uptillnowyouwereunderthecrushingburdenofyourego-dominance,andwhenitis toldtokeepitsplaceandbehaveitselfandbesilent,youbegintoexperienceasenseofliberation.
So,justasthesevowsofpoverty,chastityandobediencearethefundamentalrequirements ofenteringintoanewlifeformonasticaspirantsinChristianity—andeachreligionandeach organisationhasitsownvows—Patanjalihaslaiddownasetoffivevowstobetakenatthepointof yourentryintothelifeofpracticalYoga.Andthesefivevowshaveadirectrelevanceand connectiontowhatwesawearlierasthegrossestexpressionofPrakritiorphenomenalnaturein whichmanisinvolvedandwhichistheoutcomeoftheTamo-GunainPrakriti.Andthefivevows of Patanjali constitute the foundation of the various stages of Yoga.
Now,inthelightofwhathasbeenexplainedaboutthebackgroundphilosophyandthe nearerpsychology—thephilosophyisaremoterbackgroundandthepsychologybehinditisthe immediatebackground—youwillbeabletounderstandwhythisfirstfundamentalstageofYoga has given these five vows, which taken together, have the common name of Yama.
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THE FIVE GREAT VOWS
Ahimsa Seen against the Background of the World Spectacle Today
ThefirstoftheYamasisthevowtoabstainfrominjuringanylivingbeing,anycreature. ThisisknownasAhimsa.Thepersonwhotakesthisvowdeclares:“Frommethereshallcomeno injury,nopain,nosufferingordestructiontolifeinanyform”.Thismeansthateitherthroughyour thinkingorthroughyourwordsorthroughyouractionsyouwillnotinjureanyone.Youwillnot bringpainorsufferingtoanyone—notonlytofellowhumanbeings,buttoallformsoflife.Thisisa sublimeexpressionofyourhighernature.Thetendencytoassertyourlowernature,yourego,your falseidentity,leadstoallsortsofharshness,cruelty,hardness,insult,abuse,eventoraisingyour handandcomingtoblows,fightingandquarrelling.Allthiscomesoutoftheexpressionofthefalse ‘I’,andhencethefirstvow—theentry-pointofYoga.Thespiritualaspirantsays:“Ishallnotcause anypainorsufferingtoanyone.Ishallnotcauseanyunnecessarysorrowtoanyperson,and therefore,myspeechwillbesoftandpeace-giving.Myactionswillbesuchaswillbeconduciveto thegoodofothers,tothebenefitandhappinessofothers,andnotthecontrary.Andmymindalso willalwaysthinkwellofothers.Itwillbethoughtsfullofgoodwill,peace,affection,love, friendliness,brotherhood,oneness,unity,sympathy,kindness”.Why?Onlyifthethoughtsareof thisnature,itispossibletomakeyourwordsandactionsalsoofthesamenature.Otherwiseitisnot possible,becausethefountain-sourceofouractionsarethethoughts,firstandforemost.Asarethe thoughts,soaretheactions.Ifadifferentkindofthoughtsareallowedtogainentryintothemind, theywillleadtoadifferentkindofwordsandadifferentkindofactions.Thoughtsaretheroot,the seed,thesourceofallactivity.Actionsareonlytheouterexpressionofthethoughtsdominatingthe mindandimpellingtheindividual.Actionisthoughttranslatedoutwardly.So,thenecessityof Ahimsathoughts,compassionthoughts,forgivenessthoughts,kindnessthoughts,sympathy thoughts,friendlinessthoughts,brotherly-unitythoughtsandcosmic-lovethoughts.Theyarethe mostimportantpartofYoga.For,thenaloneyourspeechalsowillbeofthesamequality,ofthe samenature.Thenyouwillunderstand,withalittlereflection,thatforthefirsttimeyouareengaged intheprocessofrealself-expression,oftrueself-expression.Farfromeffectinganysuppressionor denialofself-expression,youarenowcommencingtogiveexpressiontoyourrealself,toyourtrue identity,inwhichyouaredivine,inwhichyouaretheAtman,theSatchidanandaAtman,theDivine Spirit,acentreoflove,acentreofallthatisauspiciousandgood,acentreofpeace,acentreof sweetness and kindness.
Herecommencesthetrueprocessofyourexpressingyourselfinthefundamentalsenseof theterm‘Ahimsa’,intherealsenseofthetermAhimsa.ThegreatnessofAhimsaissomuchthatif itisnotthere,ahumanbeingisahumanbeingonlyinform.Hemaybeaverticalvertebralcreature withtwolegs,abipedonverticalvertebrae,butifhedoesnothaveAhimsainhim,onlyinformand nameisheahumanbeing,butactuallyheisabrute.Heisabruteonlyifheill-treatshiswifeat homeandshoutsathischildrenandisharshtohisservantsandsubordinatesandridesroughshod overthefeelingsofothersanddoesnotcareahootwhetherhehashurtanyoneornot.Ifheisarude person,harshperson,cruelperson,hard-heartedperson,heisreallyaninhumanbeing,because harshnessandcrueltydehumaniseahumanbeingandleavehimhumanonlyinhisouter appearance,butnotinhisactualnature.AndherecomesYogasciencetomakeyoudivineand godly,tomakeyouregainyourstatusastheSupremePurusha,theDivineBeing.Therefore,that whichisthegreatestobstacletotheYogaprocess,thatwhichissomethingthatdoesnotleaveyou evenasahumanbeingbutdehumanisesyouandbrutalisesyournature,thatshouldbegotridof. Therefore,takethisvowofAhimsaandsay,“Evenatthepointofdeath,Iwillnothurtanyone,I
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willnotinjureanyone,Iwillnotgivepainorsufferingtoanyone,Iwillnotharmanyone,Iwillnot causedestructionorinjurytoanyone”.Thisisthevow.ThefirstpartofYogaisnotmerelya spiritualpracticeorSadhana,butavowwhichyoumusttakeandadheretolikeahero,making yourselfanembodimentofkindness,compassion,universallove,softness,sweetnessand forgiveness.
DiametricallyopposedtothisconceptofAhimsaistheworldspectacletodaywhichfills onewithgreatdistressandgreatpity.Innationsallovertheworld,duetoacompletelywarped conceptofhumanlifeanditsultimategoal,organisedhumansocietyhascometoacceptthe conceptandthephenomenonofsystematicallygivingtraininginarmstoalargenumberofcitizens, spendingagreatdealofmoneyuponit,trainingwhichtotallybrutalizesthemandpreparesthemto kill,todestroy.Thearmouriesofnationsarefullofmachinesofincrediblecrueltyanddestruction thatcompletelybrutalizehumannature,thatcompletelydehumanisehumansociety.Andallthisis doneinacarefullyorganisedway.Greatscientificbooks,technicalbooks,arewrittenuponthis subject,andtherearegreatinstitutionswherepeoplegoandstudythesebookstogetafull knowledgeofitall.So,whenweknowfromthevisionofYogathatmanisdivineandtheultimate divinedestinyofthehumanbeingistobecomeagodlypersonality,radiatingjoyandpeace everywhere,whenweknowthisandweseethesorryspectacleofanarmsraceintheworld,wefeel, “Ah!Whatagreatpity!”Weseehowvastsectionsofhumanbeingsaredeprivedoftheirgreat blessednessduetothemistakenviewofhumansocietyandduetothewrongapproachtosocial relationshipandsociallifewithintheglobalcommunity.Wefindhowunfortunatetheyare.Wedo notknowhowitisthattheyaredeprivedofthisgreatheritagewhichistheirbirthrightfromthe visionofthescienceofYoga.Welookatthisthingthatishappeningandgasphowcountless thousandsandmillionsofpeoplearetrainedonlytokill,destroy,harmandinjureindiabolical ways,andinmoreandmoreterribleways—poison-gaswarfare,bacterialgermwarfareandsoon. Ifyougointotheintricaciesofwar,youwillnotgetsleep.Yourheartwillbewrenched.Itwillbe wrunginhorrorandagony,andyet,thisiswhatisgoingonuponavastscaleallovertheworld, eveninthelandofBuddha,eveninthelandofLordKrishna,inthelandofPatanjaliandYoga Shastra.Anditisdoneuponthepleathatwehavenootheralternative,thatthoughwedonotwant thesethings,thoughwewouldverymuchliketogiveupthesethingsandhaveuniversal brotherhood,peace,unity,oneworldandallthat,whenourneighboursareofadifferentnature,we havenootheralternativeleft.Forourownsafety,forourownself-defence,wehavetobestrong; andthesethingsaremeanttobeusednotinoffence,butinretaliation,toprotectourselves,to defendourselves.Inthisway,thehumanmentalitytriestorationalisethethingsthataretotally wrong,unrighteousandagainstthegreatmoralorderofthisworld.Ittriestojustifythesethings. Buttheyareverydehumanising,verybrutalizing.Manbecomesabrute,goesbackonceagaininto abrutalstate,evenwhileheisinhumansocietyasahumanbeing.Ifhethrowsabombandten peoplearekilled,heisgivenamedal.Andsometimes,ifhehasgotaconsciencestill,hestarts feelingverybadafterwards.Hebecomes,maybe,mentallyshocked,deranged,andhiswhole personalityundergoesachange.Whenhecomesbackfromthewar,hecannotfitintonormal society.Somepeopleturnintocriminals,someintodacoitsandhighwayrobbers,somecommit suicide.Allsortsofdiseasespreadduetopeopleengaginginsuchactivitiesasaretotallyagainst their divine nature.
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So,Patanjalistartswiththegreatestdangerthatispresentinthewayofhigherevolution,in thewayofspiritualunfoldment,namely,violence;andtocounterthatdanger,advocatesthevowof Ahimsa.
Satyam or Truthfulness—Its Implications and Connotations
ThesecondgreatvowfortheYogastudenttotakeisthevowoftruthfulness,becauseGodis truth,andanythingthatcontradictstruthcontradictsGod,deniesGod.Hencethevowof truthfulness.TherearesayingsinSanskritwhichpraisethesetwovowsofSatyamandAhimsa,of truthandnon-violence,asamongthehighestprinciplesofDharmaorrighteousness. “Ahimsa ParamoDharmah” isonesaying.Itmeans,“Non-injuryisthehighestformofrighteousness,the highestexpressionofrighteousness”.Thereisanothersaying: “SatyamNastiPararnoDharmah”. It means, “Higher than truth there is no other Dharma”.
Howtopractisethesevows,adheretothesevows,inourdailylifeisthenextquestion.In whatallwayscanapersonbecruelorviolent?Youcanbecruelorviolentwithoutraisingyour handorhittinganyone.Youcanbecruelthroughyourspeech.Youcanbecruelthroughyour expressioninwhichyoufrightenalittlechildbygettingangryatitandwideningyoureyes;the child’ssoulmaytremble.Youcanjustterrifyinthatwaysomeonelesserthanyoubyyour expression.Likewise,inwhatwaycanyoubetruthful?Speakingfalsehoodisnottheonlywayof beinguntruthful.Concealingathingisalsoafalsehood.Tryingtoexaggerateathingisalsoa falsehood.Tryingtorevealsomethingpartiallyandkeepingsomethingbackisalsoasortof dishonesty.Andthereareeversomanyotherwaysofbeinguntruthful.Youmustreflectoverall possiblewaysinwhichonecancontradicttruthinone’sdealingswithotherseveryday.Itisavery intricatesubject.Thinkingsomethinginsideandappearingtobesomethingelseoutside—thatalso isacontradictionoftruth.Butonoccasion,beingsomethinginsideandappearingtobesomething elseoutsidecouldbeanactofkindnessalso,couldbeanactofcompassionalso.Inordertouphold Ahimsa,temporarilyyoumayhavetohaveaslightdeviationfromtruthfulness.Supposingyousee aloathsomebeggaroraleper.Youarerevoltedinside,butforfearthatyoumighthurthisfeelingsif youturnawayindisgust,youputonacalmappearanceasthoughitisquiteanormalthing;youask himwhathewantsandquicklydisposeofhim,quicklygetridofhim.Thusyouavoidhurtinghis feelingsbynotmanifestingyourrevulsioninyourexterior.Youhadsomethinginside,butyou appearedsomethingdifferentoutside.Strictlyitisnotanexpressionoftruth,butitbecomes justifiable,becausebythisyouhavemanagedtoupholdthestillhigherDharmaofcompassion,of Ahimsa.Youhavenothurttheotherperson’sfeelings.Youhavesparedhim.Therefore,the detailedimplicationsofthesevows,andclarificationsrelatingthereto,areverysubtleandintricate. Youmustreflectovervariouspossibilities.Graduallyyouwillknowthevowsingreaterandgreater clarity and detail.
Brahmacharya and How It Is to be Practised in Different Levels of Life
AfterAhimsaandSatyamcomesthevowofBrahmacharya.Onthepracticeof BrahmacharyayouwillgetvaluablelightifyoureadthebookofMahatmaGandhi,“Self-restraint versusSelf-indulgence”.Formerlyitusedtobeintwovolumes.Now,theNavjivanTrustof Ahmedabadhasbroughtitoutinasinglevolume.InthatbookGandhijisaysthatBrahmacharyaisa broadtermwhichmeansconductingyourselfinsuchamanneraswillultimatelygainforyouthe
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visionofBrahman.Accordingtohim,theconceptofBrahmacharyaistobeunderstoodina pervasiveway.Brahmacharyaorchastityisawayofconductingyourselfwhichgivesyou,grants youultimately,Brahma-JnanaortheexperienceoftheSupremeReality.But,veryspecifically, Brahmacharyameanscontroloveryoursexurge.Veryspecifically,itmeanscontroloveryour carnalpassion,overyouranimalpassion.Butinageneralway,itmeansself-controlorcontrolover allthesenses—controloverthesenseofsight,controloverthesenseofhearing,controloverthe senseoftouch,overthesenseoftasteandoverthesenseofsmell.Ultimately,itmeanscontrolover the wrong type of thoughts even.
Brahmacharyameansdifferentthingsindifferentlevelsoflife.Inthebachelorstageandin thestudentstage,itmeanstotalabstinencefromsex.IntheSannyasinstatealso,itmeansatotal abstinencefromsex.Andinamarriedhouseholder,inafamilyman’scondition,itmeans moderationinsexactivities,insexlife.Because,inthefamilysphereofahouseholder’slife,sex hasbeengivenalegitimateplaceandalegitimaterolefortheperpetuationofthespecies,and therefore,withthatspecificpurpose,manandwomanarebroughttogetherinthesacred relationshipofmanandwife.Andtherefore,inthatsphereofman’slife,Brahmacharyahasthe implicationofmoderation,ofcontrolledandregulatedmartiallife.AndinaYogi,inastudent,ina youth,andinaSannyasin,itmeanstotalabstinence.Inathirdarea,whenthefirsttwostagesof studentlifeandmarriedhouseholder’slifeareover,andoneretires,Brahmacharyameanstotal abstinenceinitsphysicalexpressionandmoderationinitsexpressionuponitssentimentaland emotionallevels.Because,inthethirdstageorVanaprasthastage,bothmanandwifelivetogether. Theylivearetiredlife,takingmoreandmoreinterestinspiritualactivities,goinguponpilgrimages, goingintospiritualretreats,studyingthescriptures,beingpartnersinworshipandmeditation,and generallylivingalifeofspiritualquest.Theretheylivetogether,theygiveaffectiontoeachother, andtheyserveeachother.Theretheyarestillhusbandandwife,butsofarasthephysical relationshipwhichusedtobethereinthefamilyset-upinthesecondstageisconcerned,thatis completelystopped;atthesametime,thereisemotionalandsentimentalinterchangeintheir relationshipuponahigherlevel.Thatalsoismoderation.Theystilldocontinuetoremainmanand wife,butyet,theyremainmoreaspartnersinahigherlife,partnersinanethicalandspirituallife,in alifeofYoga.Andso,inthedifferentstagesoflife,thevowofBrahmacharyahasdifferentbut specific implications or connotations.
Aparigraha and Asteya—Non-covetousness and Non-stealing
Brahmacharya,thus,isthethirdvowtobetakenbythepersonwhowishestoenterintothe pathofYogaandgraduallyascendandattaintoastateofmeditation,toastateof super-consciousness.TherearetwomorevowsinthefirstAngacalledYamainPatanjali’sYoga Darshana.Theyarethevowsofnotcovetinganythingthatdoesnotbelongtoyou.IntheTen CommandmentsintheOldTestament,itissaid,“Thoushaltnotcovetthyneighbour’swife”.Here, “neighbour’swife”meansallthingsthatbelongtotheneighbour,becausethewifeisthehighest possessionoftheneighbourandallotherpossessionslikehouse,property,goat,sheepandcattle comeafterit.So,whenyousay,“Thoushaltnotcovetthyneighbour’swife”,itmeans,“Thoushalt notcovetanythingbelongingtothyneighbour”,because,thewiferepresentsthehighestpossession orbelongingoftheneighbour,andallelsecomeunderit.Togiveanotherexample.Thereisavery picturesqueexpressioninSanskritwhichsays,“Inthefootprintofanelephant,allfootprintsare alreadythere”.Inthefootprintofanelephant,thefootprintofahorseorabuffalo,acoworadogor
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THE FIVE GREAT VOWS
adonkey,everythingisthere,becausetheelephant’sfootprintissobigthatonemayconsideritto holdthefootprintsofallotheranimalsintheworld.Inasimilarfashion,thehighestpossessionofa man,namely,thewife,maybetakentoincludeallhisotherpossessions.So,youshouldnotonly notcovetyourneighbour’swife,butyoushouldnotcovetanythingbelongingtoyourneighbours. ThisvowofnotdesiringtopossessanythingthatdoesnotbelongtoyouiscalledAparigraha. Aparigrahameansalsoalifeofsimplicity,notbeingtooluxuriousandtooextravagant,becausethe moreluxuriousandextravagantyouare,themorethingsyouwant.Wantsaremultiplied.Your desiresbecomeendless.Thenyoualwaysbegincastingeyesonthingsthatotherpeoplehaveand youdonothave,andyouwantthatandyouwantthis.Enmitycomes,jealousycomes,thedesireto possesscomes;youfallintoarestlessstate.Youloseyourpeaceofmind.Itmakesyouajealous creature,averyenvioustypeofperson.Thereforethereisthistakingofthevow,“Iwilllivemylife uponaplainlevelofuttersimplicity.Iwillacceptfromthelifearoundmejustthatwhichis necessarytoliveanormalsimplelife.Iwillrefusetoreceivefromthelifearoundmethatwhichis notnecessaryforme,thatwhichisanunnecessaryextravagance”.Likethatisthevowof Aparigraha, non-acceptance.
ThelastvowisAsteya.Itisabstinencefromtheft.‘Steya’meanstheft.‘Asteya’means non-thieving, the vow of non-thieving, non-theft.
So,Ahimsa,Satyam,Brahmacharya,AparigrahaandAsteya—thesearethefivegreatvows whicharemeanttoliberatetheaspiringYogifromthebondageofthegrossestaspectof phenomenalnatureorPrakritiasmanifestthroughherTamo-Guna.TheYogihastotakethesefive vowsandadheretothem—thevowofnon-injury,thevowoftruthfulness,thevowofchastityorthe vowofcontrollingthegrosscarnalnature,thevowofnon-acceptanceandthevowofnon-theft.By astrictadherencetothesevows,yourlifebecomesraisedtoahigherlevelandgrossnessrecedes fromyou.Youbegintolivearefinedlife,becauseyoubindyourselfdownbythesevows.And Patanjali,whenhegavethesevows,gavethemintheformoflittle,littleaphorismsorverybrief shortsayings,andtobringoutthefullmeaningofthoseaphorisms,latersageshavecommented uponPatanjali’saphorismsorSutras.Theyhavetriedtoexplainthemeaningbehindtheterse sayings.Oneofthecommentatorssaysinhiscommentarythatthesevowshavetobestrictly adheredto.Therecanbenoexception.PatanjalialsohasaSutraaboutthis,thatthesevowshaveno exceptions.Ifyoutakethesevows,youmustadheretothematalltimes,inallplaces,underall conditions,inallcircumstances.YoucannotbegivenanyFrenchleavefromanyofthesevows. Youcannotpleadexceptionsaying,“Thisvowisallrighthere,butitisverydifficulttoadheretoit elsewhere”.TheRishissay,“No.Youcannotpleadthat”.Therecanbenoexception,noexcusefor non-adherence.Therecanbenoexceptionoftime,place,circumstanceandallthat.Thusisthisfirst fundamentalstepinthescienceofYogaknownasYamawhichmeansthetakingofthefivevows and strictly adhering to them under every time, place and circumstance.
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PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
FROM THE YAMAS TO THE NIYAMAS
Man’slifeonearthismarkedbymanypainful,unpleasantandundesirableexperiences.Itis characterisedbybirth,death,oldageanddisease—Janma,Mrityu,Jara,Vyadhi.Thereisanother classification.MansufferstheTapa-TrayaorthethreefoldmiseryAdhi-Daivic,Adhi-Bhauticand Adhyatmic.Firstly,mansuffersduetopainfulexperiencescausedbycircumstancesbeyondhis controlinthisworld—floods,earthquakes,famine,epidemics,tidalwaves,drought,wars, pestilence.ThesemiseriesarecalledAdhi-Daivic.Thenmansuffersduetopainfulexperiences broughtaboutbyotherformsoflife,tinybacterialformsoflife,otherinsects,otherbigcreatures, otherBhutas.“Bhutas”meansotherformsoflifeandthesedifficultiesaretermedAdhi-Bhautic. Lastly,mansuffersafflictionscreatedbyhisowninteriorduetounbridledpassion,duetojealousy, anger,hatred,envy,ill-will,innerrestlessness,duetotoomuchofdesire,unfulfilleddesire, frustration,disappointment.Hungerandthirstalsotroublehimeveryday.Inthisway,fromwithin heistormented.ThesearecalledAdhyatmicmiseries.Andmanisconstantlytryingtowardoff these threefold painful experiences.
Now,thephilosophybehindYogasaysthatallthesemiseriesareavoidable,thatallthese thingsareunnecessaryanddonotformyourrealcondition,yourrealnativestate.Itaffirmsthat yournativestateisall-perfect,thatitisapristinestateofpeaceandjoy,absolutelyuntouchedby anyoftheseexperienceswhichformthesum-totalityofthemixedexperiencesofthisearthplane, ofthisterrestriallife.Yogaphilosophydeclaresthatyouarereallyabeingcompletelytranscending thesemiserableexperiences,untouchedbythemandunaffectedbythem.Andtheyhavenopower toaffectyouortoalteryourpristinestateofpeace,joy,perfectionandfullness.Thatiswhatthe Yogaphilosophysaysandthenitexplainsfurtherwhyyouseemtobeconstantlyapartakerofthese miserableearthlyexperienceswhichcontradictyourtruestateofjoy,peace,contentmentand fullness.Itisbecauseyouhavesomehowcomeintoastateofproximity,contactandinvolvement withthefactorknownasPrakritiorphenomenalnature.Andifyouwanttoregainyourpristine statetranscendingtheseimperfections,youhavetobringaboutonceagainaliberationofyourself, aseparationofyourselffromphenomenalnature.Thus,theobjectiveofYogaistoseparateand isolate the Purusha from Prakriti.
All Yoga a Preparation for Meditation
Prakritiisthesum-totalityofphenomenalnature.Purushaistheall-perfectspiritualbeing. Purusha’sinvolvementwithPrakritihastoberesolvedonceagainandthePurushahastobemade independentofPrakriti,enablinghimtoregainhispristine,isolatedstateofglorious self-experience.Yogatriestodojustthat.Andtheultimateprocesstobringaboutthisseparationis theprocessofdeep,intenseinwarddwellinguponthePurusha,theprocessofmeditatinguponthe Purusha,bygatheringyourentireinterior,unifyingitandfixingituponthePurushainastateof intenseone-pointedmeditationtotheexclusionofallotherthoughts,totheexclusionofallother ideas.ThisistheultimatesupremeprocessofYoga;thisistheobjectiveofYogaandwhateverthere isinYoga.AllothertrainingandallotherprocessesofYogaarenothingbutaveryscientific practicalpreparationtoultimatelyprepareandconditionyourmindtobeabletodwellinthis
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intense,one-pointedwayuponthePurusha.Then,whatyoumeditateuponwithabsolute concentration,thatyoubecome.Tadat-maya,theysay.Thishasbeenprovedtobetheexperienceof thepreviousmeditators.Webecomethatwhichwemeditateuponintensely.Sotheysay.Ifyou meditateupontheall-perfectPurusha,whoisindependentandfreefromallafflictions,whois independentfromPrakriti,youwillbecomethatPurushaHimself.ThatiswhatRajaYogawants youtodo.But,thepracticalsageandmasterPatanjaliknewthatifyouwantedtogototheroofof thehouse,youcouldnottakearunningjump.Bytryingthat,youwouldonlybreakyourlegs.You havetoclimbaladderorastairway.Inthesameway,ifyouwanttoreachthestateofabsolute mergencewithPurushainyourmeditationuponthePurusha,ifyouwanttocompletelyenterinto thatstateofPurushahood,youhavetogostepbystep.So,Patanjaliformulatedandexpoundeda gradedseriesofpracticesaimedatultimatelytakingyoutomeditation,atultimatelyleadingyouto superconsciousness,whereyoucanrealiseyoursupremePurushahood,independentofPrakriti, andinasplendidstateofspiritualisolation.AndthesegradedstepsformtheAngasofYoga,the variouslimbsofYoga,commencingfromthefirstuntiltheseventh,whichleadsontotheeighth and the last, namely, Samadhi.
WhydidPatanjaliformulatethesevarioussteps?Uponwhatbasisdidheformulatethese steps?Thatwillbestudiedinthechapterstofollow.IthasalreadybeenseenhowPrakritiismade upofthethreeGunas—Tamas,RajasandSattva—andhowthegrossestoftheseisTamas.Itwould bepropertodealwiththisgrossestqualityTamasfirst,becausewearelivinginthegrossworldof physical matter.
Our Present State—A Total Involvement in Tamas
OurconsciousnessisinvolvedinPrakritiinthethreelevelsofSattva,RajasandTamas. And,uponthegrossestlevel,itistotallyinvolvedinthebody.Weknowourselvesonlyasphysical beings,withallthehungerandthirstandtheotherphysicalsymptomsofourinvolvementingross Prakriti.Sleep,carnalpassion,andgrossanimalisticpropensities,likethepropensitytobeviolent, cruelandharsh,thepropensitytofight,quarrelandcauseinjurytoothers,tobringpainand sufferingtoothers,todestroy—allthisispartofhumannature.Wheneverthelidisoff,restraintis givenupandweseethatmanisabrute.Iftwopeoplestartquarrellingandtheyhaveadifferenceof opinionandtempersrise,theyimmediatelystarthittingeachother.Onemanliftsastone,theother liftsastickandtheycometoblows.Thereisapolicecase.Immediatelytheaffairistakentothe policeforbreachofpeace.Thishappensalmosteverydayineducatedhumansociety,intheurban societyofeducatedpeopleholdinguniversitydegrees.Theycometofisticuffs,theycometoblows, theyabuseeachotherandtheyaretakentothepolicestation.So,theygeneratearichincomeforthe policedepartment,forlawyersandlawcourts;andthegovernmentgetsrevenuethroughjudicial stampsandallthat.Thissortofquarrelandfightingalsoeruptsuponamassscale.Iftempersare aroused,communitiesclash;thereareriots,thereiskilling,thereispillaging,thereisburning, looting.Thishappenseverynowandthen.So,inspiteofmanhavingsupposedlyadvancedand progressedandbecomeculturedandcivilised,thesethingshaveneverstopped.Peoplerunning amuck,peoplebecomingwild,peoplebehavinglikeanimalsinthejungle—thesethingshavenever stopped.Takethenewspapersofanycountry,ofanynation.Whatisthepatternofbehaviourthat humansocietyprojects,especiallyincities?See?Thisisthething.Itisavery,verysorry commentaryuponcivilisation,uponculture,progress,educationandadvancement.Weseethat humansocietyisforcedandcompelledtothenecessityofkeepingreadyahighlysophisticated
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sectionofpeopleinordertokeepthisviolentelementinmansuppressed.Andthatisthepolice forceineachcountry.Thereisnocountry,nogovernment,withoutapoliceforce,heavilyarmed andreadytouseviolenceuponitsownpopulation.Everycity,everytownhasgotitsownpolice forcethatiscalledoutimmediatelywhenpeoplegetoutofhand;andsomanytimesduringtheyear theygetoutofhand.Thepolicehavetorushtothetroublespotsinordertoputdownviolenceby legalisedauthorisedviolence;andupontheinternationalscenealso,thisisthesamething prevailing.Greatnations,thoughtheyarehuman,armthemselvestotheirteethmorethananyother jungleanimalcreatedbyGodisarmed.Thejungleanimalshavegotclawsandhands,havegottwo weapons,ofdefenceandofoffence.Butcivilisedmanhasgottwohundred.Howmanykindsof guns,machine-guns,rifles,revolvers,grenades,bombsandartillery!OGod!!Howmanydevices, whatavarietyofwaysinwhichmanhasfashionedweaponsofassaultanddestructionand completetakingoflife!Ithasnoend.Everyday,highly-paidscientistsareworkinginthe laboratoriestodevisenewerandnewerwaysofkillingbrotherhumanbeings,ofdestroying,of injuring.Howcanwereconcilethiscult,thiscivilisation,thiseducationwithprogressand advancement?Wedonotknow.ButPatanjaliknewthatthegrossestaspectofPrakriti’s manifestationinhumannaturewasintheformofthesecrudepropensities—propensitiesthatwe normallyattributeonlytotheanimalsinthejungle.Butthesepropensitiesarepresentinthehuman individualahundredtimesmorethaninthewildanimal.Aslongasthereissomesortofarestraint oroppositiontotheviolentpropensityinmanbywayofenvironmentorcircumstanceorthesocial atmosphere,orduetoothercuratives,orduetofearofpunishmentorretaliation,thepropensitylies inside.But,suddenly,ifamanisarousedintemper,hegoesoutofcontrolandhecommitsmurder, doesanything,shoots,killsandloots.Sowefindthatthisviolentnatureisanever-presentpartof thehumanmake-up.AndPatanjalisaidthataslongasthiswasallowedtoprevail,realisingyour perfect spiritual nature would be a far, far cry.
How the Five Vows Free Man from Tamasic Bondage
So,startinthebottom-mostpart,thebasicpart,whereyourinvolvementinPrakritiisan involvementinthegrossestaspectofPrakriti,namely,thebruteaspect.Itisforthispurposethat Patanjalihaslaiddownthefivevows,thefiveMahavratas,thefivePratijnas.Andthetakingofthe fivevowsconstitutesthefirstAngaofYoga,calledYama,whereyourfirstliberationisworkedout, whichisaliberationfromthegrossestaspectofPrakriti.Youliberateyourselffromthepropensity tocruelty,injuryanddestructionbystickingtothevowofAhimsa.Youliberateyourselffromthe grosscarnalinstinct,thebrutepassion,lust,byadheringtothevowofBrahmacharya.Youliberate yourselffromthehumantendencytoconcealthingsbyuntruthanddishonesty,bystickingto Satyamortruth.Evenifoneofthesethingsispractised,theothervirtueswillautomaticallygather aroundyou.Ifyouknowthatacertainlineofconductiswrongandifyouhavefoundyourself indulginginawronglineofconductandrealisethatyouhavetopaytheconsequences,thatsome punishmentorsomechastisementmaycomeuponyou,thenyouwanttoconcealyourwrongdoing. Youtellyourselfthatshouldsomeonequestionyouandyouhavetosaysomethinginanswer,you willtellalietohideyourwrongaction.But,ifyoubindyourselftotruth,tothevowthatwhatever happensafalsewordwillnotissueforthfromyourtongue,ifyouresolveanddeterminethatno matterwhatmaycome,youwillsticktotruthandsayonlythatwhichisthetruth,then, automaticallyyouwillbecompelledorobligedtogiveupalllinesofconductwhichyouknoware notright,becauseshouldyouindulgeinsuchwrongconductandshouldsomeonequestionyou, youcannotconcealit,youwillhavetoconfessandrevealit,becauseofyourhavingtakenthevow
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oftruthfulness.“IfIdosomethingwhichisverybadandwrong,ignobleandunworthy,Ihaveto sayit.Idarenotsayit.ThereforeIcannotaffordtoengageinanyactwhichIdonotwishtoconfess oradmit.”Thatwillbeyourlineofargument.Therefore,stickingtotruthautomaticallyhelpsyouto free yourself from all kinds of unworthy actions or activities. That is one power of truth.
So,GurudevSivanandausedtosaythatifyouadoptevenoneoutofthethreeYamasof Ahimsa,SatyamandBrahmacharya,theothervirtueswillautomaticallyfollow.Because,ifyou sticktoone,youcannotbreaktheothers.Automaticallyyouhavetosticktotheothersalso.Ifyou sticktotruth,BrahmacharyaandAhimsawillautomaticallyfollow.IfyousticktoBrahmacharya, Ahimsaandtruthwillautomaticallyfollow.IfyousticktoAhimsa,SatyamandBrahmacharyawill automaticallybecomepartofyou.So,anyoneofthemincludestheothertwo.ThatishowGurudev used to say.
Andso,thefirstAngaofYogaisaimedatliberatingyou,whoarethePurusha,butatthe momentinvolvedinPrakriti,fromthegrossestaspectofPrakriti,asexpressedandmanifest throughtheTamo-Guna.Thisisachievedthroughtheadoptingofthefivegreatuniversalvows, universalbecausethesevowsareglobalintheirapplicabilityandcommontoallhumanculture,and thesevowsarethereforetobeadheredtobyallhumanbeings.Theyarenotmeantforanyparticular sectionofhumanityonly.Andthesevowsareabsolute.Thatistosay,theyarenotdependentupon anyparticularcircumstanceorplaceortimeorcondition.Youaresupposedtoadhereto them—theyapplytoyourconduct—nomatterwhereyoumaybe,atwhattimeandplace,andin whatconditionorcircumstance.Thereisnojustificationforbeingexcusedfromthesevowsunder thepleaofsomeexceptionalsituationorexceptionalconditionorexceptionaljunctureoftimeor place.Thesevowsaresupposedtobeadheredtoandfulfilledatalltimes,inallplaces,underall conditions,inallcircumstances.ThisismadeclearbytheYogaSutrasofPatanjalithatthereisno exceptiontothesevows.Therearenospecialcircumstanceswhereyoucouldaffordtogoslowon them or by easy. They are absolute. They must be adhered to under all circumstances.
Now,inasmuchasthesevowshavetheeffectofpreventingyoufromacertainpatternof unworthyconduct,objectionableconduct,conductwhichwillworkagainstthewelfareofyour fellow-beings,bringaboutharmtoothers,destroythewelfareofothers,andinthatprocess,also bringuntoldharmtoyourselfspirituallyandethically,thisAngaofYogaseemstobelargely negativeinitsobjectiveaswellaseffect.Itonlyhastheeffectofholdingyouback,orpreventing you,fromindulginginapatternofconductthatisharmfultoyouaswellastoothers.Itonly preventsyoufromgoingdowntoaverygross,lowleveloflivingandacting,butitdoesnotadd something on to you.
Therefore,inthenextAngaofYoga,MaharshiPatanjaliwantsyoutoactuallyprogressina specificself-chosendirection,namely,inthedirectionofattainingtoaconsciousnessofyour all-perfectPurushahood.Itisnotenoughtostopfromgoinginthedownwarddirection.Youhave nowtogetbusyandstartpositivelymovingintheupwarddirection,intheoppositedirection.To thisend,thegreatsageformulatedthesecondAngaandexpoundeditasthefivegreatNiyamasor obligatoryobservances.AndjustasPatanjalichoseAhimsaasthefirstofthefiveYamasforavery, veryrationalandlogicalreason,namely,tocountertheTamo-Gunamanifestinhumannatureas theanimalpropensitytoharmothers,hechoseSauchaorpurityasthefirstoftheNiyamasfora very,veryimportantreason.AndthatreasonistocountertheRajo-Gunamanifestinhumannature.
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FROM THE YAMAS TO THE NIYAMAS
PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
Saucha—A Step in the Positive, Upward Direction
TheRajo-Gunaisintheentirehumannaturefromthelevelofthemind,Pranaandthe senses.ThesalientfeatureofRajasisdesire,passionatedesire,Kamana.Anddesiresalwaysare hitcheduptooneortheothersenses.So,desiresaresensualsofarastheyarestillinvolvedinthe physicalbodyandthebodynature.Youareasense-boundcreatureandthenormaltendencyofthe senses,thepropensityofthesenses,istowardsindulgence,becausethesensesareunrestrained. TheycallthispropensitytowardsindulgenceVishaya-Bhoga,thePravrittitowardsBhoga.Each sensewantstoindulgeinitsrespectivesense-object.Thetonguealwaysrunsaftertastythings,the nosealwaysrunsafternicesmells,theearalwayswantstolistentothingswhicharepleasingtoit. Theeyealwayswantstosatisfyitselfbylookingatsightswhichsatisfytheinnerdesires,andthe senseoffeelingalwayscravesforsensuousfeeling,sensuoustouch.Thisisagreatproblemofthe humanbeing,nomatterhoweducatedandnomatterhowrefined.Manisboundbythesenses whichconstantlymovetowardssense-indulgenceintherespectivesense-objectsanditisvery difficulttorestrainthismovementofthesensesunlessyoutakeupwithavengeancethepracticeof thespecificAbhyasaofcleanliness,bothinnerandouter.Youmustboldlysay,“Iwillneverallow anythingthatisuncleantobepartofme,withinandwithout”.Bythedevelopmentofthehabitof cleanliness,younotonlybegintoabhoranythingthatisuncleanoutwardly,butyoualsogradually begintodeveloprepugnancetowardsanythinguncleanthatmaybeinyourmindormaytrytogain entryintoyourmind.And,togetherwiththedevelopmentofthishabitofnotwantinganythingthat isunclean,atthephysicalbodylevelaswellasatthelevelofthemind,youbegintodevelopcertain distinctstandardsofwhatiscleanandwhatisunclean.Thatcomesaboutastheresultofyour SatsangawithyourGuru,astheresultofsittingandlisteningtodiscoursesregardingwhatisgood andwhatisbad,whatiscleanandwhatisunclean.Italsocomesaboutastheresultofastudyofthe scriptures.Thusyoudevelopcertaindistinctideasastowhatiscleanandwhatisuncleanthrougha process of spiritual education.
Happily,onceuponatimeinIndia,thisspiritualeducationwasimpartedtotheindividual rightattheveryfoundationalstageofone’slife.Inthosetimes,whentheboywasabouteightorten yearsold,hewastakentotheidealatmosphereofaGurukulaandlefttherewiththeteacherandthe teacher’sfamily,awayfromalltheimpureatmosphereoftownsandcities,ofdrinkingand gamblingandprofligacyandallthemultifariousthingsofsensuallife.Theyoungboysweretaken awayfromthecorruptcityatmosphere,andinthesereneatmosphereofsolitude,ofsylvanjungle surroundings,completelydedicatedtoonepatternofliving—theboysneversawanycontradictory patternoflivingthere—andnurturedintheidealsurroundings,theybegantoformulatetheirown normsofconductandbehaviour,theybegantoformtheirownideasandstandardsofwhatwaspure andwhatwasimpure,whatwascleanandwhatwasunclean,whatwasworthyandwhatwas unworthy,whatwasnobleandwhatwasignoble,whatwastobeacceptedandwhatwastobe turneddownwithcontempt.ThustheboysoftheGurukulagrewup.Andbaseduponthenormsand standardsdevelopedthus,theGurukulaboysbegantopractiseSaucha,innerandexternal cleanliness.Youcanverywellimaginewhatitwouldhavedonetothepsycheofthegrowingyoung individualwhenbroughtupthusintheatmosphereandbackgroundofanidealisticoutlook impingingallthetimeonhisownthoughts,feelings,behaviour,conductandcharacter.So,theboy grewupintoapersonofSadachar.Hebecameapersongroundedinloftyvirtues,groundedina sublimestandardofthinkingandfeelingandexpressingoneself.ThiswasthebasisofYoga.Yoga thusdirectedthenormallife-styleoftheindividual,thebehaviouroftheindividual,towardsan
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ideal;Yogagaveanascendingtrend,anupwardtrendtothedailybehaviourandconductofthe individual.Thiswasthefirststep.Inhisconduct,thestudentbecameaSadachari.Hebecamea personofloftymoralandethicalconduct,noblecharacter,shiningwithvirtue.Hewassomuch filledwiththisfactorofanurgetowardsidealismthattherecameintothefaceofthisyoungstudent aglowandalustre.And,referringtothosestudents,thescripturescoinedaunique term—Agni-Manavaka.‘Agni-Manavaka’meansfieryyoungsters.‘Manavaka’meansastudent,a youngstudent,‘Agni’meansathingthathasaglow,athingthathasalustreandahalo.Somuchof lustrewascreatedinthestudentbyhisloftystandardofconductandhighthinking,noblethinking, thatthestudentshone.Thiswasanindicationorhinttothestatehewasultimatelytoattain,when havingreachedhisPurushahood,hewouldshinewithBrahmicaura,Brahma-Tejas.Lateroninhis Yogiccareer,theyoungmanbecameTejasviandOjasvi,buteveninthebeginningitself,the student’sidealconductandcharacterbroughtaboutinhisappearanceacertainlustre,acertain radiance. This was the result of Saucha or purity.
So,Sauchaisbothexternalandinternal.Theultimateaimistoshinewithdivinityby attainingonceagainone’sindependentPurushahood.Thatisthephilosophicalultimate.The psychologicalpreparationforthisultimateachievement,thepsychologicalgroundworkforthis ultimateachievement,isSaucha.InSauchatheyoungYogirootshimselfsothatultimatelyitleads himtothatsupremeexperiencewhereherealiseshimselftobetheNitya-Suddha,Nirmala Atma-Tattva.
THE NIYAMAS—EFFECTIVE WEAPONS TO DESTROY THE CITADEL OF THE SENSES
ThesagePatanjaliMaharshihastriedtoputatourdisposaltheknowledgeofhowto transcendourpresentstateofbody-boundconsciousness,caughtupandinvolvedina psychologicalframeworkwhichischaracterisedbymanyshortcomings,foritswingsbetweenthe pairsofopposites—HarshaandSoka,SukhaandDuhkha,andknowledgeandignorance—andis subjecttoBhranti.Bymakingusthustranscendthestateofbody-boundconsciousnessentangled withmentalandintellectualprocesses,Patanjalirestorestotheconsciousnessitspristinestate whichisastateofsuperconsciousness,whichisastatethattakesusfaraboveandbeyondtheplanes ofthinking,feeling,remembering,imagining,constantlycirclingroundandroundwithinthe frameworkoftime,spaceandcausation—past,presentandfuture,hereandthere,Iandmine. Patanjalitakesusbeyondtheselevelsandestablishesourconsciousnessinitspristinestate,inits unlimitedorunqualifiedstate.Inthatstate,ourconsciousnessisunhampered,notbotheredbythe above-mentioned categories or factors.
The Specific Roles of Yama and Niyama—Stopping the Downward Plunge and Helping the Upward Ascent
Whenyourconsciousnessisestablishedinitsownpurepristinestate,youknowyourselfas youtrulyare,andnotfeelyourselftobesomethingyouthinkyourselftobe.Patanjalihasgivenus
5
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FROM THE YAMAS TO THE NIYAMAS
PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
thescienceofYogatoenableustogobeyondourpresentstateoflimitedconsciousness.Our presentstateofconsciousnessisboundupwiththetemporary,changing,perishable,physicalbody, boundupwiththeever-changing,restlessmind,characterisedbymanyimpurities.These impuritiesstemfromthebadaspectofourbeingwhichistheresultoftheTamo-Gunafactorinour Prakriti.AswesawintheoriginalprimarythesisofYogaphilosophy,ourpresentstateisduetoour involvementinPrakriti.PrakriticomprisesthethreeGunasandthegrossestamongthemisTamas. ThisTamashasitsowncharacteristics,andarisingoutofthesecharacteristics,wehavethegrossest aspectofourpresentpersonalitybywhichweareidentified;andthatgrossestaspectofourpresent personalitycontainsmanythingsthatarenotatallacomplimenttoourhumannature.For,the Tamasicaspectofourpersonalityisbrutal,bestial,animal,grossandugly.Itcarrieswithitthe propensitytocruelty,thepropensitytoviolence,hatred,anger.Itcarrieswithitthedesiretohurt,to harmanddestroy.Itisall“Pasu”,itisallanimal,itdoesnotreallybelongtothehuman.Itdoesnot belongtoculture,itdoesnotbelongtoeducation,itdoesnotbelongtorefinement,itdoesnot belongtocivilisation.Itissomethingthatisuncivilised,uncultured,uneducated,verygross,not refined.Butyet,itisthereevenamongsttheso-calledcivilisedandeducatedpeople—thisbrutality, thisill-treatmenttotormentothers,tobebrutaltoothers.Itmaybeinaphysicalway,itmaybeina moresubtlementalway.Ithappenswithinthefourwallsofahomeinwhichafamilyisliving.The fathercanbecrueltothechildren;thewifecanbecrueltoherhusband;thehusbandcanbebrutal andcrueltohiswife.Thechildrenmaybeabsolutelycallous,indifferent.Foreverylovingfamily thatthereis,theremaybetwowherethehomelifeisaperpetualsorrow,aperpetualagony,pain. Why?Becauseoftheunregeneratenatureoftheindividualinhumansociety.Thisnatureisthe directoutcomeoftheTamo-GunainPrakriti.Andthisiscontrarytonormalhumannature.Anditis this which is declared to be the impurity in the human individual. Vedanta calls it Mala.
TheeliminationanderadicationofthisMalaisoneofthefirstobjectivesofthescienceof Yoga,andtherefore,tostemthisortostopthisheadlongplungeinthedirectionoftheseimpure patternsofthinking,feeling,speakingandbehaving,thefiveYamasorvowshavebeenprescribed byPatanjali.Thesevowshavetobestrictlyadheredtoandthereisnoquestionofanyexcusefor non-adherenceduetotime,placeandcircumstance.No.Thesevowsareuniversal.Theyhavetobe adheredtoatalltimes,inallplaces,underallcircumstances.Theyaretobeabsolutelyadheredto. Noexceptionistobemade.Thenalonecanman’simpuretypeofconductwhichcontradictshuman natureandwhichhasbeenthereoveryearsandgenerationsandbirthsbeovercome.Onlythencan man’sage-oldimpurehabitsandinstinctsbeovercome.Theyaresodeep-rooted.Impurity, sensuality,grosscarnallustfulness,thepropensitytograbandgetandkeepwithunlimitedavidity, cupidity,avarice,greedandcovetousness—allthisHimsatmakPrakritiisdeep-rooted.Patanjali said,“No.Aslongasthesepropensitiesarethere,evolutionisafarcry.Youcannotgoup.Youhave tomakeadeterminedstandagainstthemandtrytoremovethem,eradicatethem”.Andthereforehe gavetheverysternpracticeoftakingthefiveforemostvowsandstickingtothem,adheringtothem atanycost.Andthisstickingtothevowshastheeffectofarrestingtheheadlongdownward movementinyourlifeandreversingitintheoppositedirection.Yogawantstomakeyoudivine. Yogawantstomakeyougodly,becausethephilosophyofYogasaysthatyouaretheall-perfect DivineBeingcompletelyindependentofPrakriti,liberatedfromallafflictions,andinastateof blissandjoyandperfection.ThephilosophyofYogasaysthatyouarethePurusha;andtorestoreto youyourPurushahoodistheobjectiveofYoga.Andso,tocommencewith,itasksyoutostop goinginthedownwarddirection,beforethinkingofgoinginthedesireddirection.Andifproperly practised,YamasucceedsinarrestingtheprogressoftheJivaortheindividualsoulinanungodly,
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undivine,unspiritualdirection.IntheabsenceofthesevowsofYama,daybyday,mangetsgrosser andgrosser,becomingmoreandmoreenslavedandboundupandimprisonedinthedevilish lifestyle,inthehellishpatternofliving,whichistherootcauseofallproblemsinhumansociety,of allsuffering,allconflict,clash,disharmony,discord,violence,sorrow,painandcruelty.Thismust stop. So, to arrest this trend, a totally strict adherence to Yama is prescribed.
But,Yamaaloneisnotenough.Itisnodoubtnecessaryandindispensabletostopyour downwardplunge,butatthesametime,youmustalsomakeanefforttomoveinapositive direction.Forexample,ifyouareaveryextravagantspendthrift,awasterofmoney,askingyouto stopspendinginallthewrongdirectionsisnodoubtimportant.But,atthesametime,sidebyside, youmustalsobegraduallyeducatedtoconservesomething,tosaveandputbysomethingfora rainyday.Merelystoppingyourextravaganceandwastewillnotbesufficient.Because,evenifyou donotwaste,evenifyoustopbeingextravagantandstopgettingintodebt,youmaystillspendall thatyouearn.Then,youwillbealwayslivingahand-to-mouthexistence.Youwillnotknowwhat youwilleattomorrow.Youwilllivelikeacooly,earningsomethingtodayandspendingthewhole amounttoday.Tomorrow,onceagain,youwillhavetodoback-breakingworkforeighthours, becausethereisnothingputby.So,whileitisgoodanddesirablethatyoustopbeingextravagant andgettingintodebt,youmustalsobeeducatedtoconservesomethingsothatyoucanalwaysfall backuponyoursavings.Otherwise,ifyoufallillandyouarenotinapositiontodoanyworkfor somedays,youwillstarve.So,extravagantwaste,criminalwaste,hastobestopped;andatthe sametime,somethingearnedmustbeputby.Boththeaspectsareimportant.Thenegativetendency must be ended, and side by side, a positive tendency must be nurtured and developed.
AndthatispreciselywhythewisesagePatanjaliliftsusupintoaseconddimensionofYoga whichgoesbeyondthenegativeprocessofstoppingyourheadlongplungeintoanimalityand brutality,impurityandbestiality,andputsyouupintoahumanplane.Hesaysthatnowitisalso necessarytomakepositiveprogress.Hesaysthatnowyourlifeshouldtakeapositive,upward, ascendingpattern,takeapositivedirectionthatwillgraduallystartmakingyoumovetowards godliness,divinityandspirituality.So,thispositiveprocessisthenextstepanditworksupon variouslevelsinvariousways.ThepracticesprescribedbyPatanjaliarepositiveinthe psychologicalsenseandpositivealsointhemetaphysicalsense.Theyaimatachievingforyou actual spiritual gain.
Transforming Human Nature into Divine Nature—The Role of Saucha or Purity
Inthelastchapteritwasstatedthatiswasnecessarytogrowinthelikenessofwhatever Tattvaorprincipleinwhichyouwishedtobecomeestablished. “DevoBhutvaDevamaradhayet” is atime-honouredadage.Ifyouwanttobecomedivine,ifyouwanttoworshipGod,youmust becomegodly.IfyouwanttoworshipDivinity,meditateuponDivinity—meditationisthehighest worship—andgrowindivinity.Thatistheoneandonlyway.Therearenootherways.Youcannot makeanarithmeticaladditionbyadding30BritishPoundssterling,53AmericanDollarsand77 IndianRupeesandstrikingatotal.Youcannotdoitthatway.Tomakeatotalofthethreedifferent currencies,youmustconvertallintoPoundsSterlingoryoumustconvertallintoDollarsoryou mustconvertallintoRupees.Thenyoumustaddthemup.Inthesameway,ifyouwanttobecome godly,youmustconvertyourhumannatureintosomethingspiritual,intosomethingthatisinthe
27 THE NIYAMAS—EFFECTIVE WEAPONS TO DESTROY THE CITADEL OF THE SENSES
likenessofthat.So,thecommencementofthatprocessofconversionisinitiatedandcarriedoutin thefirstofthefiveNiyamaswhichisSaucha.Sauchaincludesbothoutercleanlinessandinner purity.ItisBahyantaraSaucha.Thewayinwhichyoufeel,thewayinwhichyouthink,your imaginations,yourthoughts,yourfeelings,yourmotivations—alltheseshouldbeSuddha, Nirmala.Theoutwardactionintheformofspeech,action,behaviour—CharitraandVarta—must bePavitra,Nirmala.Andthereisalwaysaninescapablegiveandtakebetweenmanandhis environment—always.Wearecreatureswhoareallthetimebeingaffectedbywhatisaroundus andwealwayskeepaffectingwhatisaroundusbywhatweare.Thisisaninterchange,atwo-way interchange,betweenabeingandeverythingsurroundingthebeing.ThereforePatanjaliasksyouto launchuponacourseofkeepingeverythingaroundyouclean.Keepyourbodyclean,keepyour clothesclean,keepyourenvironmentclean.Whatyouareaffectsyourenvironmentandwhat environmentthereisaroundyouaffectsyoutoo.Therefore,thetakingupdeliberatelyofthe practiceofpurityinfood,purityindressandkeepingeverythingaroundyouclean—thatisoneof theAngasofthisYoga.
Intermsofcleanliness,foodmeansSattvicfood.ReadwhattheGitahastosayaboutfood. Foodmustbefresh,notstaleandrotten,notthatwhichisveryextremelypungentandsour.Things whicharenotSattvicinnatureshouldnotbeeaten,becausethefinestpartoffoodaffectsthemind.
Youshouldnotmoveindiscriminatelywitheachandeveryone,allandsundry,butyou shouldkeepthecompanyofonlythosepeoplewhoarepure,whohavegotgoodtendencies,who aremoralintheircharacter,whoareethicalintheircharacter.Youshouldnotmixwithpeople giventolustfulnessandcarnality,sensualityandindulgenceandimmorality,becauseifyoukeep companywiththem,youareboundtobeaffectedbytheirproximityandtheirthoughts.Companyis apowerfulfactor.Keepingcompanywithpeoplewhoalwaystalkaboutvulgarthings,whoalways talkaboutsexualmatters,aboutdrinkingandgambling,willpolluteyourmind.Suchpeoplemay sometimesbeverygoodfriends,verysociable,verypopularandverytalentedinotherways,but basicallytheircharacterisgrossandsensual.TheyareVishayavilasaBhogis.Toaspiritualaspirant theywilldonogood,thoughtoonewhoisnotaspiritualaspirant,theircompanymayprove beneficialsociallyandinotherways.But,thatisadifferentdimensionaltogether.Nomatterhow muchbeneficialtheircompanymightbe—socially,economicallyandinotherways—youwilllose spiritually.Somuchso,oneSaintsaysinoneofhisBhajans.“Inwhoseheartthereisnodevotionto theLord,shunthecompanyofthatpersonasthoughhewerenotoneenemy,notahundred enemies,notathousandenemies,butasthoughheweremorethanamillionenemies”.Thinkofhim tobemorethanamillionenemiestoyou,eventhoughheisyourbestchum,bestfriend,livingin yourneighbourhoodoryourhostel,oreveninyourownroomasyourroom-mate.
RamVaidehi,TyajiyeTakoSanghKotiVairiSamJadyepiParamSanehi.” ForwhomtheLordis notdear,shunhiscompanyasthoughhewereakintotenmillionenemies,evenifheisyourown relative,yourownbrother-in-law,yourownnext-doorneighbour,yourownfriend,classmateor school-fellow.Suchstrongwordshavebeenusedbythissaint.So,thisindicatestowhatextentyou mustkeepyourselfuncontaminated,unpolluted,byanyfactorthatislikelytomakeyouanything otherthantheBeingwhomyouaretryingtoattain;andthatBeingwhomyouaretryingtoattainis theNitya-SuddhaAtma,theParama-Pavitra,Nirmala,Amala,Vimala,Nitya-Suddha,Niranjana Atma-Tattva.
“JakePriyaNa
28 PHILOSOPHY,PSYCHOLOGY&PRACTICEOFYOGA
THE NIYAMAS—EFFECTIVE WEAPONS TO DESTROY THE CITADEL OF THE SENSES
The Rationale Behind the Extreme Rigidity of Orthodox Rules and Regulations
Thevariousrulesandregulationsdevisedbyourancestorsisonlytomakeaperson consciousthathemustkeephimselfpureifhewantstoattainthepureAtman.Ofcourse,itcouldbe takentoextremes.Thatisadifferentthing.Itmaybecomeavicealso.But,thatisagreatvirtueifit isnottakenbeyondlimits,ifitisnottakentoextremes.Ourancientsmadesomanydevicesand gaveusanorthodoxpatternofbehavingwherewewouldalwaystrytokeepourselvespure.Ifyou takebath,ithastobethreetimes—morning,middayandafternoon.Andafteryoutakebath,you shouldnottouchanythingimpureorunclean.Ifyoutouch,youhavetotakebathagain,foryou becomepollutedbytouchingthatimpuresomething.Thusyoubecomeacutelyconsciousthatyou areinastateofsanctity,purity,holiness.Andinthatstateofpurity,youcannoteventouchyour ownmouthortongue,becausethenyouhavetowashyourhand.Thehandbecomesimpureby touchingthemouthorthetongue.Itbecomespolluted,becauseallsortsofthingsaresaidbythe tongue—goodthingsandbadthings,auspiciousandinauspiciousthings,kindandlovingthings andharshthings,truthfulthingsanduntruthfulthings.Butifyouareestablishedinabsolutetruth,in absolutecompassion,inabsoluteloveandkindnessandpurity,thenyourhandwillnotgetpolluted bytouchingyourtongue.Ifyouhavereachedsuchastateofpuritythatyourtalkhasbecome perfect,thenpeopledesiretoeatyourUchhishta.Theythinkthattheywillbecomesanctifiedby partakingoftheremainsofthefoodthatyouhaveeaten.PeoplebelievethatbytakingtheUchhishta ofasaintoraMahapurushatheirownimpuritywillgoaway.But,inthecaseofanormalman,who speakstruthanduntruth,whospeakskindwordsandharshwords,whoindulgesinpuretalkandin impuretalk,vulgartalk,theysaythatifhetoucheshistongue,hemustwashhishands,becauseby touchinghistonguehishandsbecomepolluted.Thusourancientsgavevariousnorms,standardsof behaviour.Forexample,ifyouhaveboiledriceorcookedrice,youcannottouchthatcookedrice andthenafterwardsgoanddosomethingwhichissacred,becausethatcookedriceisimpureandby touching it you have become polluted. So you have to wash yourself again.
Theancientscarriedthisconceptofpuritytosuchfinenessthat,followingintheirfootsteps, yougrewintoastateofawarenessofyourselfasanexceptionalbeing,asanexceptionallypure, sanctified,holybeing,andthatawarenesskeptyourconsciousnessraiseduponalevelwhere nothingthatwasdraborprofaneorimpurewasallowedtoreachandpolluteitandmakeitimpure. Inthesameway,thecompanythatyoukeep,thefoodthatyoueat,theenvironmentthatyoulivein, thethoughtsthatyouharbour,thetypeofthingsthatyouread—whentheregulationsconcerning thesearetakentoaveryextremestate,itraisesvariousproblems.Forexample,therearecertain peopleincertainstateswhoaresupposedtobecomepollutedwhensomedeathhasoccurredinthe familyofarelativeorwhenachildhasbeenborninthefamilyofarelative.Then,fortendaysthose peoplearenotsupposedtobepure;rather,theyaresupposedtoheinastateofuntouchability.Now, supposingyouaredoingsomeAnushtan,andaftertheday’sAnushtanyouaresittingforyourmeal; andifyou hear thevoiceofsomeonewhoisinastateofsuchuntouchability,inastateofsuch impurity,thenyouhavetoleaveyourmealmidway!Youcannoteatyourmealafterwards!By developingtheconceptofpuritytosuchastateoffineness,yourentirepsychologyisraisedtosuch anextremelevelofrefinementthateventheleastcontraryfactorenteringintoitbringsabouta changeinitsqualityordegreeofpurityandthereforeyouhavetogoandtakeabath.Suchextreme orthodoxyhasitsvirtue.Theysaythatdrasticdiseasesrequiretheadministrationofdrastic remedies.So,whenyouareinvolvedinastateofabsoluteimpurity,itisonlybybringingintobeing
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PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
adrasticstateoftheoppositecondition,thatyouareabletoreleaseyourselfonceandforallfrom yourstateofextremeimpurity.So,innerandouterpuritywaslaidasanimportantSadhanainthe secondAngaofPatanjali’sYogaShastrasothatyouwereonceandforallcompletelyfreedand raisedupintoadifferentlevelofliving,behavingandmoving.Theresultwasthatyourentire exterior as well as interior shone with a certain condition of absolute purity, absolute cleanliness.
Santosh or Contentment—A Weapon to Destroy the Domination of the Senses and the Sense-appetite
Nowyoualwaysidentifyyourselfwithyourbody,thissenseorthatsense,identifyyourself withtheCheshtaofeveryIndriya,identifyyourselfwiththecondition,thebehaviourandthe demandsofoneortheotherofthesenses,insteadofbreakingtheidentificationandstandingaloof andsaying,“No,Iwillnotlistentotheurgeofthesenses.Iwillnotgiveintothesense-appetite, becausethissense-appetiteisnottheexpressionormanifestationofmyrealnature,becauseIam differentfromthesesenses”.Insteadofsayingthat,ifasense-appetitevehementlydemandsits satisfaction,youthinkyourselfonewiththatstateandimmediatelysetaboutdoingthingsthatare necessarytosatisfythatsense-appetite.Why?Because,youdonotknowofyourselfasotherthan thatsense-appetite,asdistinctfromthatsense-appetite.Youareimmediatelypreparedtothinkof thatdemandofthatsense-appetiteasyourownwant,asyourowndesire,asyourownneed,asyour owndemand;soyousetaboutinitiatingalineofactivityinordertoimmediatelyappeasethatsense, immediatelysatisfythatdemandofthatsense-appetite,becauseyouandthatsenseareinastateof oneness,areinastateofunifiedconsciousness,areinastateofidentification.Thatthingisyour Samsara.Thatthingistherootcauseofyoursuffering.Thatthingisyourstateofbondageand Patanjaliseekstoliberateyoufromthatstateofbondage,andaslongasthatstateofidentification continues,thesenseswillbeconstantlyharassingyou.Theywillbeconstantlytormentingyou, becausetheyarealwaysontherampage;theyarealwaysactivelywantingtomanifestthemselves. So,onepoetwriteshowcreaturesbelongingtodifferentspeciescometogriefbytheactivityofbut onesense.Themothbecomesdestroyedbyitssenseofsight.Theelephantgetsintocaptivityby givingintothesenseoftouch.Thefishgetshookedbysuccumbingtothesenseoftaste.Thebeeis entrappedinthelotusbythesenseofsmell.Andthedeergetscaughtbyyieldingtothesenseof hearing.Andhereisthehumanindividual,ananimalinwhichallthefivesensesarecentralised! Hisfatecanwellbeimagined!Hehasallthefivesensesturbulent,allthefivesense-appetitesactive anddemandingfulfilment.So,thatkeepshimalwaysinastateofturmoil,alwaysinastateof discontentment,alwaysinastateofdissatisfaction.Aslongasheidentifieshimselfwiththesenses andthesense-appetites,heisalwaysinastateofagitation,becausethesesensesarealwaysmaking demandsuponhim,alwaysagitating,alwaysclamouringforsatisfaction.So,Patanjalisays:“No, youmustendthisstateofthings.Youmustbreakthisconnectionbetweenyouandthesensesand youmustdeterminedlystartsaying‘No’tothesenses.Youmustdenythesenses”.Thatispossible onlyifyoudeveloptheawarenessthatyouaredifferentfromthesenses.Youmustboldlydeclare:
“IamsufficientasIam.Idonotneedtobefedbythesenseswiththeirsense-satisfactions,because theyaredifferentandIamdifferent.Idonotneedtheirsupportandtheirsupplyof sense-satisfaction.IamsufficientasIam.SoIshallseatmyselfuponthesupremeseatof contentment.Idonotrequireanythingmore.IamfullasIam,completeasIam;IamsufficientasI am.Iamnotthesenses,Iamapartfromthesenses.Iamenough”.Thatishowyouhavetodevelop Santosh, supported by Sakshi Bhav.
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ThepsychologicalstateofSantoshissupportedbythemetaphysicalawarenessofbeinga Sakshiofthesenses,ofnotbeingonewiththesenses.BeingaSakshimeansstandingapart,being unaffected.Youdonotgiveintothedemandsofthesense-appetite,becauseyouarenotthesenses. YouarethePurusha.ThesensesbelongtoPrakriti.Andtherefore,youasthePurushawhoisapart fromPrakriti,assertyourindependenceofPrakritianditsmanifestations.Inthismanner,uponthis metaphysicalbasis,yourefusetogiveintotheclamourofthesense-appetite,andsay,“No.AsI am,Iamquitecontent,quitehappy”.So,Santoshisastateofthepsyche,isastateoftheinnerman, wheretheinnermanisnolongerpreparedtogiveintotheclamourofthesense-appetite.You refusetogiveintothesensecravings.Thatisthepsychologicalpartofit.Andyoudothisuponthe metaphysicalbasisorthephilosophicalbasisofaffirmingyourrealityandrejectingyourfalse personality.Yousay:“Thisfalsepersonalityisuntrue,isAsat,isonlyanappearance.Myrealityis mydivinePurushahoodinwhichIamParipurna,inwhichIdonotrequirethepettysatisfactionof senseindulgence,inwhichIdonotrequiretheVishayaBhogaformyhappinessandjoy.My happinessiscompletebyitself,withouttheneedofanyadditionthroughtheavenuesofthesenses”. Now,thatisthefullimplicationoftheSadhanaofSantosha.Youshouldnotthinkthatitismerely anordinaryqualificationoraquality.Ithasmuchdeeperrootsandramifications,muchdeeper rootsandimplications.Santoshaisapsychologicaldisciplineandalsoametaphysicaldiscipline. Santoshaisboth.Itnotonlyhelpstoliberateyoufromthepresentcondition,butalsohelpsyouto become more established in your permanent condition, in your permanent state.
But,Santoshaisnoteasy.Thesensesthathavebeenpamperedforageswillnot immediatelylistentoyournewvisionandyournewapproachandattitude.Theywillnotgivein. Theywillrebelandrevolt,becausetheyhavebecomecrystallizedintoinstinctinyourSvabhava. Theconstantandcontinuousrepetitionofacertainpatternofactivity,whereyoualwaysgaveinto thesenses,alwayssatisfiedtheirappetite,hascrystallizedthatpatternofappeasementofsensesas partofyourSvabhava.So,itisnoteasytoliberateyourselfinatrite,eventhoughyoumaybemuch enlightened.YoumayknowofyourselfinanewlightthroughthestudyofthephilosophyofYoga andyoumaybeawareofthenecessityofapplyinganewtechnique,apsychologicaltechnique,to raiseyourconsciousness.Yet,inspiteofthis,becauseoftheirageoldinstinct,thesensesinsist uponassertingthemselves.So,thereisneedforamorefiery,moredeterminedandstronger technique,strongerSadhana,tocountertheinstinctivenatureofthesensualityinyou,becausethe rootsofactionlieinthespring-sourcewhichisthegreataccumulationofSamskarasandVasanas lyingintheChitta.TheygooncontinuouslyrisingtothesurfaceoftheManas.ThesearetheVrittis thatgoadyoutospecificpatternsofactivity.AndyourVrittisandVasanasareSattvicaswellas Tamasic,DaivicaswellasAsuric,andtheykeeponcomingtothesurface,duetoPrarabdha Karma.Therefore,inordertogototheveryrootofyourhumanproblem,ofyourearthlyproblemof SamsaricBandhana,PatanjalideclaredtheveryprocessofYogatobeVritti-Nirodhana.Vrittiis nothingbutthemanifestexpressionofVasanaandSamskara.So,Vritti-Nirodhanaisthecentral processofYoga.ButtomakethisVritti-Nirodhanaeasier,whynottrytobringaboutachangein theverynatureoftheVasanasandSamskaras?Whynottrytobringaboutatransformationofyour psyche—uponyourpsychologicallevel?Whynottrytohaveapsychologicalrebirth?Ifyoucando that,itwillbeaSahayogiPrakriya;itwillbeahelpfulcomplementaryprocess.Thereforeitisthat theYamasandtheNiyamashavebeeninstitutedbyPatanjaliinhisoverallschemeofRajaYoga.
31 THE NIYAMAS—EFFECTIVE
TO DESTROY THE
THE
WEAPONS
CITADEL OF
SENSES
Tapasya—A
Direct Confrontation with Sense Behaviour
So,firstandforemost,tocounterthisinstinctivesense-urgethathascomeastheinherited impulseofages,opposeitwithwillpower.Doexactlythecontrary.EngageyourselfinSadhana whichcomprisestheexactcontraryoftheinsatiableurgeofthegeneralsensualnatureofyour being.WhatisengaginginthatSadhanawhichistheabsolutecontradictionofthesensualnature?It isdenialofthesensesanddoingtheoppositeofwhatthesenseswant.Ifthesense-urgesays, “Satisfymypalate”,yousay,“Iwillfast”.Ifthesense-urgesays,“IwillgointodeepTamasby sleeping,sleeping,sleepinglikeapigorahog”,yousay,“Iwillnotsleep,Iwillhaveperiodsof absolutewakefulness,notbyplayingtheradioloudlyorbytakingsomestrongteaorcoffee,butby exercisingmywillpower”.Thesedaysitiscommontoseepeopledoingnight-longSankirtan,but todothat,theytakethehelpofstimulatingthings.Thatisnogood.Itshouldbethroughthewill power,throughassertionoftheAtma-Bal.YourwillpowershouldcountertheTamasbykeeping vigil.Andwhenyouwantcomfort,say,thecomfortofnicewarmclothingincoldweather,standin theGanges,inmidwinter,atnight,withthechillwindblowinguponyou.Andifyouwantthe comfortofice-colddrinksandair-conditionedcoolnessinmidsummer,sitinthesun,andasthough itisnotenough,sitbareheaded.Ifthattooisnotenough,putmoreheat,putalittlecow-dungfirein front, put a little cow-dung fire on the right, on the left and at the back. Sit like that in summer.
PatanjaligaveaSanket.Youhavetobefiery,youhavetobedetermined,youhavetomake upyourmindtoassertyourwillandbreakthesensualnaturewhichcravesforcomfort,which cravesforindulgence,whichcravesforsatisfaction,bydoingtheveryoppositeofallthatitcraves for.Byexperiencingheatinsummer,byexperiencingmorecoldinwinter,byexperiencingfasting andhungerwhenyoufeellikeeating,byexperiencingwakefulnessbyvigil,youcurbthesenses anddevelopmorewillpower.GowithoutumbrellaandshoesfortwelvemonthsasaSadhana,asa Tapasya.Thisiscurbingofthesenses.Whenyouwanttoeatsweets,disciplinethetonguebyeating bitterNeemleavesforfortydays.Ifthebodywantsaverysoftpillowandnicelycoveredsoftbed, sleepontheconcretefloor;habituateyourselftosleepontheconcretefloororonapieceofwooden plankwherebonemeetsconcreteorbonemeetswood.Inthiswayifyoupractise,itiscalled Tapasya.Tapasyaisadeterminedcounter-attackagainstthehabitualpropensityofthesensesto achievesatisfaction,totastesatisfaction.ThatisTapasya.Tapasyaiscontrollingthesensesthrough thefireofwillpower,throughthefireofdetermination,throughthefireofstrongresolve.Thatis theessenceofthethirdAngaofPatanjali’sNiyamawhichgivesaswingtoyourentirelife-streamin anupward,higherdirection,inasubtlerdirection,inthedirectionofSatya,inthedirectionofAtma, inthespiritualdirection.WhereasYamaputsastoptoyourflowinthedownwardgrossdirection, intheanimaldirection,Niyamahastheeffectofdivertingtheflowintheoppositehigherdirection towards the Spirit. That is the rationale behind Niyama.
32 PHILOSOPHY,
PSYCHOLOGY & PRACTICE OF YOGA
CREATING A NEW MIND THROUGH SATSANGA, SRAVANA AND SVADHYAYA
CREATING A NEW MIND THROUGH SATSANGA, SRAVANA AND SVADHYAYA
InthefirstAngaofthescienceofYoga,namely,Yama,themainobjectiveisthearrestingof thedownwardmovementoftheJivaintogreaterdarkness,intogreaterbondage,intogreater grossness,asaresultofitstotalidentificationwiththebody,thesenses,thesense-objectsandthe sense-appetite.ThisisbecausethescienceofRajaYogaisprimarilyconcernedwiththeliberation ofyourtrueselffromitsinvolvementinbondageandPrakriti.Andforthisprocessofliberation, thereisfirstlytheneedtocounterandputanendtothecontraryprocessintheoppositedirection, whichisthedownwardplungeintogreatergrossness,greateranimality,greatbrutality,greater physicalidentification.Themainobjectiveofvoluntarilybindingoneselfwithself-imposedvows toadheretocertainprinciplesistoachieveultimatelytheeffectofputtingastoptothisdownward course.
Firstly,thevowofnon-injury.Youaffirm:“Ishallneverhurt,Ishallneverharm,Ishall neverinjure,Ishallnevercausepainandsufferinginanyform,inanyway,throughanythingthatI may think or do or feel or say”. This is taking up the vow of non-injury.
Then,thevowofSatyamorstrictlyadheringtotruth.Thishasvariousimplications,the mostobviousbeing,“Ishallnotconcealanything.Ishallnotutterfalsehood.Mythoughtsand feelings,mywordsandactions—theywillbethesame,theywillnotbeatvariance”.Ifyoubind yourselftothisvowofSatyam,practicallyyoucannotdoanythingthatisculpable,becauseifyou didanythingthatwasculpable,thatdeservedpunishment,thatwasblameworthy,naturallyyou wouldhaveaninstinctiveimpulsetoconcealit,tohideit,nottorevealit.Andtohideit,youwould havetoutteruntruth,falsehood.AndthatwouldgoagainstyourvowofSatyam.Andso,naturally, yourwholebeingwillbealertagainstdoinganythingthatwouldneedtobeconcealed,thatwould needtobecoveredorhidden.And,therefore,thetakingupofthevowoftruthautomaticallysecures youfromdoinganythingthatiswrongorimpureorunworthyorignoble,anythingthatisimmoral orunethical,anythingthatisagainstyourprinciplesoragainstwhatthesocietyexpectsofyouasa citizen,asaSannyasin,asaspiritualaspirantorasaSadhak.AsaSadhakyouaresupposedto adheretoacertainnormorstandardofconduct,acertainpatternofbehaviour.Thesocietyexpects thisofyou.Andifyoudoanythingthatisatvariancewiththisexpectationofsociety,thenyouwill havetoconcealit.Andyoucannotconcealit,becauseyouhavetakenthevowoftruth.So,thevow oftruthsecuresyouagainstanytypeofdegradation,anytypeofcomingdownfromacertain standardandlevelofconduct.Truthhasgotthatgreatpower.Itissuchagreatprotectingforceif youabsolutelyadheretotruththatyouwillbecomeblameless,yourcharacterwillalwaysbenoble, youcannotdoanythingthatiswrong,immoral,unworthy,unethicalorbad.Purityofconduct, self-control,Brahmacharya,chastity—thesealsogetsafeguardedifyoutakethevowof truthfulness.Gurudevusedtosaythatifevenoneofthesevirtueswasabsolutelyadheredto,the other things would automatically become fulfilled. They would follow as a matter of course.
Now,preventingandputtingastoptothemovementofyourlifeintogreatergrossness, greaterphysicality,greateranimality,greaterimpurityandTamas,greaterbondageis,wemaysay,
6
33
negativeSadhana.YamaisnegativeSadhana.Whenthedownwardmovementisarrested,thenext obviousandlogicalstepwouldbetogiveanewdirectiontoyourlife,anupwarddirectiontowards spiritualnature,towardsdivinity,towardsgodliness.ThatisachievedthroughNiyama.The NiyamaofSauchaorcleanliness,externalandinternal,achievesthismovementintheupward direction.Santosh,contentment—thatalsoisamovementintheupwarddirection,inthespiritual direction.
Necessity for Common Sense in the Performance of Tapas
ThenthereisTapas.Theturbulentsenseswantingtoassertthemselvesinsensual indulgence,inthesatisfactionofsensualappetites—thatiscounteredbyacertaindegreeoffiery resolvenottoyield,nottogiveway.Sucharesolvecompelsthesensestogetpurifiedinthefireof austerityandpenance.Someoftheactsofpenanceandausterityareadirectassaultuponthe differentsensesintheirnatureofwantingtobealwaysinastateofpamperedsatisfaction.Now,this assaultagainstthesensescangototheotherextreme.Ifthesenseoftouchsays,“Letmebenicely coolinsummer”,youexposeyourselftoheat;andiftheskinsays,“Letmebewarminwinter”,you goandstandinthefreezingwatersoftheGanges.SuchwastheTapasyathatpeopleundertookand underwentonceuponatime.TheyundertookPanchagniTapas,theyobservedChandrayanaVrata, KricchraVrata,Jagarana.Allthisisnotcompletelyoldmythology.Evennow,therearepeoplewho dothisPanchagniTapasyaandothersevereformsofTapas,thoughduetothedegenerationinthe physicalcapacitiesofthemodernman,modernteacherssometimescautionstudentsagainstgoing toextremesinundertakingsuchausterities.Theywarnyouagainstapossibleriskoftotalphysical breakdown.Theysaythatifinyourover-enthusiasmyousubjectyourbodytoanausteritywhichis beyonditscapacitytobear,itmaybreakdown,andintheeventofsuchabreakdown,youmaylose yourhealth,andwhatlittleyoucouldachieveintheformofSadhanathroughahealthybody,that alsowouldthenbecomeimpossible.So,ultimately,theresultofyourTapasya,yourausterityand penance,shouldnotbealossintermsofspirituallifeandSadhana,butshouldbeagain.So,the ancientsurgedyoutouseyourcommonsense,tohaveaproper,saneappraisalofyourbodily capacitytowithstandstrainandausterity,andwithinthelimitsofthatcapacity,topractiseausterity, todopenance.Acertainmodicumofausterityandpenanceisindispensable.Itisnecessary,itis good,but,bewise,useyourcommonsenseandtrytomakeaproperappraisalofyourcapacityto withstandstrain.Towhatextentcanyouimposeuponyourbodyausterityandpenance?Findthat outanddonotgobeyondit.Donotgotoextremes.Thatisthecautiongivenbymany.Themasters areneveragainstpenanceorausterityeventoday.Buttheysay,“Only,bewise.Useyourcommon senseanddonotgobeyondyourlimits”.Austerityisnecessary,butitshouldbewithinrational limits.Thatisthewholepointaboutausterity.Thatistherationaleaboutausterity.Theobjectof austerityistocountertheplungeofthesensesandtheirinnate,instinctivedesiretobepampered andtobesatisfied.Ifthesensesarepampered,thenyoucannotfreeyourselffromidentification with the senses.
Antahkarana—The Root of Bondage
NowcomesafourthNiyama,aNiyamawhichisdeeplysignificantandhasvery,very importantovertonesintermsofboththephilosophyofYogaaswellasthepsychologybehind Yoga.ThephilosophyofVedantaaswellasYogasaysthattheentireproblemofbondageand liberationliesintheinnermaninthemysteriousfactorcalledtheAntahkaranaorthe
34 PHILOSOPHY, PSYCHOLOGY & PRACTICE OF
YOGA
CREATING A NEW MIND THROUGH SATSANGA, SRAVANA AND SVADHYAYA
mind-instrument.TheRishisexplainitinthisway.Theysay,“Lookhere,thisphysicalbodyisan inertthing.Itismadeoutofthefiveelements.Itismadeoutofbones,flesh,muscles,skin,tendons, nervesandallkindsofgrossmatter.Therefore,thebodyisnon-intelligence.Ithasno consciousnessofitsown.Itisaninertthing.ItisaJadaVastu.Itislikealogofwood.Becausethe Pranasarefunctioninginit,thebodyseemstobemovingaboutlikeapantomime,likeapuppet, appearingtodovariousactivities,thoughnothavingthecapacitytodoanyactivity.ItisthePrana whichmakesthebodysitandchant,move,talk,actandeat.ThemomentthePranasgetwithdrawn intosomeotherinnercentre,thebodygoesintosleep,becomeslikealogofwood.Inastateofsleep andinastateofswoon,thebodyisincapableofdoinganythingatall.So,thebodybyitselfisa factordevoidofconsciousness.AndbeinginertorJada,itcannotbringaboutthebondageofthe Jiva.Ithasnothinginit,nopowerinitofitsown,tovoluntarilytrytoputyouintoastateof bondage.So,thebodyisnotthecauseofSamsara,itisnottherootofyourbondage.Youhaveto lookforthecauseofyourbondageelsewhere.Why?Forthesimplereasonthatthebodyisaninert, non-intelligentthing.Ithasnotinitthepower,ithasnotinitthecapacity,tocauseanyexperience toyouintheformofthisphenomenalbondage.Then,shallweseekfortherootofbondageinthe Self?IntheAtman?Inyourrealnature?Herealso,theansweris”No".Because,theultimate transcendentalexperienceofthosewhohavereachedsuperconsciousnessorrealisationisthatthe Atmanisself-luminous.Thatistosay,theAtmanisoftheverynatureofwisdom-consciousness andisinanever-liberatedstate.Thereisnodarknessinit,thereisnoignoranceinit.Therefore,itis notbound.So,theycallitJnana-Svarupa.YourSelf,yourrealinnermostspiritualidentityis Jnana-Svarupa.ItisNitya-Suddha,Nitya-Mukta,Paripurna.ThatistheVedanticdeclaration. Thereisnodoubtaboutit.Theyclearlystatethisupontheauthorityoftheirownpersonal experience,transcendentalexperience.So,intheAtman,inyourownSelf,inyourtrueidentity, thereisnoproblem.Thisproblemofbondageandliberation,ofjoyandsorrow,sufferingandall that,isnottobefoundintheAtman.Anditisalsonottobefoundinthebody.Thebodyisincapable ofcausingthismischief,causingthisbondage,becauseofitsbeinginert.AndtheAtmanisbeyond it.So,thisproblemofbondageandliberation,ofjoyandsorrow,isneitherinthebody—itisnot causedbythebody—norintheAtman—itisnotlocatedintheAtman.Itissomewhereinbetween.
Inbetweenthisgrossphysicalbodyandthepure,ever-free,all-fullSelforAtmanisyour Antahkarana,yourinnernature.Christiantheologycallsitthesoul.InChristiantheology,soul indicatesyourinnernature,mind,intellectandsoon.But,bytheterm“soul”weHindusmeanthe spirit.Itisintheinnerman,inthepsychologicalbeing,intheinterimareabetweenbodyandsoul,in theinterimplanewhichwecalltheAntahkarana,thatthewholeproblemofbondageandliberation lies.ItisintheAntahkaranathatthewholeproblemofignoranceandillumination,ofsorrowand joy,lies.Youhavetofindthecauseofbondagethere.AndVedantasaysthatyouhavetoseekyour solutionalsothere.Wherethebondageis,thereyouhavetoseekthesolutionalsototheproblemof bondage.Outofthishasarisenthewell-knownsaying, “ManaEvaManushyanamKaranam BandhaMokshayoh”, whichmeansthattheminditselfisthecauseofthebondageaswellasthe liberationofthehumanbeing.Thinkyouarefree,youwillbecomefree.Thinkyouarebound,you willbecomebound.Thinkyouarebody,youwillonlybeabody,aphysicalcreature.Thinkyouare the spirit, you will rise into a spiritual consciousness and a spiritual experience.
35
The Vedantic Approach to the Problem of Bondage and Release
Therefore,theVedanticapproachtothisproblemtookitsuniqueformofconstantly assertingandaffirmingthetruthoftherealityofyourbeingandconstantlyrejectinganddenying theotherfalsefactorthathasnowgrippedyourconsciousness.So,theycallit, “Atmaki Srishtikaran” or “AnatmakiNirakaran”—affirmingandassertingthespiritorthespiritualreality ofyourbeing,andrejectinganddenyingeverythingthatisnon-Selforthatwhichisnotyour spiritualreality.TheycallthisinHindi, “SatkiPushtikaran” or “AsatkiNirakaran”—thatis, affirmingandassertingtheTruthortheReality,anddenyingandrejectingthatwhichisunreal.And Vedanta,ofcourse,hasmadeadistinction,averyfine,definite,clear-cutdistinctionbetweenwhat isSelfandwhatisnon-Self,betweenwhatisrealandwhatisunreal.Andthewholeprocessof VivekaordiscriminationintheVedanticapproachorVedanticSadhanaistomakevividandclear totheseekerwhatisSelfandwhatisnon-Self.AndthegreatGuru,Sankaracharya,hasdevotedan entireworktotrytodescribetotheseekingaspirantthedistinctionbetweentheSelfandthe non-Self,AtmanandAnatman.Hiswork,knownas“Viveka-chudamani”or“TheCrest-jewelof Discrimination” is entirely devoted to this topic only.
Now,thiswholeprocessofconstantdiscriminationbetweentheSelfandthenon-Self,of constantdiscriminationbetweentheRealityandthatwhichisunreal,isbaseduponthistruthabout yourinterior,namely,“Asyouthink,soyoubecome”.Whateveryouconstantlyholdinyour thought,constantlyaffirmandassert,ultimatelythatbecomesrealisedasfact,ultimatelythat becomesmanifestasactuality.Constantlythinkofyourselfasthebody,asaperishablehuman being,asthesenses,andyouwillalwaysbeinabody-mind-boundstateofconsciousnessonly.But, thinkofyourselfassomethingcompletelydistinctanddifferentfromthem,assomething completelytranscendingthem,abovethem,unconnectedwiththem,unchangingandonly witness-consciousness,unaffectedbythechangingconditionsofthebodyandunaffectedbythe changingstatesofthemind.Then,ifyouconstantlythinkofyourselfasabeingcompletely untouchedandunaffectedbythebodyandthemindandbeyondthechangingconditionsandstates ofthebodyandthemind,then,gradually,inyourconsciousnesstherewillarisethedawnofthe higherexperienceofyourownunchanging,eternal,spiritualreality.Untilthen,aslongasyoukeep yourmindinastateofconstantidentificationorat-one-nesswiththebodyanditschanging conditions,withthesensesandtheirappetites,withthevariousstatesofthemind,itsimagination, itsmemories,itsdesires,itscravings,itslongings,thenyouwillalwaysbeboundupinthisstate only.Whatyouthink,soyoubecome.Whatyouconstantlyholdinyourmind,thatisgoingtobe yourultimateexperiencealso.Andovermanybirthsandoverlongages,themindhasalwaysbeen holdingontowrongthoughts.Themindisalwaysholdingontoapatternofthinkingandfeeling characterisedbyignorance,characterisedbytheoppositeofSelf-knowledge,characterisedbya totalnon-awarenessofyourrealidentityandanawarenessofonlyyourfalsechangefulhuman identity.Youhavetobringaboutatotalchangeinthisstateofaffairsprevailinginyour Antahkarana,prevailinginyourmindandintellect.Howwillyoubringaboutthischange?How willyoubringaboutacompleterevolutioninyourthinking,inyouridentity,inyour consciousness?
36 PHILOSOPHY,
PSYCHOLOGY & PRACTICE OF YOGA
CREATING A NEW MIND THROUGH SATSANGA, SRAVANA AND SVADHYAYA
The Transforming Power and Influence of Holy Company
Thereareseveralways.Oneofthemethodsis:tryasmuchaspossibletobeinthecompany, tobeintheassociation,ofpersonswhohaveliftedtheirconsciousnessfromthisbody-mind-bound conditionintoahigherlevel,intoahigherplane,andwhoseconsciousnessisalwaysestablishedin thatlevelorplane.Trytoassociateyourselfwithpersonswhohaveeffectivelymanagedto establishtheirconsciousnessuponahigherlevelandnotuponanearthlylevel.Becausesuch personsareinastateofspiritualconsciousness,becausetheyhaverefusedtoidentifythemselves withbodyandmind,whenyouareintheirproximity,thereissomepowerinthem,someunknown qualityinthem,whichinducesyourmindalsotogoupwardintothestateinwhichtheyare.Whatit is,thereisnoscientificinstrumenttomeasure.Whatitis,youcannotsay.Itisnotanyknownfactor. Itissomeunknownfactor.Yougointotheirpresenceandyoualsofeelaspiritualawarenessof yourself.Ithappensautomatically.So,bemoreandmorenearer.Ontheotherhand,ifyouareinthe companyofworldly-mindedpeople,yourconsciousnessalsonaturallycomesdown.Ifyouarein thecompanyofeaters,drinkers,merry-makers,peoplewhoseconsciousnessisgross,whohave fullyequatedthemselveswiththebodyandthesensesandthethingsofthesenses,thenyour consciousnessalsocomesdown.Butifyoualwaysgetintothecompanyandassociationofthose whohavecreatedwithinthemselvesanewconsciousness,whohavebecomeacentreofthe powerfulvibrationofthatnewconsciousness,ifyouremainintheircompanyasmuchaspossible, gradually,thatitselfbecomesaliberatinginfluenceandyourconsciousnessalsobecomes heightened.
Thisiswhyinformerdays,theaspirantswereinthehabitofgoingandlivingwitha spiritualGuru.Inthosedays,inIndia,therewasadifferentpatternoflifealtogether.Forseveral years,inthemostimpressionableperiodofanindividual’slife,theindividualwastakenbytheir fatherandmotherandplacedinthecompanyofaRishi.TheRishiwasalwaysahighlylearned being.HewasnotalwaysaGod-realisedsoul,butatleasthewasnotinignorance.Theoreticallyat least,ontheintellectuallevelatleast,heknewthathewasnotthebodyandthemind,butthathe wastheAtman.AndthestudentstayedwiththeRishiandlearnt,goteducationinthecompanyof theRishi—studentandteacherlivedasmembersofabigfamilywhichwascalledtheRishikulaor theGurukula.Andfortenyears,twelveyearsorfourteenyears,fromtheeighthorthetenthyeartill thetwenty-fifthyear,thestudentlivedinthatGurukulaatmosphere.Thatitselfwasatransforming process.ThosewholivedintheGurukulainthismannerwerenotnecessarilyspiritualaspirants. TheywereJijnasus,seekersofknowledge.Theywantedtolearnthings,theywantedtoacquire knowledge.Foracquiringknowledge,theywentandlivedwiththeGuru.ApartfromtheJijnasus, thespiritualseekerswhowantedtoknowtheirownrealnature,whowantedtorealisethe transcendentalrealitycalledAtmanorBrahmanorAisvaryaorBhagavan—theyalsosoughttobe insuchenvironment.So,thatisonewaytogetspirituallytransformed.Thatwayistobeinthe constant company of the holy ones. That is called Satsangh.
The Sadhana of Sravana—A Process of Deprogramming
Thereisasecondwayoftransformation.Now,thestateofyourmindalwaystendstobein accordancewiththeideasthatareconstantlyfedintoit.Whateverideascomeintoyourmind constantly,themindtakesinthoseideas,andgraduallybecomeslikethoseideas.Therefore,ifyou wanttostartanewconsciousness,anewawareness,inthemind,takeinnewideaswhichalways
37
PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
talktoyouaboutyourspiritualreality.Goandsitbeforepeoplewhoseonlybusinessistoexpound thetruth,whoseonlybusinessistotalktoyouaboutthereality,totellyouwhoyouare,totryto deprogramme your ancient brainwashed mind.
‘Deprogramming’isanewtermcurrentlybeingusedintheWest.Supposingapersonhas beentoldsomethingconstantlyandhehasbecomeconditionedandyouwanttotakehimoutofthat conditionedoutlookormentalstate.Youhandhimovertoadeprogrammer.Acertaintypeof programminghasalreadybeenputintothebrainandthemanhasbeenbrainwashedandheis caughtinthatcondition.Now,thedeprogrammertriestostartacounter-processtorelievethe patientandliberatehimfromhisbrainwashedcondition.Likewise,Vedantasays:“Birthafterbirth, Godknowssincehowlong,youhavealwaysbeenthinking,‘Iamthis.IamMr.So-and-so.Iam suchandsuch.Iamamale.Iamafemale.IamaBrahmin.IamaKshatriya.IamaBrahmachari.I amahouseholder.IamaSannyasin.Iamthis,Iamthat’.Youhavebeenthinkingeverythingabout yourselfexceptwhatyouare.Yourmindhasconstantlybeeninthehabitualpracticeofthinking aboutyourselfaseverythingelseexceptthepuretruth.Intruth,youarethepure,everliberated Spirit,neithermalenorfemale,neitherhumannorbeastnorgod.Intruth,youareeternaland unconditioned,NityaandNirupadhika.YouhavenoUpadhis.Youarenotconditionedby anything,youarenotlimitedbyanything.Youhavenoname,noform.Youaretheeternal Satchidananda,everfree,everperfect”.Butyouneverthinkofyourselfinthismanner.This wisdomnevercomestoyou.Exceptthiswisdom,everythingelsehasbeenputintoyourmind.So, now,todeprogrammeyoufromthisage-oldwrongconditioningcharacterisedbylimitations,sex, age,height,weight,caste,religion,creed,name,formandfamily,throwabombintothiscitadelof conditionedthinking,oflimitedthinking,bythinkingoftheSelf,bythinkingoftheReality.From nowonthink,“IamtheeternalAtman,unborn,withoutbeginning,withoutend,withoutbirth, withoutdeath,withoutchange,withoutname,withoutform,withoutanylimitation”.Assert,“Iam theuntrammelledSpirit”.Listentotheexpositionsbyrealisedsouls,byilluminedbeings.Listento theexpositionsofthetruth,ofthereality.Constantlygobeforetheilluminedsoulsandtakeinthese thrilling,illuminating,elevating,awakening,newideasofreality,oftruth,oftheVedantic experience.Thisisthesecondprocessofraisingyourconsciousnessintoanewspiritualawareness. And this process is called the Sadhana of Sravana, of spiritual listening.
Butthen,thereisapracticalproblem.Youcannotalwaysgetscopeforleavingyourown environmentandgoingandsittinginthecompanyoftheilluminedpersonsandexposingyourself toSatsangh.Withgreatdifficulty,youmayhavetotakeleaveandgotoRishikeshorHardwar, AyodhyaorKashiorBrindavan,UttarkashiorBadrinath,togettheSatsanghofMahatmas.Byand large,agreatportionofyourtimeisspentinthemidstofpeoplewhoareinastateofignorance,who areinastateofgrossness,inastateofbody-consciousness.Sometimesyoucanmanagetogeta littlebitofSatsangh.But,themindsoongetscoveredoverwiththeoppositeworldlycurrents.Also, ifyouliveinRishikeshorHardwar,youmaygetachancetositandlistentoVedanticdiscourseson Reality.But,ifyouareinParisorLondonorBrussels,BombayorCalcutta,MadrasorDelhi,you haveaproblem.Youdonotgetsuchachance.Thereisnotmuchscopeforexposingyourselfto Vedanticlistening.So,whattodo?Because,ifthereistobeacompletetransformationofyour mentalcondition,acompleteoverhaulingofthecontentsofyourmind,youhavetokeepon exposingyourmindconstantlytothenewawakeningandenlighteningideas.Youhavetokeepon pouringthesenewideasintoyourmind.Anditcannotbedoneinadayortwo.Youmustkeepitup inacontinuousunbrokenprocess,constantly,justasyouputnourishmentintothebodyeveryday.
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Morningbreakfast,middaylunch,eveningsupper—withallthatonlythebodyisnourished.So,if thetransformationhastobeeffectedinthemind,thisdeprogrammingprocesshastobecontinuous. It has to be regular and continuous, day after day.
Svadhyaya and Its Many Advantages
Asagainstthisnecessity,boththeSatsanghmethodandthelisteningmethodhavetheir limitations.Youhaveyourlimitationsingainingaccesstothesesourceswhichcanbringaboutthe requiredtransformationinyou.So,Patanjalihassuggestedaprocesswhichis,independentoftime andcircumstancesandeasilyaccessibletoyouwhereveryoumayhappentobe,whetherSatsangh isavailableornot,whetheropportunitytolistenisavailableornot.Patanjalisaid,“Thisisaprocess whichwillbeavailabletoyouconstantly,availabletoyoualways,whereveryouare”.Whatisthat? Aregulardailyintakeofthemind-transforming,illuminingandawakeningnewideasthrough constantdailystudyofbooksthatexpoundyourreality.Constantdailystudyoftherighttypeof literature.Whatistherighttypeofliterature?Thescriptures,theeternalsourcesoftranscendental divinewisdom.Thescripturesconstitutepermanentsourcesoftranscendentaldivinewisdom.All thegreatestdivineexperiencesaretherewithintheconfinesofthesegreatbooks.Thesescriptures holdwithinthemselveslife-transforming,illuminating,spiritualideas,powerfulspiritualideas. Theseyoucanpartakeof—theseilluminatingandtransformingideas—anyday,atanytime,in yourownhome,inyourownroom,inyourbedroomifyoulike,atanytime;andifyourlifeisa very,verybusylife,frommorningtoevening,eventhenyoucandothestudyatnightordothe studyintheearlymorning.Getupearlyinthemorningandbringinafloodoflightintoyourmind throughthisstudyorfinishallyourworkandsitupinthenight,evenatmidnight,andbringina floodoflightintoyourinterior.So,ignoranceisdispelled,knowledgeisbroughtin.Bythis constantintakeofspiritualideasthroughdailystudy,graduallytherecomesaboutaprocessof mind-transformation.Theoldmindisgraduallyeliminatedandanewmindiscreatedwithinyou,a newmindwhichalwaysthinksspiritually,whichalwaysisinastateofawareness.Thatoldstateof ignorance,thatstateofwrongthoughts,thatstateofnon-awarenessispushedoutgradually;andin itsplacetheregrowsthenewmindcharacterisedbyillumination,characterisedbyahigher awareness,characterisedbyspirituallightandwisdom.Thiscreationofanewmind,anewview, newwaysofthinking,newwaysofbeingawareofyourself,anawakenedhigherawareness,a higherspiritualidentity—thatisthemetaphysicalaswellasthepsychologicalobjectiveofthe fourthNiyama,namely,Svadhyaya.Anditissignificantthereforethatthisprocess,thisSadhanaof Svadhyaya,whichconstitutesthefourthoftheNiyamas,constitutesalsothecommencementofthe flowofyourconsciousness,theflowofyourentirelifeinapositivespiritualdirection,inanupward ascending dimension.
TofullyunderstandtheimportanceofSvadhyaya,youmustgodeeperintoitsmetaphysical andpsychologicalimplications.BySvadhyayayougraduallytransformyourinterior,whereinlies theproblemofbondageaswellasitssolutionofliberation.Inthatareaofyourbeingyoubring aboutanawakening,youbringaboutatransformation.Youbringaboutatotalrenewal.Theold mindiscastoutandanewmindiscreatedbySvadhyaya,bydaily,regular,unfailingintakeof luminouslife-transforming,positive,creativespiritualideasofTruth-consciousness, Reality-awareness,oftheconsciousnessofyoureternalidentityasopposedtoyourpresent consciousnessofatemporary,falseidentitywiththebody-mindcomplex.Thefalseidentityisall proppedupbyUpadhisorlimitingadjuncts,whereastherealidentityisbaseduponTattva.The
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basisorsupportfortherealidentityisTattva.Whereasthebasisorsupportforyourfalseidentity, yourhumanidentity,yourNama-Rupaidentity,yournameandformidentity,istheUpadhisor limitingadjunctsthatareever-changeful,thataretemporary,thatdonotconstituteyouressential nature,thatbelongtoPrakriti,asdistinctfromyourtrueSelforRealitywhichisPurusha.So,thatis thevalueofSvadhyaya.Itcreatesanewmind.Itputsanendtothewrongthought,thewrong knowledgeortheViparitaJnanathatyourmindhas,namely,“IamSo-and-so,Iamsuchandsuch,I amthisandthat”,andinitsplace,bringsaboutrealJnana.SvadhyayaofJnanaGranthas,theregular studyofwisdomscriptureswhichareasourceoflightandenlightenment,bringsaboutright knowledgeasopposedtoerroneousknowledge.Erroneousknowledgeistheresultofalackof properenquiryandalackofproperdiscrimination.ViparitaJnanaisduetoAvicharaandAviveka. IntheplaceofAvicharaandAviveka,youbringaboutVicharaandVivekathroughSvadhyaya. Svadhyaya gives rise to Vichara and Viveka.
Thehumanindividualsuffersfromalossofself-awareness,suffersfromawrong identificationwithPrakritiintheformofbody,sensesandmindduetoabasicnesciencewhichwe callAjnanaorspiritualignorance.OneofthemetaphysicalobjectivesofSvadhyayaistoremove thecoveringofthisAjnanafromyourconsciousnessandbringinanewawareness,anew knowledgeaboutyourself.ThereisalsoasecondimportantmetaphysicalobjectiveofSvadhyaya. Withinthepsycheofthehumanbeing,thebondagetobodyconsciousnessandsensualpropensities liesintheformofvarioussubtleimpressionsandlatenttendenciescalledSamskarasandVasanas. Theyhavetobecompletelyreshuffled.Theyhavetobecompletelytakenout.Andanewmindhas tobecreated.TheoldVasanasandSamskaraswhicharecharacterisedbyignorance,Avidya, Ajnana,bodyconsciousnessandgrossnesshavetobeeliminated,andintheirplace,newSamskaras ofadifferentvariety,divineandspiritual,havetobecreated.AndSvadhyayaservesaveryvaluable purposetowardsthisend.Itisagreatexercise,andgradually,dayafterday,itbringsabouta transformationofthementalcontents,theinnercontentsofyourmind.Svadhyayareplacestheold worldlySamskarasandVasanasbynewspiritualSamskarasandnewspiritualVasanassuchas wouldbehelpfulandsupplementarytoyoureffortatattainingSelf-awareness.Svadhyayaisagreat exercise in this way.
Psychologically,Svadhyayahelpsyoubycreatingapermanentbackgroundofthought,so muchso,whenyouarefree,whenyouarenotoccupied,whenyouaredisengagedfromouter occupation,youdonotfallapreytoalltypesofchaotic,miscellaneousthoughtscrowdinginyour mindandtryingtosweepyouawayinoneworldlydirectionortheother.Rather,bySvadhyaya, yougainoracquireacertainstablebasisonwhichtostay.Yourmindnolongergetssweptawayby theonrushofmiscellaneousthoughtswhenyouaredisengagedfromwork,orwhenyoutryto sleep,orevenbeforewakinguporduringdream.ThisisbecauseSvadhyayacreatesinyoua permanent type of background of thought of the right quality, of the spiritual quality.
Normally,wheneveryouareoccupiedwithsomework,yourmindcreatesnoproblemfor you,becauseitsattentioniscaughtintheworkoutside.Itiswhenyouarenotoccupiedthatallyour innerSamskarasandVasanasstartshowingtheirhideousface,thatyourmindbecomesadevil’s workshop.Itisthenthatyourmindrunsriot,goesintoallsortsofsensualgrooves,intovarious disturbingthoughts.So,tosecureyourselfagainstthismentalmischief,thespiritualmastershave advocatedorsuggestedthecreationofacertainpermanentbackgroundofthoughtinyourmind.If suchabackgroundofthoughtiscreatedinyourmind,then,theproblemofmentalmischiefceases.
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CREATING A NEW MIND THROUGH SATSANGA, SRAVANA AND SVADHYAYA
Whenyouareoccupied,everythingisokay.Andwhenyouarenotoccupied,thenalsoyouare okay,becauseyouhavealreadycreatedinyourmindacertainbackgroundofthoughtwhichis spiritual,whichispositiveandgood,upliftingandelevating.Byprovidingtherightmaterial, Svadhyayahelpsyouincreatingsuchapermanentbackgroundofhigherthought,ennobling spiritual thought. This is one psychological gain of Svadhyaya.
YetanotherimportantpsychologicaladvantageofSvadhyayaisthatitgivesyou,createsin younewmaterialforcontemplation,forreflection,formeditation.Itisverynecessaryforyouto haveclear-cut,vividandwell-definedconceptsandideasabouttheUltimateReality,aboutthe ultimateobjectofmeditation,uponwhichyourmindwillhavetogetfocussedlateroninthe practiceofYoga.Ifthereisonlyavaguetypeofunderstandingaboutthesethings,effective meditationisnotpossible.Forsuccessfulmeditation,itisnecessarytohaveveryclear-cutideas abouttheUltimateReality.AndSvadhyayaprovidestherighttypeofpsychologicalexercisewhich clarifiesthingsinthemind,removesmanydoubts,answersmanyquestions,providesinspiration anddeeperinsight,andmorethananythingelse,givesyouclear,well-defined,vividmaterialupon which to reflect, upon which to cogitate, upon which to contemplate and meditate.
Ifyourmindishavingonlyvagueideas,nebulousideasofwhatBrahmanis,whatRealityis, youcanonlydiscussalittle;youcanonlytalkalittle.But,sinceyouhavenotcaughtveryclear-cut andwell-definedideasabouttheultimateobjectofmeditation,abouttheultimaterealityandgoalof yourlife,yourmindcannottakeholduponit,yourmindcannotgetfocusseduponitinasteady way.Svadhyayaprovidesforthisproblemalso.Throughconstantconcentratedstudy,withallyour attentionfixeduponthesubjectofyourstudy,whathappensisthatgraduallywithinyourmind therecomesaveryclear-cutandveryclearlydefinedideaofwhatitisthatyouhavetoachieve. Therecomesintoyourmindaveryvividandclearlydefinedideaofwhatreallyisyourgoal,what reallyisyourobjectofmeditation.Then,Brahmanbecomestoyounotmerelyaworld,notjust somethingvagueandnebulousandill-defined,butveryclear-cutandverywell-defined.Thus, Svadhyayaprovidesforyoumaterialforeffectivemeditation,foreffectiveinnerreflectionand contemplation,bycreatingwithinyouaclear-cut,definiteideaofyourobjectofmeditation.Only whenyouhaveaclear-cutideaoftheobjectofmeditationcanyoutrulymeditate.Andmeditationis theultimateprocesswhichthewholescienceofYogaistryingtobringabout,tryingtomake possible.Because,RajaYogaisnothingbutthescienceofmeditation.Itsultimateprocessis meditation.Itisinordertotrainyourentireinteriortobeabletodoeffectivemeditationthatall thesevariouspreliminaries,varioussteps,havebeenexpoundedbyPatanjali.Fortheprocessof meditation,theNiyamaofSvadhyayabecomesavery,veryinvaluableandpricelesspreparation. So,psychologically,Svadhyayahasthistorecommenditthatnotonlydoesitsafeguardyouby creatingabackgroundofennoblingspiritualthoughtinthemind,butalsoprovidesforyou clear-cut,well-definedmaterialwhichbecomesthesupportofyourinnerreflectionandmeditation, Manana and Nididhyasana. This is the psychological rationale of Svadhyaya.
ThewholeproblemofhumanbondageisneitherintheSelfnorinthebody.Itisinthe interimareaofyourmindandintellect,yourinnerbeing,innernature,whichiscalledAntahkarana Prakriti.Itistherethatyouhavetofindasolution,becausetheproblemisthereandthesolutionis alsotobefoundthere;andthesolutionisobtainedbybringingaboutatransformationofyourmind, bycreatingatotallynewmindwithnewmentalcontents.Ofthethree,namely,Satsangha,Sravana andSvadhyaya,Svadhyayaisthemostreliable,becauseitisalwaysavailableanditcanbe
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practiseddaily.Whereas,SatsanghaandSravanaarenotsocontinuouslyavailable.Thereforeitis thatPatanjalihasmadeSvadhyayaanimportantpartofhissecondAngaorNiyama.Lastly,thereis onethingmoretoknowaboutthisimportantspiritualexerciseofdailySvadhyaya.Itisthat Svadhyayaisnotmerelyreading;itisstudy.ItisnotPathaorParayana,butitisAdhyayana;itis Svadhyaya.
ISVARAPRANIDHANA OR SELF-SURRENDER
NowwecometothefifthoftheNiyamas.ItiscalledIsvarapranidhana.Mostly,in non-technicallanguage,Isvarapranidhanaistranslatedas“surrendertotheDivine”.Itis Saranagati—offeringourselvesuntotheDivine.Iamnowinoneposition,andinsurrender,I changemypositionandputmyselfintoanotherposition.IcentremyselfintheDivine.Igive myselfupandplacemyselfintheDivinefortheDivinetodowhatItwisheswithme.So,itiscalled self-offering or offering of oneself. It is called self-surrender.
Now,self-surrender,rightlypractised,isagreathelpinachievingtheultimateaimofYoga, namely,superconsciousness.Superconsciousnessisastateinwhichoneisabletogobeyondthe presentstateofbondageresultingfromanerroneousideaaboutoneself.Insuperconsciousness,one transcendserrorandmovesintotruth,intorightperception;thusmoving,oneattainsillumination, oneregainsone’struestatusofPurushahood.Thatisthevalueofsuperconsciousness;thatisthe significanceofattainingsuperconsciousness.Superconsciousnesscorrectsthewholeerrorofthe human being and puts him back where he belongs.
Whendealingwiththisstateofsuperconsciousness,whichistheultimateaim,objectiveor goalofRajaYoga,inoneplacethegreatMaharshisaysthatthatstatecanbebroughtaboutor attainedthroughvariousmeans.Andincataloguingthem,thesagementionsIsvarapranidhanaalso asoneofthemeans.ItispossibletoattainsuperconsciousnessthroughperfectIsvarapranidhana.If itiswhole-souledandhundredpercent,completeandperfect,then,Isvarapranidhanahasinitthe powertograntyoutheexperienceofsuperconsciousness,whichmeansthatthisfifthofthefive Niyamas is of tremendous help in the actual Yoga process. It means that.
Bahiranga Yoga and Antaranga Yoga—A Question of Classification
AndwhatistheactualYogaprocess?Concentration,meditationandSamadhi—thesethree, takentogether,constitutetheactualYogaprocess,therealYoga.Andmeditationisimpossiblewith ascatteredmind,withamindinwhichtheoutgoingtendencyhasnotbeenreversed,hasnotbeen correctedandeliminated.Insuchamind,theoutgoingtendencyisstillverystrongandreal,and effectivemeditationisnotpossible.Therefore,inasmuchastheinteriorisingofthemind,the withdrawingofthemindfromtheexternals,isanindispensablecondition,isaprerequisite,tothis realprocessofYogaconstitutedbyconcentration,meditationandSamadhi,thiswithdrawalofthe mind—whatiscalledPratyahara—alsohasbeenincludedasaninseparablepart,asanintegralpart, oftheactualYogaprocessortheinnerYoga.Therefore,theselastfourAngas—withdrawal,
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concentration,meditationandSamadhi—areregardedandreferredtoastheAntarangaaspectof Patanjali’sYoga,whereasthefirstfourAngasYama,Niyama,AsanaandPranayama—are generally referred to as the Bahiranga aspect of Yoga or as the outer Yoga.
Thereare,however,somepeoplewhoincludePratyaharaalsounderBahirangaYogaand saythatthefirstfivelimbsconstituteBahirangaYogaandthelastthreelimbsconstituteAntaranga Yoga.IammoreinclinedtoagreewiththepeoplewhotakethefirstfourAngastoconstitute BahirangaYogaandthelastfourAngasconstituteAntarangaYogaortheinnerYoga.Tome,this seemstobeamorelogicalclassification,because“withdrawal”ismorerelatedtoconcentration andmeditation,thoughthepracticeofthisfifthfactor,namely,“withdrawal”issomethingthathas tobepractisedduringVyavahara.So,thosewhoincludeitinBahirangaSadhanahaveacertain basis,acertainreason,forit,becausethiswithdrawalisnotsomethingwhichyoudowhenyougo toyourmeditationroomandclosethedoorandsitonyourseatandstartdoingyourmeditation.Itis somethingthathastobepractisedevenwhenyouaremovingabout,evenwhenyouareactive, dealingwithvariousmattersofdailylife,thoughasaspecifictechnique,evenaftersittingonyour seat,acertainpracticeofwithdrawalisinvolved.ButtheactualpracticeofthefifthAnga, withdrawalofthemind,issomethingthathastobegraduallyperfectedduringyouractive Vyavahara.Here,sufficeittosaythatwhateverbetheclassificationofPratyahara,thisfifth NiyamaofIsvarapranidhanaisevidentlysoimportantandisofsuchtremendoushelpand significanceeventoone’sAntarangaSadhanathatPatanjalihasgonetotheextentofsayingthat attainmentofsuperconsciousnessispossiblealsothroughIsvarapranidhana.Itshowsits importance.So,wemustbeinapositiontounderstandveryclearlywhatthissurrendermeans. Now,inwhatwaydoesPatanjaliMaharshivisualiseorenvisagethispracticeofsurrender?Whatis hisideaaboutitandinwhatwaydoesheconceiveofit?Whathashetotellusaboutthis “surrender”?
Meaning of Self-surrender
Self-surrenderisasurrenderofthosefactorswhichstandinthewayofourattaining superconsciousness,whichaslongasweclingtothem,willnotallowustomoveforwardand ascendupward.So,inthemostgeneralsenseoftheterm,itisasurrenderofthosemetaphysical factorsthatstandinthewayofourattainingtheobjectofYoga,theultimategoalofYoga.Patanjali saysthatthatwhichholdsusboundtoSamsaraisourpresentwrongconsciousnesswhichhascome aboutduetoourinvolvementincosmicnature,inphenomenalnatureorPrakriti.Thispresent wrongstateofconsciousnessisonewhereweareidentifiedwithpassingnon-eternalaspectsofour personalitysuchasbody,mind,name,form,ouropinions,ourdesires,ourcravings,our self-importance,ouregoisticalideasandouregoisticalwishesregardingthings.Thesecreate problemsforus.Wewantthingsinaparticularway,insuchandsuchawayonly.Notinanyother way.Andifanyoneishelpfulinfulfillingourdesiresforthingstobeinsuchandsuchaway,heis ourfriend.Wearewellinclinedtowardshim.Ifsomeonecomesinthewayofourhavingthingsin themannerwewant,ifsomeonecomesinthewayandupsetsourapplecart,thenheistousour enemy.Wehaveillwilltowardshim.Wehavenegativefeelingstowardsthatperson,anegative relationship.So,Raga-Dvesha,likeanddislike,attractionandrepulsion,ariseoutofourclingingto certain personal desires, to certain personal wishes.
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OR SELF-SURRENDER
“Notmine,OLord,ThyWillbedone,notmine”—thisistheotherendofthepole.Itisatthe NorthPoleandthecommonhumanconsciousnessisattheSouthPole.Unconsciously,thehuman individualisalwaysengagedintryingtomakethingsjustashewantsthemandinnootherway. Andifsomeobstaclescropupintheway,hewilltrytoremovethoseobstaclesandsomehoworthe otherseethatthingsareashewantsthemtobe.And,inthisclingingtoone’sselfishdesiresliesthe seedsofalllikeanddislike,allquarrel,alldisharmony,alldiscord,allconflict,allclash,allhatred, allvengefulness,alldesiretoretaliate,allsorrow.Byclingingtoourowndesires,weloseourpeace ofmind.ThisisSamsara,thisislife.Thisiswhynohumanbeingisalwayshappy,nohumanbeing isatpeacewithhimself.Manisalwaysinastateofagitation,becausebytheverynatureofthings, allthingsdonotgothewayhewantsthemto.Theworldhasawillofitsown.Italsowantsthingsin itsownway.Andthereisalwaysavariancebetweenthewayinwhichwewantthingsforourselves andthewayinwhichtheworldispreparedtogivethingstous,andthisperpetualtensionislife. And,therefore,thehumanindividualisnotsatisfied,notcontent,notatpeace.Heisnothappy.Our worshipfulMastergavethedictum:“Adapt,adjust,accommodate”.Hegaveitwithinthe frameworkofthesocialmilieu:hegaveitwithintheframeworkofhumanaffairs,ofhuman relationships.But,withintheframeworkofourinteriorlife,ofourspirituallife,whereweare relatedtoGod,itisnotmerelyaquestionofadapting,adjustingandaccommodatingwithGod.Itis bowingtotheWillofGod.ItissurrenderingtotheWillofGod.Itisaquestionofsaying:“ThyWill bedone,notmine”.Itisaquestionofgivingup“I”and“Mine”andsayingtoGod,“Nothing belongstome;allbelongstoYou”andthenbehavingandlivinglikethat,reactinglikethat. SurrendermeanstotellGod:“Youwillbetheonetolaydowntherule,notI.Youwillbetheoneto pilottheship,notI”.ItmeanssurrenderingtotheLordtheconductofourlifeandtobecontentto makeourlifeinthewayHewantsittobemade,surrenderingourself-wishesregardingthingsand conditions and remaining happy in whatever condition He may keep us.
Marjara Nyaya—The Illustration of the Cat and the Kittens
SriRamakrishnaParamahamsaexplainedthisspiritualstateofsurrenderbycitingthe analogyofthecatandthekittens.Thecatlayslittleonesandthenthelifeofthekittensis completelyinthehandsofthecat.Wherevershekeepsthekittens,thelatteraresatisfied.Andthen, takingthekittensonebyonebythescruffoftheneckwithhermouth,thecatshiftsthelocationof thekittens.Inthisway,thecatshiftsherkittensanumberoftimesfromoneplacetoanother;and whereverthemothercatplacesthekittens,thelatteraresatisfied.Theysaythatthecatsometimes shiftsthekittenssevenoreighttimeswithinthecourseofamonthortwo.Ithasgotsomeinstinct.It doesnotwantthelittleonestobeinthesameplace;maybeitthinksthatsomeenemywillcometo knowofitandthenthelittleoneswillbeindanger.Sothecatkeepsshiftingherlittleonesfromone placetoanotherandallthatshiftingthekittenstakeupquietly.Thelittlekittenjustcurlsitselfup andallowsitselftobepickedupbythescruffoftheneckandtakenwhereverthemothercatdeems fit.SriRamakrishnasaysthatthisisthenatureandconditionofthedevoteewhohassurrendered himselftotheLord.Suchadevoteedoesnotwanttohaveanysayinanymatter.HeallowstheLord todowhatHewantswithhislife.ThisisoneaspectofIsvarapranidhana—thesurrenderofone’s self-willorindividualwill,thesurrenderofone’spersonaldesires,especiallythoseintheTamasic and the Rajasic aspects.
Normally,wehaveademandingnature,aninsistingnature,anobstinatenature.Andwe say,“Iwantthingsonlyinthisway”.Hereitmustbenoticedthatthereisadifferencebetween
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tenacityandobstinacy.TenacityisaSattvicvirtue;obstinacyisaTamasicvice.Youwillhaveto knowwhereyouarebeingobstinateandwhereyouarebeingtenacious.Andwhereyoucantruly andproperlysay,“Yes,thisisonlytenacity”,youcanallowittoremain.Butifyouthinkitis obstinacy,thenyoumustgiveitup,youmustsurrenderit.Thisisoneaspectofsurrenderingtheego principle to the Will of the Lord.
Metaphysical Implication of Self-surrender
Secondly,wehavebeentryingtoconsiderrightfromtheverybeginningthat philosophicallyspeaking,ourpresentstateofconsciousnessisavitiatedstateofconsciousness.Itis notanormalstateofconsciousness,becausethenormalstateofconsciousnessisitsabsolutestate. Whereas,ourpresentconsciousnessisinanabnormalstatewhereitischaracterisedbyerrorand ignorance,wherethetruthiscompletelyovershadowedbythecloudofignorance.Justasthemoon hidesawaythesuncompletelyduringasolareclipse,thismetaphysicalaberrationeclipsesour pristine,glorious,natural,eternalstateandleavesusinavitiatedstateofconsciousness,whichisa wrong state of consciousness, which is a state of darkness.
Now,whatisthemetaphysicalanatomyofourstateofconsciousness?Howcanwestudyit?
Ifwewanttoknowthestateofourbonesafteranaccident,wetakeanX-raypictureandholdit againstthelightandweareabletoseetheexactconditionoftheinjuredorcrackedbonesinside. Thestateoftheinsideanatomyisprojectedbeforeusinaclearmannersothatweunderstandwhat exactlytodotobringaboutacorrection,areadjustment,tosetthebonesstraight.Inthesameway, ifwecouldknowtheinnerstructureofthewrongstateofconsciousnessinwhichwearesaidtobe, ifwecouldseeitsmetaphysicalanatomy,howexactlyitis,thisabnormalvitiatedstateof consciousness,thenwecanknowhowtoliberateourselvesfromit,howtotranscenditandgo beyonditandregaintherightstateofconsciousness.Ourpresentstateofpersonalityconsciousness isastateofconsciousnesscharacterisedbyanawarenessofourselvesinrelationtotheoutside world.Weareawareofourselvesinrelationtootherpeoplehereinthisworld,inrelationtocertain placesinthisworld,inrelationtocertainconditionsinthisworld,inrelationtoacertain environment,andinrelationtocertainthings.Weknowofourselvesonlyinsuchconnection,in suchcontext.So,ourentireawarenessofourselvesisinthecontextoftheexternaluniverse,isin thecontextoftheexternalconditionsprevailingaroundus.Andhereliesthefundamentalblunder. Hereliesthefundamentalmistake.Whyisitablunder?Becauseofthesimplefactwhichnoone candenythatthiscontextisnotthecorrectcontext.Again,why?Because,thiscontextinonlya temporarycontext.Itisapassingcontext,itisnotourrealpermanentcontext.Thecontextitselfis ever changing and it is also in time. It is thus a purely transitory, impermanent context.
Howcanyoubaseyourknowledgeorawarenessofyourselfuponsuchatransitoryand impermanentcontext?Thatknowledgeitselfisboundtobewrong,isboundtobeerroneous, because,themomentthisimpermanentcontextchangesorcomestoanend,theknowledgebased uponthatalsowillfalltotheground.Itwillprovetobeinvalid.Itwillprovetobeanerror.Thisis thefundamentalblunderthatunderliesyourpresentknowledgeofyourself,yourpresentawareness ofyourself.Youaremakingitdependentuponafactorwhichitselfisatwodays’affair,a temporaryfactor,apassingfactor.Ifyoubaseyourawarenessuponatemporaryfactor,then,when thatfactoritselfvanishes,thegroundunderyourfeetwillbecutdown.Anddownyouwillgo.Your presentawarenessofyourselfiscompletelyrelatedtoacontextwhichisitselfpassingand
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ISVARAPRANIDHANA OR SELF-SURRENDER
temporary;andevenwhenitisthere,itisnotstablebutchangeful.Therefore,yourpresent awarenessisnotthecorrectawareness.Youmustgiveitupinfavourofthecorrectawareness.You mustdetachyourawarenessfromthepassing,changefulworldoutsideandattachit,relateit,tothe imperishable,everlastingAtmanwithin.Thisgivingupofyourpresentwrongawarenessisthe second aspect of Isvarapranidhana or self-surrender.
Youknowofyourselfnowinrelationtoachangefulandimpermanenttime-spacecontext andyouknowthatthiscontextdidnotexistbeforeyouwereborninthisworldandthiscontextwill ceasetoexistthemomentyoudiscardyourbody.Thenwhereareyou,whatareyou?Whattruckdo youhavewiththisenvironmentandwiththisframework?Thisyouhavetothinkabout.Andaslong asthisstateisallowedtoprevail,howcanyouexpectsuperconsciousnesstocome?Howcanyou realiseyourPurushahood?Thatisknowingofyourselfintermsofeternityandinfinityandastate beyondalltheseouterfactors.InPurushahoodyougobeyondphenomenalnature,whereasthis entirethingwhichyouseeinwhichyouareinvolvedispartofphenomenalnature.Andyourwhole consciousnessofyourselfseemstodependuponthisPrakritionly.Youknowofyourselfonlyin relationtothisPrakriti.Whereas,superconsciousnessisastatewhereyouhavetotranscendthis,go beyondthis,knowyourselfinessenceasyouare,andnotasyouseemtobeinthesituationinwhich you are now placed. Now, what are you going to do about it?
ThesecondAnga,namely,Niyama,waspropoundedbyPatanjalispeciallywiththeobject ofgivinganewturntoyourconsciousness,anewdirectionupward,aGodwarddirectiontoyour life,atruthwarddirectiontoyourlifeandlife-style.TheNiyamastakeyouthroughaseriesof processesinbringingaboutthisnewturnandthemostimportantstepinthisdirectionis Isvarapranidhana.InIsvarapranidhanayouarerequiredtocompletelygetridofyourpresentwrong consciousnessbasedupontheoutercontextofthetemporaryphenomenalenvironmentandto developwithinyouaconsciousnesswhereyouknowofyourselfinrelationtotheEternal.“What amI?IamtheeternalpartofGod.IliveinHim,IdwellinHim,Iliveandmoveandhavemybeing inHim.Heismybe-allandend-all.Heismysourceandorigin.Heismypresentsupportand sustenance.Heismyultimaterestingground.Heismyultimategoal.MyentirelifeisinHimfrom beginningtoend.”Thissortofconsciousnessshouldbeevokedbyyoufromwithin.Youhaveto removeoruprootyourconsciousnessfromitspresentbasis,fromitspresentcontextinPrakritiand plantitinanewelement,inatotallynewprinciple,namely,God,theCosmicBeing,the Satchidananda.“Ishallnolongercontinuetothinkofmyselfintermsofthisouterworld.No! HenceforwardIwillbeawareofmyselfonlyasabeingrootedinGod,asabeingdwellinginGod, asabeingrelatedtotheDivine.AndIwillknowofmyselfonlyintermsofGod,intermsofEternal Reality,intermsoftheDivineBeing,intermsoftheUniversalSoulandcertainlynotintermsof thispassingenvironmentalcontext.”Suchshouldbeyourresolve.Suchistheessenceof IsvarapranidhanasothatbytheactofIsvarapranidhanayouevokewithinyourselfanew consciousnessoranewawarenessaboutyourselfwhichreplacestheoldawarenesswhichisthe verybasisofallyoursuffering,ofallyourproblems.Andtryingtogrowinthisnewstateof consciousnessisnotasingleact.Itisacontinuousstruggle,acontinuousattempt,aceaseless continuingattempt.Youmustgoonbeingbasedinthatnewstateofconsciousness,againandyet again,becausenomatterhowmanytimesyoutrytotakethatposition,youwillcomebackintothis phenomenalworldonceagain.Againandagainyoumustcontinuetogobacktothatnewstateof consciousnesswhichyouaredeterminedwillbeyourrealground,yourrealatmosphere.So, Isvarapranidhana is a continuous Abhyasa and
46 PHILOSOPHY,
the Abhyasa should be kept up continuously.
PSYCHOLOGY & PRACTICE OF YOGA
THE WIDER ASPECTS OF THE PROCESS OF ISVARAPRANIDHANA
ThereisasayingbythegreatsageVyasaintheMahabharatawhichcarriesthemeaningthat twotermsortwowordsconstitutebondageandtwowordsconstituteliberation.Thewords“I”and “Mine”constitutethebondageoftheindividual’ssoul.Aslongasoneiscaughtinthis“I”and “Mine”business,hisstatewillbeasorrystate.Therewillbenowlaughing,nowweeping;nowup, nowdown;nowveryloving,nowveryhating—allconflictandclash.Aslongasheiscaughtinthe vice-likegripofthetwowords“I”and“Mine”,thiswillbehisfate.Andwhatarethetwintermsthat constituteliberation?“NotI,NotMine”thesetwotermsconstituteliberation,constitutefreedom. Thesetwotermsgiveultimatepeaceandjoyandallproblemscometoanend.Thetribulationsof the soul, of the spirit, of the individual being, are over.
Thistruthisvividlybroughtoutasasortofalittlesymbolinthedivinedramaofthelifeof JesusChrist,whenatacertainmoment,therecameintohisheartawishofhisown.Hebeganto think:“Couldthingsturnoutinadifferentwaythantheyseemtobeheadingtowards?Maybe,ifthe mattercouldturnoutthewayIwant...”Now,JesusChristwantedthingstoturnoutinaparticular way.Andthen,duetothisonethought,duetothisonedesireofhis,hehadtogothroughtheutmost agony,hehadtosufferterribleagonyforanentirenightsomuchsohewentthroughhell.The suffering,thetorture,thetormentheunderwentissomethingthatcannotbeunderstood,thatcannot beexplained,thatcannotbedescribed.Itissaidthatwhenapersonisinthegripofintenseemotion, perspirationcomes.ButitissaidthatoutofthebodyofJesus,inplaceofperspiration,bloodoozed out.Outoftheporesofhisskin,bloodoozedout;somuchwastheagony.Heperspirednotsweat, butblood.Youcanunderstandwhattheintensityofthatagony,theextentofthatsuffering,must havebeen.Butatlasthesaid,“No,no,no.NotI.Letitgo.Idonotwantthingsinmyway.Letitbe justasYouwantit”.Themomenthesaid,“Notmydesire,notmywish,butletYourwishtriumph”, immediatelypeacecame.Themomenthegaveup“I”and“Mine”,peacecame.Alltheagonycame toanend.Thetormentsubsided.AndJesusChristgaveadeepsighandgotup.Hisordealwasover themomentthetwothings“I”and“Mine”weregivenup.Herose,freedfromtheclutchesofhis terribleordeal,freedfromthetorture,fromtheexperienceofagony,andheregainedhis composure,foundhispeace.Thisisjustaverybriefsummaryofavery,verydeepphilosophical andmetaphysicalfact,amysticaltruth;andthisispreciselythesituationwhichconfrontsthe humanindividual.Andthisispreciselythesituationwhichinthepastconfrontedgreatsageswho wantedtohelpthehumanindividual.ThisisthesituationthatconfrontedthescienceofYoga.The scienceofYogawasfacedwiththisproblemtosolve,justasthemedicalscienceisfacedwiththe challengeofcertainphysiological,anatomicalproblems.So,theYogaShastra,thescienceofYoga, wasfacedwiththisproblemoftheindividualinearthlybondagebeingcaughtinthevice-likegrip of“I”and“Mine”whicharespuriousandnon-eternalproductsofthePurushagettinginvolvedin Prakriti.
Ifanindividualgetsselectedbysometalenthunterstoplayapartinadramaticperformance orafilm,whathappenstohim?Themomentheistakenintothewholeset-up,acertainpartgets imposeduponhimasaresultofhisgettinginvolvedinthedramaticperformance,thedramatic
8
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THE WIDER ASPECTS OF THE PROCESS OF ISVARAPRANIDHANA
situationorthefilmsituation.Asaresultofthisinvolvementheisobligedtogetintoacertainrole, andhethentakesuponhimselfanew“I”and“Mine”accordingtothepartthathasbeenassignedto himinthestory.Andso,untilhegetsoutofthissituation,heisthatbeing.Dayandnighthehasto thinkofwaysandmeansofbeingthatbeing—inhiswayofthinking,inhisexpression,inhis acting,inhistalk,ineverything.So,thisrolegetsimposeduponhimanditcontinuesaslongashis involvementintheentireset-upcontinues.Whenthewholethingisfinished,whenthecontractis over,ifthemangetsdisengagedfromitanddoesnotfoolishlysignintoanothercommitmentdueto greedforbigmoney,thenonceagainheiswhatheis.Hedoesnothavetogetinvolvedinthedrama, wheremaybeheloseshissonorhiswifeorgetsstabbedorgetsmurdered.Inthesameway,getting involvedinPrakritiandallthemanifestationsandotherexpressionsofPrakriti,whathappensis thattheindividualsoulgetscaughtinacertainplotandacertainpart,andthewholelifebecomes nothingbuttheplayingofthatpart;andthiswillcontinueunlessanduntilhemanagessomehowor theothertogetdisengagedfromthisinvolvementinPrakriti.So,thiswasthesituationthatfaced thescienceofYogaintryingtocometotheaidoftheindividualsoulcaughtinSamsara,intryingto showhimawayoutofthefalse“I”andthefalse“Mine”thatcomesoutofthefalse“I”.Itisbecause ofallthisthatthegreatsageVyasagaveoutthevery,verysignificantsayingthattwowordsverily constitutedbondageandtwowordsverilyconstitutedliberation.“I”and“Mine”constitute bondage; “Not I” and “Not Mine” constitute liberation.
Andinthelightofthisdiscovery,inthelightofthisknowledge,youcanunderstandthe specialsignificanceofIsvarapranidhanaasthefifthofthefiveNiyamasthatconstitutethesecond AngaofYoga,atatimewhentheindividualtriesbyvariousmeansandindifferentaspects,tomake hisentirelife-streamascendandmoveGodward.But,themostcrucialthingiswithintheareaofhis personalityconsciousness.Intheouterareasofcleanlinessandholinessandsanctity,allright,you startwithSaucha.Andintheareaofgoingabovedesiresorgettingoverdesiresandgainingamood ofcontentment—well,Santoshisthere.Andthen,totrytoassertthesuperiorityofthespiritover theflesh,thesubtleoverthegross,thehigheraspectsofyourpersonalityoverthepuresensual personality,Tapasisthere.Tapasiscounteringtheurgeofthesenseappetites,counteringthedrive ofthesensestowardssenseindulgenceandobjectexperience.Andnow,wegointotherealmofthe contentoftheperson,histhinking,hisfeeling,hisentireapproachtolife,hisviewoflife,tobring about a transformation in his view of himself as well as in his view of the entire universe.
False Life in the Context of the Outer Universe
SvadhyayaisthispowerfulmethodofbringingaboutatransformationinhisSamskarasand Vasanasbycreatingabackgroundofthought,bygivingmaterialforfocussingthemind.Andthis interiorprocessgoesintoagreaterdepthwhenweapproachIsvarapranidhana,forthe self-awarenessinthehumanbeinginastateofignoranceandbondageisalwaysanawarenessof himselfinrelationtothecontextoftheouterworld,whichaswehaveseenisaninvalidcontext,due toitsbeingonlyamomentarycontext.Theverybasisissomethingthatiserroneous,issomething thathasafundamentaldefectinit,thedefectofbeingtemporaryandchangeful.So,alwaystheJiva isinastateofflux,inastateofagitation,ofdisturbance,inastateofgreaterandgreater involvement.Ifyouareagovernmentofficial,youworkinoneplaceforthreeyears,createsome friendsandallthat,andafterwardsyouaretransferredtosomeotherplaceandthereyoucreate somenewfriendsandacquaintances.Younowfeelyourseparationfromyouroldacquaintances, startwritingletterstothem,startsendingbirthdaygreetingsandpresentstothem,andthisprocess
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PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
goeson.ItmeansmoreandmoreinvolvementinPrakriti.Astheseramificationsofacquaintances, friendshipsandrelationshipsdevelop,theJiva’sconsciousnessgetsscatteredmoreandmore. Thereisnolongerthatunifiedconsciousnesstowardsthecentreofone’sbeingwherethe Purushahoodabides.Inthisway,thewholelife-patternofthenormalhumanbeingasitexists militatesagainsttheattainmentofYoga,againsttheattainmentofunionwiththeSupremeReality. Theexistinglife-patternmilitatesagainstit.ItistheverycontradictionofYoga.IfYogaisthe NorthPole,theexistinglife-patternofthenormalindividualistheSouthPole.So,thisisthefateof theJiva.Andthisfatearisesoutofthemostcrucialandfundamentalerrorthatone’scentral awarenessofoneselfisonlyinthecontextoftheever-changingouteruniverseandthepeopleinit, thethingsinit,theenvironmentinit,theoccurrencesandincidentsinit.Weidentifyourselveswith occurrences,withevents,withpeople,withthings,withsituationsandwiththeenvironmentinthe outeruniverse.Allthesefactorsgotomakeuptheworldforeachindividualandthuseach individualhasaworldofhisown.Thisisthegreatproblemofconsciousness.Unlessthereisa decisivechangeinthispattern,adecisivealterationinthispattern,theproblemwillalways continue.So,thewisesagePatanjalihasgiventousthisveryimportantAbhyasaorpracticeto replaceourpresentego-consciousnesswhichhasarisenintermsoftheoutercontextbyanew innermostawareness,acentremostgutfeeling,astheysay,ofourselvesintermsoftheReality. Thiswayyoubegintobecomeawareofyourselfasabeingintermsofsomethingthatisbeyondthe world,intermsofsomethingthattranscendstimeandspace,intermsofsomethingthatisthevery oppositeofthisever-changing,temporaryappearancethatisherepresent.Thatsomethingisnota temporaryappearance,achangefulappearance,butapermanentReality.Andyoubegintofeel:
“Thatistheocean;Iamthewave.ThatistheresplendentSunofsuns,Lightoflights;Iamarayof It.ThisistheSupremeBeing,father,mother,parentofall;IamItseternalchild”.Inthiswayyou create,withinthedeepestcentreofyourbeing,consciousnessofarelationshipintermsofa principlethatisbeyondallphenomenalappearance,intermsofaprinciplethatisunchanging, eternal and real.
The Real Spirit of Isvarapranidhana—Surrendering the Egoistic Will to God’s Will
Fromthattimeonwards,Yogatakesonarealmeaningandsignificancetoyou.Untilthen,it isonlyasortofplay.Itisonlyasortofgame.Itislikegoingintoaclubtoplaycarromorbilliards;it istoyingwithYoga.Thereisnodepth.Thereisonlyanintellectualinterestoranurgeofthe sentiment,butthereisnorealneedbeingfeltforYoga.“WithoutYogaIcannotlive.IneedYoga. Yogaismyverylife;IcannotexistwithoutYoga”thatsortoffeelingisnotthere.Butthatsortof feelingstartsfromthemomentyouhavebeguntoknowwhatIsvarapranidhanais.Whenyoubegin tounderstandthefullimplicationsofIsvarapranidhanaandIsvarapranidhanahasstartedtowork withinyourconsciousness,thenYogabecomestoyousomethingvery,veryindispensable, somethingvery,veryserious,likefoodforahungryman,likebreathforamanwhoisdrownedin water.ThatisthecrucialturningpointinyourrelationshiptothisscienceofYoga,inyour relationshiptoSadhana.FromthenonwardsyoucannotlivewithoutSadhana.Sadhanabecomesto youyourindispensabledailynourishmentwithoutwhichyoucannotexist,withoutwhichyou cannotliveandgrow.Untilthen,Yogaremainsonlyaninterestoftheintellect,afeelingora sentiment.But,Yogabecomesaspiritualurgewithinyou,aspiritualhungerwithinyou,aspiritual needforyou,whenyoubegintodwellinthespiritofIsvarapranidhana.Thenonlyyoucansay,“I cannotlivewithoutGod”.ThenYogabecomestoyoulikewatertoathirstyanimalwanderingin
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THE WIDER ASPECTS OF THE PROCESS OF ISVARAPRANIDHANA
PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
thedesertfordaysonendwithaparchedtongueandabodyburningwithheat.Isvarapranidhana, thus,istheturningpointinyourattitude,inyourfeeling,aboutYoga.Andwhatthis IsvarapranidhanaimpliesistoldbyVyasaintheMahabharatawherehesaysthatthetwoterms“I” and“Mine”constitutebondageandthetwoterms“NotI”and“NotMine”constituteliberation. HowthispronouncementofVyasawasexemplifiedinasignificantepisodeinthelifeoftheholy Master Jesus was also mentioned earlier in this chapter.
Now,togiveanotherillustration.Itiscommonknowledgethatchildrenwhohavenever beendisciplinedbytheirparentsposeaproblemtothemselvesandtoothers.Suchchildrenhave neverknownrulesofconduct.Theyhaveneverbeentoldbytheirparents:“Thisistherulefor everybody;thisisthewayyoumustbe”.Theyhaveneverbeeninstructedhowlongtheycanbeout ofthehouse,withinwhattimetheymustbebackintheevening,howtheyshouldbehave,howthey shouldmindtheirstudies,howtheyshouldkeeptheirbedroom,whentheycanseeT.V.,whenthey shouldnotseeT.V.,whattheirtablemannersshouldbeandsoon.Ifalltheseruleshadbeenlaid down,theverysamechildrenwouldhavebeenaltogetherofadifferenttype.Childrenwhohave beenproperlytrained,whentheygotoschool,posenoproblemtotheirteachers,becausetheyhave alreadybeenbroughtupwellalongacertainpattern.Theyarewellbehaved.Theyknowthata certainthingisdoneandthatacertainthingisnotdone.But,inthecaseofchildrenwhoare completelyindisciplined,theyhavearunofthehome,theyhavetheirownway,theydowhatthey like;andtheirparentsarehelpless,theydonottakeanyinterestintheirchildren.Whenthese childrenaresenttoschool,theyalwaysturnouttobetheheadacheoftheirclassteacher.Theyarea botherationandadisturbancetotheirclass-fellowstoo.Onthewhole,wherevertheygo,in whicheverenvironmenttheymaybeplaced,theyturnouttobeproblems.Wherevertheygo,they always go as agitations, as disturbances.
Now,intherealmofYoga,intherealmofNiyama,intherealmofIsvarapranidhanaalso, thesamesituationprevails;thesametruthholdsgood.Youhavetosay,“OLord,Iplacemyself entirelyinYou.LetitnotbeasIwish,butletitbeasThouwishest.MywholelifeisinYourhands.I placemyself—body,mindandsoul—inYourhands”.Inthisway,theYogi,theSadhaka,must learntoabidebytheWillofGod,musttrytofindouttheWillofGod.Hemustlearntoplace himselfatthefeetofGodinobedience.Hemustsurrendertheinveterateurgesoftheegoprinciple andthedemandingdesirenatureofthemindandtheturbulenturgesofthesenseappetitesatthefeet ofGod.HeshouldplaceallofthesethingsunderthegovernanceoftheWilloftheDivine.He shouldputhimselfunderDivinecontrol,Divinesupervision,Divinedirection.Hehasthusto liberate himself.
How to Know the Will of God?
Hereaproblemarises.Theoreticallyyoumaysay,“OGod,IputmyselfintoYourhands”. But,Goddoesnotseemtohaveanydirectcommunicationwithyou.WhoisthisGodunderwhom youareputtingyourself?Hedoesnotseemtobeacloseacquaintanceofyours.Youdonotknow Him;youhavenotseenHim.Hedoesnotappeartoyouandsay,“Okay.Iamverypleasedthatyou haveputyourselfunderMycontrol.Now,fromhenceforward,dothis,dothat”.Hedoesnotsay that.Heisstillaconcepttoyou.Heisstillaremotefactor,aconcept.So,howareyouto successfullyandeffectivelypractiseIsvarapranidhana?Howto?Thisisareal-lifesituation.Godis remote,Godisunknown,Godisstrange.YoudonotknowHim.Youhaveonlyafeelingabout
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THE WIDER ASPECTS OF THE PROCESS OF ISVARAPRANIDHANA
God.Godisonlyinyourinsidesentiment,andthatsentimenttoo,isnotaveryclear,well-defined orvividsentiment,butjustavaguesentiment,anidea.Weusetheword“God”,butwedonothavea tangiblesenseoftherealityofGod.Whenyoustandbeforeatemple,youmayhave,foramoment, afeelingthatisanapparentlytangiblereality;butotherwise,themomentyouleavetheplace,thenit isallonceagainsomethingabstractandabstruse.So,tothisabstruseprinciple,tothisabstract being,howcanyoumakesurrender?Howcanyouplaceyourselfatitsdisposal?Ifyouwantto placeyourselfintothekeepingofsomeone,youmustknowsomethingfairlyclearandaccurateand concreteandtangibleanddefiniteaboutthatperson.ThatisnotthecasewithyourselfandGod. And yet, you have to practise Isvarapranidhana.
Inthisconnection,itisnecessarytoknowthevariousaspectsinwhichaSadhakais expectedtopractiseIsvarapranidhana.Ourscripturesaboundindirectionsinthisregard.The VedasareregardedasthewordofGod,thebreathofGod,andwefirmlybelievethattheycontain themanifestationortheexpressionoftheWillofGodorwhatGodwantsustodo.HowGodwants ustoliveourlife,howHewantsustoknow,think,feelandact—againandagainthisisrepeatedly expressedinthescriptures.Therefore,intheSrimadBhagavadGita,itisclearlysaidthatifyou wishtoattainyourhighestwelfare,youmustfulfilthedictumofthescriptures.Liveyourlifein accordancewiththedirectionsthataregiveninthescriptures.Ifyousimplysay,“Idonotcare,the scripturesaresuperstitions”,then,nogoodwillcomeoutofit.Because,knowingthescriptural teachingsistheonlyviablemethodforustoknowtheWillofGod,becauseinbygonetimes,God hadcomeandexpressedHisWillbeforegreatsagesandHehadmadeplainwhatHewishedmanto do,howHewishedmanshouldlivehislife.Sotheysaythatyoushouldtrytoknowthegistofthe scripturesandtrytomakethatyourguide.Thatmeansyousurrenderyourself-will,youregoistical inclinationsandurgesanddesires,totheSrutis,totheSrutiVakyas.Ourlifeshouldnotbe Ashastriya. It should be Shastriya.
Progressive Training in Effacing the Ego-consciousness
Again,inourculture,atdifferentstagesofourindividuallife,wewereshownpersonalities underwhomweweretoputourselvesinobedienceandwhosebiddingweweretodo.Itisalla questionofhabituatingyourselftoacertainpattern,aquestionofgrowingintoacertainpattern.If thewholepatternatthebackisoneofindisciplineathome,thesamepatternisgoingtomanifest lateroninschool.But,ifthebasicbackground,thefoundationalpattern,isoneofdiscipline,order andobedience,thatisgoingtomanifestlateronwhenyouchangeyourfieldoflife.Itisnecessary, therefore,foraYogi,foraSadhaka,togrowupinacertainmouldandthattrainingbecomes invaluablewhenheentersthefieldofYoga.Therefore,toachievethisend,theSrutisdeclare: “MatriDevoBhava,PitriDevoBhava”.Because,theearliestpartoftheindividual’slifeislived underthecareofone’sparents,one’sfatherandmotherathome.Thescripturessay,“Lookupon themasyourGod.LookuponyourmotherasGod,lookuponyourfatherasGod.Obeythem,carry outtheirwords,carryouttheirinstructions.Donotdefythem.Putyouregoinsubordinationtoyour parents”.Itmustbenoted,however,thatthisscripturalinjunctioniswithreferencetoideal conditions.Itiswithreferencetoidealparents,wiseparents.Itiscertainlynotwithreferenceto,it cannotbewithreferenceto,drunkenandfightingparentswhohaveastheirmainprofession dishonesty,treachery,cupidity,stealingandrobbery.No.Thescripturalinjunctionisvalidin normalcircumstances.So,undernormalidealconditions, “MatriDevoBhava,PitriDevoBhava” isthetraining,thepreliminarytrainingforeffectingtotalsurrendertoGodlateron.Thus,
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Isvarapranidhanastartsintheindividualrightasachildathome,andthen,whentheareaofits activitiesslightlyshiftsfromthehomeenvironmenttotheschoolenvironment,thescripturessay, “AcharyaDevoBhava. LetyourGodbethebeingwhonowawakensyourunderstanding,who bringstoyouknowledge,whoteachesyou,whoinitiatesyouintothefascinatingadventureof knowing the world around you”.
Inahigherdimensionofspirituallife,ifyoutakeaspiritualteacher,ifyoulearnspiritual thingsfromhim,then,bowdowntohim,placeyouregoathisfeet,humblyquestionandtrytoseek knowledge. “TadviddhiPranipatenaPariprasnenaSevaya”—thisiswhatthescripturessay.Say, “Idonotknow,youknow.Pleaseteachme”.Acceptyourignoranceinhumility.Anddonotthink thatyouareall-knowing.Donotdoubt:“Oh,whatcanheteachme?”.Forthen,theknowledgeis closedtoyou.Youcansay,“Iknow,butwhatIknowislittle.OLord,forgivemyignorance.Bear withmeforwhatIdonotknow.Iknowsomuch;Idonotknowsomuch.So,forthat,Ihaveto approachsomeonewhoknowsmoreandservehim”.Andallthesemeansubservience,puttingback yourego,puttingbacktheRajasicself-asserting“I”andacceptingyourlackofknowledgeorlack ofadequateknowledgeandacceptingyourpositionasalearnerandtheGuru’spositionasa teacher.BowingdowntotheGuruandservingtheGuruisDasatva.Theseareallindicativeofthe wiseplanofourancients.Theygavethetrainingrightfromchildhoodandintoadolescence.The individualwasthusgiventhepreliminarytrainingtolateronmakehimfitfortheprocessorthe practiceofIsvarapranidhana.So,whathappens?Theverypatternoflifewhichthegeniusofthe Indiancultureprovidedfortheindividualwassodesignedastomaketheindividualgradually trainedandequippedforgoingintoYogalateronandhavinganeffectivepracticeof Isvarapranidhana.So,puttingoneselfundertheobedienttutelageofthescriptures,puttingoneself undertheobedienttutelageoftheparentsinthebeginning,theteachersintheschoollateron,and theGuruultimately,theindividuallearnttokeephisego,tokeephis“I”and“Mine”,atasafe distance, at a harmless distance.
The Guru Represents God—His Will is God’s Will
TheGuru,atleast,isatangiblebeing.Heisinfrontofyou.Heisinconcreteshape. Whereas,Godissomethingabstract,intangible,remote;youhavenodirectdealingwithHim.So, youseetheGuruastherepresentativeofGodandthinkthatGodmanifestshimselfastheGuruand thinkthatHisWillcomestoyouthroughthewilloftheGuru.Andasatruediscipleyousay,“Sofar asIamconcerned,IhaveputmyselfindiscipleshipatthelotusfeetofthisGuruandwhateverhe saysis,tome,equaltoGod’stellingmethesame.ThereforeIputmyselfintoastateofsurrender, intoastateofobedience,intoastateofdevoutfollowingofwhatevercomesfrommyGuru’s mouth”.So,thusmakingtheGurutherepresentativeofGodandputtingyourselfinastateoftotal obediencetohim,youbecomewellestablishedintheSadhanaofIsvarapranidhanawhosemain objectiveistotrytogetmanfreedfromthevice-likegripof“I”and“Mine”.Thatisthewhole objectiveinIsvarapranidhana.ThenonlyrealYogacanstartforyou.So,thefifthoftheNiyamas hasthisveryimportantandvery,veryindispensableaimandendinview,namely,thatofliberating thestrugglingYogifromthegripofthePrakritiwhichisinhisinnermostbeingintheformofthis “I”and“Mine”idea,intheformofthisfalsetemporarypersonalityconsciousness.Overthis personalityconsciousnessonlyalltheotherthingsarebuiltup.Firstthe“I”and“Mine”,andthen, alltheotherramifications,justasthecreeper,springingoutofitsroot,spreadsalloverthegroundin allthetendirections,intoabignetwork.Inthesameway,this“I”and“Mine”formtherootthought,
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THE WIDER ASPECTS OF THE PROCESS OF ISVARAPRANIDHANA
formtherootconcept,formtherootaspectofyourpresentpersonalityconsciousness,whichisyour bondage,whichisyourPrapancha.Andthatrootshouldbedestroyed,ifthebindingnetworkof Prapancha is to go.
AllthisisaglimpseintothewideraspectsoftheprocessofIsvarapranidhanaandtheways inwhichonecantrainoneselfinthepracticeofIsvarapranidhanabypractisingasimilardiscipline inotherareasofone’slife,whereoneisconcernedwithone’sparents,elders,saintsandsages, one’sownGuru,one’sownscriptures.ThatiswhysometimesGurudevusedtosaythatanideal soldier,ifhehashadtenortwelveyears’traininginthearmy,ismorefitforYogathanan indisciplinedpersonwhohasneverhadarmytraining.Thisisbecauseinarmytraining,thesoldier learnstosurrenderhisegotohissuperiors;helearnsobedience.Inthearmy,whatyousayis nowhere;itdoesnotcount.Youhavetoimplicitlyobey,implicitlycarryoutorders.Gurudev SivanandausedtosaythatmilitarydisciplineisverygoodYogicdiscipline,whereyouswallow yourpride,yourego,yourowndesire,yourownfancy.Andwhatevertheorder,youhavetoobey, whetheryoulikeitornot,whetheryouwantitornot,whetheryouwishitornot.Thereisno questionofanythingotherthanimplicitobedience.So,Gurudevusedtosaythatthetrainedsoldier wasbetterfittedforYogathanotherswhohadnotundergonesuchself-effacingdiscipline.Justas VivekanandaoncesaidthatadacoitmightbeabletorealiseGodbetterthanacowardoratimid person.Adacoitisdaring,fearless.Andsuchfearlessness,suchdaring,isnecessaryinorderto walkthespiritualpathandlivethespirituallife.Yogaisnotmeantforthetimidandthefearful.The daringdacoithasnobodyconsciousness.Atleast,hehaslessbodyconsciousnessthanatimid personwhoisalwaysfullofbodyconsciousness.So,Vivekanandasaidthattherewasagreater chanceforadaringdacoitrealisingtheAtmanthanatimidpersonalwaysrootedinthethoughtof thebody.Inthesameway,GurudevSivanandausedtosaythatasoldierwhowaswelldisciplined andhadtraininginthearmywasbetterfittedforYogaSadhanathananundisciplined,wavering type of person.
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ASANA AND PRANAYAMA
InPatanjali’sYoga,Asanadoesnotmeanaspecificposture,butmeanssitting.Itmeans, mainly,sittingformeditation.Asanameansameditativeseat.Thewayinwhichyousitfor meditationshouldbesuchthatthebodyismotionlessandsteady,andalso,itshouldnotcauseany discomforttothebody;otherwise,itcannotbemaintainedforalongtime.Itisonlywhenthe postureiscomfortablethatyoucanmaintainitforalonglife.MaintainingtheAsanaforalongtime isofparamountimportancetofacilitatepropermeditation.ThewholescienceofYogaisonlyto preparethepersonformeditationphysically,vitallyandmentally.So,acomfortablepostureisa veryimportantthing.Thefactorofcomfortisveryimportant.Thisisemphasisedbytheveryterse definitionof“Asana”inPatanjali’sYoga,namely, “SthiraSukhamAsanam”.Therefore,Asanain RajaYogadoesnotimplythedifferentposturesofthescienceofHathaYoga.Theysaythatthere are84lakhsofdifferentpostures.Researchershavedugupmanyofthem.EachYogateacherlikes tothinkthathehasdiscoveredmanyoftheseforgottenposturesandsothereareYogateacherswho haveproducedbookscontaining200postures,250posturesandsoon.Thisprocessisgoingon.
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However,ourMaster,belovedandworshipfulGurudevSwamiSivanandaji,hasmadeitclearthat outofthese84lakhs84aremostimportant.So,inhisbasicYogasanabookwhichwasbroughtout nearlyfiftyyearsagoinMadras,titled“YogasanasIllustrated”,hehasmentionedthisfactand outlinedthe84importantAsanas.TheybelongtoHathaYogaandarementionedinSivaSamhita, GherandaSamhita,HathaYogaPradipikaandsuchotherHathaYogictexts.Peoplebelongingto theNathsectalsohavegotsomeoftheseAsanas.InthecaseofPranayamaalso,thePranayamaof RajaYogalaysemphasismainlyuponKumbhakorretentionofthebreath,andnotuponthe differenttypesofPranayamawhichareapartofthescienceofHathaYoga.InRajaYoga, steadinessandcomfortarethemostessentialfactorsofAsana;andtheabilitytorestrainthebreath, theabilitytoholdthebreathorretainthebreath,isthemostimportantfeatureaboutPranayama.By thusmaintainingasteadyunshakenpostureforalongtime,severalthingsaccruetotheRajaYogi. Oneisthatthemindgraduallybeginstogetintoastateofsteadiness.Thisisnothoweverduetothe steadinessofthebody,becauseinthisYogicframework,thebodyandthemindarenotdirectly connected.
The Body and the Mind in Western Psychology and in Yoga
IntheWesternmedicalandpsychologicalframework,thebodyandthemindaredirectly connected—andhereby‘mind’isindicatedonlythelowermind,theemotionalmind,mindas thoughtandemotion,asimaginationandemotion.Mindreactsuponthebody,createsvarious conditionsinthebody.Contrariwise,bodyconditionsdoaffectthementalmoods.Ifyouhavegota naggingpainsomewhereinthebody,youaredepressed,youcannotkeepcheerful.Ifyouhavegota toothacheorastomachache,orifyousufferfromgeneralindispositionorfever,thenyoubecome irritable,youbecomemorose,youbecomecheerless.Certaintypesofdiseases,especiallythose wherepainisinvolved,affectthemind.Theotherwayround,themindbeinginastateofanxiety, themindbeinginastateofstress,themindbeinginastateofdepressionordeepconflict,italso createstensionsinvariouspartsofthebodyleadingtodifferentkindsofconditions.Itmayleadto over-secretionofcertainhormonesandjuicesoritmayinhibitthesecretionofcertainessential juicesandbringaboutspasmsofthemuscles,causingconstipation,causingvariousconditions.The fieldofstudywhichdealswiththeinteractionbetweenthebodyandthelowermindiscalledbythe Westerners“Psychosomatics”.“Somos”isbody;“Psycho”ismind.AndPsychosomaticsdeals withtheconnectionbetweenmindandbody,dealswiththeeffectoftheminduponthebody. Psychosomaticsisnowbeingverymuchstudiedwithintheframeworkofmedicalscienceinthe West.
Whereas,intheYogicframework,thebodyisnotdirectlyconnectedwiththemind.But then,itisindirectlyconnected,theinterimfactorthatbringsabouttheconnectionbetweenthebody andthemindbeingPrana.Ifthebodyiskeptperfectlystillandsteady,whathappensisthat graduallythePranaisbroughtintoastateofharmony,thePranaisbroughtintoastateofstability. AndwhenthePranaisthusestablishedinastateofstabilityandharmony,themindalsois graduallybroughtintoastateofstabilityandharmony,becauseofthelinkorthecommunication thatsubsistsbetweenPranaandthemind.TheconditionofthePranathusinfluencesthecondition ofthemind.Pranaisthevitalkeytothecontrolofthemind,tothecontrolofallthoughts.Thus,by stillingthebodyandkeepingitsteadyforlongerandlongerperiodsinaprogressivewaythrough dailySadhana,dailyAbhyasa,whathappensisthatultimatelythePranaassumesastateofstability andsteadiness.Thissteadinessiscommunicatedtothemindandthishasthesalutaryeffectof
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graduallyquieteningthemind.AtleastduringthetimewhenyouareseatedintheAsana,themind also tries to become quiet. The mind also becomes a little steady. This is the benefit.
An Experiment with Asana
Andthen,bycultivatingthepracticeofsittingcontinuouslyinonesteadyposture,the practitionerdevelopsTitiksha,thepowerofendurance.Andfrequently,thereisanurgewithinthe mindtomove,butinspiteofthat,youdonotmove.Youovercomethatimpulse,whichmeans,your willpowerisdevelopedbyhabituatingyourself,bycompellingyourself,tositsteadyandunshaken foralongtimeinasingleposture.Thus,Atma-Bal,Mano-Bal,isdevelopedinthepractitioner.And gradually,whenyouarewellestablishedintheAsana,theeffectofheatandcolddonothavethe powertoaffectanddisturbthebodyasmuchasisgenerallythecase.Youmaybeperspiring,itmay beveryhot;butonceyouhavegotthehabitofsittingsteadily,youwillnotcare.Youwillnotwant tofanyourself.Youbecomeimpervioustoheatandcold,evencold.Ihaveexperimentedonthis personallyinmyearlydays.SometimesweusedtogotheGangesbankinmid-Decemberand January,whenitiscoldestinRishikesh.InthoseearlyyearsofdevelopmentoftheSivananda Ashram,therewasnoGhat,nosteps,nocement,nothing.TheGangesbankwasawildterrainof justrockandshrubsslopingdowntotheriver.Onehadtostepcarefully.Wewouldgoatnight around10p.m.or11p.m.fullydressedinsweater,flannelshirt,blanketandallthatandsitupona barerock.WewouldsitonoutfavouriteYogicpostureorAsan,andthendivestourselvesofall clothesonebyone,tillonlytheKaupinwasleft,andwewouldjustputafoldedtowelontherock andsit.Asweremovedtheclothesonebyone,wewouldfeelalittlechillbecauseoftheintense coldoutside.ButoncewesatintheAsana,therewasnosensationofcoldatall.Therewasno sensationofcoldandsoonthebodyreactionsetintomotionandtheouterskinbecame sensationless.Itbecameroughlikesandpaper.Alltheporesoftheskinstooduplikethorns,andin thatcondition,wesatforhalfanhour,onehour,tillmidnightandtherewasnosensation.Wewould befeelinghotinthearmpitsandperspirationwouldbedrippingdown,buttheouterbodywouldbe completelyice-cold.Allthesame,wewouldhavenosensation.Butifwemovedorstartedmoving, thenwewouldbegintofeelthecold.Aslongaswesatmotionless,theconnectionbetweenthe mindandthebodygotbrokenandthemindwasawayfromthebody.Anduntilthetimeofour unlockingtheAsanaandgettingout,therewouldbeabsolutelynosensationofcold.Ihavenot experimentedthiswithheat.Butwithcoldithasbeenprovedbypersonalexperimentationthatif onegoesandsitsinacertainsteadyAsana,especiallyifitisPadmasanaorSiddhasana,thereisno sensationoutside.Andsometimesduringthisexperiment,windwouldblow,bitingcoldwind wouldcomefromtheLaxmanjhulaside,butthenthebodywouldnotfeelit,wouldnotmindit.It wouldbeawareofthecold,butitwouldnotrelateitselftothecold;whichiswhytheYoga Darshana says that one goes beyond heat and cold if one is established in the Asana.
AndIhaveseenthisfactprovedinextremecasesalso.ThereusedtobeaParamahamsa YogicalledParamanand,aPunjabiSadhu,inBadrinath.InBadrinath,eveninthemidsummer monthofJune,youcannotsitintheshade,becausethealtitudeisabout10,500feetandtheplaceis surroundedbyperenniallysnow-cappedmountains.But,ifyoumoveintothesun,thenitis bearable.Aftertakingbathinthehot-waterspring,youcangoaboutinabanianorwithasingle towelthrownacrossyourshoulder.This,onlyifthereisbrightsunshineandabluesky,buteven then,ifyoucameunderatree,immediatelyyouwouldstartfeelingcold.Thatistheatmospherein Badrinath.AndallthetwelvemonthsthisParamanandusedtolivebarebodied.Hehadonlya
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Kaupinandlonghair.Hekeptnovesselwithhimself;sohecouldnottakeabathdippingthevessel andpouringthewateroverhishead.Buttherearetwoorthreelittlewaterfalls,littlestreams—they callitDhara—comingdownfromthemountainsides.ThisYogi’smethodofbathingwastogoand sitnearthestream,holdthewaterinthecupofhispalms,andthenputitoverhisbody.Hisskin usedtobedarkblackandroughlikeabuffalo’shide.IhaveheardofanevengreaterTitikshu, thoughIhavenotseenhim.HewascalledSriKrishnashram.HeusedtoliveinicyGangotri.So, thesearealladvancedstagesofTitiksha,butevenwhilepractisingAsanaasthethirdAngaofRaja Yoga,astagecomeswhenyouareabletositforalongenoughtimeinasingleposturewithout motion.Youforgetthebody.Thebodybecomesimpervioustoheatandcoldandthusyoudevelop the power of endurance as well as the will power of the mind.
Theory of Health and Disease in Ayurveda and Yoga
Andthen,bysittinginameditativepose,youobtainagreatdealofinternalhealthbenefits. EventhoughAsanaisnotaphysicalexercise—itisnotanymovementofthebody—themeditative poseissuchabalancedposethatbysittinginit,thePranabecomesequallydistributedtoallpartsof the body.
AccordingtoAyurveda,anydisease,anydiscomfort,oranythingwronginanypartofthe body,isduetoanupsettingofthebalancebetweenthethreehumours.InAyurveda,theybelievein thetheoryoftheTridoshas—Vata,PittaandKapha—wind,bileandphlegm.Thesethreeare commonconstituentsofthehumanbody,andiftheyareinacertainproportionandbalance,the bodyisinnormalhealth.Butifthisbalance,thisratio,isdisturbedduetoanyreason,thenthere comesaboutanabnormalconditionofthebody.Itmaymanifestindifferentwayswithdifferent symptoms.Andeachsetofsymptomsisgivenalabelandiscalledbythenameofaparticular disease.ButtheysaythatdiseaseisduetotheimbalanceoftheTridoshas—Vata,PittaandKapha. AndmostoftheapproachoftheAyurvedicphysiciansistogivesomemedicationwhichwill restorethebalancebetweentheTridoshas.Whenthisbalanceisrestored,thepersonisbackto normal.Whereas,intheYogicinterpretationofhealthanddisease,theysaythatdiseaseisdueto theupsettingofthebalanceinthedistributionofPrana.IfthePranabecomesunevenlydistributed, ifitdoesnotgotoaparticularplace,adiseasedconditioncanmanifestinthatplace.Or,ifthePrana accumulatestoomuchinsomeplace,thenalsoacertainabnormalconditioncanarise.Equal distributionofPranaalloverthebody,throughoutthebody,inabalancedway,diffused—thatisthe conditiondesired.AndthisequaldistributionmeansthepresenceofasmuchPranaasisrequiredin eachpart.EqualdistributiondoesnotmeanthatPranashouldbeequallydistributedalloverthe body.No.Pranaisrequiredindifferentproportions,indifferentdegrees,indifferentpartsofyour body.And,ifitispresentinthatnaturalstate,thenitiscalledequaldistributionofthePrana.Little variationsdooccurinthisdistributionduringthecourseoftheday.Whenyoueatfood,thePranais moreconcentratedovertheregionofthestomach.Whenyoudointellectualwork,thePranais moreactiveintheareaofthebrain.AndYogasanasbringaboutequaldistributionofthePrana throughoutthebodyinthedesiredproportionforthenormalstate.Itisinterestingtonotethatthe YogicinterpretationofdiseaseandtheAyurvedictheoryofdiseasedonotcontradicteachother.It isonlyonestatementfromtwoanglesofvision,fromtwoapproaches.Whenthethreehumoursare thrownintoanimbalance,thepredominanceofanyoneoftheminaparticularplacemaydraw PranathereinanabnormalquantityormayinhibitPranafromenteringthatparticularplace.From theAyurvedicpointofview,itisimbalanceoftheTridoshas;andfromtheYogicpointofview,this
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imbalanceoftheTridoshasbringsaboutadisharmonyinthedistributionofthePrana.So,thetwo viewpoints are not contradictory. They are expressions of a condition from two different angles.
Takethecaseofahusbandandawifewithonechild.Thehusbandhasacertainincomeand heisabletolookafterthefamilywiththatincome.Asyearsgoby,asecondchildcomes,andthe motherbecomeswidowedtoo.Shenowcomestolivewithhersonandsothefamilygrowsandnow theyareingreatfinancialdifficulty.Theyarenotabletolookafterthefamily.Now,whyhasthis conditioncomeabout,thisdifficulty,thiseconomicproblem?Wemaysaythatitisbecauseofthe growthofthefamilybeyonditscapacitytolookafteritself.Or,wemaysaythattheincomeisnot enough,thatitisnotproportionedtotheexpenditure.Fromthepointofviewofmonetaryresources, theproblemhasarisenbecausetheincomeisnotsufficient.Fromthepointofviewofthefamily, theproblemhascroppedupbecausethemembershavebecometoomany,thenumberofpeople havebecometoomany.Itisstatingthesameproblemfromtwodifferentangles.Likewise,inthe caseofhealthandillhealth.Whenyouarehealthy,theTridoshasareinbalance;oryoumaysaythat thePranaisequallydistributed.Andwhenyouareill,thebalanceoftheTridoshasisupset;oryou maysaythatthePrana’sevendistributionisupset.So,innerhealthensuesoutofthepracticeofthe Asana.DuetothepracticeoftheAsanaforalongtime,thePranatendstobecomeequally distributedthroughoutthebody,andgradually,thenormalhealthconditionisrestoredtothebody. Thisisimportant.Andhere,itistheinnerhealthwhichismorevital,moreimportant.Asanabrings aboutinnerhealth.Itmakesyouimpervioustoheatandcold.Powerofenduranceisincreased.Will powerofthemindbecomesincreased.ThesearethebenefitsofthepracticeofAsana.And, indirectly,throughthemediumofthePrana,thesteadinessofthebodygraduallybringsabouta certainstabilityofthemind,acertainsteadinessofthementalactivity,acertainharmonyofthe mental activity.
ThenwecometothefourthAngaofRajaYoga,namely,Pranayama.Pranayamaisawayof controllingtheSukshmaPranawithintowhichyouhavenodirectaccess.Pranaisasubtleinvisible force.Itisthelife-forcethatpervadesthebody.Itisthefactorthatconnectsthebodyandthemind, becauseitisconnectedononesidewiththebodyandontheothersidewiththemind.Itisthe connectinglinkbetweenthebodyandthemind.Thebodyandthemindhavenodirectconnection. TheyareconnectedthroughPranaonlyandthisPranaisdifferentfromthebreathingyouhavein yourphysicalbody.PranaisnotSvasa.Therespiratorybreaththatmoveswithinyournostrilsisnot Prana.ItiscalledSvasaVayu.Svasa-Prasvasa,inhalationandexhalation,isofair.Butthen,whyis theregulationoftheinnerbreathandtheouterbreathofthenostrilsgiventhenameofPranayama, whentheydonotconstitutePrana,whentheyconstituteonlySvasaVayu?Theprocessof regulationofbreathisgiventhenamePranayama,becausethisisthewaytoultimatelygaincontrol over the subtle life-force that is present within as Prana.
How Pranayama Controls Prana
HavingnodirectaccesstoPrana,theancientRishisevolvedthismethod,becausetheouter manifestationoftheinnerPranaispresentinthehumansystemintheformofbreath.Breathisthe outcomeofthemovementofPrana.Breathistheoutcomeofthemostvitalandimportant movementofPrana.ItisthePranathatmovesthelungsandmakesthelungsexpandandcontract, expandandcontract,expandandcontract,fromthemomentyouarebornuntilthemomentyougive upyourbodyindeath.ItisPrana,thegreatlife-principle,whichkeepsonthismovement.Itisthat
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whichpumpstheheart.Itdoesvariousotherfunctionsaswell,pervadingthewholebodyandbeing presentindifferentways.Inperformingdifferentfunctions,thesamePranaassumesdistinct names—Prana,Apana,Vyana,Udana,Samana.Besidesthese,therearefiveUpa-Pranasor subsidiaryPranasalso.Inthisway,thislife-principleisworkingallthetime;andwhetheryouare awakeorasleep,whetheryouareconsciousorunconscious,automaticallythisPranakeepsupall theindispensableessentiallife-movementswithinyou.Iftheselife-movementsarenotkeptgoing, lifewillnotlast.Youwillnotbeabletolive;thebodywillnotbekeptalive.So,thePranafunctions involuntarily.Youdonotexerttomakethelungsmove.Itisnotyouwhoarekeepingupthe pumpingmotionoftheheart.Itisnotyouwhoarekeepingupthebellow-likecontractingand expandingmovementofthelungs.Youarenotevenawareofthemovementofthelungs,noteven consciousofit.Itisonlywhensomethinghappenstoyouthatyouareaware;otherwise,youarenot evenconsciousofit.ItisthisPrana,thisgreatmanifestationofDivinity,thisgreatmanifestationof theCosmicEnergy,thatkeepsgoingalltheseessential,vitalmovementsinyourbody.The expansionandcontractionofthelungsmanifestsinthebodyastheingoingandoutcomingbreath. AndtheingoingandoutcomingbreathisthesymptomofthemovementofthePrana,whichkeeps thelungsinaconstantstateofindispensablevitalactivity.So,thisbreathinthenostrilsisduetothe movementofthesubtlePranawithinyourbody,justasthemovementofthesecond-hand,the minute-handandthehour-handareduetothehiddenorundiscernedinnermovementofthe hairspringwithinthemechanismofthetimepieceorthewatch.Itisbecausethereistheconstant unbrokenmovementofthehairspringinsidethatonthesurfaceofthevisibledial,thehour-hand andtheminute-handareabletomoveroundanddotheirwork.Now,ifyouwanttobringabouta slowingdownoracessationofthemovementofthehairspringwithinthetimepiece,youhaveno meansofdoingit,becauseyouhavenoaccesstoit.Itissomewhereinsidecoveredoverbythe structureofthewatchorthetimepiece.Youcannotgetatit.Theonlywayoftryingtogetatitis throughitsoutersymptomoroutermanifestation.So,ifyouplaceyourfingeronthesecond-hand ofthetimepiecemovingroundinonelittlecornerofthedialandstopit,ifyouarrestthesecond hand,graduallythemovementofthehairspringalsobecomesarrested.Similarly,ifyoustopthe minute-handofthetimepiece,thenalso,themovementoftheminute-handbeingtheultimateresult andoutcomeofthemovementoftheinnerhairspring,themovementofthehairspringgradually slowsdownandthencomestoastop.Itisinthisreversefashion,thisremoteandindirectfashion, thattheregulationandstoppageoftheouterbreathofthenostrilsachievestheultimateresultof controllingandevenbringingtoastopcertainaspectsofthemovementofthesubtlePrana,because thePranaisconnectedwiththeouterbreath.TheouterbreathisconnectedwiththesubtlePranaas the latter’s ultimate outer effect. Thus, Pranayama takes you within.
Kumbhak and Its Benefits
PranayamainRajaYogaisretentionoftheinhaledbreath.Lateron,itassumestheformof theretentionofbreath—retentionoftheinhaledbreathaswellasretentionoftheexhaledbreathor outerbreath.ThelatteriscalledBahyaKumbhak.Youstopbreathingwhenthebreathisout,when thelungsareempty.ThisisBahyaKumbhak.AndasyouadvanceinthepracticeofKumbhak,you gointothestageofDhyana.WhenyouarepractisingPranayama,alltheemphasisisuponthe practiceofPranayama.When,afterhavingsuccessfullypractisedthatstage,youstarttakingup PratyaharaandDharana,whathappens?ThestressoremphasisuponthisAbhyasa,namely,your practiceofPranayama,becomeslessened,andmoreemphasisbeginstobelaiduponDharana. ThenPranayamaisdoneautomaticallyanditbecomesasecondaryoranauxiliaryprocessin
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relationtoDharana.Andinthiscondition,theKumbhakcomesaboutspontaneously.Itiscalled spontaneousKumbhakorKevalaKumbhak.Youarenotbothered,youarenotconsideringwhether itisbreathinthestateofexhalationorbreathinthestateofinhalation;youarenotthinkingaboutit atall.Whenthemindisinastateofgoodconcentration,youtakeholdoftheopportunity—you makehaywhilethesunshinesandimmediatelystopthebreath,becausethemomentyoustopthe breath,immediatelythemindbecomessteady.Wheneverasteadyconditionofthemindis perceived,immediatelyyoustopthebreath,nomatterinwhatconditionthebreathisin.Itiscalled theKevalaKumbhakorspontaneousKumbhak.SpontaneousKumbhakisaveryvaluableaidto Dharana.Andsometimes,whenthereisagreatdealofVikshepa,whenyouarenotabletocarryon yourDharanaproperly,whenthemindisvery,veryunsteadyandjumping,thenalsoKumbhak helps.Butthen,itisKumbhakdoneinadeliberateway.SpontaneousKumbhak,ontheotherhand, comesaboutwhenthereisgoodconcentration.Whenconcentrationisbeingsuccessfullycarried on, spontaneous Kumbhak becomes invaluable as a secondary aid in that state.
AndthebenefitsofPranayamaarevarious.Internalhealthbenefitsalsoaccrueduetothe practiceofPranayama.Itimpartsacertainstrengthtothebody,andduetothedoingofPranayama, thebodyisabletowardofffatigue.EvenifyousitanddoAbhyasaformanyhours,fatiguedoesnot approachthebody.Thebodyisabletoundergoexertionforalongtimewithoutfatigue.And successful,sustainedpracticeofPranayamaincreasestheenergyofthebody.Youbecome energetic,mentallyaswellasphysically.Thereisalwaysafreshnessinthemind.AndPranayama isagreatdestroyerofTamasaswellasRajas.AnditisapositivehelpinincreasingSattvawithin yournature,withinyourbodyandmind.Thusithasadualeffect,namely,oneofdestroyingTamas andRajas,andtheotherofincreasingSattva.Andwhenfreshnessincreasesinthemind,theobject ofmeditationbecomesveryvividandclear-cut.Whenthereisvaguenessofthefocalpointof concentrationorDhyanaLakshya,properDharanadoesnotmanifest;but,duetoPranayama,there isagreatdealofclaritybroughtaboutintothemindandthefocalpointbecomesvividandclear. Then,tosuchamind,itbecomeseasytoconcentrate.So,Pranayamabringsabouttheunique benefitofclarifyingthemind,makingtheDhyanaLakshyavivid,andthusprecipitatingDharana. This much about Pranayama.
How Asana and Pranayama Help to Combat Rajo-Guna
Now,torecapitulatetherationalebehindthethirdandthefourthAngas—Asanaand Pranayama—inPatanjali’ssystemofRajaYoga.InRajaYoga,Asanadoesnotmeanaposture;it meansaseat.Youshouldbeseated.Andhow?Steadily.PatanjaliMaharshiaddsoneinteresting furtheradjective.HesaysthattheAsanashouldbecomfortable.ItshouldgivetheSadhakaa feelingofcomfort.Whenyouarecomfortable,youarehappy;whenyouareuncomfortable,youare unhappy.So,Patanjaliusestheword“Sukha”.HisdefinitionofAsanais “SthiraSukham Asanam”. Youshouldbeseatedsteadilyinacomfortableposture.Thisisthebroaddefinitionof AsanaintheYogaDarshanaofPatanjaliMaharshi.Thebodyisseatedsteadilyandisincomfort. Whyshoulditbeincomfort?Because,ifitisnotcomfortable,youwillnotbeabletomaintainthe positioncontinuouslyforalongperiod.Because,ifitisnotcomfortable,itwillgiveyoudiscomfort andpainsandafteralittletime,youwillwanttochangeit.Butwhenitiscomfortable,well,then youdonotmindkeepingitforalongtime;andthelongeryoukeepthepositionthelongeryour bodyissteady.Thelongeryoukeepthepositionsteady,thelongeryouareabletocurbthe Rajo-Guna,thelongeryouareabletoovercomeRajo-Guna.Therefore,thecomfortablenatureof
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theAsanaisindispensable;itisimperative.TheessenceofAsanaaccordingtoPatanjali’sAshtanga Yogaisthereforesteadinesscombinedwithcomfort,unshakenposturalcomfort.AndPatanjali saysthatyoumustgoonincreasingthetimeperiodofyoursittingupononeAsana.So,youdoyour PranayamasittingononeAsana;youdoyourJapasittingonthesameAsana;youdoyour SvadhyayasittingonthesameAsana.Whathappensthen?Themindisdivertedandtakenoutfrom thebodywhenitisthusabsorbedinstudy,absorbedinJapa,absorbedinPuja...andyouarenot evenawarethatyouaresittinginoneAsana.Bythuskeepingyourselfoccupiedinvariousaspects ofactualspiritualpractice,theAsanabecomesprolonged.Andasasortofguideorstandard, PatanjalisuggeststhatyoushouldbeabletositsteadilyinoneAsanaforaperiodofatleastthree hourscontinuously;duringtheperiodyoumayengageyourselfindifferentspiritualpracticesand divertyourmindawayfromthebodysoastogoonsittinginoneabsolutesteadyposeforthe durationofthosethreehours.ThusbecomingestablishedinAsana,yougetintoastateofconflict withtheRajo-Gunainthebody.AndthisautomaticallyhelpsthenextAngaoftheAshtangaYoga, namely, Pranayama.
Now,howdoesAsanahelptoproceedwithPranayama?Because,justasChittaorthe mind-stuffandPranaareverycloselyinterconnected,justasmentalactivityandPranaare interlinked,evenso,ontheotherside,thebodyandthePranaalsoareinterconnected.Thisis becausePranapervadesthewholebody;Pranaisalmostco-existingwiththeAnnamayaKosha. Andtherefore,iftheAnnamayaKoshaisagitated,thennaturally,thePranaalsogetsintoastateof agitation.But,ifyouhavemanagedtograduallydisciplinethebodyandpractisesittingsteadilyfor alongperiodoftime,thenthePranaalsoautomaticallyassumesarelativestateofsteadiness,a comparativestateofsteadiness.Itgetslessagitatedthenbefore.So,withyoursuccessandprogress inAsanapractice,thePranaalsoassumesacorrespondingstateofsteadiness.Thus,successin AsanapracticebecomesveryconducivetothepracticeofPranayamaorthediscipliningofthe Prana,theregularisingofthePrana.AndjustassteadinessistheveryessenceofAsanainAshtanga Yoga,evenso,KumbhakaistheveryessenceofPranayamainAshtangaYoga.Themostimportant objectoftheentirePranayamaprocessinRajaYogaistoarrestthePrana,istorestrainthebreath; because,rightattheverybeginningofPatanjali’sYogaDarshana,wehaveaSutrawhichgivesthe definitionofYoga: “YogasChittaVrittiNirodhah”. Yogaiscurbingtheconstantthought-activity ofthemind-lake,theVrittisofthemind-lake.AndPranaisalwaysinastateofagitation,inastateof Vritti.ThemindalsoisalwaysagitatedbyVritti.AndifyouwanttohaveNirodhaoftheactivityof themind,youmustmakeNirodhaoftheactivityofthePrana.NirodhaoftheactivityofthePrana meansrestraintofthebreath.ItisKumbhak.So,thevariousotherPranayamapracticesthatyou findinHathaYoga—Bhastrika,Suryabedha,Kapalabhati,Ujjayi,Brahmari,Murcha—haveno relevancehere.InRajaYoga,Pranayamameansinhale-restrain-exhale,inhale-restrain-exhale, inhale-restrain-exhale,inhale-restrain-exhale.Itmeansthatandonlythat.Inthisway,thecrestof thePranayama,themainessenceofthePranayama,liesintherestrainingofthebreath.Bythe restrainingofthebreath,theactivityofyourmind,ofyourmentalplane,isrestrained.Thus,Asana helpsPranayama,andPranayamahelpsultimatelytheactualAntarangaYogaprocessofslowing downtheactivityofthemind,themotionofthemind,untilitisbroughttoastateofcomplete cessation—cessationofallVrittis.Thisistherationalebehindthethirdandthefourth Angas—AsanaandPranayama—inourefforttocompletelyovercometheRaja-Gunamodeofthe TrigunatmikaPrakriti.PrakritiisTrigunatmika,andtooverpowertheRajo-Gunamode,Asana helpsPranayama.AndPranayamahelpstorestrainthementalactivity.Inthisway,itactsasa
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SahayogiPrakriya—ahelpfulprocess—inthefifthandthesixthAngasofRajaYoga,namely, Pratyahara and Dharana, withdrawal of the mind and concentration.
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DuetohisinvolvementinPrakriti,thePurushahasbecomeahumanindividual,buthisreal statusiseverfree,everblissful,freefromallafflictions,beyondthereachofthemindandits impurities,beyondthelimitationsofPrakriti.Butjustnow,theconsciousnessofhisPurushahoodis notthereintheJiva.TheJivathinkshimselftobealittle,punyhumanbeingduetohisencasement inthebody-mindcomplex,fullofdistress,fullofanxieties,fullofimpurities,worryandsorrow. So,todissolvethis,thegreatsageshaveshownusthewayandPatanjaliMaharshihasgivenushis uniqueAshtangaYogaorRajaYoga,amostscientificandprogressivesystemofmind-control where you go on ascending the ladder of Yogic practice step by step, stage by stage.
Conquest of Tamo-Guna through Yama and Niyama
Now,inthefirsttwostagesofPatanjali’sRajaYoga,theanimalinmanisthetargetofthe YogaSadhana.Theanimalnature,thebrutenature,issoughttobecounteredbytakingcertain strongvows,tobeadheredtoatallcosts,atalltimes,inallplaces,underallcircumstances.Sucha vowissomethingthathasnoexception.Allthetimeyoumustadheretothesevows.Youhavethe vowofnothurting,notinjuring,notengaginginviolence,eithermentalorverbal;youhavethevow oftruthfulness,ofabsolutetruthfulness,theSatyavrata;youtakethevowofcontrolofthesenses; youtakethevowofhumilityinthought,wordanddeed;youtakethevowofBrahmacharya,which meansnotonlyabstinencefromthesexfunctionandcontrolofthesexurge,butmeanstheoverall dominanceofthehigheroverthelower,thesubtleoverthegross,thethinking,seeing, discriminatinghumannature—theSuddhaBuddhi,theVivekatmakBuddhi,theVichara-Yukta Buddhi—over each Indriya, over all the five senses.
MahatmaGandhihassaidagreatdealaboutthissubjectofBrahmacharyainhisletters,in hisarticlesin“TheHarijan”,andinhisanswerstothequeriesofseekers.Hehasthrownvaluable light,baseduponhisownpersonalexperience,onthissubjectofself-restraint.Andallthese thinkingshavebeengatheredtogetherandbroughtoutinabookcalled“Self-Restraintversus Self-Indulgence”.InthisbookGandhijithrowsalotoflightonthisconceptofBrahmacharya.He stressesthefactthatitisimpossibletoabstainonlyfromonespecificurge,namely,thesexurge,if yougivefreeplaytoalltheotherIndriyastodowhattheylike—ifyoulettheeyeswanderwherever theylike,ifyoulettheearshearanythingandeverything,andsoon.Ifyoudothat,itisimpossible topractiseBrahmacharya.SosaysGandhiji.Itisonlyifyouhavemasteryandcontroloverallthese variousothersenses,namely,thesenseofsight,thesenseoftaste,thesenseofsmellandthesense ofsound,onlythencanyouevenremotelyhopetobecomeestablishedinsomesortofmasteryover yourinnerurges.AndsoGandhijisaysthatBrahmacharyameanscompleteself-control,that Brahmacharyameanschangingyourentirelife,orientingyourentirelifeinsuchawaythatyour overalllife-patternwillbehelpfulandconducivetosuchcontrol.Youshouldtrytorestrainallthe
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fivesenses.Ifyoukeepallsortsofexcitingpicturesallaroundyouinyourroomandhearfilmy musicandexcitingtypeofmusic,self-controlandBrahmacharyaarenotpossible.Youmust changeyourentirelife-pattern—thecompanywhichyoukeep,theliteraturewhichyouread,the surroundingsinwhichyoukeepyourself,thefoodthatyoueat,andsoon.Thesethingsshouldbeof suchanatureasnottoexciteyou.Ontheotherhand,theyshouldbeofsuchakindastoelevateyou, inspireyou.TheyshouldbeSattvic.Soitmeansacompletespiritualreorientationofyourlife-style on the outer side where Sangati, Sahitya, Ahara, environment—all these things come in.
Itgoeswithoutsayingthattothesemethodsyouhavetoaddpositivethinking,Japa,prayer totheLord,sittinginthecompanyofprayerfulpeople,ofSatpurushas,worship,takingthemind towardshigherthings,takinginspirationfromthelivesofsaints,keepingsomeidealbeforeyou.In thisway,thereshouldbeatotaleffortonthepartoftheindividualwhowishestobeestablishedina loftyplaneofconduct,ahighstandardofconductandcharacter.Itshouldbeatotalallouteffortand thereshouldbegreatenthusiasmforthistask.Itisonlyifyouhavegotaburningloveforpurity,for character,fornobility,onlyifyouhavegotagreatlove,agreathunger,agreatdesireforit,then onlywillyoubecomesuccessful.Because,humannaturegoesobjectwardforenjoyment,for indulgence;thatistheveryDharma,Svadharma,oftheManasandtheSarira.TheIndriyasevergo towardstheobjects.ThemindmovesthroughtheIndriyastotheexternalworldofobjectsandtothe enjoymentofthoseobjects,becauseBrahmahascreatedthemindwiththisexternalisedtendency, with this outgoing tendency.
IntheKathopanishad,YamatriestoexplainthistoNachiketas.Hesaysthatthevery tendencyofthemindhasbeenmadeexternal.Italwaysgoesouttotheobjects,throughthesenses, andsoYogameanstryingtoreversetheentirenormalhumannature.Itisasuperhumantask,like tryingtomaketheGangesinUttarkashigoupwardstowardsGangotri.So,itrequiresgreatlikingto advancespiritually.Youmustyourselfhaveaverygreatinterestinbringingaboutthis transformation;thenonlyyoucansucceed.Andwesawearlierhow,tobringaboutthis transformation,purityofconduct,simplicityoflife,givingupoftoomuchgreedandcovetousness, Aparigrahaandcontentment,neverwantinganythingthatGodhasnotgiventoyou,neverwanting anythingthatbelongstosomeoneelse—allthesearenecessary.AndAsteya.Refusingtocastyour eye,refusingtocastevenathought,uponsomethingthatisnotrightfullyyours,nevercovetingor wanting anything that does not belong to you—that is called Asteya.
Now,inthesevariousways,thegrossanimalinyouiscompletelycheckedandcontrolled andovercome;andthenthewholetrendofyourlifeisgivenaGodwarddirectionthroughthe Niyamas.NowthereisatransformationofyourbeingthroughtheproperpracticeofYamaand Niyama.Youbecomeaholyperson.Youarenomoretheoldperson.Youhavearebirthasitwere. Therefore,itispurificationofbeingwhichhastobeachievedfirstbyYama.Andthenthereshould beaspiritualisationofone’slifeandactivitieswhichisacleansingprocesstothespiritandthatis achievedthroughNiyama.WhenYamaandNiyamaareperfected,everythingmovesinthe directionofGod,Godward.So,thisrebirth,whichisaspiritualrebirth,isbroughtaboutbyYama andNiyama.Thisrebirthisapurificationofone’swholenature,Svabhava,conductandcharacter; andthisisbroughtaboutthroughthespiritualisationofone’slifeandactivities.Thisistherebirth intotheHolyWaterandtheSpiritthatisindicatedorhintedatbytheDivineMasterJesus.Itmeans purificationandspiritualisation—purificationofone’snature,conductandcharacterand
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spiritualisationofone’sdailylifeandactivities.Andwhenthisisachieved,oneisexpectedtobe completely free from all the grossness of the Tamo-Guna and the lower hurdles.
The Inertia or Alasya Aspect of Tamo-Guna
AndthencomesthenextphaseofYogaSadhanawhichistodealwiththePrakritiinits modeastheRajo-Guna.ThepredominantcharacteristicofRajasisrestlessness,agitation,activity. TheuncontrolledactivityofRajasisagreatdistractor;itwillnotallowapersontosettleinanyone place,inanyoneoccupation.Itcreatesrestlessness,createsagitation,createsimpatienceofthe mind.Therestlessnessofthebodyandtheincessanturgeforgoingabouthereandtherearethe resultoftheactivityofRajas.ThisRajasisagreatobstacletothehigherprocessofinnerYoga,but nevertheless,ithasitsvirtuesinthebeginning,forwemustclearlyknowthatRajasissuperiorto Tamas.RajasissubtlerthanTamas,andthegreatrelievingfeatureofRajas,animportantvirtuein Rajas,isthatitisthroughRajasandRajasonlythatyoucanovercomeTamas.Tamasismeanttobe overcomethroughRajas.TamascannotbeovercomethroughSattva.TamasandSattvahaveno directdealingwitheachother;theyhavenodirectcommunicationbetweeneachother.And therefore,itisthroughchannelisingyouractivityintherightdirection,inanoptimistic,idealistic, ethicalandspiritualdirectionthatyoucanovercometheTamo-Guna.Uptillnowwehad consideredTamo-Gunainitsvariousactivephases,intheactivemanifestationofitsbrutenaturein theformofviolenceandhatred.But,TamoGunaisalsopresentintheformofdeepinertia,dullness ofmind,lethargyofbody,lazinessofhabits.Tamasisthegreatenemyofmaninallwalksoflife, andtherefore,agreatenemyoftheSadhakalso.Alasyaisagreatenemyofman—thatiswhatthe philosopherssay.TheysaythatAlasyaisagreatenemyofmanresidingwithinman’sown knowledge.AndwhenyouworshipSarasvatiwhoispureSattva,praytoHertoeradicate,eliminate androotoutallthelazinessandlethargyinyouwithoutanytrace.Thereshouldnotbeanytraceleft. CompletelyrootoutallTamas.InthefamoushymntoSarasvati, “YaKundenduTusharaHara Dhavala...”, weofferourhomagetoSarasvati,becausethroughherSattvicpower,shecompletely freesusfromlethargyandlazinesswithoutleavinganytraceofit.Therefore,Sarasvatiistobe worshipped.
Thereisapointtonotehere.YoumayseethisqualityofinertiainthehigheststateofSattva also.Forinstance,intheAvadhuta,whodoesnotmakeanyefforttogohereorthere,evenfor Bhiksha. PadeRahna, theysay.TheAvadhutaremainswhereheis,takingwhateverchancemay bring.Youmustnotthink,“Letmealsobelikethat,soIwillbeinthehigheststateofSattva”.No. Sattvashouldmanifestofitsownaccord.Itshouldbebornofrealisation.So,ifyoutrytorealise andthenremainanAvadhuta,itisallright.ButifyoutrytoimitatetheAvadhuta,allyourprogress willcometoastop.Ifyousay,“TheAvadhutaislikethat;Iwillalsolielikehimnakedandstill”,it willnotdo.Thenyouwillfindyourselfinaveryunenviablesituation.TheAvadhutaisinahigh stateofconsciousness,liketheAshtavakra-Gitaconsciousness.Youarenowherenearthatstate. So, keep your discrimination and enquiry always in a very alert state.
Connection Between Nutrition Intake and Mental Moods
ItisnowclearthatthisgreataspectofTamas,inertia,hastobeovercomebySattvic activities. SattvicactivityistheonlythingtocounterTamasiclaziness,lethargyandindulgence.
Therefore,doNishkamaKarmaYoga,serveyourGuru,servethesaints,servetheelders,serve
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yourparents,servethesickpeople.Thentherewillsetinthebiggestpurification.Sattvicactivity willkillallidleness,inertia.Longago,Vivekanandasaidthattherealmaladyofthisnationwasdue tothisTamo-Guna;allthemastersweredeeplysunkinTamas.So,awaveofvigorousRajashadto bemadetosweepthroughtheentirecountry;thenaloneitwouldbecomefitforhigherthings,it wouldbecomefitforSattvicawakeningandallthat.Tamasisduetoignorance,poverty, backwardness,illiteracy,disease,malnutritionandalowstateofhealthwherethemindalso becomestooweaktomakeanyeffort,becausethebodyconditionaffectsthemind.Nowadaysin theWest,theyhavemadeavaluablediscoverythatnutritionhasgotadirectconnectionwiththe mentalstate,withthemindanditsmoods.Ifthedietisnotbalancedandessentialingredientslike vitaminsandmineralsarenotthere,thenthemindofthepersongetsintovariousstatesof abnormalityandsubnormality.Thatpersonisnomorenormalandhethinksthathehasperhaps becomeamentalcase,apsychotic;butno,itispurelybiological.Thewholebasisofthis mood-changeisbiological.For,whenthebodyissetright,isbroughttoitsproperlevelbybalanced diet—sometimestheygiveeventherapeuticdosesofthelackingvitaminsandlacking nutrients—immediatelythepersonbecomesachangedpersonality.Hiswholethinkingchanges, hismentalitychanges.So,thereisalsoagreatdealofconnectionbetweennourishmentandthe mental condition.
Indiaisverybackwardinthistypeofresearch.Nowtheyhavetriedtoborrowthis knowledgefromtheWestandtriedtobuilduponthisnewknowledge.Thoughalotoflightseems tohavebeenthrownuponthissubjectinancientAyurveda,intheAyurvedicapproachtohuman health,welostallthatwhenthoseoldthingswerediscardedassuperstitionanduselessand unscientificandnogood.Whattheancientshadgiventous,thatwelostthroughcontemptforour ownliterature.Webecameashamedofit,wethoughtthatitwassomeindulgenceinsuperstition andfoolishness.AndwhatevernewknowledgetherecamefromtheWest,thatdidnotreachthe masseswhoweresteepedinilliteracy.WhentheBritishwithdrew,illiteracywasabout82%inthis land;82%ofthepeopledidnotknowhowtoreadandwrite.Onlytheremaining18%wereliterate andtheytooweregiventheliteracysothattheycouldserveasofficestaff,serveinthegovernment machineryasclerksandtypistsandassistants.So,thewholethingwasanunfortunatephasewhen wewereneithertherenorhere.Welostourancientheritageandgainednothingfromthenew knowledgefromtheWestandsobackwardnesssetin.Itisonlynow,somethirty-fiveyearsafter Independence,thatthereismoreofgiveandtakebetweentheWestandtheEast.Agreatdealof scientificknowledgethattheyhaveacquiredintheWesttheyarewillingtosharewiththe backward countries and India is benefited along with others. But yet, we have a long way to go.
So,agreatdealofstudyhasbeenmadeintheWestontheconnectionbetweennourishment andthemind.Muchhastobeknown,muchhastobegainedthroughtheWesternresearchand investigationsandadvancementinthesefieldsofknowledge.So,inertiacancomethrough improperdiet,imbalanceddiet.Butthen,inertiacancomethroughillnessalso;inertiacancome throughvariousotherfactorsalso.Thereforehavethegreatonessaid: “DharmaArthaKama MokshanamArogyamMulamUttamam”. Foranyattainment—Dharma,Artha,Kamaor Moksha—the main basis is health; health is of paramount importance.
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Nishkama Karma Yoga as a Purificatory Process
Thus,inordertocountertheinertiaaspectoftheTamo-Guna,sidebysidewiththepractice ofYamaandNiyama,onehastoengageoneselfinvigorous,dynamic,selflessSeva.Andthatisthe onlyhope.ThatistheredeemingfeatureofRajas—Rajas,whenitisproperlydirected,whenitis governedbySattva,notboundbyselfishness.ButifthewholeactivityisgovernedbyTamasand Rajas,governedbysensualityandselfishdesire,boundbythedesiretoaccumulate,thedesireto enjoy,thatdoesnotrelieveusfromTamas.ItonlymakesusgofurtherandfurtherawayfromGod andourgoal,whereas,inNishkamaKarmaYogaSeva,thoughtheactivityisofaRajasicnature,it isactivityofthespiritualisedkind,wherewethinkthatbyservingmanweworshipGodindwelling man.ThereforeouractivityisdirectedtowardsGod,throughthehumanbeingwhomweserve,and therefore,thatactivity,thatRajas,becomescompletelyinfilledwithSattva.So,itisSattva-based Rajasthatisthepower,thatisthedrivingforcebehindtheNishkamaKarmaYoga,whereit completelyovercomestheTamas.TheKarmaYogihasnodesireforsensualindulgence.Karma Yogaestablishesself-restraintandself-controlintheindividual.Andthusestablishedin self-control,establishinginthehigherSelf,establishedinlovefortheSupreme,establishedin selflessness,theKarmaYogihasnodesireforaccumulation,nodesireforpersonalgain,nodesire foranysensualenjoyment.Then,suchselflessdynamism,suchSattva-groundedRajas,becomes theforcetoliberatethepersonfromtheinertiaaspect,thelethargyorlazinessaspect,of Tamo-Guna.Thus,YamaandNiyamaandNishkamaKarmaYogaofanidealistictypeornoble type help to destroy Tamas.
Then,whenwegoontotheRajasicaspect,itmustbenotedthatRajasworksinmanbyway ofadesiretobealwaysactive,tobealwaysoccupied,tobealwaysdoingsomething.Why?Inthe normalmanthisurgeactuallybecomesturnedinaselfishdirection,inthedirectionof sense-indulgence.Whereas,theSadhakatriestorestraintheseurges.So,theRajasintheSadhak getsbottledupashecontrolshissensesandtriestohaveself-restraintandliveaverystrict, disciplinedlife.Andthisbottled-upRajascreatesagreatdealofagitation.AndtheSadhakis alwayspromptedtoengageinsomesortofactivity,miscellaneouswanderingmaybe—wantingto gotoKurukshetraorRameswaramorBadrinathorKedarnath.Otherwisehewasteshistimegoing hereandthere,gossipingandchit-chatting.Somethinghehastodo.WhentheSadhakistryingtogo aboveandbeyondTamasinallitsaspects,theseurgescanbecomeseriousobstacles.Itisinthis contextthatNishkamaKarmaYogabecomesall-important.InNishkamaKarmaYoga,the bottled-upRajasfindsapositiveandpurposefuloutlet.InNishkamaKarmaYoga,Rajasis colouredbySattva.NishkamaKarmaYogapurifies.TheproportionbetweenNishkamaKarma YogaandAntarangaSadhanawillgoonvarying,goonshifting,asoneprogressesinhisSadhana. Atonepointinyourjourneyonthespiritualpath,yourNishkamaKarmaYogamaybe75%and yourSadhanamaybe25%.Thenitmaybecome70%and30%,thenitmaybecome65%and35%, andfurtheron,theemphasismaygraduallyshifttomorespiritualpracticeandlesserKarmaYoga; butallthisshiftandchangewillbeoveraperiodoftime.Youcannothurry,andgradually,when youadvancehighlyinSadhana,KarmaYogamightcomedownto50%andotherSadhanamaybe 50%.Stilllater,AntarangaSadhanamaygoupto60%andKarmaYogacomedownto40%.This processgoesonuntiltheSadhakbecomeswelladvancedinhisAntarangaSadhanaandKarma YogagetsreducedtoaminorroleinhistotalSadhana.So,itisanevolutionarytypeofprogress,and not a drastic evolution at that.
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AndRajas—well,ithastobewithyouallthetimeasyougooninthespirituallife.Yet,a timecomeswhenyouhavetofaceRajasasanadversaryandtrytohavetheSadhanatoovercomeit. Inthebody,Rajasisintheformofrestlessness,adesiretobemovingalways;andinthemind,itis intheformofVikshepa,ofChanchalata.Why?Because,thereisthisRajo-GunainthePrana,inthe PranamayaKosha.AndbecauseofthisceaselessagitationofRajo-GunainthePrana,thePranais notinastateofharmony,butisinastateofuncontrolledactivity.AndmentalactivityandPranic activity,theChittaandthePrana,areinterlinkedandinseparablyinterconnected.So,whenPrana moves,itputstheChittaorthemind-stuffintomovementtoo.Therefore,Vikshepacanneverbe overcome,theoscillationofthemindcanneverbeovercome,unlessyouhavefirstbroughtabouta degreeofdisciplineinyourPrana,adegreeofregularityinyourPrana.Therefore,thegreatsage MaharshiPatanjali,thegreatYogacharya,hasgivenusthelasttwophasesofBahirangaYogaas AsanaandPranayama.Outofthesetwo,hehasgivenusAsanatobringaboutastateofsteadiness inthebodysothatthebodybecomesabsolutelymotionless,thusovercomingalltheurgeto restlessnessandmiscellaneousmovement.Atthispoint,itmaybenecessaryforustoreiteratethe factthatthescienceofHathaYogaasexpoundedinthe SivaSamhita andthe GherandaSamhita doesnotconstitutetheAsanaofPatanjaliMaharshi,theAsanaoftheRajaYogatype.TheAsanas of SivaSamhita and GherandaSamhita belongtoadifferentcategoryaltogether.Theirobjectiveis different,theirentirepurposeisdifferent.Theyconstituteanelaboratesciencehavingadifferent aimandobjectivewhichhasadirectconnectionwiththeupwardmovementofthehiddenShakti, thesubtlebodyoftheSattva,theShaktiwhichwecallKundalini,theindividualisedaspectofthe CosmicPowerwhichresidesatthebaseofthespinalcolumn.So,theHathaYogaAsanas, Pranayamas,Kriyas,MudrasandBandhashavesomethingtododirectlywiththeKundaliniShakti inman.TheseHathaYogicAsanasandKriyasaresodesignedastobringabouttheultimateuniting ofthePranaandtheApanaandtherousingoftheinactivesleepingKundaliniintoastateof awakeningandactivity.So,thatisadifferentsciencealtogether,andithasnothingwhatsoeverto dowiththeAsanawhichisthethirdAngaoftheAshtangaYogaofPatanjali;andneitherdothe variousPranayamasofHathaYogahaveanythingdirectlytodowiththePranayamawhichisthe fourth Anga of Patanjali’s Yoga Darshana, the Ashtanga Yoga of Patanjali. This you must grasp.
PRATYAHARA—CRUX OF RAJA YOGA SADHANA
ThefifthAngainRajaYogaisPratyahara.WehavealreadyseenthatPratyaharais differentlyclassifiedbysomeasbelongingtoBahirangaYogaorexternalYoga;byothersitis groupedwithAntarangaYogaortheinnerYogaortheYogaproper.Boththeclassificationsare validandtheyholdgood.ClassifyingPratyaharawithAntarangaYogaisvalid,becausethis processofPratyaharahassomethingdirectlytodowiththemind,whichistheAntahkarana,the controlofwhichispartoftheAntarangaYoga.But,theotherclassificationisalsovalid,because Pratyaharaisinvolvedinsenseperception,inperceptionoftheouterworldanditsobjects. Therefore,fromthatangle,itissomethingthathastodowiththeouterworldanditcanbeclassified underBahirangaYoga.So,inasmuchasitissittingonthefence,Pratyaharastraddlesboththeouter andtheinnerworlds,theouterworldofsense-objectsandtheinnerworldofthemindandits
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thinkingprocess.Itallowsitselfofbeingbracketedwitheithercategory—BahirangaYogaor Antaranga Yoga.
AsIhadmentionedinanearlierchapter,IaminclinedtoincludePratyaharainthe AntarangaYoga,thoughPratyaharaisconnectedwiththeouterworld.Iamsoinclinedbecause fromPratyaharaonwardsitisthemindthatismoreinvolvedinthepracticesofYogaratherthanthe bodyorthePrana,whicharethegrosserloweraspectsofthehumanpersonality.Therefore, PratyaharaisbetterclassifiedunderAntarangaYoga,thoughthereisnoharmifyouincludeit under Bahiranga Yoga and keep Dharana, Dhyana and Samadhi as the Antaranga Yoga.
UnlikeAsanaandPranayama,Pratyaharaisnotsomethingwhichyoupractisesittingina particular place only, though that is one aspect of it. That aspect we shall consider first.
Light on Different Aspects of Pratyahara
WhenyousituponyourAsanafordoingyourdailyDhyana,thenitisthatthemindbegins toroamallovertheplace;thenitisthatthemindbeginstogointovariousdirectionsandthinkof numerousobjects.Andthereyouhavetobefirm.Asandwhenthemindgoesouttowardsexternal thoughts,youhavetobringitbackagainanddirectittowardsthefocalpointofconcentration, towardstheobjectofmeditation.Thistugofwarprocess—some-timesswingingthatway, sometimesswingingthisway—willgoonforsometimeandthisprocessispartoftheAbhyasaof Pratyahara.Youtrytobringthemindback,withdrawitfromwhereitwantstogoandtaste.The mindusuallygoestovariousobjectswhichitwantstotaste.Andyousay‘No’andbringitback.So, thisAbhyasaofPratyaharamaybepractisedasyouaresittinginthemeditationposeandtryingto concentrateandthemindbeginstowander.Actually,whathappens?Youareinsidetheroom, insidecloseddoors,closedwindows,withonlytheblankwallbeforeyou,andyoureyestooare closed.Youdonotevenseeanything.Still,whyshouldvariousthoughtscome,ofobjectsthatare outside,whicharenotbeforeyou,whichareoutofsight?Onewouldexpectthattheobjectsoutof sightwouldbeoutofthemindalso,buttheyarenot.Theyareverymuchinthemind,theycomeup fromwithin.Why?Becauseyouhavebeenconstantlytakingtheimpressionsofthoseobjectsinto yourmind.YouhavebeenputtinginSamskaras.Sotheyarethere.Youhavebeencreating impressionsoftheobjectiveworldwithinthemind.Theyhavesunktothebottomofthemind-lake. Andwhenyousitformeditation,theyriseup.Theymayberemoteimpressionsfrommemoryor theymaybethemostrecentimpressionsfromtheday’sVyavaharaoractivity.Forinstance,ifyou sitformeditationintheevening,whatallhadbeentherebeforeyouthatdaytilleveningtimecan comeupandbotheryouduringyoureveningmeditation.Orifyousitformorningmeditation,you maystartthinkingaboutalltheobjectsthatarelikelytobeencounteredduringtheday.“Ihavetodo this,Ihavetodothat,Ihavetomeetthisman,Ihavetogotothatplace”—allsuchthoughtsmay startcoming.Why?Becauseyouhavetakenimpressionsofthem.Andhowcanyouavoidtaking theseimpressions?Themomentyoustepoutintotheworld,youarealwayssurroundedbythings, bysense-objects.TheycometoyouthroughallthefiveIndriyas—sight,sound,taste,smelland touch—andtheygoinside.Themomentyoucomeoutofyourroom,youarerightinthemidstof Nama-Rupa,rightinthemidstofvariegatednamesandforms.Itispreciselybecauseofthisthat youmustknowhowtopractisePratyaharaevenduringVyavahara,howtopractisewithdrawal evenwhenyouarerightinthemidstoflotsofthingsandpeopleandactivities.Thatistosay,you mustlearntheartofbeingdetachedinwardly,theartofinnerdetachmenteveninthemidstof
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activity.Andyoumustlearnthearthownottoallowtheexternalobjectstogorightdeepintoyour consciousnesseveniftheypassbeforeyoureyeslikeinakaleidoscopeorlikeonacinemascreen. Theobjectsmaypresentthemselvestotheeyes,andthroughtheeyestheymaybetakentothe brain-centreinside.Youcannothelpseeingthem.Youmaynotdeliberatelywanttolookatthem, butwhentheyarebeforetheeyes,youcannothelpseeingthem.Youmaynotdeliberatelywantto listentosomething,butyoucannothelphearingthingsanyway,becausetheearcatchessound,just astheeyecatchessight.Inthissituation,whatshouldyoudo?Detachthemindfromtheseeing centre,thehearingcentre,thetouching,smellingandtastingcentres.Detachthemind;letithave someotherbackground.Letithavesomeotherfocalpoint,eveninthemidstofVyavahar.Thatis whyitissaidthattheYogishouldcarryonunbrokenGod-thought.Theremustbeacurrentof unbrokenGod-remembrancewithinhimself,always,always...inthemind.Ifthereisunbroken God-thoughtinthemind,thatGod-thoughtwouldformthepermanentbackgroundforthemind. Andthemindwouldrecedeintothatbackgroundwheneveritisdetachedfromtheexternalworld. So,youmustcultivatethehabitofstayinginwardpartially,evenamidstyourVyavahara,notgiving hundredpercentofthemindtoexternalthingsandbeingcompletelyovercomebysightsand sounds,etc.YoushouldlearntogiveonlyapartofthemindtoexternalVyavahara,onlythatmuch ofthemindasisabsolutelyessentialandnecessary,keepingtherestinGod-thought.Insteadof blendingthemindcompletelywithsense-objectsandbecomingonewiththem,youmustlearnto givetotheexternalthingsonlyasmuchofthemindasisnecessary,keepingtherestofitinwardly detached.ThatisPratyahara,asitshouldbepractisedevenwhileyouareinthemidstofVyavahara. Donottakeintheimpressionsofthevariousperceptionstoodeeplyintoyourmind.Atthemost,let theimpressionstouchtheinstrumentsofperception—ear,nose,eye,etc.—andfromthereletthem beconveyedtothebrain-centresofperception.Thusperceivethem,butdonotreacttothem.Let notthemindbetoomuchconcerned.Bringaboutadetachmentofthemindfromtheperceiving centres in the brain. This is one aspect of Pratyahara.
ThereisanotheraspecttoPratyahara.Supposing,beforeyouknow,theimpressionhas alreadyenteredthemind.Themindhasstartedtothinkaboutthisimpression.Allright.Detachthe egofromthemind.Detachyourdoer-ship.Say,“Iamnotseeing,Iamnothearing.Iamnot interestedinit.Themindhasgraspedit,true,butIamnotthemind.Iwillstepbackandbea dispassionate,unaffected,unattachedwitness-consciousness.Ihavenottakentheimpression.My mindhastakenit,mymindisthinkingaboutit,butIwillnotidentifymyselfwiththislineof thought”.Thusasserting,youcanbringaboutawithdrawaloftheconscious“I”fromthemindand itsthoughts.So,disconnect your linkwiththemind.Donotsay,“Iamseeing,Iamdoing,Iam thinking,Iamfeeling,Iamhearing”.No.Say,“Iamneitherthinkernorhearernorseer.Iamthe witness-consciousness.Theseprocessesthatgoon,Ionlywitnessthem.Theywillnotaffectme.I willnotallowmyselftobeaffectedbythem”.Inthisway,bringaboutaseveranceoftheconnection betweenyourego-consciousnessandyourmind.ThatisalsopartoftheAbhyasaofPratyaharain the midst of Vyavahara.
SomeYogisbringaboutasnappingofthelinkbetweenthemandtheouterworld,between themandtheobjects;theygoawaytoGangotriortheygoawaytosomeplacewherenoonecomes tothem.Theykeepalonebythemselves.Thatisonemethodofwithdrawal—withdrawingoneself fromtheexternalobjects.Butthatisnotpossibleforall.Youhavetoliveandmoveamongexternal objects.So,ifyoucannotbreakthelinkbetweentheobjectiveworldofnamesandformsand yourself,atleastsnaptheconnectionbetweenthemindandtheIndriyasortheperceivingcentresin
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thebrain.Thatisonesuccessfulstepofwithdrawal.Goingdeeperstill,breakthelink betweenyourego-consciousnessandwhateverisputbeforethemind.Then,evenifthemindhas takeninsomeimpressionsorsomethought-currents,youwillstandapartfromthem,youwill refusetoidentifyyourselfwiththem.YouwilltrytobeKevalaSakshi-Matra.Thisisthepracticeof actualPratyaharaorwithdrawal.EvenduringthemomentsofactualactivityandVyavahara,inthe midstofthings,ifthisAbhyasagoeson,thentheproblemwhichariseswhenyouactuallysitupon theseatofmeditationandtrytowithdrawthemind,thatproblemwillbemuchlessened.The problemwillbeagreatdeallighter,becauseyouarealreadynotallowingthisproblemtotakeroot in the mind.
Perceptionisautomaticandspontaneous.Itcannotbeprevented.Ifyougoout,naturallythe eyewillsee,theearwillhear,everysensewillfunctioninitsnaturalconditionasitismeantto function.But,ifyoucutoffthelinkbetweenthemindandtheinnersense-centre,theoutersense mayperceivetheobjectandtheinnersensemayregisterit,butthemindwillrefusetopayattention toit.Andifsomehowthemindgetsinvolvedintheperceptionunconsciously,thendetachyourego fromthemindandassertthatyouareonlyawitness,thattheperceptionwillnottouchyou,thatit hasnothingtodowithyou.Thesenseperceivesandthemindisinvolvedinit,butyouwillremain onlyadetached,unaffected,witness-consciousness.Itcanthenhavenoimpactuponyou.Itcan thenbringaboutnochangeinyourconsciousness.Yourconsciousnessisestablishedinitsown essentialnaturewhichisnon-duality,whichispeace,whichneverchanges.So,detachthereal ego—notthefalseegowhichisapartandparcelofthemind—fromthemindandremainasthe witness-consciousness.Now,itisthehigherdiscriminatingintellectthathassucceededin awakeningthehigherawareness,anawarenessoftheReality,anawarenessofyouressentialSelf. Thathigherdiscriminatingintellectcounterstheeffectoftheinvolvementofthemind.Mindisthe emotivemind;mindisthedesirenature.Mindisnothingbutthespontaneousnatureofemotionand desire.Thatmaygetinvolvedduetobeinginterestedinthesenseperception,butthediscriminating intellectnowrangesitselfonthesideofyouressentialnatureandcounterstheinvolvementofthe mindandsays:“No,Irefusetogetdraggedintothis.Irefusetoassociatemyselfwiththispresent conditionofthemind.Istandapartfromit.Iamonlyawitnessofit”.Thussaying,theintellect identifiesitselfwiththepureconsciousnesswhichisunchangingandrefusestoassociateitselfand identify itself with the mind and its present condition.
Practice of Pratyahara—An Exercise as well as a Process
Pratyahara,itmaybenoted,isbothanAbhyasaaswellasaPrakriya.Abhyasameansa practicethatyoudoatagiventime,inagivenplace,inaparticularAsana;anditisintheformofan exercise.Andintheformofanexercise,itbecomesavaluableprecursortostartingyour meditation,becausewhenyousitformeditation,yoursensesbegingoingoutside.Andintheir wake,themindbeginsthinkingofobjects.So,youhavetowithdrawthemindawayfromthe senses.Inthatsense,PratyaharaisanAbhyasa.Butinamorevitalsense,itisaprocess.Pratyahara isnotonlyapracticeoranexercise,butitisalsoaprocess—aprocessthathastobeconstantlykept goingthroughoutyourwakefulhoursofVyavahara.Because,ifyouaretryingtocentreyourselfin theinnerReality,intheDhyanaLakshyaorobjectofmeditation,thateffortisconfinedonlytoyour hoursofactualpractice.Andtherestofthetimeyouallowthemindandthesensestogointhe oppositedirectiontowardstheexternalthings,towardsthemanythingsortheAneka,towardsthe perceptionandenjoymentofsense-objects.So,whathappens?YourYogapracticewillnever
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succeed.YourinnerYogapracticecanneversucceed.Itcansucceedonlyifithasthefull cooperationandsupportoftheremainingpartofyourlife,thatis,yourlifeoutsidethemeditating hours,becauseyourYogaAbhyasahastobedonewithinthebroadframeworkofyournormallife. Yournormallifeyoucannotignore.Youcannotmakeitdisappear.Thereisnomagicwandtodo that.Yournormallifeisthere,verymuchthere.Dayafterday,theYogihasgottocopewitha certain pattern of external life.
HerewearetalkingofthevastmajorityofYogisintheworkadayworld.Wearenottalking ofthemicroscopicminority,thefewwhomayhavesucceededincompletelyisolatingthemselves fromtherestoftheworldandwhomaybestayinginacaveinGomukhorGangotri.SuchYogisare onlyamicroscopicminorityandtheirpatternoflivinghasnorelevancetoreality,hasnorelevance totherestofthepeoplewhoareallstrivinguponthesamepath.Leavingasidethisminority,the vastmajorityofYogisandpractitionershavegotacertainpatternofexternallifetodealwith.They havegottocopeupwithit,andatthesametime,theyareauthenticYogis.Theyareasmuch genuineYogisastheYogisisolatedinsomeremoteseclusion,becausetheiraspirationisasmuch real.TheirdesireforGodandliberationisgenuine.WhilethecaveYogiistryingtopursuehis Sadhanainanextremefashion,thegeneralityofYogispursuetheirSadhanaasbestastheycan. Nevertheless, people belonging to either category are hundred per cent genuine, authentic Yogis.
Now,inthecontextofthemajoritytypeofYogis,Pratyaharacannotbeanunhamperedand undisturbedprocessofAbhyasa,completelycutofffromtheobjectiveuniverseandallits distractions.InthecaseoftheYogiinisolation,thereisnotmuchoftheobjectiveuniversethere excepthisownbodyandthemountainandtherocksandGangajiandthesky.Butthemajorityof theYogisstrivingtoleadalifeofYogamaybeinacity-surroundingoratown-surroundingorin anynormalsurroundingwiththeirownfamiliestolookafter,businesstoattendto,orservicetobe done.Intheircase,thespecialAbhyasaorexercisewillbeasmallpartofPratyahara.Theyhaveto dotheirYogabhyasainthecontextoftheirsociallife,inthecontextoftheirprofessionalactivities, theirhomeandfamilysurroundingsandenvironment.Eachoneofthemhashispreoccupations withhisfamily,withhischildren,withhiswife,withhisprofession,businessorservice,withhis socialengagements.ForYogisofthisgroup,then,Pratyaharawillbeveryimportantinitsaspectas acontinuingprocessthroughouttheirwakinghours,throughouttheiractivehours,ratherthaninits aspectasaspecialexerciseinthemeditationchamber.Forthem,Pratyaharahastobecomeawayof life.TheyhavetolivealifeofPratyahara.TheyhavetopractisePratyaharainthemidstoftheir dailyactivitiesathome,insociety,intheirspecificfieldofprofessionallife,intheirspecificfieldof serviceorbusiness.IntheUdyogicKshetra,intheSamajikKshetra,intheParivarikKshetra,inthe Griha Kshetra—in all these places they have to practise Pratyahara.
AndthisispreciselyoneofthesalientfeaturesoftheGitaYoga.“Tobeintheworldandyet nottobeinit”.And,long,longago,wheninhisearlydaysMahatmaGandhimadeaGujarati translationofSrimadBhagavadGita,hegavethattranslationthename“AnasaktiYoga”.“Asakti” meansattachment.“Anasakti”meansdetachment.GandhijicalledhisGitatranslation“Anasakti Yoga”or“TheYogaofDetachment”;andhesaidthatthiswasthemessageoftheGita.Inthemidst oftheworld,bedetachedfromtheworld,likethelotusinthelake,unaffectedanduncontaminated bywater.Thelotusisinthewater,butitdoesnotbecomewet.Likewise,oneshouldbeintheworld, butbeunaffectedbytheworld.Inthiswayoneshouldlive.Andthisistheprocessoflivingalife establishedinPratyahara.YouhavetopractisethistypeofPratyaharainthemidstofactivitysothat
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outerperceptionsdonothaveanultimateimpactuponyou.Youareinacrowdandyetyouare alone.Youareinvolvedandoccupiedinvariousactivities.Why?Becauseitisyourduty.Itisyour KartavyaKarma;ithappenstobepartofyourDharma.Maybe,youhavetoinvolveyourselfin manythingsonaccountofyourchildren,onaccountofyourwife,onaccountofthemarriageof yourdaughter,onaccountoftryingtofixupyoursoninsomejob,onaccountofsomelitigation whichhasbeenforceduponyoubyyourrelativesorneighbours.Thereisnogoingoutofallthis. Yet,inthemidstofitall,youknowthatyouhavenothingtodowithitall.Itisnotbecauseofyour personaldesirethatyouareinvolvedinthesethings,itisnotthatallthisVyavaharahasgotsome fascinationorsomeattractionforyou,butbecausetheyhappentobetheimmediatedutiesbrought beforeyou.Youhavenodesireinthematter,butithappenstobeyourKartavyaKarma,ithappens tobeyourDharmaastheheadofthefamily.Whereveryoumaybeplaced,youhaveacertainduty tofulfil,acertainDharmatodischarge.Inaparticularlocation,inaparticularcontext,youhavea certainDharmatofulfil.ThisispreciselywhatKrishnawastryingtomakeArjunaawareofonthe battle field of Kurukshetra.
“Yogastha Kuru Karmani”—Essence of the Gita Teaching
SriKrishnasaid:“Lookhere,Arjuna,whateveryourpersonalsentimentsmaybe,youarea princeoftheKshatriyarace,ofthewarriorclan,whoseDharmaistodefendthecountryandlook afterthewelfareofthesubjectsandmaintainlawandorderandDharma.Hereisabsolutechaos. Theseunrighteouspeoplehavegottheupperhandandtheyarebringingtheirunrighteoustyranny uponthepeople.Thepeopleareunhappy.Dharmaisbeingcompletelydestroyed.Atthehelmof affairsthereisacompleteabsenceofDharma.SothisisaDharma-Yuddha,arighteouswar.So,as aKshatriya,asaprince,itisyourdutytofight.And,moreover,onthisfirstdayoftheWar,you havetakenoverthetaskofleadingyourarmyastheCommander-in-Chief.Soyoumustfight.Itis yourDharma”.So,Arjunahadthisdutytodo;itwasfacinghimashisimmediatedutyalso. Moreover,hehadassumedhisduty,agreedtoperformit,andcomerightuponthebattlefield,with theopposingarmyfacinghimthere.Inthatparticularcontextofhispositionas Commander-in-Chiefofoneofthetwoarmiesonthebattlefield,asprinceofthePandavarace,this man’shundredpercentdutywastofulfilhisparticularrole,tofulfiltheKartavyaKarmawhichwas facinghim.ItwashisDharmainthatparticularcontexttoleadthearmyandtrytoseethatthe unrighteous Kauravas were overcome and defeated.
So,whenKrishnatoldArjunathathemustfight,whatHemeantwasthatArjunamustdohis duty—thedutywhichthenfacedhim.ThegeneralnotionofpeoplethattheGitaisagospelof violence,agospelofwar,isamistakennotion.Itisamisconception.Itbetraysacompletefailureto understandthecentralmessageoftheGita.BecausetheGitahappenedtobedeliveredina particularcontext,inthecontextofthebattlefield,thedramaticeffectofitwasheightened.Arjuna wastoldthateveninthemidstofthewar,hewastobecompletelydetached.Hewastobe establishedinGod.HewastoberootedinGod-remembrance.TheLordgavehimthisSandesh: “MamanusmaraYudhyacha. RememberMeconstantlyandfulfilyourduty”.Whenthe Gitacharya,LordKrishna,addressedthesewordstoArjunabytheword“Yudhyacha”Hemeant only,“Doyourduty”.AnditjustsohappenedthatatthatparticularhourArjuna’sdutywastofight asawarriorinarighteouswar.BeitnotedthatKrishna’semphasiswasnotsomuchontheword “Yudhyacha”asupontheword“Mamanusmara”.IftheGitahadbeenpreachedtoaBrahminina foresthermitage,thisword“Yuddha”wouldneverhavegotintotheGita.Itwouldhavetakena
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differentterminologyaltogether.WhattheLordmeanttosaywasthateveninthemidstofthemost intenseanddynamicallyactivefieldofhumanlife,oneshouldbeinastateofYoga inside—“YogasthaKuruKarmani”. TheentireemphasisintheGitais:“Whereveryoumaybe, andwhateveryoumaybedoingyoumustbeinastateofYoga.Youmustbecloselylinkedupwith theUniversalSoul.YoumustbecloselylinkedupwiththeDivine,andthuslinkedup,youmust perform your activities”.
So,itmeansthatwhenthismessage,thisteaching,thisYoga,thatyoumustbelinkedup withtheDivineandperformactivities,thatyoumustbegroundedinGod-remembranceand God-thoughtevenwhileperformingyouractivities,couldbeprescribedeveninthetense circumstancesofabattlefield,thenitgoeswithoutsayingthatitappliestoallotherfieldsofhuman activity.Themostdifficultfieldofhumanactivityisnaturallythefieldofbattle,wherethepeople clashandkillunderthemostviolent,mostdynamicandmostcomplicatedcircumstances.Andif Yogacanbepractisedthere,thennoonecangiveanexcusethathecannotpractiseYogabecausehe isabusinessmanorheisasomebodyelse.IfLordKrishnahadgivenHismessageinsomeother context,thenthesoldierofthebattlefieldmighthaveprotestedthattheUpadeshorteachingcould applytoanyoneelse,butnottohimbecausehewasinavery,verycomplicatedanddifficultfield, namely,thelife-and-deathbattlefield.Evidently,theLorddeliberatelychosethemostdifficult,the mostcomplicated,themostactiveandmostviolent,andthemostexternalisedfieldofactivitythat iseverpossibleforahumanbeingtopractisetheGitaYogaofinwardliving.IftheGitaYogais possibleinthemidstoftheclashandclangofweaponsinafieldofbattle,thenitispossible anywhereandeverywhere.Then,noonecanevercomeforwardandsay,“No,itisnotpossiblein myparticularcontext,inmyparticularcircumstance”.So,onceandforall,thepossibilityofanyone puttingforwardanexcusefornotpractisingtheGitaYogawaseffectivelyremovedbytheLord when He chose the battle field to give His Upadesh to Arjuna.
ItisintheabovecontextthatwemustunderstandPratyaharaalso.Youmustlearntobe detachedinthemidstofactivities.Youmustlearntobegroundedintheinnerbackgroundinthe midstofoutwardactivityorouterdynamism.AndthisprocessofPratyaharaisanindispensable necessityifyouwanttopractiseYogaindailylife.IfyouwanttopractiseDharana,Dhyanaand Samadhiinthecontextofanormallifelivedintheworld,thesupportoftheprocessofPratyaharain themidstofyournormalactivitybecomesmostsignificantandmostimportant.Nay,itis indispensable.So,PratyaharaasaprocesshasagreaterimportancetotheYogiinthenormal context of worldly life than Pratyahara as a practice at a particular time just before meditation.
The Indispensability of Vichara and Viveka for Successful Pratyahara Practice
Now,themomentyoumovetowardstheexternalscene,youaresurroundedbyexternal objects,andeachexternalobjecthasgotitsownfascinationforyou.Eachexternalobjecthasgotits ownattractionforyourmindduetolongassociation.Andnaturally,themomentyouareamidst thoseobjects,thisattractionstartspullingyouout,becausethemindisconstitutedthatway.Every objectisfoundtobedesirableforsomepurposeortheother.ThefascinationofNama-Rupatothe ChittaispartofthefunctionofPrakriti,becausethewholeofPrakritiisnothingbutMaya,and MayaisfullofthispoweroftremendousattractiontodeludetheJiva.Therefore,ifyouhavetokeep uptheprocessofPratyaharaduringthehoursofnormaldailyactivity,youhavetohavetheprocess
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ofphilosophicalenquiryanddiscriminationconstantlyactive.Youmustconstantlyexerciseyour facultyofdiscriminationtodistinguishbetweenwhatisrealandwhatisunreal.Thisiswhatis knownasNitya-Anitya-Vastu-VivekaorSat-Asat-Vastu-VivekaorAtma-Anatma-Vastu-Viveka. Youmustalsoreasonthus:“Thisobjectisattractingme;mymindisbeingpulledtowardsit.The sensesareboundingtowardsit.Isitgoingtobringmeanygood?Outofthis,canIachievemy welfare?Isitgoingtobeconducivetomypeaceofmind?WillIgetrealhappinessoutofit?Whatis itgoingtogiveme?”ThisisVichara.Thisisenquiry.Youmusttellyourmind:“Thisobjectwill givemeonlymoreconfusion,moreTrishna,morerestlessnessandagitation.Wherethereisdesire, thereisagitation,restlessnessofthemind.ThemoreIgiveintoit,themorethedesirewillintensify andmultiply.ThisistheLaw.Adesirethatisaroundinthemindneversubsideswiththe satisfactionofthesame.Onthecontrary,satisfyingthedesireonlymakesthedesire-firetoblazeup withrenewedvigour,withredoubledvigour.Desireislikeafirebeingfedwithoblation—Gheeor oil.Itwillnotreceivetheoblationandsubside;onthecontrary,itwillblazeforthwithredoubled vigour.Fulfillingthedesire,surely,isnotthewaytoovercomeit.SoImustrenouncethedesire, giveupthedesire.Rushingtowardssense-objectswillbringonlyruinuponme.Itwillbringabout greaterrestlessness,greaterintensificationofdesire,moreagitation.No,Iwillnotallowmymind tobedraggedawaybythesensestowardsthesesense-objects”.SuchVicharashouldbethere, active Vichara or philosophical enquiry.
Uponthebasisofwhatyouhavelearntfromthescriptures,uponthebasisofwhatyour Guruhastoldyou,uponthebasisofwhatsaintsandsageshavetaughtyouasaresultoftheirown experienceofthisworld,thisworldishollow,thisworldisonlyaMriga-Marichika,amirageinthe desert.Youwillruntowardsitandyouwillperish.Nothingwillcome;thereisnowaterthere. Therefore,donotbedeludedbythesense-objects.Moveawayfromthem;beaMaster.Inthelight ofyourownlifeinthisworld,youyourselfknowwhatbitterexperiencesyouhavebyrushing towardsobjects.“Oncebitten,twiceshy”theysay.Onceyouhaveknowntherealnatureoffire, willyouagaingotowardsfire?Likethat,uponthebasisofyourvividrecollectionofyourown previousexperiences,uponthebasisofwhateverknowledgeyouhavegleanedfromyourstudyof thescriptures,uponthebasisofwhatyourGuruhastoldyou,uponthebasisoftheteachingsofthe saintsandsages,youmustbeeveralertandvigilantandkeepyourdiscriminationconstantlyactive.
YoumustalwaysdoVyavaharaasaViveki;thenonlyyouwillbeabletohavePratyaharain themidstofVyavahara.Ifyouwantwithdrawalandastateofdetachmentinthemidstofactive involvementintheobjectiveuniverse,thenthiswithdrawalispossibleonlyifyouconstantlyhave thisactivephilosophicalenquiryintotheillusorynatureandthedefectivenatureandthepainful natureofsense-enjoyment.WherethereisVicharaandViveka,wherethereissuchenquiryand suchdiscrimination,thenPratyaharabecomesprogressiveandsuccessful.Youcanmaintain Pratyaharainthemidstofyouractivity.Thenwhathappens?Youcomeintocontactwith sense-objects,buttheyareneverabletohavetheirimpactuponyourinnerconsciousness.Inyour innerconsciousness,youarealwaysdetached.Thesense-objectsmaygoonlyasfarasthesenses, theymaygoevenasfarastheinnercentresofsenseperception,buttheywillnotbeabletoaffect themind,theywillnotbeabletoputthemindinaturmoil.Theywillnotdisturbyourmind,much lessyourinnerconsciousness.Thusdoyoueffectivelysucceedinpreventingtheexternal perceptions from making any impact upon your consciousness.
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PHILOSOPHY, PSYCHOLOGY & PRACTICE OF YOGA
Whatdoesthatmeanagain?ItmeansthatyounolongercreateanynewSamskaras.Youno longercreateanynewVasanasforyourself.Otherwise,thewholelifeisnothingbutthealmost continuousloadingofyourChittawithmoreSamskarasandmoreVasanas.Ifyougoandinvolve yourselfcompletelywithexternalactivitiesandobjects,duetodesires,duetoattractionswhich makeyousuccumbbecauseofalackofenquiryanddiscrimination,everysenseperception,every experience,everysensecontactthatyouengageincreatesanewSamskaraandanewVasana.This isanunendingprocessandyouwillneverbeabletoliberateyourself.Already,aloadofprevious SamskarasandVasanasareplayingenoughhavocbyraisingChittaVrittiswithinthemind,andthe momentyousitformeditationtheseburiedSamskarasandVasanasareconstantlycomingtothe surfaceandcreatingVrittisandvariousideasinthemind.Thatisenough.Sufficientuntothedayis theevilthereof.WhyshouldyoumakeabadsituationworsebyacquiringnewSamskarasand Vasanas?Youmayask:“HowcanIpreventdoingit?”Because,themomentyougointothe externalworld,newSamskarasandVasanasarecreated.ThewayofpreventingnewSamskaras andVasanasistoseethatnoultimateimpactismadeupontheconsciousnesseventhoughhundreds ofperceptionsandsensecontactstakeplace.Pratyaharaeffectsthis.Pratyaharasucceedsin checkingthesenseperceptionsfromaffectingthemindandtouchingtheconsciousness.Themind justrefusestotakethemin.Theycometotheoutersenseorganorsenseinstrument;theycometo thesensecentreinthebrain;butwhentheytrytogettothemind,themindsays,“No.Idonotwant these. I shall not take these things”.
The Rare Pratyahara of the Byzantine Monks
Pratyahara,aswehaveseenalready,hasanumberofspecificphases.Oneiswithdrawing thesensesfromthesense-objects.Butitispossibleonlyforapersonisolatedinseclusion—an Ekantavasiincompleteseclusion.Itisnotpossibleforthevastmajorityofpeople.Bringingabouta disconnectionofthesensesfromthesense-objects,goingawayfromallsense-objects,goinginto absoluteseclusionorEkantavasiscertainlynotforthevastmajority.But,forthefewwhomanage it,therearenosense-objects,thereisnosenseworld,thereisnocinema,noradio,noT.V.Thereis noGulabJamun,JhangriandPakodi;thereisnosilkandgabardineandvelvet.Nothing.Theyhave onlythejungleandtherockandtheriver.Somemonksisolatethemselveseventodayinthe Christianmonasticset-up,where,themomenttheyenterintoamonasteryandareordainedas monks,theybecomedeadtotheexternalworld.Insidethemonastery,thereisnocontactwiththe outsideworldatall.Theycannotreceiveanymail,theycannotreadanynewspaper,theycannot readanybook.Theyareabsolutelydeadtotheworld.Theirmonasticroutinecompletelyabsorbs theirentireattentiondayafterday,monthaftermonth,yearafteryear,untiltheydieandareburied. Andwhentheyareburied,noidentificationmarkisputupontheirgraves.Onlyacrossisput;wedo notknowwhosebodyislyingunderneath.Noname,nodateofbirthordeath.So,thesemonks, evenwhentheyarealive,aredeadtotheworld,completelyisolated.Theydonotknowwhatgoes on in the outside world.
EventodaythereareacertainsetofmonkslivinginacertainpartofGreecewhoarestill livinginastateoftimethatexistedmorethanathousandyearsago.Theyfollowacertain time-schedulewhichiscalledtheByzantianTime,becausetheywentintothisareaandsettled downasmonksinthetimeoftheByzantianEmpire,andthatByzantianTimeisaboutsixtosixand ahalfhoursinadvanceofourtime.Whenitissixorseveninthemorninghere,itisalreadynoonor middayforthem.So,theirsunriseanddaystartatabout1-30a.m.whentheirclockwillshow6-30
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a.m.So,theystillliveonlyaccordingtotheirtime.Whenitis7-00a.m.inourtimepiece,itis alreadymidday,pastmidday,forthem.So,theyliveaccordingtothattimeeventoday.Theybelong totheEasternChurch,nottheWesternChurchwhichhasitsallegiancetoRome,totheVatican,to thePope.TheydonothaveanyPope.TheyarecalledtheEasternChurchandtheyalsocall themselvestheOrthodoxChurch.Therearetwogroups—onebelongingtoRussia(theRussian OrthodoxChurch)andonebelongingtoGreece(theGreekOrthodoxChurch)—andtheystill maintainthatoldtradition.Generally,puttingthetwoOrthodoxChurchestogether,theycallitthe EasternChurch,asdistinguishedfromtheWesternChurchwhichisfoundedunderthePopeinthe Vatican.So,theByzantinemonkslivealifetotallyobliviousofwhatgoesonintheoutsideworld. ManyoftheByzantinemonksinGreece,whenIwentthere,didnotknowthattwowarshadtaken placein1914andin1948.TheydidnotknowwhoHitlerwasandwhoMussoliniwas;theydidnot knowthatWorldWarIItookplace;theydidnotknowthattheatombombwasdropped.Theyknew nothing.Itwasallnewstothem.Theysaid,“Wedonotknowwhatisgoingonintheoutside world”.Andtheydonotknow.Theylivethereandtheydiethereandveryfewofthosepeopleare leftnow,becausenewcandidatesandnovitiatesarenotfreelyforthcomingnowasinoldendaysto enterintothatorderofmonasticlife.Andmanyofthebigmonasteriestherearevacant.Theplaceis calledMountEthos.So,thePratyaharalifeofthosemonksissomethingtotallydifferent.Theyhave nothing to do with the external world.
The Different Phases in the Process of Pratyahara
But,forthevastmajorityofpeoplewhoareintheoutercontext,Pratyaharabecomesan indispensablerequisiteforenteringintostilldeeperrealmsoftheYogicprocess,namely, concentrationandmeditation.Inthelivesofthosewhohaveisolatedthemselves,thequestionof furtherimpactdoesnotcome,becausetheyhavenosense-objectsaroundthem.But,forthosewho havesense-objectsaroundthem,thefirstdisengagement,namely,thewithdrawalofthesenses fromthesense-objectsisnotpossible.Intheircase,thesensesareverymuchinvolvedinthe sense-objectsandthewithdrawalofthesensesfromthesense-objectsispossibleonlyatthetimeof theirmeditation.Theygointotheirmeditationroomandclosethedoorandthenthereareno sense-objectsaroundthenexceptthepictureoftheirIshtaDevata,thepictureoftheirGuruandtheir JapaMalaandSvadhyayabook.But,fortherestofthetime,theyareverymuchinvolvedinthe sense-objects and the first withdrawal is not possible.
Thesecondwithdrawalisthewithdrawalofthesensecentreortheperceivingcentreinthe brainfromtheactualsense.Lettheeyelook,lettheeyesee,butyoudonotinvolveyourselfinthis processofseeing.ItiswithreferencetothiswithdrawalthatbothintheUpanishadsandinthe GospelofChristitissaidthattheultimaterealisationispossibleonlyforthatseekerwho,even thoughhavingears,doesnothear,whoeventhoughhavingeyes,doesnotsee.Suchaseekeris blindeventhoughhavingeyes.Heisdeafeventhoughhavingears.Thatisthenatureoftheperson who,eventhoughhelivesintheworld,yetmakeshimselfdeadtotheworld,byrefusingtoallow hisinnerperceptioncentrestocooperatewiththeouterorgansofthesenses.Hesucceedsin detachingtheinnerperceivingcentresfromtheoutersenseorgans.Butthen,ifthisisnotpossible, orifsomehowortheotheranimpressionismadeontheinnerperceivingcentre,thenevenasyou areperceivingtheobject,letyourmindsay,“Yes,Iseethis,butIhavenothingtodowithit”.This lastwithdrawalinvolvesdetachmentofthemind;itinvolvestheseveringofthemind’slinkwith theprocessofperception,withtheactofperception.InthebeginningstagesofSadhana,the
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momentperceptiontakesplace,themindbecomesinvolved,becausethemindisstillinastateof desireandcraving,inastateofAsha-Trishna.Inthatcase,the“I”oftheSadhakwhichidentifies itselfwiththeawakenedintellect,theSuddhaBuddhiortheJagratBuddhi—whichisnowhisbest friendbecauseitisVichara-YuktaandVivekatmaka—comestohisrescue.HisBuddhiisnow combinedwithactiveenquiry,combinedwithVivekaordiscrimination.So,theego-consciousness identifiesitselfwiththeawakened,discriminatingandenquiringintellectandsays,“Irefuseto involvemyselfeveninthemind.Irefusetoidentifymyselfwiththisstateofthemind,withthis conditionofthemind,whenitisperceivingthissense-object,whenitisinvolvedinthis sense-object.Irefusetoassociatemyselfwiththisconditionofthemind”.So,theSadhakwhois endowedwiththisdiscriminatingintellectnowstepsbackandbecomesonlythedetached witnessingconsciousness.Thisisthewithdrawaloftheegoorthe“I”,theawakened“I”,the discriminating“I”,fromthementalinvolvementinperception.So,oneortheotherofthesephases ofPratyaharashouldalwaysbepresentinyourAntahkarana.Thefirstoneisnotpossibleforthe peoplewhoareinvolvedintheworld.Thesecond,thirdandfourthphasesshouldbeactively exercised;theyshouldbedynamicallypresentinyourAntahkaranaatanytime.Thus,Pratyaharais acontinuousprocess.Andforthiswithdrawal,constantexerciseofenquiryanddiscriminationare indispensable. They are also part of it.
The Significance of Pratyahara from the Scientific and the Metaphysical Angles
AndthisprocessofPratyaharahasaveryimportantsignificanceintheoverallpracticeof RajaYogaanditsspecialsignificanceistwofold.Oneisthepurelyscientificsignificance—the significanceofPratyaharaasanintegralpartorprocessofRajaYogaasanexactscience,ascience ofmind-discipline,ascienceofconcentratingthescatteredmind,ascienceoffocussingthe concentratedminduponasingleobject,ascienceofpractisingthisfocussinginacontinuousand unbrokenmanner.So,Pratyaharaisapurelyscientificprocess.So,fromthisscientificangle, Pratyaharabecomesimportantandsignificantinthesensethatunlessyoufirstofallwithdrawthe mindfrombeingexternalised,concentrationisimpossible.Thequestionofconcentrationcannever ariseunlessfirstofalltheexternalisedmindiswithdrawn.Onlyifyoufirstsucceedinwithdrawing orinternalisingtheexternalisedmind,onlythencanyoutrytobringaboutacentralisationofit inwardly.Whenthemindisnoteveninward,howcanyoucentraliseit?Whenthenatureofthe mindiscompletelyextrovertandthemindisexternalised,wherecomesthequestionofyourtrying tocentraliseit?Firstofall,bringitin.Then,withinthecontextorframeworkofyourinterior,when themindisstillthinkingofotherobjects,trytogatherittogether.Trytosubdueitsrestless objectwardmotionorthoughtandtrytobringittogether.So,fromthescientificpointofview, Pratyaharabecomestheindispensablequalificationorprerequisiteinordertobeabletothinkof Dharanaorconcentration.NoPratyahara,noconcentration.Unlessyouwithdrawyourself,unless youwithdrawyourmindfromtheexternalthings,youcannothaveconcentration.So,innerYogais impossiblewithoutfirstbecomingwellestablishedinPratyahara.AntarangaYogadepends entirely upon successful practice of Pratyahara.
Now,leavingasidethescientificangle,fromthemetaphysicalorphilosophicalanglealso, youwillfindthatPratyaharabecomesvery,verysignificant.Itbecomesvery,verysignificantinthe contextofthebasicthesis,theprimethesisofYoga.WhatistheprimethesisofYoga?Thatallour woes,allourcomplicationsandallourproblemshavearisenduetothePurushabecominginvolved
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inPrakriti.AndthewholescienceofYogahasbeenformulatedinordertoenablethePurushato successfullydisentanglehimselffromPrakritiandremaininhisownpristineindependent conditionornativestate.Andinthecontextofthisprimethesisofthephilosophyandmetaphysics behindYoga,youfindnowthatPratyaharaplaysaverysignificantpartorformsaverysignificant phaseintheYogi’sattempttodisengageanddisentanglehimselffromhisinvolvementinPrakriti. Now,whatistheanatomyofyourinvolvementinPrakriti?Throughthechannelofthesensesthe mindhasbeenpulledoutandembroiledorentangledintheobjectiveuniverse.Why?Becausethe sensesareturbulent,becausethesensesareoutward-going,becausethesensestendobjectward, becausetheverynatureofthesensesisVishayonmukha.Andthroughthesensesthemindis draggedout,andthroughthemindthePurushagetscompletelyinvolvedinPrakriti,becausethe Purushaisinastateoftotalidentificationwiththemind,whichisoneofitsimportantUpadhisor limitingadjuncts.So,thePurushaweepsandwails,says,“Hai,hai”,andishopelesslyimprisoned andentangled.AndinthisprocessofliberatingthePurushafromPrakriti,Pratyaharatakesonan added significance.
InthecontextofthisphilosophicalbackgroundofthebasicthesisofRajaYoga,Pratyahara becomesanimportantphaseofthePurusha—theYogi—disentanglinghimselffrominvolvement inouternatureorPrakriti,theworldofnamesandforms,ofNama-Rupa,theworldof Vishaya-Vastu,theworldofMaya.Inshort,Pratyaharaistheprocessofwithdrawingyourselffrom Prakritiintheformoftheexternalworldofsense-objects.Andsoithasavery,verysignificantrole, aspeciallymeaningfulrole,intheoverallprocessofthePurushatryingtodisentanglehimselffrom Prakritionceforall.So,thatisthespecialplacethatPratyaharaoccupiesinthecontextofDharana, DhyanaandSamadhibothinascientificsenseandalsoinrelationtotheultimateliberationofthe Purusha from Prakriti from the angle of the metaphysics and philosophy behind Raja Yoga.
INDISPENSABLE AIDS TO THE PRACTICE OF PRATYAHARA
Pratyaharaisroughlytranslatedas“withdrawal”.Withdrawal,ithasalreadybeenseen,is anindispensableprerequisitetoconcentration.Ifyouwanttocentralisethemind,firstofall,ithas tobeinteriorised.Because,ifthemindiscompletelyexternalisedandscatteredovermanythingsin thisouterworldofnamesandformsandhumanaffairs,howcanthequestionofconcentrationarise insuchamind?Itistotallyunequippedforcentralisingorfocussing.Itisnoteveninside.Itis scatteredovertheseenworldwhichishundredpercentPrakritiorMayaaslongasweperceiveit throughthesenses.ButthesameouterworldisseenbytheilluminedBrahmaJnaniasParabrahman throughhisSakshatkaraAnubhava,andsohesays, “SarvamKhalvidamBrahma;Sarvam VishnumayamJagat”. Forhim,thereisnoPrakritiatall;thereisParabrahmanonly.Thewholeof theexternaluniverseisnothingbutParabrahmanforhim. “SarvamSivamayam” hesays, “Sarvam KhalvidamBrahma”.Andthescripturesgoontosaythatthereisnothingelsebesides Brahman—NehaNanastiKinchana.ButthatisaquestionofSakshatkara.Whereas,ourapproach tothiswholehumansituationofbondageandsufferingisfromthepointofviewoftheMumukshu, a Jijnasu
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who is in Ajnana.
PRATYAHARA—CRUX OF RAJA YOGA SADHANA
A Word of Caution
TheMumukshuisnotaliberatedsouloraJivanmuktaPurusha.Heisonlyastrugglingsoul, caughtinthenetofthebondageofRaga-Dvesha,ofAsha-Trishna.So,wecannotapplythe SakshatkaraprincipletotheactualsituationoftheJivatma.Andwecannotsaythatthereisno Prakriti.WehavetoverymuchacceptPrakriti.Onelittlesight,onelittlesoundupsetsus,makesus completelyforgetourSelfourrealSvarupa,ourPurushahoodandmakesuscompletelyenslavedby passion,anger,greed,hatred,anxiety,fear,depressionanddejection.Wearesubjecttosomany mentalmodifications,Chitta-Vrittis.So,inthissituation,wecannotridethehighhorseof Brahma-JnanaorJivanmuktahood.Wecannottruthfullysay,“IamtranscendentalPurushaor Atman”.Wemaypractisesayingitforthepurposeofultimaterealisation.Suchpracticeiscalled Brahma-AbhyasaBrahma-Chintana.Wemaypractiseaffirmingourrealnatureandassertingit. Butonthepracticalside,wehavetobehavewithcautionandcommonsense.Wecannotfoolishly runintosituationswhichwillmakeusturnasomersaultandhaveaterriblefallandweep.Wehave tobevery,verycarefulingoingaboutinourVyavahara,becausewearestillverymuchinthegrip oftheoriginalself-forgetfulnessornon-awareness.Weareverymuchinthegripofdelusion,of Maya.So,Gurudevusedtosay,“ItisallrighttosaythatBrahmanisbeyondtime,spaceand causation.ThereisnoworldfortheBrahma-Jnanis.Itisallrightforthemtosay,‘IamBrahman;I amJnana-Svarupa’.But,sofarasyouareconcerned,ifsomeonecallsyouafool,youare immediatelythrownintoaviolenttemper,youarereadytoquarrelwithhim,youarereadytofight, eventoraiseyourfist.Letalonethat,supposingyougoandstandbeforesomepersonandheis occupiedwithsomeotherwork,anddoesnotpayattentiontoyou,youfeelveryhumiliated.You feelinsulted.Youwillbegintothink,‘Oh!Thismanistreatingmelikethis’.So,letalonesomeone doingsomeharmtoyou,ifsomeonefailstodosomethingwhichyouareexpectinghimtodo,you feelveryinsulted.Yousalutesomeoneandhedoesnotreturnit,becausehedidnotnoticeit perhaps,butyoufeelverybothered.Yourwholementalmoodchanges.Itisallfineforyoutosay thatthereisnoworldinthethreeperiodsoftime,butifyoufindthatsomeonehasforgottentoput saltinyourDal,immediatelyyoucannoteatyourfood;youbecomeupset.Yousay,‘Whatisthis?
Youhavenotputsalt’.Supposingsomeonegivesyouteawithoutsugar,yourBrahmanhoodis nowhere.Youimmediatelybecomeupsetintheabsenceofsugarinyourtea.Youdonotdrinkitas itis.Youwilldemandsugarandaskforitandcomplain,‘Nosugarhasbeenputinmytea,nosalt hasbeenputinmyDal’.So,donotimaginethings.Trytoknowwhereyouareandstartyour Sadhanafromthatplace”.Gurudevusedtosayallthis.YouaresurroundedbyPrakriti;youare surroundedbyvariousmanifestationsofPrakriti.Andsothemindisexternalisedandscattered amongstthevariousnamesandformsandobjects,andhumansituationsandaffairs,which constitutePrakriti.ItisthusinastateofinvolvementwithexternalPrakritiinallitsvariousforms. And
of the ultimate Yogic state that you are trying to reach.
Pratyahara—Start of the Return Journey to the Absolute
ThemetaphysicalthesisandthephilosophicalbackgroundofPatanjali’sYogaDarshana saysthatyouhavetoseparateyourselfcompletelyfromPrakritiandonceagainregainyour splendidisolationastheindependentPurusha,untouchedbyPrakritiandbeyondallafflictions, supremeandinastateofperfection.NowyouareinvolvedinPrakriti;yourmindisexternalised, scatteredamidstthevariousobjectsandexperiencesandaffairsthatconstitutePrakriti.Andthereis theotherexperienceawaitingyoutowardswhichyouhavetowork,slowlyanddiligently,
this situation is the very antithesis
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perseveringly.Yourpresentsituationandthesituationyouareaimingataretwoextremesand thereforetheneedforPratyahara.ThereistheneedtopractisePratyahara.Ifyouwanttochange yourpresentsituationwhichistheveryoppositeorcontradictionoftheultimatestateyouaretrying toreachthroughSamadhiandsuperconsciousness,youhavetomakeastartsomewhere.Andso, theverycommencementofthemetaphysicaltransformationyouareaimingtobringaboutis Pratyahara.IntheKathopanishad,thisdeplorablestateofmanisclearlymentionedwhenYama triestomakeNachiketasunderstandthatBrahma,theCreator,madethemindoutgoingatthevery timeofcreation.So,byitsveryinnatetendencies,themindisoutgoing,becauseRajo-Gunais presentinitinconsiderablemeasure.Therefore,theJivatmabeholdsonlytheouteruniverseand nottheinnerSelf;andbeholdingonlytheouteruniverse,theJivatmaissubjecttochange,decay, modificationanddestruction.TheJivatmafindsnohappiness;heweeps.Andonceaperson recognisesthesituation,thecauseofone’ssuffering,thecauseofone’sweeping,thecauseofone’s disappointmentandfrustrationintryingtogethappinessoutoftheexternaluniverse,thecauseof one’sdisillusionment,onceapersonrealisesthesituationheisin,ifhehasgotrealstuffinhim,he makesuphismindaboutitall.“No,no”hesays,“Happinessdoesnotlieoutside.Ihavemadea greatmistake,Ihavecommittedagreatblunder.Ishallreversethisstateofaffairs”.Thusmakinga firmSankalpaanddetermination,thatexceptionalbeing,thatexceptionalperson,triestoreverse thisprocessbymakingthemindgoinward,byclosingthedoorsofthesenses,becauseheaspiresto findtruehappiness,andhehasunderstoodnowthroughSruti-Vakya,Apta-Vakyaandhisown experiencethatrealhappinessandsatisfactionisfoundintheAtmanandnotintheouterworldof changeandmodificationanddecay.Soheturnsthegazeawayfromtheoutsideanddirectsthe visioninside.ThisisPratyahara—turningthegazeawayfromtheexternalanddirectingittowards the inner Self.
Somerareexceptionalperson,withstuff,withdetermination,withcourageofconviction, withfirmfaithinthescriptures,inthewordsoftheGuru,inthewordsoftheelders,heitisthatturns hisgazewithin.Heturnshisgazewithin.Why?BecausehedesirestoattaintheindwellingSelf. Therestofthemasses,themajorityofpeoplethatis,thegreatflock,theyseeonlytheexternal universe,theydonothingtochangethesituation;theydonothingtoreversethenaturaltendencyof themind.Theyallowittoflowthroughthesensestowardstheobjectiveuniversebecausethey thinkthattheobjectiveuniverseistheonlyrealitythatexists.ThereisnootherReality.Forthem, seeingisbelieving.Whattheyperceivethroughthefivesenses,thatisallthereis.Thereisnothing elsebeyond.Theycannotconceiveofanythingelsebeyond.So,foolishlythinkinginthisirrational short-sightedway,likechildrenlackingpropervisionandhigherunderstanding,theymaketheir lifeanentireaffairofallowingtheirmindtoflowthroughthesensesandperceiveonlytheexternal objects,andthusallowing,theygetcaughtinthewidespreadnetofMaya.Andtheycomeagainand againintothisworld.Thereisnoendtotheirwheelofbirthanddeath. “PunarapiJananam
PunarapiMaranamPunarapiJananeeJatareSayanam”. Thereisnoendtothiswheel.Againand againtheygoandcomeback,andweepandwailandlaugh,andagaingoandcomeback.This ever-recurringwheelofdeathandrebirth,anddeathandrebirth,goesonforthosesmall-minded ones,lackingunderstanding,thinkinglikechildren.Insteadofthinkingandactinglikematurewise people,theythinklikechildren.Sotheycomeagainandagainintothisworld.Whereas,the MumukshuisaDheera,theJijnasuisaDheera,likeMarkandeya,likeNachiketas,likeDhruva,like Prahlada,SatyakamaandSvetaketu.TheyareDheeras;theyarepeoplewiththeexceptionalstuff. Theyhavegotinnerstrength,couragetofollowtheirbeliefs,andfaith,andsotheymakeallthe effortthatisnecessaryandturnthegazeaway.Theyreversetheprocessofthenaturaltendencyof
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themindandtrytotakeitinwardtowardstheEkaortheOne,insteadoftowardstheAnekaorthe manythatlieoutside.TheytrytotakethemindtowardstheSattvainsteadoftowardsthe Nama-Rupa.TheytrytotakethemindtowardstheNityainsteadoftowardstheAnitya.Thatis Pratyahara.And,fromthepurelypsychologicalpointofview,thepurelyscientificpointofview,as atechnique,youcannotdoDharanaunlessyouhavegotPratyahara.PratyaharaisanAbhyasaora techniqueoraprocessthatisindispensableifyouhavetocarryoutDharana.Ifyoumust concentratethemind,firstofallthemindmustbebroughtin,themindmustbemadetocome together;itmustbeturnedinward.Andthisneedsalsosense-control.Unlessyouhavegot sense-control,youcannotdoPratyahara.Ifthesensesareturbulentandalwaysboundingtowards theVishaya-Vastuortheworldlyobjects,youcannotdoPratyahara.So,itrequiresBrahmacharya to do Pratyahara successfully.
Brahmacharya and Pratyahara
Brahmacharyameansthatpatternofconduct,thatlifestyle,whichleadstoultimate Brahma-Jnana.So,Brahmacharyaisacomprehensiveterm.ThatiswhyPatanjalihaslaiditdown inhisNiyama.Brahmacharyameansself-control.Tapasyaincludesself-control.Thereforearises thenecessityofTapasyainrelationtoPratyahara,ofBrahmacharyainrelationtoPratyahara. Unlessyouhaveself-control,self-restraint,youcannothavePratyahara.Themindwillcontinueto bebotheredbytheuncontrolledandturbulentsenses.Thesenseshavetobekeptincheck.The senseshavetobedisciplined.Thesenseshavetobetrained,havetobesubdued;andtherefore, YamaandNiyamaaretobepractisedthroughouttheentirecourseofyourYogicascentrightupto thepointofSamadhi.Otherwise,ifyoudonotkeepupYamaandNiyamaalwayswithyou,even afterattainingthestateofDhyana,youcanhaveadownfall.EvenaYogicanhaveagreatdownfall. So,youcanneverunderestimatetheimportanceofYamaandNiyama.Youcanneverunderstate the need to keep them along with you right up till the last stages of the Yogic ascent.
Vairagya and Pratyahara
Secondly,ifPratyaharaistobesuccessful,youmusthaveVairagya.Whatisitthatdrives themindoutsideseekingsensesatisfactionandsensualenjoyment?Whatisitthatdrivesthemind outside?Itisdesire.ItisAshaandTrishna.Itisthethirstforsenseenjoyment.ItisRaga.Unlessyou developdispassiontowardstheexternalworld,towardsobjectiveenjoymentandobjective possessions,unlessyousay,“No,Idonotwantanything”,youcannotengageinsuccessful Pratyahara.AndunlessyoupractisePratyahara,youcannotgetestablishedinVairagyaor dispassion.Sotheyarebothinterdependent.Pratyaharahelpsinbecomingmoreandmorewell groundedinVairagya.VairagyahelpsinsucceedingintheprocessofPratyahara.Without VairagyayoucannothavePratyaharaandPratyaharaisnecessarytobecomewellestablishedin Vairagya.
Now,askyourselfaquestion.WhyisitthattheJivatmahassomanydesires,somany cravings?“Imustenjoythis.Imustpossessthis.Imustcomeintocontactwiththis.”Whyallthis craving?VedantatellsyouthatitisduetoabasicAvichara,abasiclackofproperphilosophical enquiry.Youdonotkeepupthisenquirycontinuously—thisenquiryintotherealnatureofthings, thisenquiryintotherealnatureoftheso-calledsensualenjoyment.Ifyoumakearightenquiry, philosophywilltellyouthatthisisnotenjoyment,butthisissuffering.Whatyouthinktobe
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happinessisactuallysuffering.Itisthecauseoffurthersuffering.Because,yougotowards enjoymentandyoubecomeenslavedbyit.Youbecomeaddictedtoit.Ifyoudonotfindityou suffer.So,whatyouthinktobeenjoymentisactuallysuffering.Theseenjoymentsthatcomedueto thecontactbetweenthesensesandtherespectivesense-objects—theyareasourceofsorrow,a sourceofsuffering.Nowalittlebitofenjoyment,butafterwardssuffering. “YeHiSamsparsaja BhogaDuhkhaYonayaEvaTe” Whosaysthis?LordKrishnaHimself.So,thereisnoreal happinesshere.Miseryismistakenforhappiness,painismistakenforpleasure,becausethis happinessincreasesyourcraving.Itmakesitallthemore.Bysatisfyingyourdesire,youintensify yourdesire,andwhenyouintensifyyourdesire,itbecomesasourceofgreatagitationandmental restlessness.Themorethedesire,themoretherestlessness.Andwherethereissuchrestlessnessin themind,therecannotbehappiness.WhenthereisAshantiintheManas,intheChitta,howcan therebehappiness? AshantasyaKutahSukham? Therecannotberealhappinesswherethereis constantagitation,constantrestlessnessinthemindduetocountlessdesiresandcravings.Theyare alltogetherandyoudonotrealiseit,becauseyoudonotcarryonVichara.Wherethereisproper VicharaandViveka,Vairagyaispossible.WherethereisnoVicharaandViveka,Vairagyaisnot sustained,VairagyaisnotPucca,itisnotripe,itisKachcha.Sometimesitwillhelpyou,andat othertimes,atthetimeofneed,itwillabandonyou.Vairagyawillvanish,andyouwillbefoolish, andtouseanEnglishexpression,youwillfindyourselfinasoup.Youwillgetintohotwaters. Why?BecauseoftemporaryabandonmentofVairagya.Andyouwillcommitsomeveryfoolish thing.Then,afterwards,Vairagyawillcomeagain.Afterwards,youwillrememberVairagya.So theysaythatitisbettertoavoidgettingintoawrongsituationratherthangetintoawrongsituation, repent,openone’seyes,andafterwardstrytocorrectoneself.Bewise.Arise,awake.Bewise. Understandthatdiscriminationandenquiryarevery,veryimportantinordertobecomeestablished in Vairagya, by which alone successful and effective Pratyahara is possible.
Svadhyaya and Pratyahara
AlsounderstandtherelevanceofSvadhyayatoPratyahara,becauseitisthroughSvadhyaya thattheYogiisabletokeephisVicharaandVivekafreshandaliveoractive.Withdaily Svadhyaya,youbegintogetadeeperanddeeperunderstandingintotherealnatureoftheworldand things.Svadhyayabringsyouwisdom.Svadhyayabringsyouawakening.Svadhyayakeepsyour VicharaandVivekakeenandsharp.ThatisthevalueofSvadhyayaandthatistheconnection betweenSvadhyayaandPratyahara.Andthus,withthehelpofBrahmacharya,withthehelpof Tapascharya,withthehelpofSvadhyaya,ifyouhaveyoursensesundercontrol,andifyoukeep yourVivekaandVicharakeenandactive,thengradually,becominganAvruta-ChakshuJijnasu, becomingendowedwithaninternalisedgaze,withthemindturnedawayfromtheexternaloutside, youareabletograduallyprepareyourselfforthehigherstageofDharanaorconcentration.This withdrawalofPratyaharashouldbesupportedbyBrahmacharya,supportedbyTapasya,supported bySvadhyaya,andsupportedbytheVicharaandVivekadevelopedthroughSvadhyaya,andit shouldbealwaysbolsteredbyVairagya.Vairagyaisvery,veryimportantifyoumustsuccessfully practisePratyahara.AndinthisprocessofPratyahara,graduallyyoubegintoprogressandadvance inkeepingyourmindalwaysinternalised,notmovingtowardsthesensesbutmovingtowardsthe Self,theinnerfocalpointwithin.AndasyouprogressinthispracticeofPratyahara,astagecomes whenthesensesgraduallybegintochangetheirnature,begintogiveuptheirVishayonmukha Svabhava,theirinnatetendencyofalwaysgoingtowardstheexternalobjects,ofalwaysgoing towardstheirrespectivesense-objects.Thatnaturetheygraduallybegintogiveup,having
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understoodthroughViveka,throughVichara,throughSvadhyaya,throughSatsanga,the foolishnessofmovingtowardstheexternalobjects,havingunderstoodthattheexternalworldisan emptychimera,thatthereisnopleasurethere,thatthereisnohappinessthere,thatthereisonlypain there.Bygoingtowardsfire,youwillonlygetburnt.Achildisattractedtowardsthebrightness,the brilliance,offire.Andifittouchesthefire,itwillgetburnt.Inthesameway,themothgoestowards itsdestructionbyplungingtowardsabrightflame.TheSadhakabeginstounderstandthat,likewise, in the glittering external world, there lies only harm or injury, unhappiness, sorrow, lamentation.
Oncethisideaisfirmlyimplantedinthemind,thesensescomeundertheinfluenceofthis newknowledge.Formerlytherewasasituationwhenthemindwasconstantlybeinginfluencedby thesenses,poweredbythesenses,draggedbythesenses.Andnow,acertainchangehascomeover themind.Thewholesituationisnowreversed.Now,thesenses,insteadofinfluencingthemind, becomeinfluencedbythemind,becausethemindhasbecomeestablishedinVicharaandViveka andVairagya,andhasbecomewell-groundedinitsnewattitudetotheexternalworld.Soitsays, “No,mywelfaredoesnotliethere.Myhappinessliesinside”.Themindbecomeswellestablished inthisconvictionanddeterminesnottogooutsidebuttogoinside.Whathappensthen?Thisnew determinationofthemindhasitsimpactuponthesenses,andinthisnewsituationthemindbegins toinfluencethesenses.Andthesensesnowdecide:“No,wewillnotdragtheleader.Wewillfollow theleader.Themindisourleader.Wewilldoashesays”.Sothesensesstayput;theynolonger boundtowardsthesense-objects,buttheyacquireastateofrepose.Theyconsenttostaywherethey areandtheygiveuptheiroldhabitual,innatetendencyofgoingoutward.So,thesensesattaina stateofDama.Thesensesbecomesubdued,theybecomedocile,andtheydecidetofollowthe mind.So,theyalsobecomeinternalised.Theystayintheircentres.TheydonotbothertheYogiany more.Theynolongerpresentthemselvesasfactorswhichdistractthemindandagitatethemind. So,theproblemgetsovercome.Insteadofthemindbeingdraggedoutbythesenses,thesensesnow consenttobebroughtinsidebythemind.Theyfollowthenewtendenciesoftheawakenedmind dominatedbyVicharaandViveka,dominatedbyVairagya,dominatedbyahigherdiscrimination. SuchasituationbecomesmostsuitableandhelpfulfortheYogapractitionertotakeuptheactual process of concentration or Dharana.
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WetriedtobringoutinthelastchapterhowthefifthAngaofRajaYoga,namely, Pratyahara,isnotpossibleunlessitissupportedbyVairagya,VivekaandVichara.Wetriedtobring outtheconnectionbetweenSvadhyayaandVicharaandViveka.VicharaandVivekaaresupported bySatsanga,SvadhyayaandSravana.JustasSvadhyayaprovidesmaterialforcontemplationand concentration,materialforapermanentspiritualbackgroundofthought,evenso,itprovidesright inspirationandrightguidancefortheSadhak’sVicharaandViveka.Itprovidesaninsightintothe realnatureofthisworldandexposesthehollownessofsensualobjectsandsensualenjoyments. WhentheSadhaka’seyesareopenedthusbySvadhyaya,byhisrecognisingthehollownessof things,theRagaorworldlyattachmentwhichhehadformerlychangesintoVairagya.Thefalse notionorViparitaJnanawhichhehad,thatobjectsaredesirable,thatobjectiveenjoymentsare
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pleasurable,nowyieldsplacetotherecognition,totherealisation,thatobjectsaresourcesofpain. Theyare,onthecontrary,thesourceofrestlessnessinthemindwhichdestroysone’shappiness. Themorethedesires,thegreatertherestlessnessinthemind.Themoreyousatisfythedesires,the moredotheyintensifyandthegreatertheagitationintheChitta.WheretheChittaisthusalways agitated and full of Ashanti, there cannot be any Sukha.
The Role of Svadhyaya in Arousing Viveka
Howdoesthisrecognitioncome?HowdoestheSadhakacometobeawareofthisaspectof theworld,ofthisrealnatureofthesense-objects,thesensecontacts,andthesenseenjoymentsborn outofthesensecontacts?ThroughSvadhyaya,throughSravana,throughSatsanga.Thus, SvadhyayaplaysitsfurtherroleofhelpingVivekaandVicharaandinducingVairagya,allofwhich areindispensableforeffectiveandsuccessfulPratyahara.Otherwise,youmaydrawthemindaway fromtheobjectiveuniverseahundredtimesorevenathousandtimes,andyet,itwillgobackagain totheVishayaslikeastreetdogalwaysstrollinginthelanesandbylanesaftercastawayfood,no matterhowimpure,howUchhishthaorJhutaitmaybe.Evenifthedogiskickedoutorstonedor shooedaway,eventhenitwillcomeagain.Itwillreturntothesameplace;itisnevertired.Itisonly whentheconvictionislaiddeepinthemindasaresultofrepeatedintakeoftherighttypeof instructionandknowledgethattheSadhak’swayofthinkinggraduallychanges.Itisonlythenthat theSadhak’swaysoflookingatthingsandappraisingthemchanges.Whatheoncethought desirable,henowknowstobeundesirable.Whatheoncethoughtwasthesurestwayofgetting happiness,henowknowsisallfolly.Thatwayliesmisery;thatwayliesentanglement.Inthis manner,theSadhak’sapproach,hisviewofthings,changes.Hisevaluationofexperiencestakeson anewqualityandhebeginstoseethingswiththeeyeofdiscrimination.Hecomestorealisethe truthofthesaying, “SarvamDuhkhamVivekinah”.ToaViveki,tooneinwhomdiscriminationhas beenaroused,everythingispainonly.TheVivekiseesnopleasure.Heseesonlypain.Andthis gradually growing conviction in the mind fortifies and supports his Pratyahara.
However,rightfromtheverystart,wehavetoseehowPratyaharaisnotjustsome techniqueonly,butrathermoreawayofmovingaboutintheworld.Pratyaharaisacontinuingstate ofourmindeveninthemidstofvariedoccupationsintheouterworldindifferentfieldsofhuman activity—astateofmindinwhichdiscriminationisalwaysactive,inwhichphilosophicalenquiry isalwayspresent,inwhichthemindisalwaysawakeandalert,inwhichitdoesnotwanttogoout, jumptowardsobjects,butwishestoremainwithinalways.Pratyaharaisastateofmindinwhich thereisawareness—psychological,moralandmetaphysicalawareness.Thereispsychological awareness;theSadhakisawareofthestateinwhichhismindis,whetheritishankeringafterouter thingsorwhetheritisstayingput.Thereismoralandethicalawareness—theSadhakisawarethat hehastakenthevowsofAhimsa,Satyam,Brahmacharya,AsteyaandAparigrahaandthatheisto abidebythesevowsasaSadhaka,asaRajaYogi.Soheisawarethathemustnotbudgefromthese vows,thathemuststrictlyadheretothesevows,andthereforehecannotallowhismindtobehave asthemindofanordinarypersoninthisworldwhoseentireapproachinthisworldis enjoyment-oriented,sense-oriented,indulgence-oriented.TheSadhaktellshimself,“No,Iamin theveryopposite.Iamrisenintoaverydifferentplaneoflivingandbehaving”.Thismoraland ethicalawarenessisthereinthemind.IthelpsPratyahara.Andmetaphysicalandphilosophical awarenessalsoisthere.TheSadhakfeels:“MyrealidentityisthatofthePurusha,divine, independent,ever-free,liberatedfromtheclutchesofPrakriti,liberatedfromallafflictions.Andthe
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environmentinwhichIammoving,thisoutersurrounding,isPrakritiandmygreatmissionistosee thatImaintainmyPurushahood.IshouldnotgetcaughtorentangledinPrakriti.ThereforeIshould movethroughtheseobjectsasanAnasaktaPurusha,asaNirliptaAnasaktaPurusha,asan unattachedspiritualbeing,asaspiritualentity.Mymissionistofreemyselfandliberatemyself fromPrakritiwhichistheouteruniversewithitsvariousnamesandforms.So,whileIaminthe midstofthesenamesandforms,Ishouldnotbeofthem.Imustbedetached.Imustliveinthis worldlikethelotuslivesintheponduntouchedbywater”.ThisconstantawarenessintheSadhakis partofthepictureofsuccessfulPratyahara,ispartofthepictureofeffectivePratyahara.So,if Pratyaharaistobepractisedsuccessfully,theinnercontentsofyourmindshouldbecharacterised by this threefold awareness.
Keeping a Metaphysical Awareness of the One in the Midst of the Many
Wehavefurthersupportivematerialinthescripturesinthematterofthisongoingprocessof alifecharacterisedbyPratyahara.PratyaharaistodirectthevisiontowardstheOne,evenwhile beingcompelledtomoveinthemidstofthemany;andthescripturessuggesttotheYogiacertain Sadhanabywhichevenwhileinthemidstofthemany,hemaybecentredintheOneandthat SadhanaiscalledBrahmabhyasainVedanta.Ofcourse,thatSadhanabecomespossibleafter seriousdiscipleshipandearnestanddiligentstudyofVedanta.TheMumukshu,sittingatthefeetof theGuru,listensrepeatedlytotheexpositionoftheGreatTruth.HeistoldagainandagaintheGreat Truthindiverseways,throughmanyillustrations.Forinstance,theysaythatnomatterhow variegatedmaybetheitemsofpotteryyoumaybebeholdingatamomentinthehouseofapotter, youarebeholdingonlyoneelementandthatisclay.Somanydifferentshapesandsizesand varietiesofpotterymaybetherethatmaybeattractingyoureyebytheirartisticquality, craftsmanshipanddelicacy;yetyouareawarethatyouarebeholdingonlyclay.Inashopdealingin textilegoods,innumerablevarietiesofcloth,differentincolour,textureandstyle,maybethere. Youmaybeholdabed-sheet,atable-cloth,ahandkerchief,atowel,ashirt,aPyjama,agown,a pillowcase,acurtain;yet,youarelookingonlyatcotton;youareseeingnothingbutcotton,whether itiscolouredred,white,blue,green,purpleoryellow.Similarly,inagoldsmith’sshop,varietiesof jewellerymaybethere—alldifferentintheirsize,intheirpurpose,allmeantfordifferentpartsof thebody.Thebracelets,ringsandnecklacesmayrevealwonderfulcraftsmanshipandintricate design.Butultimately,amanofdiscriminationknowsthatheislookingonlyatonethingandnotat manythings;heknowsthatheislookingonlyatgold,thoughthatgoldisbeatenintodifferent formsandgivendifferentnames.Thesubstanceisoneonlyandthatisgold.Thereisonlycottonin atextileshop.Thereisonlyclayinapotter’sshop.Inthesameway,thereisonlyoneBrahmanin the universe, though sporting in diverse names and forms.
SingsTukaram: “VyapuniJagataTuhiAnanta,BahuvidhaRupaGhesiGhesi,PariAnti BrahmaEkale,PariAntiBrahmaEkale.” Whatisthemeaning? “VyapuniJagataTuhi
Ananta”—Pervadingtheentireuniverse,ThouarttheInfiniteOne. “BahuvidhaRupaGhesi Ghesi”—Thoutakethnumerousvarietiesofform. “PariAntiBrahmaEkale”—Butwhenyoulook atitultimately,thereisnothingexceptoneBrahman,thatOneSupremeEternalEssencecalled Brahman,Satya.ThisisaBhakta’srealisationofVedanta.TheVedantin,ofcourse,says, “Sarvam KhalvidamBrahma”. AndiftheYogionthepathofYogagraduallytriestoimbibethisvision
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gradually,thenitbecomestohimatremendoushelpwhileheisatthepracticeofPratyahara.No matteruponwhatobjecthissensesmayalight,nomattertowardswhatobjecthiseyemaysetorhis earmaybedirected,hefeelsthatthereisbutoneTattvaonly.ThereisBrahmanwithinandthereis Brahmanwithout.Thereisonlyonething.Sohetriestosuccessfullyovercomethedistracting influencesoftheouterenvironmentbytryingtoberootedinhisvisionofoneness,thuskeepinghis Pratyaharasupportedbytheloftyrevelationsofthescriptures,sothatwhetherheisinAbhyasaor whetherheisinVyavahara,hismindisnotdistracted,hismindisnotscatteredanddispersedinthe many.For,amidstthemany,hetrainshimselftobecomeawareoftheOne.Hesaysthatthemanyis onlyanoutwardappearanceandthat,intruth,itconcealstheOne. “EkoDevaSarvabhuteshu Gudah” Theinnerconsciousness,asthewitnessofallmodifications,physicalandmental, attributeless,untouchedbythefivesheaths,untouchedbythethreebodies,everthesameand unaffectedinallthethreeperiodsofconsciousness—thatisBrahman,theSupreme,theOne.That innermostRealityisoneanditispresentinallthings,hiddeninallthings,likebutterinmilk,likeoil in oilseeds. It is hidden, but it is there.
Thus,withthesupportofsuchgreattruthsexpoundedinthescriptures,foundedupon revelations,foundedupontheexperiencesofthegreatones,theYogitriestobeinastateof inwardnessevenwhilemovingandactingintheouterplaneofmanyobjects.Thus,theYogi’s Pratyaharaissupportedbyallthesedifferentlevelsofawarenessinthemind—psychological awareness,moralawarenessofhavingtakencertaingreatvowsnevertodeviatefromthem, metaphysicalorphilosophicalawarenessofone’sownPurushahoodandoftheultimatetruththat thereisonlyOneinthemidstofthemany.Theresultisthatnomatterwherethesensesmaytakethe Yogi’smind,itcannotbeawayfromthepresenceofthegreatReality;andastagecomesinthe practiceofPratyaharaoftheYogithateveninthemidstofthemany,eveninthemidstofthemost distractingsituations,heisnotdistractedbecausehisinnergazeisfixedupontheOnethatispresent in the midst of the many.
Some Practical Exercises in Pratyahara
Then,asadisciplineandasapractice,variousexercisesaresuggestedinthelightofthe practicalexperienceoftheYogis.Forinstance,trytositinyourstudy,takeupabookandstart reading.Atthesametime,keepatimepiece,afewfeetawaytoyourright.Closeyourbookand concentrateuponthetickingsoundoftheclockforsomeminutesuntilyouarefullyawareofthe continuoustickingoftheclock.Then,saytoyourself:“Ishallnotbedisturbedbyit;Iamgoingto takemymindawayfromit.Ishallgivemymindentirelytothestudy”.Thenopenyourbook,start readingandstronglyorderthemindthatitshallnolongerpayanyattentiontothetickingofthe clock;withdrawyourattentionfromthereandfixituponthereading.Practisethistillyoubecome totallyoblivioustothetickingofthetimepiece.Then,proceedevenfurtherintoastillmoredifficult aspectofthesameexercise.Closethebook,closeyoureyes,sitstraightandtrytoconcentrateupon aninnerfocalpoint;itmayevenbeanideafromthebookitself.Trytofixyourminduponit;itmay beaSlokaoritmaybeaninnerobject.Trytofixyourminduponthatandtellyourmind,“Youare nownolongerawareofthatclock;yourmindisnowgoingtobefixeduponthis”.Andtry practisingDharanaorconcentration,completelyignoringtheprevioussound.Goondoingituntil yousucceed.Youarenotawareofthesound.Thesoundisthere,butyouarenotawareofit.Youare completely successful in fixing your mind within.
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Hereisanotherexercise.Putasoftpieceofcandyinyourmouth,asoftpieceofcandylikea pieceofchocolateoratoffee.Doyouknowwhatwillhappen?Immediatelytheteethwillwantto chewuponit;immediatelythetonguewillwanttostarttastingit.Andnormally,theveryfactof yourhavingputthepieceoftastycandyinsideyourmouthinstantaneouslymakestheentiremouth startworking,andwithinhalfaminute,thewholethingisfinished.Thecandyisnotthere.Butyou putthecandyinyourmouthasaYogiandsay,“Iamnotgoingtotouchit,Iamnotgoingto interferewithit.Iamnotgoingtochewuponit.Iamnotgoingtopassmytongueoverit.Letit dissolvebyitselfifitwants”.So,sitwithyourcandyandstartrepeatingyourBhagavadGita mentallyorstartrepeatingyourJapamentallyorstartrecollectingsomepassagefromsome scripturementallyanddonotallowthemindtopayattentiontothecandyinyourmouth.Takethe mindawayfromyourRasana,fromyoursenseoftaste,andtrytoengageinsomeprocessotherthan tasting. This is Pratyahara. This is a practice in Pratyahara.
Athirdexercise.Asyoumovealongtheroad,becauseoftheinveteratehabitofthemind, thegazewillnotbefixedinoneplace;itwillalwaysberovingabout.Andsimultaneouslywiththis, ithasalsothetendencytogosearchingafterpleasantsights,sightsthatpleaseortemptorstimulate thesenseofseeing.ThePratyaharaexerciseisthatyoumustwithdrawthisgaze.Gurudevusedto saythattheYogi,whenhewalksalongthebazaar,willhavehisgazefixedontheground,justtwo ortwoandahalfyardsaheadofhim.Hewillnotbelookinghitherandthitherlikeamonkey.He willwalkinadignifiedway,withhisgazefixeduponthegroundonly.Hewillhavehishead straight.Youwillhavetopractisethis.Youdonothavetoassumetheposeofabridesittingina Mantapam,butyourheadandfaceshouldbestraight.Andyourgazeshouldbeontheground,two yards in front of you. Like that you should walk in the most crowded and attractive bazaar.
ThesearepracticesinPratyahara.YoucandevisesimilarSadhanasforyourselfaccording toyourfacility,yourneed,yournature.Sabda,Sparsa,Rupa,RasaandGandha—theyarethe factorsthattakethemindoutandmakeitscatteredandgetcaughtintheoutsideuniverse.Counter them.MakedevicesofyourownandpractisePratyaharainavarietyofways.Andneverforgetthat thegreatestsupportthatyourpracticeofPratyaharacanreceiveisultimatelythroughthegreat declarationsofthescriptureswhichenableyoutobecentredintheSelfeveninthemidstofthe multifariousobjectsoftheuniverse.Andthus,diligentlypractisethecentraltruthsofVedanta,the central truths of Bhakti Yoga.
“HewhoseesMeinallthingsandhewhoseesallthingsinMe,betweenusthereisno separation.IshallnotloseholdofhimandhewillnotmoveawayfromMe.”SosaystheLordinthe SrimadBhagavadGita.Itisasuggestiontoadoptacertainwayoflivingeveninearthly,worldly surroundings.TheLordSriKrishnaindicateshoweveninthemidstoftheworldyoumaystillbe centredintheDivine;youmaystillberootedintheoneReality.Allscripturesmentionthesame truthindifferentways.TheUpanishads,SrimadBhagavadGita,SrimadBhagavatam—theyallsay thesamething.SrimadBhagavatamcitesthegreatexampleofPrahlada.TheIsopanishadstarts withthisdeclarationattheveryoutset.TheBhagavadGitareiteratesthesametruthagainandagain inallthechapters.TheintelligentYogithereforetriestoutilisethesegreatrevelationsasthe constantsupportforhisYogabhyasaandheraiseshismindtoastateofperpetualawarenessofthe presenceoftheDivineatalltimes,inallcircumstancesandsurroundings,andamidstallactivities.
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Effective Pratyahara Stops the Creation of New Samskaras and New Vasanas
WhenPratyaharaispractisedinsuchacomprehensiveway,thengraduallytheouterworld startstoloseitsholduponthemindoftheYogi.Outerobjectsandtheirnamesandform appearanceslosetheirpowertoinfluenceandchangethemindoftheYogi.TheYogiretainshis spiritualconsciousnessandawarenessinthemidstoftheobjectsandinspiteoftheobjects.Thatis effectivePratyahara.ThatissuccessinPratyahara.Itresultsnowinagreatgamewhen,thus establishedinproperPratyahara,theYogireachesastagewherenewSamskarasandnewVasanas arenolongercreated.Otherwise,thecreationofnewSamskarasandnewVasanasisaperpetual process.Thereisnoendtoit.Normally,asyoumoveintheouterworld,yougooncreatingnewer andnewerSamskarasandVasanas.ItposesaseriousproblemtotheYogi.Hehasdifficultyenough intryingtodealwiththeVasanasandSamskarasalreadybroughtoverfromhispreviousbirth.And hecannotaffordtoaddontoitafurtherdifficultyofhavingtodealwithfreshSamskarasand Vasanas.ThepointtonoteisthatunlessyoulivelikeaYogi,itisimpossibleforyoutoavoid creatingmoreandmore,newerandnewer,SamskarasandVasanas.TheYogiisabletoputastopto thisprocessofthecreationofadditionalnewSamskarasandVasanas,preciselybythepracticeof successfulandeffectivePratyahara.Inhiscase,theperceivedobjectsdonotimpingeuponthe consciousnessanymore.Theypassofflikeshadows.Theydonottakeroot.Theydonotgoand lodgethemselvesinhisChitta.PratyaharathuswardsoffthecreationofnewVasanasand Samskaras,andthroughthehelpofViveka,VicharaandVairagya,turnsthemindaway,andthe mindbecomesgraduallytransformedintoaYogicmind,anindrawnmind,anAntarmukhaManas. Theinveteratetendencyofthepreviousmindtohabituallyalwaysberunningabouthitherand thither,thatinnateprevioustendencygivesplacetothisnewlycreatednatureandqualityof remaininginward,ofmovingtowardsitsowninnercentre.Thatisagreatachievement.Thatisa vaststride,muchgroundcoveranditisthisindrawnmindthatisthehallmarkoftheYogi.Itisa specificqualityoftheYogicmindtobeatreposewithinandthegroundisnowpreparedfortaking advantageofthisstateofthemindandmakinguseofthisindrawnmindtoconcentrateandfocuson thegreatLakshya,theDhyanaLakshya,theobjectofmeditation,theobjectofYoga.WhatisYoga ultimately?Yogaisnothingbutmeditationanditistheindrawnmindthatbecomesthefit instrument for such meditation.
OnewhohassucceededinpractisingPratyaharabecomesapersonwithSamahitaChitta,a personwithhismindbroughtundercontrol,apersonwithasubduedmind.Andthissubduedmind isaprerequisiteformeditation.WherethereisAsamahitaChitta,therecannotbeanyrealDhyana.
This is what all the scriptures say.
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THE MENTAL MENAGERIE OR THE WORLD OF THE INNER PRAKRITI
AfterhavinggainedsuccessinPranayama,andafterdiligentlytryingtodoyourexerciseof Pratyahara,youcometoastagewhenyoufeelthatyoucantrytoconcentrateyourmind.Youtell yourself:“IhavedoneYama,Niyama,Asana,PranayamaandPratyahara.Okay.Nowmymind musthavereachedaconditionoffitnessfromallsides.Ihaveturnedawayfromtheexternalobjects ofthesenses,theouterworldofnamesandformsthatconstitutesPrakriti.Ihavecompletelycutoff thatwhichisPrakriti.Ihavebrokenthelink,theconnection,betweenmyselfandPrakriti.So,nowI mustbeabletogointoSamadhi.Imustbeabletogointodeepmeditation,intensepeaceful meditation”.Andthencomesthedisillusionmentandtherealisationthatsomethinghasgone wrong.For,themomentyoutrytositandcloseyoureyesandconcentrate,youarefacedwithlotsof difficultiesandtroubles;andconcentrationdoesnotcome.Whatisthereason?Thewholething seemsratherunreasonable.Itseemsratherunkindthat,havingfulfilledallthepreliminary, preparatorystepsoftheYogascience,youareyetstumpedastheysay.Youfindyourselfinan unenviableposition,inadifficultposition.Whatisthereason?Isitduetosomemistakeinallthe previous practices?
Youmustunderstandwhereyouareandwhythingsareastheyare.Itisherethatthe necessityarisestounderstandtheactualnatureofthemindandthelawsthatgovernitsbehaviour. Thisnecessityarises,becauseconcentrationisamentaldiscipline.Concentrationisaprocessof tryingtocontrolthemindtoreduceitsactivities,tocurbitswanderings,andpurposefullydirectitin acertaindesireddirectionwhichyouhavechosenforyourself,andmoveitinthatdirection,and keeponmovingitinthatdirectioncontinuouslytillitgetsfocussedandfixedintheobjectof concentration.Itisjustlikecatchingawildhorse,oranyotheranimal—sheep,goat,cowor buffalo—thatiswanderingabouthereandthere,eatingallsortsofthings—grass,leaves,flower plants,garbage,sometimesevenpaperandcloth.Youcatchholdoftheanimal,tiearopetoits neck,dragittotheplacewhereyouwantittobeandtieittoapegsothatitcannotgoanywhereand eatanything.Now,whateveryougive,onlythatitcaneat.Itcannoteatallsortsofthings.Likewise, concentrationistyingthemindtoasingletime-spacecontext,asingleplace,sothatitsareaof wanderingbecomesspecific,restrictedandpreplanned.Itisnomoreabletowanderwildly accordingtoitsownwhimandfancy.So,concentrationistyingthemind,bindingthemind,to someoneplace,onearea,thatisyourLakshya,thatistheobjectofyourconcentrationor meditation.So,itisamentaldiscipline.Unlessyouunderstandthenatureofthemindandthelaws andrulesthatgovernthebehaviourofthemind,youwillnotbeabletodealwithitproperly. Because,thewholeconcentrationprocessrelatestothemind.Concentrationisnothingbutmind control, mind discipline, mind subdual. So, you must understand the nature of the mind.
The Submerged Mental Contents in the Chitta
Now,theverydisturbingdiscoveryregardingyourselfthatinspiteofyourhavingdoneall thepreliminaries,theminddoesnotseemtocomeundercontrolhasaveryvalid,rationalreason. Whenyousitforconcentration,younodoubtdisconnectyourselffromtheouterPrakriti.Butthen,
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withinyouthereisacompleteworld,aduplicateworld,theworldofinnerPrakritiintheformof countlesssubmergedVasanas,countlesssubmergedSamskarasandcountlessmemoriesinthe Chitta.Itisallthere.Everydaywhenyougotobedatnight,everydaywhenyougotosleep,youare completelycutofffromtheouterPrakriti;andyet,doyounotsee,indream,thattheinnerPrakriti duplicatesacompleteworldinsidewhereyoueatanddrinkandfightandquarrelandweepanddo allsortsofthings?Youenjoyandsuffer.Youareinthiscity,youareinthatcity,youarewiththis person,youarewiththatperson,youareinthisactivityandinthatactivity.Everythingisvivid; everythingisperfectinalldetail.Youarealsoduplicatedthere.Wheredoesitallcomefromwhen youhavecompletelydisassociatedyourselffromtheouterPrakriti?Thereisnotime,nospace,no objectsotherthanyou,foryouhavegoneintosleep.Theworldvanishes,allpeoplevanish,andyet, howcomethatthereonceagainrisesfromwithinyouacompleteworld?Itistheverysamesource thatnowbeginstobecometheproblemofthemeditator,theYogiwhoistryingtodoconcentration. Thatsameworldwhichprojectsyourdreamexperiencesisnowactive.Ithasnothingtopreventit. Andso,whenyousit,closeyoureyesandtrytoconcentratethemind,disconnectingyourmind fromthewholeouterworld,theinnerworldprojectsitselfbeforeyourmind’seyeandVrittisstart risingupinthemind.Thatiswhy,attheveryoutset,rightattheverybeginningoftheexpounding ofthescienceofYogathroughhisSutras,PatanjaliMaharshisays:
Nirodhah”. Thoughtsstartcomingupinthemind,variousmiscellaneousthoughts,notthoughts thatyouthinkafreshatthetime,butthoughtsarisingbythemselvesspontaneously.Andoncethey arise,youattachyourselftothemandyourconcentrationisleftbehindandyougoalongthecurrent ofthoughtthathasarisen.Youstartthinkingofthosethoughts.Andthusyouaretakenawayfrom yourconcentration.Yourbodyissittingsteadyandthepeoplewhoseeyouthusseatedthink,“Oh, heismeditating!”.But,intruth,youarenot.Youarenotinyourbodyatall...youmaybein BombayorinBangalore;youmaybeinsomerestaurant;Godknowswhereyouare!Somethought hasariseninyou,youhavebecomeassociatedwiththatthoughtandthethought-currenthasstarted to flow and with the thought-current you have also been swept away.
So,thisinnerworldoftheinnerPrakritiorthesubtlePrakritiistherelyingintheformofthe submergedmentalcontents,intheformofVasanas,Samskarasandmemories,intheformof thoughtsofangerandpassion,ofrevenge,loveandhate,ofcravinganddesire.Allthesethingsare there.Theyserveasfueltotheprocessofthoughtcombustion.Thesixenemiesofmanindicatedby theancientspiritualscience—Kama,Krodha,Lobha,Moha,MadaandMatsarya—areallthere. HintingattheminhisVairagyaDindima,AdiSankaracharyasays: KamaKrodaschaLobhascha DeheThishtanthiTaskarahJnanaRatno-paharayaTasmatJagrataJagrata.Desire,anger,greed, attachment,pride,jealousy—thesedacoitsareresidingwithinyourownbody.Theyarenotoutside. Theyareresidingasfifthcolumnenemieswithinyou.And,whyaretheythere?Tolootyouofthe Jnana-Ratna,torobyouofthepreciousgemofspiritualwisdomorAtma-Jnana,tolootyouand depriveyouofthepreciousgemofSelf-awarenessandmakeyouforgetyourSelfandweepand wailandbeinignorance.InordertodepriveyouofthisjewelofAtma-Jnana,theyarethere. Therefore,ohman,ohSadhak,Jagrata,Jagrata.Beware,beware.Inthisway,fromthesubmerged level of the Chitta or the deep within, various Samskaras and Vasanas are brought into activity.
An Idle Mind is the Devil’s Workshop
Hereyoumayaskaquestion:“WhyisitthatonlywhenIsitandtrytoclosemyeyesand concentrate,thesesubmergedthoughtsseemtobemorevigorouslyacting?Iammoreorlessina
“YogasChittaVritti
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goodmoodwhenIamstudyingorwhenIamdoingotherthings,PujaorJapaorKarmaYoga, Kirtanorgardening,andatthattimethesethoughtsdonotbother,butwhyonlywhenIamsitting forconcentration,theyarise?”.Theanswerisself-evident,becausewhenyouareengagedin somethingelseintheouterplaneorengagedinsomeprocessthatrequiresattention,youmindis drawnoutandfixedtothatprocess.Theattentionofyourmindgetsengaged.Andduetothefact thatyourmindisthusengaged,theinnerprocessofVasanasandSamskarastakingtheformof Vrittis,theinnerprocessofmemoriespoppinguponthesurfaceofthemind,hasnoscopeorhas veryrestrictedscope.Eveniftheypopup,yourmindisotherwiseengaged.So,itdoesnotpaytoo muchattentiontothem.Itisnottoomuchbothered,becauseitisalreadyfixed.Whereas,nowwhen youaresittingforAbhyasaonyourAsana,alltheotherthingswhichwereengagingtheattentionof themindandkeepingitdiverted,theyareallatanendnow.Theyarenolongeroperatingandsoyou arethrownbackuponyourself.Themindiswithoutoccupationanditsattentionisnotfixed anywhereelse.So,inthatstate,anemptinessoravacuumiscreatedinthemindbythecessationof allotherinvolvementsandengagementsandthatvacuuminvitestheinnerSamskarasandVasanas, andintothatvacuumVrittisrushin.Allmannerofun-thought-ofVrittis,miscellaneousthoughts, begintorushinfromallsidesandoccupythemind.Thisisoneofthereasonswhythereseemstobe agreaterdifficulty,agreaterdisturbance,ofmiscellaneousthoughtspreciselywhenyouaretrying topractiseconcentrationandmeditationthaninyournormalhourswhenyouareengaged otherwise.Thisyoumustclearlyunderstand.Because,whenyoustartthepracticeofinner concentration,youarefacedwiththenecessitytodealwiththesituationofnumerousVrittisarising notfromwithout,butfromwithin,fromyourowninnerdepths,wherelieSamskaras,Vasanas, memories and seeds of unfulfilled desires.
Andthereisalsoaverypowerfulaspectofthemindfunction,Sankalpa-Vikalpa,whichis uncontrollable.ThataspectiscalledKalpana.InEnglish,wecallitimagination.Mindplaysagreat dealofhavocthroughthepowerofimagination.Andso,beforeyouknow,inthetwinklingofan eye,somethoughtcomesupandimmediatelyexpandsintoawholestorybeforeyou.Itbecomesan entirepictureasaresultofimagination.Andevenasyouconcentrate,youmaysuddenlybecome transportedtoAmericaandyoumayfindyourselfdeliveringaspeech,orgoingandstoppingwarin somecountry,orgoingtotheUnitedNationsandaddressingtheU.N.Assembly,orbeingagreat Yogi,immersedinSamadhiwiththeworldcomingandpayinghomagetoyou.Imaginationhasno limitation;themindcanimagineanything.Imaginationprojectsintothefuturealso.Thus, imaginationplayshavocandposesagreatvexingproblemtothepersonwhoistryingto concentrate.
Three Inveterate Tendencies of the Mind-principle or Manas Tattva
Whydoallthesethingshappen?TheyhappenduetotheVasanas,Samskarasandhidden memories.AndthesearestimulatedbyRaga-Dveshaandunfulfilleddesires.Andtherisingofthese SamskarasandVasanascanbetriggeredoffbyanything.Whileyouareconcentrating,ifyouhear someslightsoundfromoutsideandthatsoundisaspecificsound,ameaningfulsound, immediatelythemindrunsawaybehinditandcreatesanentireworldorapicturebehindthatone sound.Hereitisnecessarytonotethebasicnatureofthemind—notthemindbelongingtoany particularperson,nottheindividualisedmind,butthemind-principleassuch.ItiscalledManas. Theindividualisedmindorthemindofeachpersonhasitsownspecialpeculiaritiesalso.No person’smindishundredpercentnormal.Thereissomelittleabnormality,somelittlepeculiarity,
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inthemindofeveryone.Itisonlythedegreeofanormalityandthetypeofabnormalitythatvary, thataredifferent.Here,however,wearenotreferringtotheindividualisedmind,buttothe mind-principle.AccordingtoVedanticcosmology,accordingtothetheoryofevolutionofthe universeinthecontextofIndianphilosophy,amongthevariouscategoriesorprinciplesthat manifestedthemselvesandthenwentontoformthisouterworld,oneisthismind-principleor Manas.So,thereisthismind-principlecreatedbythecosmicenergyoftheDivine,outofwhichall thecountlessbillionsofindividualmindshaveformedsincecreation.So,thismind-principleor mind-stuffassuchis,byitsveryinherentnature,qualifiedbycertainspecialtendencies.Onesuch tendencyisthatthemind-stuff,byitsverynature,isoutgoing.Secondly,themindis,byitsvery nature,ofthenatureofobjectification.Thatistosay,allthementalprocesseswilly-nillyhavetobe centredaroundsomenameandform,aroundsomeobject.Themindcannotthinkwithoutgrasping anobject.Itabhors,itcannottolerate,anythingabstractorabstruse.Evenwhencompelledtothink ofsomethingabstract,themindtriestodosowiththesupportofsomeanalogy;ittriestogetthe supportofsomeparallelexistingintheobjectiveworld.Themindcannotthinkofpureabstract essence.ParaBrahmanispureabstractessencehavingnoname,noform,noshape,nocolour.And spaceorAkasa,weknow,hasnoparticulardimensionorform.Sothemindtriestounderstandthe ununderstandableorincomprehensibleorungraspablefactofRealitybytryingtobringitcloser throughthesupportofsomeanalogy,inthiscase,Akasa.So,theminddependsveryheavilyupon objectification.Itcanoperateorfunctiononlyintermsofsomename,form,place,object.Thisis thesecondtendencyofthemind-stuffassuch.ThemindwascreatedinthiswayonlybytheLord. Andthethirdinveteratetendencyofthemindismultifariousness.Themindmaythinkof somethingforalittlewhile,butforalittlewhileonly.Aftersometime,ithastochangetheobjectof thought.Themindgoesonfrisking,frisking,frisking,jumping,jumping,alwaysmoving,always moving.So,itisunstable.Itisfickle,Chanchala.Themindisalwaysfickle,somuchso,theYogis havelikenedthemindtomercuryorquicksilver.Ifyouputsomemercuryinyourpalmandtryto holditthere,itwillrolloff.Attheslightestdisturbance,oneblobofmercurywillscatterintomany blobs.Andthen,ifyouarecarelessanddropit,itwillscatterinahundreddirectionsandyoucannot pick it up, unless, you get a pair of magnetic tongs or something.
So,threecharacteristicsqualifythemind-stuff.Firstly,themindisoutgoing.Secondly,itis objectifyinginitsnature;itfunctionsthroughobjectification.Andthirdly,ithasthenatureofbeing alwaysfickle,alwaysinmotion,alwaysagitated,alwaysrestless.So,thesethreequalities characterisetheManoTattva,whichisyourAntahkarana.AndinthepracticeofPratyahara,the fifthAngaofYoga,youhavetriedtocurbandovercomeoneofthesecharacteristics,namely,the outgoingtendencyofthemind.ThroughPratyaharayouhavetriedtocurbandcontroland overcometheoutgoingnatureofthemindandmakeitingoingorAntarmukha.But,then,what abouttheothertwocharacteristicsofthemind?Theynowconstituteyourproblemintheprocessof Dharanaorconcentration.So,whenyousitandtrytoconcentrate,themindbeginstothinkof objects,someobjectortheother—itmaybeaneggoranomelette,itmaybeaRasogolla,itmaybe anaeroplaneorascooter,itmaybeyourmoney,itmaybeyourfriend,anything—andalsoitgives younorestbutgoesonchangingtheobject,changingthethought.Whereas,concentrationisthe processofbindingthemindtooneplace,ofmakingthemindthinkcontinuouslyinoneparticular direction,alongoneparticularpattern,andsimultaneouslytryingtoseethatnoothercontrary disturbingordistractingideascomeintothefieldofyourconsciousness,intothefieldofyour mentalawareness.Andhere,itisthethirdnatureofthemind-stuff,namely,fickleness,thatposes your great obstacle.
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The Working of the Law of Association
Aswesawearlier,themindisgovernedbywhatisknownastheLawofAssociation.Ifyou trytositandconcentrate,andyourmotherorwifeorsomeoneispreparingcoffeeinthekitchen, andthearomaofcoffeecomesandentersthroughyournose,theideaofcoffeegetsintoyourbrain. Themomentthesmellofcoffeecomes,youmaysuddenlyremembersomeexcellentcupofcoffee youhadsometimepreviouslyinCalcuttaorintheIndiaCoffeeHouseinDelhi.FromtheIndia CoffeeHouseinDelhi,yourmindimmediatelyjumpstotheAllIndiaCoffeeBoard,andfromthe CoffeeBoardyoumaysuddenlybetakentoyourclass-roominyourschooldayswhenyouwere taughtgeography.AndyoumayrecollectthatBrazilisoneoftheimportantcoffee-growingareasin theworld.So,withoutticket,withoutaeroplane,youenterBrazil.FromBrazilyoumaythinkof nearbyCuba;youmaythinkofFidelCastro.Inthisway,bytheactionoftheLawofAssociationof ideas,withinhalfaminute,youaretakensomewhere.Fromgeographyyoucangotohistory,from historytotheMahabharata,andfromtheMahabharatayoucangotoGod-knows-where,withinno time.TheworkingoftheLawofAssociationofideasbreaksdownthebarriersoftimeanddistance. Timeanddistancearenullified.ThustheLawofAssociationofideastakesyouawayfromthe objectofyourconcentration,takesyoufar,faraway.Itisnotonlywhenyousitforconcentrationor meditationthatthishappenstothemind.Ithappenseveryday,allthetimeofyourwaking consciousness.Forinstance,youmaybesittinginyouroffice;youmaybeanofficerin Government.Andsuddenlyyoumaylookoutsidewhenyouarewaitingforthenextfiletobe broughtbyyourpeon.Themomentyoulookoutside,youmaybeinanotherworld.Youmaysee somethingoutside;maybe,someprocessionisgoinginthestreetbelow.Fromtheofficewindow youmaylookatit,andatonceyouareflownaway,andwhenthepeoncomeswiththefile,youare notthere.Yourbodyisthere,butyouarenotthere.Yourmindisnotthere.ThisishowtheLawof Associationofideasworks.Thus,inthesixthAngaofYoga,namely,Dharanaorconcentration, yourproblemiscompletelyinside.Concentrationisaninnerproblem,wheretheouterPrakritihas beencompletelyshutoffandtheoutgoingtendencyofthemindhasbeenovercome.In concentration,youaretodealwiththeworldoftheinnerPrakriti,thePrakritiwithin.In concentrationyouhavetodealwiththeobjectifyingtendencyofthemind-principleaswellasthe ficklenessormultifariousnessofthemind-principle.Theminddoesnotstopononething;italways wantstojumpabout.Itisnecessarythereforetoadoptsuitablemethodstocounterthesevarious traits of the mind.
FOCUSSING THE MIND IN ANTARANGA YOGA
ThesixthAnga,thesixthstageofRajaYoga,iscalledDharanaanditislooselystatedor expressedbytheEnglishterm“Concentration”.Dharanameansholdingthemindfixedatone point,atoneplace,andkeepingitheldforasufficientlengthoftime.So,acertainlengthoftimeand aspecificfocalpoint—thesetwoareincludedorimpliedinthetermDharana.Beforewegointothe considerationofthespecificexercise,processortechniqueofDharana,itisveryimportanttoknow somethingaboutthemind,becauseitisthisfactorthatyouhavetodealwithinDharana.In concentration,youhavetodealwithyourmind,andyouhavetoknowthereforethenatureofthe
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mind,theinnateinherenttendencyofthemind,anditshabitualbehaviourpattern,andalsothelaws that govern the activity of the mind.
Nature of the Mind-stuff or Mano-Tattva
WesawthatthemindhasaninnateoutgoingtendencyorBahirmukhatva.Secondly,ithas aninnateobjectifyingtendency;inotherwords,itisVishayakara.Thirdly,themindhasaninnate tendencytokeepchangingitscentreconstantly.Itneverstaysputononethingoroneobject,but goesonjumping,alwaysfickle,alwaysmoving,alwaysrestless.So,thisisthethirdtendencyofthe mind,characterisedbyNanatvaorthemany.Themindisnotcontenttorestonanysinglepoint;itis notcontenttoreposeontheone.But,itisalwaysscatteredinthemany.So,thethreequalities, namely,externalisation,objectificationanddiversification—theseconstitutetheinveterate,innate natureofthemind-stuffortheManoTattva.InSanskrit,thesethreecharacteristicsareknownas Bahirmukhatva,VishayakaraandNanatva.TheseconstitutetheinnatetendencyortheSvabhavika DharmaoftheManas-Tattva.So,thisisthemindasBrahmacreatedit,waybackwhentheuniverse becamemanifestduringthecourseoftheevolutionofdifferentprinciplesaccordingtoHindu cosmology.AndPratyahara,wehaveseen,dealswithonlyoneofthethreecharacteristicsof Manas,namely,theexternalisingtendency.Pratyaharareversesthistendencyofthemindand internalisesit.But,whataboutthemind’sobjectification?Whataboutthemind’sChanchalatva, therestlesshoppingfromonetoanother?Howareyoutodealwiththesetwofactorsofthe mind-nature?
Wehavealreadyseenhowthesetwoproblemsarecreatedfromdeepwithinthemind.How areyoutodealwiththeSamskarasandtheVasanas?Howareyoutodealwiththesuppressed unfulfilleddesires?Theywillconstantlycomeuponthementalsurfacewhenyoutrytoclosethe mindfromalltheouterworld,whenyoutrytocloseallthesenseavenuesandsitinoneplaceand closeyoureyes,maybe,plugyourearsalso.Yougocompletelyinward.Thenthemindis unoccupied,andintheemptymind,allsortsofthoughtsstartbubblingupfromtheChittathrough theactivationoftheVasanasandtheSamskaras,andthroughtheoperationoftheprocessof memoryorrecollection.Wehaveseenhowassociationofideasoperatesinthemind.Onelittleidea cantakeyouahundredmiles,athousandmiles,amillionmilesawaythroughassociationofideas. Oneleadstoanother,anothertoanother,andbeforeyouknowwhatishappening,youarealready faroff.Thoughthebodyisinthemeditationseat,youarefaroff.Thereisyetanotherthingwehave tounderstandaboutthemind.Thisissomethingvery,verysubtle;thisisametaphysicalfactor. Therefore,theWesternpsychologistsdonotknowaboutitatall.Theydonotknowaboutit.They haveunderstoodverylittleaboutthemind.Thoughtheyhaveunderstoodagreatdeal,yetintruth,it is very little.
Ourancientsdiscoveredoneimportantmetaphysicalfactaboutthemind.Andtheyhave givenittous.Itisverydifficulttounderstand;youcannotgraspit.Theysaythatthereisreallyno suchthingasthemindapartfromthought-activity.Themindisnothingbutavastbundleof thoughts,avastbundleofimpressions.Themindispresentonlywhenthoughtispresent.When thoughtispresent,themindispresent.Whenthought-activityisnotthere,thereisnomind.So,the ancientssaythatthoughtitselfisthemind.Thought-activityisitselfthemind.Mindandthoughtare inseparable.Mindiscoexistentwiththought.ThemindisabundleofVrittisandVasanas.Thisis verydifficulttounderstand.Wealwaysthinkthatmindissomethingfromwhichthoughtsemanate.
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But,theVedantinsandtheYogissaythatthereisnosuchthingasmindseparatefromthoughts, separatefromthethought-process.Minditselfisthought;thoughtitselfismind.Mindisnothing butthought-activity.Whenthought-activityisnotthere,thereisnomind.So,theancientstalk aboutastateofno-mind,Amanaskata.TheysaythatthereisanAvasthacalled Amanas-ka-Avastha.Itisimpossibletounderstandthisverysubtledistinctionthattheymake betweenamindindependentbyitselfandamindcoexistentwiththethought-process.Theysaythat thereisnomindindependentbyitself.Mindandthethought-processareidentical.Whatweknow asmindisnothingbutthethought-process,becausethroughthethought-processonlywecometo theconclusionthatinsideusthereissomethingotherthanthebody.Throughourthought-process onlywerecognisetheexistenceofthemind.Ifthereisnothought-process,wewillnotevenknow thatthereisamind.TheancientRishisdiscoveredthisandtheyhavestatedthatthisistheactual situationinside.Whenthoughtceases,mindceases.Ifyoucancompletelyeliminatethought,you have succeeded in eradicating the mind. Mind does not persist apart from thought.
Now,thisisverydifficulttounderstand.Itisaverysubtlemetaphysicalexperience,avery subtlemetaphysicalfact.Andeventhoughwearenotabletograspit,weareabletoexperienceitin aratherunpleasantandbitterwaywhenwetrytopractiseconcentration.Bysomepeculiar misconceptionifyouthinkthatconcentrationormeditationistryingtokeepthemindblank,keep themindempty,andthatistherealwaytomeditate,itistotallywrong.Thisideathatmeditation meanstokeepthemindemptyisagenerallyprevalentidea,averypopularnotion,andthisnotion hasbroughtmanypeopletogrief.Yogadoesnotsayanywherethatemptinessofmindis meditation.Mostcertainly,classicalortraditionalYogadoesnotsaythatblanknessisastatetobe desired.Onthecontrary,itsaysthatblanknessisanundesirablestateandthatitshouldnotbe encouraged.Itsaysthatyoumusttrytoovercomethestateofblanknessanderadicateit.AndYoga definitelysaysthatconcentrationormeditationisactualfocussinguponaspecificpoint,upona specificobjective.Andyogasaysthisforavery,veryvalidreason.Whatisthisreason?Thisreason youwillknowifyoutrytopractisethoughtlessness.Because,whathappensthen?Afteragreatdeal ofeffortandagreatdealofwasteoftimeandenergy,youultimatelycometotheconclusion,come totheexperience,thatonlytwotasksarepossibleforthemind.Eitheritmustthinkoritmustsleep. Eitheritmustthinkofsomething,ofmanythingsoronething,butitmustthink,oritwillpromptly gotosleep.Themindiseitheractiveoritissleepy.Ifyoutrytokeepthemindblank,thenextthing youknowisthatyoufeeldrowsy.Themindisabouttosleep.Therecannotbeathirdstateforthe mind. It must either think or it must go to sleep. This is at the level of the mind.
ItisadifferentmatteraltogetherfortheYogiwhogoesbeyondthemindintoastateof Turiyaconsciousness.Inthatstate,mindhascometoastandstill,andtherefore,itisastateofsleep sofarasthemindisconcerned,becauseinsleep,themindisatastandstill.Sofarasthemindis concerned,itisinastateofsleep;sofarastheindividualisconcerned,heisawareofthisstate.The Jivatmaisawareofthisstate.TheJivatmainTuriyaconsciousnessknows:“Iaminastateof absolutethoughtlessness.Shanti...Shanti...Shanti...”.ThatisPrashantAvastha.Andthatisthe differencebetweensuperconsciousnessanddeepsleep,betweenTuriyaandSushupti.Thereforeit isthatthestateofsuperconsciousnessiscalledthesleeplesssleep.Theydonotdenythatitissleep. Theydoacceptthatitissleep.Atthesametime,itisnotsleepalso,becauseinsleepthereisno awareness,whereasinthatstate,thereisfullawareness,because,transcendingthemind,theJiva hasgoneintoalevelofpureconsciousness,ofpureawareness.So,thisdoesnotcontradictthe experiencethatatthelevelofthemind,sofarasthemindisconcerned,themindhastobeeither
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activeorasleep.Therefore,inordertopreventthisundesirableandunfortunatestate,astateof negativityandwasteoftime,weareaskedtoholdontosomefocalpointandcontinuouslyholdon tothatpointforsometime;wearetoldtopractisethisagainandagain,againandagain.Thisis concentration. This is Dharana.
What is Samadhi? Meditation? Concentration?
Now,Dharana,DhyanaandSamadhi—concentration,meditationandtrance—constitute thelastthreeAngasofPatanjaliMaharshi’sAshtangaYoga.Tranceisnotsuper-consciousness;it iswrongtotranslateSamadhiassuper-consciousness.Samadhiisonlytrance,andifyougoon practisingthattranceagainandagain,daily,manytimesaday,overalongperiodoftime,thenthis constantdiligentpracticeofSamadhiorpracticeoftrancemayultimatelytakeyouintoastate completelytranscendingtheindividualconsciousness,transcendingthebody,mindand intellectualconsciousness,goingcompletelybeyond,whereyoucompletelycrossbeyondthis circleofthethreefoldrecurringstatesofJagrat,SvapnaandSushupti—wakefulness,dreamand deepsleep.So,yougobeyondthethreestatesofwakefulness,dreamanddeepsleepandhitthe substratum,thatwhichisthebasisforallthesethreestates,uponwhichthesethreestateskeepon, justasuponascreenamoviereelunrollsandgoeson.Onthemoviescreen,somescenescomeout inblackandwhite,somearecoloured,andyetothersaretechnicoloured.Amoonlightscenemaybe onlyblue,whilesomeotherscenemaybeintechnicolour—eachflowerandeachdresshavingits owncolour.Butuponwhatsubstratumdothesechangingpicturesappear?Uponthesubstratumof theunchangingpermanentscreenwhichisbehind.Ifthepermanentscreenwerenotthere,neither theordinaryblackandwhitescenecouldbeprojected,northecolouredscene,northe multicolouredortechnicolouredscene.Allthreewouldbeimpossible.Becausethescreenisthere, thesethingsaremadepossible.Evenso,becausethepureconsciousnessorawarenessisthere,these threeever-changingstatesofwakefulness,dreamanddeepsleepfinditpossibletomanifest.So,the supportandsubstratumoftheever-recurringandever-changefulthreefoldstateorAvastha-Traya istheTuriyaAvastha,thefourthstate,thepermanent,existence-consciousnessprinciplewhichis thePurusha.Existence-consciousnessorSat-Chitwhichisunchanging,whichispermanent, supports all the three states. Existence-consciousness is super-consciousness.
So,Samadhiistrance.SamadhiisstilloneprocessoroneAngaofYogabhyasa,ofYogic practice.Samadhiisnottheultimategoal.VarioustypesofSamadhihavetobepractiseduntilyour Samadhibecomeslongerandlongerinduration,deeperanddeeperinintensity,untilyoubecome wellestablishedinthepracticeofSamadhi.ThisisRajaYoga.So,themeaninginwhichdifferent termsareusedshouldbecleartoyourmind.Bycontinuous,diligentpracticeofSamadhi,it becomeslongerinduration,deeperinintensity,andthenyoubecomewellestablishedinthatstate. GraduallyyoupassthroughdifferentstatesofSamadhiandyouultimatelyreachastateofSamadhi wherethereisabsolutelynomovementofthemindatall.Themindcomestoatotalstandstilland thereisnotevenmetaphysicalmovement.ThereisnoteventheconsiderationoftheAbsolute,that itisSat,thatitisChit,thatitisAnanda,thatitisbeyondtime,spaceandcausation,thatitis beginninglessandendless.Eventheseconsiderationsarenotpresentanylonger.Inthatprocessof holdingontotheawarenessoftheSupreme,thereisonlyAbsoluteAwareness.Thatiscalled NirvikalpaSamadhianditiswhentheYogiisabletopractiseNirvikalpaSamadhiforalongtime thathegoesbeyondevenSamadhiandattainstothestateofTuriyatitaAvasthawhereheobtains Kaivalya,supremeliberation,supremeindependence.This,therefore,istheprocess.Thelastthree
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Angasultimatelyleadtothesupremestateofsuperconsciousness.Dharanaisconcentration; Dhyana is meditation; and Samadhi is trance.
Now,Patanjaliisquitematter-of-factandspecificwhenhegivesusanideaofwhatthese lastthreepracticesconstitute.Ifyouareabletosit,withdrawthemindandfixituponafocalpoint within—itmaybegross,subtleoranything—andifyouareabletokeepthemindfixedlikethatfor aperiodoftwelveMatras—aMatraisapproximatelyamoment,asecond—itiscountedasone concentration.TheYogictime-calculationisusuallystatedinMatrasandaMatramaybetaken roughlyasasecond.Ifyoucankeepthemindsteadywithoutmoving,withoutanycontrary thoughtscomingin,andwithoutmovingawayfromtheobjectofconcentration,foraperiodof twelveMatras,itisregardedasoneDharanaoroneconcentration.Thus,Dharanaisactually calculateduponthebasisofasteadyfixationofthemindorasteadyfocussingoftheminduponone point.Anditshouldbeyourendeavourtokeepthemindsteadylikethatfortwelvesecondsatleast. ThenitisoneDharana.GoonpractisingthisDharanafordaysandweeksandmonthssothatit becomeslongerandlonger.Howlong?Bycontinuouspractice,ifyouareabletokeepthemind focussedupononesinglepointwithoutmovinghereorthere,for144secondsoraperiodoftwelve Dharanas,thenthiscontinuousunbrokenconcentrationofthemindfor144secondsistermeda Dhyana.So,ifyouhaveconcentratedfor144secondswithoutbreak,youarealreadyaDhyaniora DhyanaYogi.YouhavereachedthestageofDhyana.Andinthisway,ifyouareabletosit, concentrateandenterintoDhyanaandkeeponmeditating,withoutdisturbance,without distraction,keeponmeditating,foraminimumofalmosthalfanhour,butnotquite,ifyouareable tositforthatdurationabsolutelyabsorbedinyourmeditation,thenthatisSamadhi.Actually,in Patanjali’ssystem,12continuous,unbrokenconcentrationsmakeonemeditation,and12 continuous,unbrokenmeditationsmakeoneSamadhi.Now,meditationmeanscontinuous concentrationofthemindupononeideatotheexclusionofallotherideas.Thereshouldbeonly oneidea.Thereshouldbeonlyonethought.ThereshouldbeonlyoneVritti—EkakaraVritti.No secondVrittishouldbethere.AndifyouareabletobeinthatstateofoneVritticontinuouslyfor nearlyhalfanhour,thenitisSamadhi.ItisoneSamadhi.Now,youcanunderstandwhetherYogais easyornotsoeasy.Youcantrytounderstand.ThisisYoga.Samadhiis27minutesofabsolutely unbroken,undisturbedconcentration.Thatistosay,itconstitutesacontinuousprocessof12 meditations,eachmeditationbeingof144seconds’duration.AndwhentheYogihasbeenableto attaintoastateofsuccessfulpracticeofSamadhi,thenhehasnootherYoga,nootherAbhyasa, excepttogoonpractisingSamadhi.ThatiswhytheYogissecludethemselves.Theykeepalone, theydonotcourtdisturbance,theydonotseeanyonebutgoonpractisingSamadhi.Theygoon practisingSamadhisothattheSamadhibecomeslongerandlonger.TheSamadhibecomesmorein number.OneSamadhi,twoSamadhis,threeSamadhis—theygoonpractisinguntiltheSamadhi itselfbecomesdeeperanddeeper,andmoreandmoreintense,andthebodyisnotfelt.Thatis Yogabhyasa.
Suchastateofconcentrationispossibleonlyforamindthathasbecomeveryrefined,a mindthathasbeenrenderedsubtle,renderedfine.Iftherearegrosssensualthoughts,thenthemind isnotrefined;itisstillgross.Iftherearethoughtsofloveandhateandangerandjealousyandenvy andvengefulness,themindisgross.Ifthereisalwaysconcentrationuponeatinganddrinkingand enjoyingandcinemaandradio,thenthemindisgross.Ifthemindalwaysthinksofobjects,always thinksaboutworldlythings—gossip,scandalandnewspaper—thenthemindisgross;themindis notsubtle.Twothingsarenecessaryforsuccessfulconcentration,anditgoeswithoutsaying,for
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meditationandSamadhi.Themindmustbesubtleandthemindmustbepure.InYogic terminology,whenwesaythatthemindmustbepure,wemeanthatthemindmustbeSattvic. Sattvaandpurityaresynonymous.ThemindmustnotbeRajasicandTamasic;itshouldbeSattvic. OnlytheSattvicBhavashouldcome.Sattvicthoughts,Sattvicfeelings,Sattvicideasmustbethere inthemind.ItshouldnothaveanyTamasicandRajasicideasandfeelings.AllshouldbeSattvic. Andtherefore,atthisstage,itiswisefortheYogitoseethateverythinginhislifeisSattvic.His company,hisfood,hisenvironment,whateverhemoveswith,shouldbeSattvic.Heshould carefullyavoidanythingthatisRajasicandTamasic.Because,itwillaffectthemind,andsucha mindwhichisRajasicorTamasic,orisinfluencedbyRajasandTamas,ceasestobeafitinstrument formeditation.Purity,self-control,Sattvicfood,Sattvicenvironment,Sattvicthoughts,Sattvic reading,Sattviccompany—theseareveryimportantforthepracticeofinnerYoga,forthepractice of Dharana, Dhyana and Samadhi.
Coaxing the Mind into Concentration
Nowweknowthatoneinveteratetendencyofthemindisobjectification.So,verywisely, PatanjaliMaharshisaysthatifyoutrystraightawaytothinkoftheformless,attributeless,abstract, Nirakara,NirgunaBrahman,youwillgetnowhere.IntheTwelfthChapteroftheSrimadBhagavad Gita,LordKrishna,theYogesvara,veryclearlysays,“Foranembodiedbeing,tothinkaboutthe Unmanifest,totrytomeditateupontheUnmanifest,andtotrytoworshipandattainthe Unmanifest,andtotrytoworshipandattaintheUnmanifest,isverygrievous”.TheLordsaysthatit isnotpossible,becauseyoucannotthinkabouttheabstract.Why?Becauseofthetendencyofthe mindforobjectification.Objectificationisthemind’sinveteratetendency.Youmanageto overcomethemind’stendencyofexternalisationwithgreatdifficultythroughthepracticeof Pratyahara,butthemind’stendencyofobjectificationisnowprovingtobeyourgreatstumbling block,yourgreathurdle.Whatareyougoingtodo?Patanjaliverywiselysays,“Allright,givethe mindsomeobject.Giveitsomeinternalobject”.So,heprescribesandadvocatesthe commencementofmeditationwithagrossobjectasthefocalpoint.For,inthebeginning,toosubtle anobjectwillnotbepossibleforthemindtograsp.So,givethemindagrossobjecttomeditate upon.Letitmeditateuponaflower,letitmeditateuponabeautifulscene,letitmeditateuponthe moon,thecoolingmoon,letitmeditateuponthefeetofyourGuruandthefaceofyourGuru,letit meditateuponthesymbolOM,letitmeditateuponsomegrossthing,somethingwhichisverylike theobjectswhichyouarealwaysaccustomedtoplacethemindupon.Theonlydifferencehereis thatyourmeditationisnowuponaninternalobject.PatanjaliMaharshimakesafurtherconcession. Hesaysthatinthebeginningyoucantrytopractiseconcentrationevenuponsomeexternalobject, keepingsomethingoutside,keepingyoureyesopentoconcentrateupontheobject.Disciplinethe mindtobecompletelysteady.Focusitupontheobject.Donotkeepanyotherthought.Pushaway allotherthoughts.Thinkonlyabouttheobjectyouhaveplacedbeforeyourself.Thisisalsoa valuableexercisetostartwith.Sidebyside,youcantrytopractisemeditationuponagrossinner object.So,Patanjalisaysthatyoucannotsimplydismissthisvery,veryrealfactor,thistendencyof themindtoobjectify.So,giveitobjects.Letthistendencyofthemindmanifest.Noharm.Butonly, trytotakeadvantageofit.Letthemindgrasponeobjectandstayputuponthatoneobject;letitnot movefromthatobject.Thus,theveryobjectifyingtendencyofthemindismadeuseof,isutilised, in order to enter into a state of Dharana.
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Lastly,wecometothemind’stendencyforNanatvaorthemany,themind’scharacteristic offickleness.Themindalwayschanges.Whattodoaboutit?“Allright”saysPatanjali,“Doesnot matter.Letitchange,butcarefullydisciplinethemind.Carefullydrawupasystembywhicheven whenitischanging,letallthedifferentchangefulideasbeonlyideasconnectedorrelatedtothe centralobjectofconcentration.Keepontoit”.Forexample,whenyouthinkofLordVishnu,you mayalsothinkofHisShanka,HisChakra,HisKirita,HisKundala,HisSrivatsamarkand Kaustubha,HisMala,HisPitambara,HisGadha,HisPadma,Hislotusfeet.Inthis,themindis changing. True,Nanatvaisthere.But,inspiteofNanatva,thereisalsoEkatva,becauseallthese differentideaspertaintotheonecentralobjectofmeditation,namely,LordVishnu.Inthesame way,whenyouthinkoftheAtman,thinkofthevariousUpanishadicideasconnectedwiththe Atman,namely,infinity,eternity,limitlessness,boundlessness,imperishabilityandsoon. Similarly,supposeyouwanttomeditateontheGanga.Letthemindfirstofallthinkofthe Himalayas,theHimalayanglaciers,thegreatsnows,andtheoriginoftheGangainGomukh.Then thinkofGangotri,thenthinkofGangesflowing,flowing,flowingdown.Thenshecomesandflows nearDevaprayag,whereshejoinstheAlakananda,thencomesdowntoRishikesh,thenonto Hardwar;shegoestoHari-ki-Paudi,Brahma-Kund,andgoeson,flowingonwardstoVaranasiand Calcutta,andultimately,toGangaSagarwhereshemergesintheBayofBengal.Thinkofthe variouscitiesonthebankoftheGanges.YoumayeventhinkofBhagirathwhoseeffortsbrought theGangestoearthandthenproceedtothinkoftheHimalayas,Gomukh,Gangotri,Uttarkashi, Tehri,Devaprayag,Rishikesh,Hardwar,Varanasiandsoon.Thisway,themindisallowedto changeitsthoughtwithoutlosingitsfocusontheobjectofmeditation.Youmaythusallowthe mindtoindulgeinthehabitofNanatva,butitshouldbealwayscentredontheobjectofmeditation. Inthesameway,thinkofyourIshta,SriRamachandraorLordKrishna,andthinkofthevarious Lilas,thevariousepisodesconnectedwithyourIshta,howHedidUddharaofthisBhakta,howHe didSamharaofthatRakshasa,howHedidsuchandsuchamiraclehere,andsuchandsucha miraclethere.Likethat,yougoonthinking.Bhaktasthinkinthisway.TheygoovertheAdbhut LilasoftheAvatarPurushaandthustheirmindiskeptmoving,butyetnotmoving.Inthisway,the mindisallowedtomoveamongthemany,butyetiskeptupontheoneonly.Because,allthe differentideasarecentredupononeobjectonly.Allthedifferentideasinhereinoneobjectof meditationonly.TheNanatvaofManasisovercomeinthisway.Yougivethemindanobject,until by this exercise the area of the mind’s wandering is confined to one object.
Firstofall,themindismadeunitary;itisunified.Itwandersinanareaallofwhichis concernedwithonlyonesubject,andthengradually,theareaisnarroweddown,andmaybe, ultimatelyitisunifiedinsuchawaythatallthedifferentideasgoaway.Maybeyougivetheminda support,maybeyoustartdoingJapa,youstartrepeatingtheNameofyourIshta,andthemind inheresintheNam,intheMantra,andgraduallybecomescompletelyquiescent.So,inthisway, boththeseotherobstacles,objectificationandmultifariousness,aredealtwithbymakinguseof theminthebeginningstagesfortheverypurposeofconcentrationandmeditation,untilyour concentrationandmeditationacquiresuchdepthandintensitythatthehelpofthesefactors becomesunnecessaryanddispensable.Thusthemindgraduallygetsfreethroughcontinuous disciplineandmanagestogiveupitsinveteratetendencyofobjectificationand multifariousness—VishayakaraandNanatva.Andwhenthemindreachesthisstage,itbecomesa perfectinstrumentandyoupractiseDharanawiththatmind,practiseDhyana,andalsopractise Samadhiandguardagainstfallingintosleepbymakingitengagedinthought-processofaunified nature,inthought-processofacompletelyunitarynature.Andbecausethethought-processgoes
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on,sleepiswardedoff.Allthesame,ifsometimesalittlebitofTandracomes,holdyourbreathand doKumbhak;sleepwillbeovercome.Thesearethediversewaysinwhichtheproblemsof Manorajya,buildingcastlesintheair,andfallingintoadrowsystate,havetobecounteractedby takingkeeninterestintheconcentrationthatyouaredoingandtakingthehelpoftheinnate tendenciesofthemind.Thesetendenciesofthemindareactuallyobstaclesinconcentration,butby utilisingtheseverytendencies,youmakethemindgraduallygointoastateofdeeperconcentration andultimatemeditation.Thenthemindovercomesthesetendencies.Inthisway,themindbecomes totallyunified.Themindbecomesfreedfromitsthreefoldinnatetendencyofexternalisation, objectificationandmultifariousnessandacquiresastateofcompleteinteriorisation,inwardness, Antarmukhatva;andgraduallythemindalsoovercomesallexternalobjectificationsofan undesirabletypebypractisinginternalobjectificationofaunitarytypeandadesirabletype, voluntarilyself-chosenbytheYogisothatitbecomesthemeansofovercomingthemind’s objectificationinotherdirections,inotherforms,thatareinimicaltoYoga,thatareunfavourableto Yoga.Ultimatelythemindismadetoholdontovariegatedideas,allcentredupononesubject.The tendencyformultifariousnessalsoismadeuseofinthebeginningtoattaintoastateof concentration,andoncehavingreachedthisstageofconcentrationandmeditation,theYogihas nothingmoretodobuttopractiseitagainandagain,againandagain,dayafterday,withkeen interest,payinggreatattentiontoitandkeepingthepracticeunbrokenoveraverylongperiodof time.ThesearetheinstructionsofPatanjaliMaharshithroughhisSutraswithregardtotheinner, processes of Dharana, Dhyana and Samadhi—concentration, meditation and trance.
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Theword“Samadhi”isusedtomeantranceasapractice,asatechnique,beingoneofthe eightAngasoftheAshtangaYogaofPatanjali.ItisaSadhana;itissomethingthatispractised.But, quiteoften,thesameword“Samadhi”isalsousedinthesenseoftheculminationofYogaorthe ultimateobjectiveorgoalofYoga;thenitdenotesastateofsuperconsciousness,astate transcendingallmind-activity.Therefore,itwillnotbewrongtosaythatintheYogaShastrathe termassuchisusedtomeanbothapracticeaswellasastateofsuperconsciousness.Asapracticeor atechnique,itisreferredtobyvariousnamesasAsmitaSamadhi,SavitarkaSamadhi,Savichara Samadhiandsoon.InEnglishsometimes,writershavebeeninthepracticeofalludingtotheseas thelowerSamadhis.WhentheArurukshuYogi—aYogiwhohasalreadyclimbedsufficientlywell upontheladderofYogaandhasreachedaveryhighstate—goesonpractisingSamadhi,diligently andwithgreatexertion,withoutgivingup,withouttiring,withsustainedzeal,withVairagyaand greatregularity,withgreattenacityofpurpose,formonthsandyears,thenheascendsintohigher andhigherstatesofSamadhi.TheSamadhiinsuchahighstateisreferredtoasNirbijaSamadhior NirvikalpaSamadhiorAsamprajnataSamadhi.Whentheword“Samadhi”isusedinthiswayto refertotheNirbijaSamadhiorAsamprajnataSamadhi,thenitmeansthesuperconsciousstate. Theyevengosofarastosaythatitisastateofnon-dualconsciousness.Thatisamatterofopinion. Whentheterm“Samadhi”isusedtoindicatetheSavitarkaSamadhiortheSavikalpaSamadhior otherlowerSamadhis,thenitmeanstrancewhichisatechniqueandapractice.Whenonereaches theleveloftheAsamprajnataSamadhiortheNirvikalpaorNirbijaSamadhi,sometimestheYogi
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goesonpractisingsuchastateuntilhebecomessomuchestablishedinthatstateofconsciousness thatevenwhenhecomesbackintothewakingstate,downfromthedeepinwardstate,whereheis notawareofthebodyorthetimeorthesurroundings,evenwhenhecomesbackintothenormal state,hisawarenesscontinuestobequalifiedbythesamestateofnon-duality.Inotherwords,heis somuchestablishedinthatstateofspiritualconsciousnessorawarenessthatevenwhileheis movingandacting,hestillremainsinthatstateofinnerawareness,andtheycallthisthestateof SahajaSamadhi.Sahajameansnatural.So,inSahajaSamadhi,thestateofnon-dualconsciousness becomestotheYogihisnaturalstate,andnotastatewhichhetrieshardtoreachandthenreaches onlytocomebacktothewakingstateafterawhile.Rather,thestateofnon-dualconsciousness becomesnormaltohim.TheYogithusgetsestablishedinSahajaAvastha.But,theSahajaAvastha isararephenomenonandisitselfthefruitofintensepracticeoftheotherstagesandgradationsof Samadhi.ItisonlyafterintensepracticeofSavitarkaSamadhi,SavicharaSamadhiandAsmita SamadhiandthecontinuedpracticeofbeinginastateofNirvikalpaSamadhithattheNirvikalpa SamadhibecomesnaturaltotheYogi,thatitbecomescontinuedandunbrokeninallthethree states,namely,waking,dreamanddeepsleep.Thus,intheSahajaAvastha,eveninthewaking state, even in the midst of activity, the Yogi rests in non-dual consciousness.
Dual Consciousness of the Yogi in Sahaja Avastha
Now,thissupremestateofAsamprajnataSamadhientitlestheYogitobecalleda YogarudhaoronewhohasscaledthepeaksofYogaandbecomesestablishedinthehighest pinnacleofYoga.SuchaYogiiscalledaYogarudhaSiddhaPurusha.Heisalsocalleda Jivanmukta.HeisestablishedintheconsciousnessofhisPurushahood.Thereforeheisnolonger bound;heisnolongerwithinthebondageofPrakritiorMayaorAvidyaordelusionorignorance. Inthatstate,thebodycontinuestobeasitwasbefore,andtheIndriyashavetheirCheshtaasbefore. Theeyesseeandtheearshearandthehandstouch;thenosesmellsandthetonguetastes.TheYogi isabletodifferentiatebetweensaltandsugar;heisabletodifferentiatebetweenhotandcold, betweenice-creamandhotcoffee.Heknows:“Thisisachild,thatisanoldman;thisisawoman, thatisaman;thisisabeast,thatisahumanbeing”.Heisabletoseeallthat.TheCheshtaofthe Indriyascontinues,andyet,theYogibeinginSahajaAvastha,isnotintheleastdeludedbythe same.HehasnoMoha,noattachment,nodesire.InthatstateofSahajaAvastha,heisnotboundby desire,attachmentordelusion.Hisconsciousnessisnotqualifiedbyidentificationwiththevarious limitingadjunctsorUpadhissuchasthesenses,thePranas,thesense-organs,thebody,themind andtheintellect.Heisthereforeestablishedinthefullconsciousnessofhissupremeisolated Purushahood,apartfromPrakriti,distinctfromPrakriti,independentofPrakriti.Assuch,heis unaffectedandunafflictedbythemodesofPrakriti.Inshort,hehasregainedhispristinestatusand hasestablishedhimselfinhisownSvarupa.ThatisthefruitofSvarupaAvastha.IntheYogiwhois thusestablishedinSvarupaAvastha,Yogahasfulfilleditspurpose.InthemidstofMaya,theYogi isestablishedinaconsciousnessfreedfromMaya.Helooksupontheworld,seeseverythinggoing oninit,butknowsthemtobevanishingshadowshavingnoultimatereality.Heexperienceshis bodyandthevariousstatesofhismindandintellect,butknowshimselfassupremelyapartfrom them.HeisamerewitnessofthechangingconditionsandstatesoftheUpadhisandremains unaffectedandunattachedandapartfromthoseUpadhis.Andheknowsthataslongastheleast PrarabdhaKarmaremainstobeenjoyedbyhim,hewillhavetocontinueinthestateofembodied condition.InthisstateofSahajaAvastha,theYogienjoysdualconsciousness.Hehasthe consciousnessoftheexternalnamesandforms.HealsohastheconsciousnessoftheSvarupawhich
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isbeyondallnamesandforms.AndthisconsciousnessofhisinnerSvarupapreventshimfrom fallingintothedelusionoftheouterphenomena.InthemidstofthewatersofPrakriti,heswimson thesurface,notdrowning,notgoingin,notbeingengulfedbythewater,butremainingonthe surface.Onasummerday,whenitisblazinghot,apersonapproachesabeautifullakeofcool crystalwaters.Heentersthelakeinordertocoolhisbody,standsinwaist-deepwaterandplunges intothewatertwoorthreetimes.Havingplungedintothewater,thepersonraiseshisheadabove thewaterandstandsinthelake,waist-deepinwater.Inthisposition,thesunaboveisshiningand thehotraysofthesunarefallinguponhisbody.So,heisabletofeeltheheatofthesunonhislimbs, onhisrighthand,onhislefthand,onhisshoulders,head,face,chestandback.Heexperiencesthe heatofthesun.Butatthesametime,simultaneously,belowhiswaist,heexperiencesthebeautiful coolsensationofthewatersofthelake.Now,wecannotsaywhetherhisexperienceisoneof coolnessoroneofheat.Heisexperiencingsimultaneouslyboththeouterheatofthesunandthe innercoolnessofthewater.Hehasatwofoldexperiencecoexistingatthesametime.Inlike fashion,theYogiwhoisestablishedinSahajaSamadhimovesaboutintheworldinastateofdual consciousness—consciousnessoftheSvarupawithinandawarenessofthemultifariousnessofthe phenomenalPrakritiwithout.Andattheendoftheallottedspanoflifeofhisphysicalbody,when thePrarabdhaKarmaisspentupandthereisnomoreexperiencetobeundergone,theYogigivesup hisbody.SuchaYogidoesnotreturntoanembodiedconditiononceagain.Thisisthehighestfruit ofYoga.AndthisiscalledKaivalya,astateofliberationfromtheneedtotakerebirthonceagain, fromtheneedtobecomeembodiedonceagain.ThisultimatefruitofYogacomesastheresultofa diligent practice of concentration, meditation and Samadhi.
The Yogic Technique of Samyama
So,againandagain,onehastopractiseDharana,DhyanaandSamadhi;andwhenone attainsproficiencyinthispracticeofDharana,DhyanaandSamadhi,oneisabletobringtobear one’sentiremindinapowerfulbeam,asitwereuponanychosenobject,oneisabletofocusone’s mindwithgreatintensityuponanychosenobject.WhenonehasbecomeanadeptinDharana, DhyanaandSamadhiandoneutilisesthethreefoldtechniquetodirecthismindtowardany particularobject,whathappens?ThedeepesttruthsaboutthatobjectbecomerevealedtotheYogi’s consciousness.Theobject,inallitssecretdetail,becomesfullycognisedandknownbytheYogi. Thatmeansyoucanunravelthesecretsofnature,thesecretsoftime,thesecretsofspace,thesecrets ofunseenobjects,thesecretoftheremotepast,thesecretofsomethinghiddenfromyouroutergaze orvision,ofanything.Nosecretishiddentoyou.Everythingbecomesunravelled.Theapplication ofthistechniqueofthethreefoldpracticeofDharana,DhyanaandSamadhiinordertogettothe veryrootandsecretofallthings,thisapplication,iscalledthepracticeofSamyama.Youmust makeacarefuldistinctionhere.ThereisaHindiwordcalled“Samyam”whichisalsospeltmoreor lessinthesamewayastheSamyamamentionedabove.Samyammeansrestraint,control.Itmeans self-control,sense-restraint.But,intheareaoftheinnerYoga,theAntarangaYoga,whenyouuse theterm“Samyama”,itmeansspecificallytheapplicationofthecombinedforceofDharana, DhyanaandSamadhiuponanyparticularobjectaboutwhichyouwanttoknoweverythingwitha hundredpercentfullnessandclarity.ThatiscalledSamyamainRajaYoga.Youcanmake Samyamaonadistantstarandknoweverythingaboutit.YoucanmakeSamyamaonfireandknow everythingaboutfire.YoucanmakeSamyamaonwaterandknoweverythingaboutwater.And theysaythatifyouthusmakeSamyamaonanyobjectandknoweverythingaboutit,thenyou becomeindependentofit;thatobjectcannotaffectyou.Thatobjectcannolongeraffectyou.You
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becomeimpervioustoit.TheysaythatiftheYogidoesSamyamaonfire,heknowseverything aboutfire,fromitsoriginonwards.AndfirecannotburnthatYogi.Heattainstotalcontroloverthat elementcalledfire.Thesameisthecasewithearth,air,waterandether.Samyamaisatechniqueof combiningDharana,DhyanaandSamadhiinordertogettotheverydepthandbottomofany subjectmatterwhichyouwishtoknowfullyabout.Andthisleadstocertainrarestatesofperfection andofconquestofnature.AllthiswefindmentionedinthescienceofYogaasexpoundedby Patanjali.But,asalreadymentioned,thispowercanbeacquiredonlythroughaverydiligent practiceofconcentration,meditationandtrance,whichmeansstrugglingagainstvariousobstacles including sleep.
Obstacles to Meditation—Sleep, Memory, Imagination
Whenyousitforconcentration,sleepwillcome;because,themomentyoutrytostopallthe activityofthemind,andthemindbecomesinactive,itcannotremainawakeforever.Knowingthis difficulty,PatanjaliMaharshihasverywiselyprescribedthatyoushouldhavesomeobjectasyour focalpointofconcentrationinthebeginningstagesofyourpractice.Givesomethingforthemindto concentrateupon.Andgraduallymaketheareaofconcentrationsmallerandsmallertillthemindis leftwithonlyasingleVritti,totheexclusionofallotherVrittis.Then,ultimately,whenyoureach thestageofNirvikalpaSamadhi,eventhissingleVrittiwillsubside.Itwillsinkawayanddisappear andconsciousnessalonewillremain.Untilthen,thatsingleVrittibecomesyourgreatesthelp,your greatestAvalambana,yourgreatestsupport—thegreatestsupportforyourmind.Butforit,youwill lapseintosleep.Therefore,thatsingleVrittibecomesyourinvaluablehelpandsupport.So,you mustknowthevalueofVrittiinordertoultimatelyreachthestateofNivrittiortheVrittiShunya Avastha.
Anothergreatobstacleinconcentration,inadditiontosleep,ismemory.Because,memory isnotunderyourcontrol.Whenyouwanttoremembersomething,youmaynotremember.And whenyoudonotwanttorememberpastthings,allofthemwillcomeup!Theywillkeeptroubling you;theywillkeepdisturbingyouwhenyoudonotwantthem.Andthemostsuitableand convenienttimeforthemtocomeupiswhenthemindisnotengaged.Yousitinyourmeditation pose,disengageyourmindfromallouterpreoccupations,andsothemindhasnothingtodo.Inthat stateofemptymind,alltheseVrittisandmemoriesstartcomingandimaginationstartsworking havoc.Sleep,memory,imagination—youmustknowhowtomakesuitabledevicestoovercome these obstacles which come up when you try to meditate.
Hidden Desires and Unconscious Ambitions
Anothersubtledisturbancewhicharisesfromwithinwhenyoutrytositaloneinajungle andmeditateistheonslaughtofhiddendesires—desireswhichyouneverthoughtwerethere,and worsestill,unconsciousambitionswithinthemind.“ImustbecomeaSiddhaMahaPurushalike SatyaSaiBaba.Imusthaveallthemiracle-makingpowers.Thousandsofpeoplemustthrongto me.Imustbeabletofly.OnedayIwillgotoPalamairportinDelhi.Iwilltellthem:‘Iwanttogoin theplanewithoutticket.’Naturallytheywillsay,‘No,youcannot;youmusthaveaticket’.Then, whatwillIdo?Iwillcomeoutandfly.Andallwillsay,‘Ah!’.ThenIwillgotoAmericaandthrill thewholeworldandIwillraisemyselffromthegroundagainstgravitation.Iwillshowallthe miraclesandmypicturewillbeinallthepapers.WhenIgetYogaSiddhi,Iwillgobacktothatman
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whoinsultedmewhenIwasinthatGovernmentDepartment.Iwillgobacktothaterstwhileboss whoinsultedmewhenIwasaclerk.Iwillappearbeforehimandhumiliatehim,showhimwherebe belongs;Iwillgivehimalesson”.Likethat,yourambitionscantakeendlessshape.Yourambition mayhavesomerelevancetothepresentcontextoritmayhavesomeconnectionwiththepast. “YogiJalandharNathwaslikethat;MatsyendraNathwaslikethat.Thatothermandidlikethat.So, ImustalsodomiracleslikeJnaneswarorMatsyendraNath.Imustalsoworkwonderslikethepast Yogis.”So,inthisway,ambitiondisturbsmeditation.Againandagainitcomes.Theonlywayto dealwithsuchambitionistospituponitandsay,“Idisdaintolookatyou.Youarefilth,youare dirt,worsethanexcreta.Youarenotevenhumanexcreta.Humanexcreta,atleast,isusedinthe fieldsformanure;ithassomevalue.Youareliketheexcretaofapig,liketheexcretaofacrow, useless.Ispituponyou.Ihavenothingtodowithyou”.Inthatway,youmusttakeanextreme attitudeofabsolutecontempt,absoluterepugnance,absolutedisdain.Andsometimesyoumustsay, “Youarethegreatestdanger;youaremoredangerousthanpoison”.Likethat,rejectallambition outrightandthisispossibleifyouhavegotextremeVairagya.WhatisthatstateofrealVairagya? RealVairagyaisastatethatgivesupeverythinginthisuniversefromabladeofgrassuptothe higheststateofthethroneofBrahma—asexcreta.RealVairagyadoesnotgivevaluetoanything.It considerseverythingfromabladeofgrasstothestatusofBrahma,theCreator,astotallyuseless.It regardseverythingasdust.Regardingeverything,fromthesmallesttothegreatest,fromthelowest tothehighest,assomethingtobedismissedwithcontempt—that,then,isVairagya.IfaYogihas thatfierceVairagya,thenthedisturbanceofambitioncanbeproperlydealtwithwhenitrearsits head during meditation. Imagination can also be cut to pieces and thrown away in like fashion.
Other Minor Obstacles
SaysPatanjali: “Satudeerghakala-nairantaryasat-kaaraasevitodridhabhoomih” Diligent,unremittingeffortisrequired.Theeffortmustbeundertakenwithgreatearnestnessand thereshouldbeunbrokencontinuityofeffortspreadoveralongperiodoftime.Ifyougoon practisingYogawithkeeninterestandenthusiasm,andyourAbhyasaisalwayssupportedby Vairagya,thenyoubecomeestablishedinthestateofmeditation,inthestateoftrance.Thus,with unremittingeffort,andatthesametimewithsteadyabidanceinVairagya,ifonegoesonpractising Yoga,onewillbeabletoovercometheobstaclesofsleep,memory,imaginationandambition. SuchistheinnerstruggleoftheYogiwhotriestopractiseconcentration,meditationandtrance. Minorobstaclescomemanytimes.SometimestheYogithinks,“Oh,whoknows?Yearsandyears, why,mywholelifeImayhavetostruggle,andyetImaynotreachanywhere.Allmyeffortmaybe wasted.IfIhadcontinuedinmycareer,bythistimeImighthavebecomeanOfficeSuperintendent oraDirectororsomething.Maybe,Imadeaveryfoolishchoiceintakingtothespiritualpath”.He getsdejected.Hebeginstodoubtwhetherallthatheisdoingissomethingreallyworthwhileor somethingthatisfoolish.Thatdoubtcomes.Sometimes,dejectioncomes.Sometimes,an unwillingnesstomakefurthereffort—thatalsocomes.Sometimes,alittlebitofserenity,alittlebit ofpeace,alittlebitofhappiness,someniceexperience,somehorripilationinthebody.TheYogi experiencestheseandhethinks,“Ah,yes.ThisisAnanda;thisisBrahmananda.Ihaveattainedthat ultimatestate”.Andthisideamakesthepersongraduallyrelaxhisefforts,makesthepersonfeel thathehasalreadyreachedthegoal.Sincehefeelsthathehasreachedthegoal,whereistheneed forhimtogoonstruggling?TheYogithenwantstobecomeaGuru.Nowhethinks,“Iama Siddha”.TheminddeludesthestudentofYogathroughsuchfalseideas.TheYogimustbeware.He must always beware.
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AndGurudevSivanandasometimestakesaverypracticalattitudetowardsthesesmall things.Hesaythatsometimesifyouaredejected,depressed,youhavenowishtosit,youhaveno spirittositforpracticeoneday,youmustbewiseanduseyourcommonsense.Maybe,becausethe weatheriscloudy,youhavebecomedejected.Or,somepreviousSamskarasinthemindmighthave beenarousedsuddenlyandmighthavecauseddejection.Oryoumighthaveeatentoomuchatthe Bhandarawithresultingconstipationorindigestion.Ifthereisconstipationorindigestioninthe body,thementalmoodalsobecomesaffected.So,youmusttrytofindoutthecauseofyour depressionbeforeattemptingtotackleit.Ifthecloudyweatheristhecauseofyourdepression,you mayperhapsliketotakeahotbathorahotdrinktocheerupthemind.Ifthereisconstipation,you mayresorttosomeaidtorelieveyourselfoftheloadinside;thenthemindwillbecomeclear.Once againyourmoodwillbeallright.So,trytousecommonsense.Godhasgivenyoucommonsense. Bepractical.Trytoseewhatisthecauseofthenegativemoodwhichishamperingyourmeditation andtrytodotheneedfultocounteractitandremoveit.Andthus,usingcommonsense,using introspection,thepowerofself-analysis,findingoutthecauseofthevariousobstaclesandpraying totheLord,prayingtotheGuru,keeponpractising.Neverleavethepractice.Beatitalways.Never comedownfromVairagya.LetnottheVairagyaberelaxed.Letitnotbeallowedtorelax.Itisof theutmostimportance.VairagyaisoftheutmostimportanceforsuccessinYogaSadhanaand Yogabhyasa.AbhyasaandVairagyagotogether.Youcannotseparatethem.Oneissupportedby the other. It is a very important combination—Abhyasa and Vairagya.
From Meditation to Trance
ThusistheAntarangaYoga.Itstartswithconcentration.Againandagainyoutryto concentrate;themindmovesaway.Youbringthemindbackagainandtrytoconcentrateandagain themindmovesaway.Bringitbackandagaintrytoconcentrate;andthen,gradually,itprogresses intoastateofmeditationorDhyanavastha.AndyoudiligentlypractisethisDhyanavasthasothat youmakeitlongerandlonger.Prolongtheperiodofmeditation,andasyougoonprogressinginthe periodofmeditation,youreachtheSamadhiAvastha.Andthen,afterthat,youonlyhavetogoon practisingSamadhi,goonpractisingSamadhiwithVairagya,VivekaandVichara,unrelaxed,with greatsystemandregularity.Alwaysatthesametime,youmustcomebacktotheseatofmeditation. Everydayyoumustsetupasortofinnerrhythm,apsychicalrhythmwithin,sothatautomatically whenthattimecomes,yourmindbecomesAntarmukha,yourentiremindbecomes meditation-oriented.Because,ourSvabhava,ourconstitutionalsystemalso,ournaturealso,is subjecttodiscipline.So,settingarhythmmeansthateverydaywhenyourmeditationtimecomes, morningorevening,automaticallyyouareinameditativemood.Andyoumusttakeadvantageof thatmood.Alwayssitatthesameplaceandtimeandmakeuseofthismeditativemoodthatcomes duetotheestablishmentoftherhythmintheinnerpsyche.Bevery,veryregular.Ifyoudothis,you canhaverichbenefits.Andafterhavingpractisedconcentrationandmeditation,diligentlyand sincerely,withgreatearnestnessandperseverance,onedayyouwillgettranceconditions.Thenthe greatMasterssay,“Donotmissthisopportunity.Whenyoucomedownfromthattrancecondition, justtakeanotebookandobserveandnotedownwhatallweretheconditionsthatday,whatfood youate,whattimeyousatformeditation,whatwasyourmood,howyoucommencedthe meditation,whatSlokasyourepeated,whatAsanadidyousitupon,andwhatthought-patternyou hadjustbeforesittingdownformeditation.Thinkandnotedownallthosefactorsthatwerepresent inthatday’smeditationwhichultimatelytookyouontoastateofdeepconcentrationandSamadhi. Andtryonceagaintocreatethesamesetofconditionsthatbroughtallthiswonderfulexperienceto
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you,andtrytogointoSamadhionceagain.Tryitagainandagain.Trytobringaboutallthose conditionsthatprevailedatthattimewhenyousuddenlygotdeepconcentrationanddeep meditation.Inthisway,usingcommonsenseandusingobservation,trytorecreatethesame favourableconditionsforgoingintoastateofunbrokenmeditationandmergingitintoastateof trance”.
TheseareallthevarioushintsgivenbytheMasterstohelptheaspiranttoprogressinthis areaofAntarangaYoga,aYogathatcomprisesthethreepracticesofconcentration,meditationand trance,whichultimatelytakeyoutosuperconsciousness.Andsuperconsciousnessistheultimate aim of Yoga.
ALL YOGA IS ONE
ThestudyofYogaisthestudyofthehigherSelfwithinyou.Itisthestudyofthatscience whichhassomethingtotellyouaboutyourunchangingrealidentity.Thehumanindividualhasan apparentouteridentitywhichisseenby,andknownto,therestofthehumanbeings,therestofthe world.Itiswhattheyseeinaperson,whattheyknowaboutaperson.Thatistheapparentidentityof thehumanbeing.Thisapparentidentityislimitedintime;ithasabeginningandanend.This apparentidentityisnotstableandunchanging;itkeepseverchanging.Andthisapparentidentityis subjecttoinevitablestagesofbeing—birth,growth,oldage,decayanddeath.Thisisinevitable, thispatternthroughwhicheverybornbodyhastopassthrough.ThisiswhatBuddhadiscovered whenhefirstwentoutofhissecluded,carefree,guardedandprotectedpalaceenvironsanditwas aneye-openertohim.Andthisiswhatsethimthinking.Buddhabegantoponder:“Whatisman? Whatislife?Whydothesethingshappentomen?Itmayhappentomealso”.Whathappenedto manseemedtobepainfultoo,becauseBuddhasawanoldman,asickman,adeadperson.Allthose sightswereaccompaniedbysorrow,grief,distress.Theywerenotjoy-givingandhappy.So Buddhacametotheconclusionthattherewasagreatdealofsufferinganddistressinindividual humanlife.Hesetonaquesttofindoutananswertohumansuffering,tofindawayoutofthe predicament of man in Samsara.
So,theapparentouterpersonalityofman,whichistheonlypersonalitythattheworld knows,thattheworldsees,thattherestofthehumanbeingssee,issomethinglimited,issomething subjecttochange,subjecttoultimatedestruction.Ithasanendandmenofwisdomdiscoveredthat theouterpersonalityisonlyamaskthatmanhastakenuponhimselfandnothistruebeing.Thereal beingishiddeninside.Andwhatisthishiddenidentityaboutwhichthosemenofwisdomhada faintinkling,butdidnotknowinfull?Theylauncheduponaninnerquesttotrytoprobeandfind outwhatwasthisrealidentityofman.Anditistheirdiscoveriesabouttheinnerbeingthatformthe themeoftheUpanishadsthatarethecontentsofthegreatVedanticscriptures.TheUpanishadsdeal withtherealityofman,withtheinnerman,withthehigherSelfinman,withman’strueidentity. TheycallittheNija-Svarupa,one’sownrealnature.AndtheRishisfoundoutthatthistrueidentity ofmaniscompletelyfreefromallthedefectsandlimitationsthatcharacterisehisfalseidentity. Man’sfalseidentityissubjecttochange,subjecttodecay,subjecttoultimateextinction.Itis
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limited.Itissubjecttovarioustypesofafflictionsandsoitisalwaysinastateofturmoiland suffering.Butman’strueidentity,accordingtotheRishis,isabsolutelyfreefromallthese characteristics.Theveryentityinitisall-full,subjecttonochange,indestructible,imperishable,of thenatureofpeaceandjoy.Itwasafterthisdiscoverythatthosewisemendeclaredthatthatinner Selfmustbeknown.KnowingtheSelf,therefore,isthegreatestachievementandattainment. KnowledgeoftheSelfisreallythesupremegoalandpurposeoflife.Andtoenablemantoattain thatsupremeexperienceandonceandforallliberatehimfromallthepainfulexperiencesofthe embodiedexistenceonearth,toenablehimtoobtainthatstateofinfinitejoy,eternalbliss,peace, perfectionandliberation,theancientseersformulatedthedifferentpaths.Thatalsotheydidnot formulateoutoftheirthoughtbysittingoutandtrying.Theydidnottrytoarriveataconclusionby deepthinking.No.TheythemselvestriedvariousmethodstoattaintheSelf.Theywentintoa dedicated,whole-souledpractice.ThentheydiscoveredtheSelf.GodrevealedHimselftothem. ThustheywereabletoprovetheSelf.Thustheirpracticesultimatelyledtothetangibleexperience oftheSelf,thediscoveryoftheSelf.Andtheyputdowntheirexperiences,formulatingtheminthe form of a graded series of techniques. These constitute the various Yogas.
Bhakti Yoga, Jnana Yoga and Raja Yoga
IftheattempttodiscovertheSelfisdonethroughfeeling,throughspiritualemotionsand divinesentiments,andtheloveoftheheartisdirectedtowardstheDivine,thenittakestheformofa distinctYoga.IftheattempttorealisetheSelfisdonethroughpurereasoning,throughananalytical exerciseoftheintellect,throughinvestigationintothatwhichisbeyondnameandform,thatwhich isbeyondappearance,thatwhichistheimperishableinthemidstoftheperishable,thatwhichisthe infiniteinthemidstofthefinite,thatwhichistheeternalinthemidstofthenon-eternal,thenitis anotherdistinctYoga.InthisYoga,throughanalysisandsifting,throughrejectingcertainthings andthroughaffirmingcertainotherthings,throughvigorousandintenseexerciseofaverysharp intellectandrationality,throughinnerresearch,oneultimatelybeginstogetaglimpseofthehigher realities.So,thisapproachisthroughquestioning,throughenquiry,throughanalysis,throughdeep investigation.ThisistheYogaoftheintellect,whereas,BhaktiYogaisthroughtheheart,through feeling,throughlove,devotion,prayer,divinesentimentsandlongingforGod.Thenthereisathird Yoga,theYogaofmentaldiscipline.TheRishisfoundoutthatmindhadapower.Ifthemindis scattered,itisweak;butifitisgathered,itisstrong.Ifintenselybroughttogether,ifintensely gatheredtogether,themind’srayscanpiercethroughtheappearanceandgobeyondtothevery substratumortheroot,theverygroundofappearance.Itisjustaswiththesun’srays.Thesun’srays maybewarmorevenhotinsummer;yet,theydonothavethepowertodoextraordinarythings, thoughtheyhelpcropstogrowonland.But,ifyouholdamagnifyingglassagainstthesun,andthat convexlensgatherstheverysamesun’srayswhicharenowfallingoutside,theraysemergeonthe othersideintheformofaunifiedray.Andthatunifiedrayisbrilliant;youcannotlookatit.Itis dazzlinglightandifanycombustibleobject—beitpaper,cottonorwood—isbroughtagainstthat ray,theobjectstartssmokingandburning.Thesun’sraysarethesame.Inascatteredform,their powers are normal; but in an intensely gathered form, their powers are supernormal.
Consideranotherexample.Avastvolumeofwateriscollectedwhenyousuddenlystopthe flowofariverbyadam.Youbuildthedamacrossthecourseoftheriverandthentheflowofthe watersishaltedandwaterbecomespiledupinsidethedam.Andifthisvastvolumeofwateris madetoemergethroughasmallopening,ah,itemergeswithsuchterriblepowerthatitisableto
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makemetalturbinesweighingtonsspinliketops.Whatamiracle!Turbineswhichcannotbemoved evenbytwentyorfiftymenwhirlataterrificspeedmerelythroughthesheerforceofconcentrated water.Whenallthewaterisconcentratedinasmallopeningandmadetogushthrough,ithas terrificimpactandpowerwhichmakethegiantgeneratorswhirlliketoysandgenerateelectricity. So,comingtogetherofanyforceincreasesthepowerofthatforcetenfold,hundredfold, thousandfold.Thatistheprinciple.ItisthisprinciplethatisinvokedbythescienceofRajaYoga formulated by Patanjali.
The Power of Concentration—Its Application in Matters Mundane and Spiritual
TheessenceofRajaYogaisDharanaorthefocussingorbringingtogetheroftheentire forceofthemindsothatitbecomesverypowerful.ThatisthekeytechniqueofYoga.Themain thingisconcentration,bringingthemindtogether.Thatisthekeytechnique.Thatistheveryheart ofthescienceofYoga.And,theuniqueness,thedistinguishingspecialfeature,ofRajaYogaisthe objecttowhichthisconcentratedmindisapplied,thepurposeforwhichthisconcentratedmindis utilised.Itisutilisedtomeditateuponyourrealidentityandrealiseyourrealidentity.Itisutilisedto enterintoastateofunbroken,deep,intensemeditationuponyourrealidentitysothatyourealise yourrealidentityandbecomeliberated.Whereas,thesametypeofconcentrationisgeneratedand appliedinotherfieldsofactivityforotherpurposes.Itisappliedbythescientistsindoingtheir researchwork,bythesurgeonsindoingverydelicateoperations,bytheSwisswatchmakerin makingandassemblingveryminuteandintricatepartsofwatches.Concentrationisthereinall theseinstances.Evenamusicianconcentratesuponhismusic.But,theRajaYogicconcentrationis concentration parexcellence.Itisconcentrationtakentoitsultimatelogicalconclusion,sothatthe mindbecomesnothingbutoneconcentratedpower.Themindlosesallitsnormalcharacteristics andbecomesonepowerful,concentratedray.Andthatisdirectedtowardsthetranscendental Reality,towardsthatwhichisbeyondphenomena.ThatistheuniquenessofYoga,whereas,inall otherfieldsofhumanendeavour,concentrationisthere,butonlyapartofit.Andthattooisapplied only in the phenomenal field of the outer world.
Theseapplicationsofconcentrationintheouterfieldofphenomenalexistenceproduce extraordinaryresults,nodoubt,butofshortdurationonlyorofshortrelevancetoman.Thisis becauseman,thediscovereroftheseapplications,ishimselfonlyapassingtraveller.Hehasno ultimateconnectionwithanythingoranybodyhereonearth.Hehasnopermanentrelevanceor individuality.So,hisdiscoverytoohasnopermanentsignificanceorrelevancetoanyhuman individual.Thus,Nitya-Prayojanaisconspicuousbyitsabsenceinsuchapplicationsof concentrationinanyouterfield.Andthen,manhimselfisafieldforconstantconflicts,constanttug ofwar,constanttensionbetweenopposingforcesofgoodandevil,oflightanddarkness,ofthat whichissublimeandthatwhichisdegradedorignoble.Everymomentmaniswaginganinner battle.So,whathappens?Moreoftenthannot,thepowergainedbymanthroughintense concentration—thepoweroftheintellect,thepowerofthedisciplinedmind—getsmisdirectedand misapplied.Theattainmentsandachievementsthatevolveoutofthismisapplicationdonotcome asblessingstomankind,donotcomeasresultsthatareconducivetohumanhappiness,human welfareandhumanprogress,butcomeascursesdestroyinginonemomentwhatmanhaspainfully builtupovercenturiesintermsofhumanwelfareandhumangood.Someofthescientistsand politicianswhohavethusdevelopedtheirpowerofconcentrationaregiantintellects,nodoubt.But
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then,theirintenseconcentration,theirattention,theirrationalityandtheirreasoningpowersare unfortunatelyaccompaniedbyegoism,greed,selfishness,hatred,avarice,carnalpassion,ambition andadesiretodominate.Whathappens?Becausetheirnatureisqualifiedbysuchnegativetraits andtendencies,theentiremotivationfortheirinvestigationsandresearchbecomesvitiatedandthe result is human sorrow.
The Danger of Psychic Powers
Powerisaverydangerousthing.InthecourseofYogicdisciplines,theYogicpractitioner mayalsogetvarioustypesofpowers,lesserandgreater.Andifhegetsthem,hebecomeselated;he becomesveryhappy,hebecomesfascinated,hebecomescurious,heisveryverythrilled.Yoga teachersveryseriouslywarntheirstudentstobeware,beware,beware.Theytelltheirstudents: “Thesepowersareterribledangersonthepath.Theyareobstaclestoyourprogress.Notonlyare theyobstacles,buttheyarerealenemiestoyoursuccessinthisfield.Theywilldestroyallprospects ofyourattaininganything.Theywillbringaboutyourhopelessdownfall.Therefore,bewareof them.Shunthemruthlessly,shunthem,kickthemaside,donothaveanythingtodowiththem.Do notpayattentiontothem”.InthiswaythegreatMastersandteachershaveneverhesitatedto seriouslywarnthestudentsofYogatobewareinthecourseoftheirYogicprocessandprogress aboutthepowersthatmaycome.Because,theyaresupranormalpowers,andwhenpowercomesto thehandsofman,youknowhowitcorrupts,howitvitiates,howitmakesmanabeast.Itcanbe seenallaround,everyday.Evenwithalittlepowerinhishands,apersonwilloppressthosewhoare subordinatetohim,overwhomhehasgotasortofhold.Thathappenseverywhere,ingrossand subtle ways. So, a clear warning is given by Yogic teachers in this connection.
So,thisistheuniquenessofYoga.Unlikeinotherfieldsofhumanactivity,the concentrationofmind,whichispowerfulandeffectiveanywhere,isappliedinYoga,notfor phenomenalpurposes,butfortheattainmentoftheEternalReality,forSelf-discovery,forgoing beyondalllimitationsandimperfectionsinordertoattainastateofabsolutefreedomandliberation andtotaldivineperfection.ThereinliestheuniquenessofYoga.Yogaisanapproachthrough mentaldiscipline.Itskeyplaceisconcentration.Andwhatfollowsafterwardsisthesublimeright applicationofthepowerofthisconcentratedmind.Andwhatprecedesconcentration,whatgoes beforeit,isallapreparationforenablingyoutogettoastateofconcentration.Yama,Niyama, Asana,Pranayama,Pratyahara—allarepreparatoryprocesses,preparatorytechniquesverywisely arrangedinorderthatincasepsychicpowerscometotheYogi,theymaynotbringabouthis downfall.InorderthattheYogimaynotsuccumbtothetemptationofthesupranormalpowers,in orderthathemaynotfallapreytothem,ourwiseMaharshisfirstofalllaidthefoundationsof absoluteselflessness,absolutepurityofconductandcharacter,humility,Tyaga,desirelessness, totalrenunciation,andaspirationtoknowoneandonethingonly.Inthiswaytheyanticipatedthe dangerahead,thedangeroftheYogibeingtemptedbypsychicpowers,andprovidedforitatthe verybeginningofYoga,attheverythresholdofYoga,attheverypointofentryintotheportalsof Yoga.
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The Importance of a Complementary Relationship Between the Outer Life and the Inner Life
ItisintheabovecontextthatyoumustunderstandtheinvaluableimportanceofYamaand Niyamaandtakethemwithyourightuptotheveryend.Now,veryfew,ifany,willbeableto practiseYogatwenty-fourhoursaday,allthethreehundredandsixty-fivedaysoftheyear.Feware inapositiontocutoffallconnectionswiththeentireworld—withfamily,friends,surroundings, propertyandsoon—andgoawayintoadeepdenseinteriorforest,wherenootherhumanbeingis there.Veryfewcanaffordsuchabsoluteisolationtoleadahermeticallife.Byandlarge,nine hundredandninetynineoutofathousandhavetoblendthisYogasomehowortheotherwiththeir normallife.Somehowortheothertheyhavetomakeasortofblendofboththeirouterlifeandtheir innerlife,theirsecularlifeandtheirspirituallife.Thereisnootheralternativeopentothem.For them,ithastobeinthiswayonly.Thatbeingthecase,whenyouhavetobeinYoga,andatthesame time,carryonyourallottedoccupationsandfulfilyourobligationstohomeandsociety,therearises anindispensablenecessitytocarefullyensurethatnothingintheouteraspectofyourlife,inthe worldlydimensionofyourlife,eitherinyourdomesticset-uporinyourprofessionalset-uporin yoursocialactivities,assumesaqualityoraformthatisanti-Yoga,thatisunspiritual,that contradictsDivinityandthatgoesagainstyourentireorientationGodward.Because,ifthatcomes about,thentherewillbeanaltogetherundesirabletensionbetweentwoaspectsofyourlife.Itis readilyadmittedthatitisnotpossibletorejectorcompletelywaivetheouteraspectofyour life—individual,collective,domesticaswellasprofessionalandsocial.Atthesametime,wisdom dictatesthatasfaraspossibleyoumustmakeallsincereattempts,allearnestattempts,toseethat theouterdoesnotcontradicttheinner,thatyourearthlylifeinallitsdifferentpartsandaspectsdoes notbecomeanobstacle,doesnotbecomeaserioushindrancetoyourprogressuponyourinnerpath, toyourascenttowardsReality,towardslight,towardsliberation.So,verywiselyyouhavetofind outwaysandmeansofhowyourlifeofactivity,yourlifeofassociationwithotherindividuals, couldbesowiselyorganised,couldbesocarefullymade,thatitdoesnotbecomeahindranceand anobstacletoyourspiritualprogress,thatitdoesnotrangeitselfindirectoppositiontoyourinner life.Notonlythat,ifyouarewiseandifitispossible,itisinyourinteresttoseewhetheryoucan orderyourlifeinsuchawaythatitsupplementsyourinnerspirituallifeandoffersfurtherhelpin yourstriving.Itisthenecessityandimportanceofthiscomplementaryrelationshipbetweenthe outerlifeandtheinnerlifeinyourspiritualjourneythatgaverisetotheimportantscienceof spiritualisingone’sentirelife,oftryingtomakeevenyournormalactivitiesintoprocessesof bringingyounearertoGodandnottakingyoufurtherawayfromGod.Thismeanstransforming yournormalactivitiesintoYogicactivities,becauseanythingthatbringsyounearertoGodis directlyorindirectlyapartoftheYogaprocess.YogaisnothingbutmovingtowardsGod.Yogais tryingtoapproachGod;Yogaistryingtobringaboutaconnection,arelationship,alinkwiththe Infinite,withtheDivine,withtheCosmicSpirit.So,ifyousowiselytrytoorganiseyourlifeinsuch awaythatitalsobecomesaprocesshelpfultoYoga,thenyourlifeitselfbecomesapartofYoga. AllyouractivitiesareconvertedintoYogicactivities.Allyourworkistransformedintospiritual work.Yourwholelifebecomesspiritualisedbythiswisewayoflivingandactingandengagingin work.Yourworkitselfbecomesaspiritualprocess;youractivitybecomessomethingthattakesyou nearertoGodandceasestobesomethingthatopposesandcontradictsyourSadhanaoryour Yogabhyasa.Thistechnique,thiswiseprocess,hasassumedthedistinctnatureofaseparateYoga; it is called the Yoga of spiritualised activity or Karma Yoga, for short.
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AndthisKarmaYogaoccupiesauniqueplaceintheseeker’slife,becauseitissomething thatisnecessaryasabasisfortheseeker,nomatterwhatYogaheisemployingashisspecific techniqueofapproachtoGod.Thisisbecausetheareaofouterlifeisthesameinthecaseofall seekers,nomatterwhattechniquetheymaybeadopting—BhaktiYogaorVedantaorRaja Yoga—astheirindividualmethodofapproachtoGod.Allseekershavetodealwiththeouterlife; somehowortheothertheyhavetocometotermswithitandwiselymakeitacomplementary processintheirSadhana.Becauseofthisnecessity,theimportanceofKarmaYogaextendstoall seekersandisnotconfinedtopureKarmaYoginsonly.So,KarmaYogahasitsimportancealsofor theVedantin,theBhaktaandtheRajaYogi.KarmaYogahasadistinctplaceinthelifeofseekersof allcategories.Because,aslongastheyhavetoengagethemselvesinonefieldofactivityorthe other,aslongastheyhavetoliveandmoveintheouterworld,theymustknowhowtomakethat activitytheirfriendandnottheirenemy,howtomakethatactivitytheirassetandnottheirproblem.
Adherence to Virtue—The Common Basis of Every Type of Yoga
TheBhagavadGitathrowsalotoflightuponthisimportantdimensionofyourlife.Allthe differentYogas,thoughapparentlydifferentintheirstructure,intheircomposition,intheirouter form,arefundamentallyoneintheultimateanalysis.How?Because,alltheseYogasultimately raisetheJivaortheindividualbeingwhohasfallenintoaverygrossstateintothenetofdesires, selfishness,bondageandignorance.Basically,alltheYogashavethiscommonmotiveorintention totaketheindividualoutofhispresentpredicamentandgraduallyhelphimtoascendhigherintoa differentstateofexperienceandconsciousness.Theyallhavethisidenticalobjectiveormotivation oraim.Therefore,inordertoachievethis,youhavetofirstshakeoffthepresentstateof consciousnessinordertofreeyourself,somehowortheother,fromtheprison-houseofyour presentstateofbeing,whereyouarecompletelyenslavedbyyourego,byselfishness,greed,anger, passion,envy,jealousy,hatred,pettinessandmeanness.Thenormalhumanindividualhassomany defectsinhimthatallYogaslaydownthetakingupoffirmvowstoadheretocertainprinciplesof higherlife.Thattakesthelifeimmediatelyfromalowerplanetoahigherplane.Thathelpsthe persontogetestablishedinahigherlevelofliving.Itisrighteousliving,nobleliving,virtuous living,notunrighteousliving,nothatingandyelling,notviolenceanddishonesty,notimpurityand evil.So,irrespectiveofwhetheryouareastudentofVedantaorBhaktiYogaorRajaYoga,firstof allyouhavetoriseupfromyourpresentstate.NomatterwhatYogayoumaybepractisingoryou maywanttopractise,thecommonbasisisDharmaorrighteousnessoflife;thecommonbasisisthe adoptionofcertainnoble,ethicalprinciplestoliveby;thecommonbasisisadherencetovirtue.So, characterbuilding,Sadachara,rightconduct,goodconduct,becomingestablishedinanoble patternofmoralandethicallife,righteousnessinlife—thishastobethefirmbasis,whetheryouare aVedantinoraBhaktaoraRajaYogioraHathaYogioraJapaYogioraSankirtanYogi,whether youarepractisingZenorwhetheryouarepractisingChristianYogaorSufiYoga,nomatterwhat particularbackgroundyoucomefrom,whetheryouareJew,Christian,MuslimorParsi.Higherlife demandsthatyoulaythefirmfoundationofablameless,ethicalandmorallifebiddinggoodbye onceandforalltotheuglinessoftheegoanditsmanifestationsofselfishness,crookedness, cunningness,falsehood,dishonesty,deceitandallothertypesoflowerimpurities.Youcanhaveno truckwiththeseundivinefactorsanylongerifyoureallymeanbusiness,ifyouarereallyearnest andsincere.Thatistheplaintruth.So,inthismatterofanethicalfoundation,allYogasareone, fundamentally one.
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Fundamental Unity of the Different Yoga Systems
Andthen,whenyoutakeupseriouseffortinYogaSadhana,nomatterwhatYogayoumay adopt,youmusthavededicationandintensity.EvenifyoudoalittleSadhana,itshouldbe unbroken,itshouldbecontinuous,itshouldneverbegivenup,itshouldbedaily,daily,daily.It shouldbedaily,daily,daily;itshouldbeunfailinglyregular.Regularityisthekeyto success—unfailingregularity,unbrokencontinuity.Dailypracticeisabsolutelyindispensable.If youareabletodoSadhanaforsixhoursdaily,wonderful.Ifyouareabletodoitforonehouronly, wonderful.Ifyouareabletodoitforhalfanhouronly,stillwonderful.Ifyouareabletodoitfor fifteenminutesonly,eventhen,wonderful.But,donotgiveitup.Evenifyouareabletodo Sadhanaforfiveminutesonlydaily,itshouldbeasregularasyoureating,drinkingandsleeping,as regularasyourbreathing.Andifyouarereallyearnest,ifyouarereallysincere,youreffortwould bewhereyourheartis,whereyourloveandlongingis.Therethemindmustgo.Thatisthetruth. Andso,ifyouhavereallovefortheultimategoal,fortheultimateattainment,youmustengagein unbrokencontinuouseffort.YourSadhanamustbearegular,unfailing,dailyaffair.Andwhileyou areengagedinthismanner,youshouldneverallowyourselftoslideback,youshouldneverallow yourselftoslipintotheoldsensualrutsandgrooves,becausethenallthatyoumighthaveachieved willbecomelost.Youmusthedgeyourselfagainstthispossibilityandyoumustseethatyounever goback.Onceyouhaveturnedinthespiritualdirection,onceyouhaveputyourhandtotheplough, thereisnoturningback.Beverystrictwithyourself,beveryfirmwithyourself.Neverallowthe sensestorunriotonceagain.Neverallowthemindtoonceagainfallapreytodesireandcraving. Thatwhichhasbeenspatoutshouldnotbepickedupfromtheearthandputintothemouthonce again.Nodecentpersonwithanysenseofrespectabilitywilldoit.Spatoutmeansspatout.Thatis theattitudetheSadhakamusttake,theYogimusttake.ThatiscalledVairagya.Thecontinuous practiceofVairagyaandthekeepingupofanunbrokencontinuityinyourSadhana—whatis knownasAbhyasa—mustbetheresidebysideuntilyoucomefacetofacewithyourBelovedGod orattainVedanticilluminationorAsamprajnataRajaYogaSamadhi.Untilthen,Abhyasaand Vairagya should go hand in hand relentlessly.
Inthisrespect,allYogaisone.ThefoundationforalltypesofYogaisidentical.Thereisno differenceinthebasis.TheouterformofeachYogamaybedifferent,buttheinneranatomyofthe progressoftheYogiisthesame.Itisafierydeterminationtokeeptheeffortunbrokenand continuous,unfailingandregularanddetermined.Itisafierydeterminationnevertoslipback, nevertoallowthemindandthesensestofallintooldgrooves.Itisbecomingfirmlyand continuously established in Vairagya. This is the inner form of Yoga Sadhana.
Ultimately,thefruitofYogaisalsoidentical,whetheryoucomefacetofacewithyour belovedLordthroughBhaktiorwhetheryouattainVedanticAparokshaAnubhutiorCosmic ConsciousnesswhereyoufeelthateverythingistheLord,whereyoufeel, “VasudevaSarvamIti”, “SiyaRamMayaSabaJagaJani”,“SarvamVishnuMayamJagat”.ThefruitofYogaisthesame toaRajaYogiwhopractisesmeditationandattainNirvikalpaSamadhiastoaKarmaYoginwho practisesNishkamaKarmaYogawithIsvaraDrishtiorNarayanaBhavainallNama-Rupa,who seesthemanifestationoftheLordinallcreaturesandservesthemandattainscosmicvision, DarshanofNarayan,DarshanofAtma.Onceyouattainthesupremeexperiencebeitthrough KarmayogaorBhaktiYogaorJnanaYoga—thereiscessationofallsorrow,painandsuffering. Thatistheattainmentofsupremeblissandblessedness—bliss,bliss,bliss,indescribableinfinite
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THE PARAMOUNT IMPORTANCE OF BRAHMACHARYA
THE PARAMOUNT IMPORTANCE OF BRAHMACHARYA
The Four Great Purusharthas
Fourgreatvalueshavebeengivenbyourancientsastheobjectivestoattainwhichevery humanindividualmuststrive.ThesefourgreatvaluesarecalledthePurusharthaChathushtaya. ‘Purushartha’meansrightexertionoreffort.Sotheyhavegiventhesamewordfortheobjectof effortalso.Now,whatarethesefourgreatvalues?Theygavetheforemostimportance,theygave theprimaryplace,tothevaluecalledethicsormorality.ItiscalledDharma.Whateveryouengage indoingshouldbethatwhichoughttobedone,shouldbethatwhichispropertobedone,shouldbe thatwhichisright,whichispure,whichismoralandethical.Youshouldnotdoanythingthat contradictsthelawofethicsandmorality.Why?Because,inmoralityonlyliesyourhighestgood. Inthatonlyliesyourhighestwelfare.Ifyourthoughts,wordsandactionsaremoralandrighteous, therewillbehappiness.Theywillsecureforyouyourwelfareandgood.Otherwise,youwillreap theharvestofbitternessbecauseofalawthatpervadesthisuniverse,alawthatiscalledtheLawof CauseandEffect.Thislawstates:“Asamanthinkethsohebecometh”.Thislawisalsostatedin anotherway,namely:“Asyousow,soshallyoureap”.ThisLawofCauseandEffectisalsocalled theLawofKarmaorKarmaphala.Therefore,ifyouengageinrighteousaction,theresultofitis auspiciousnessandblessedness;theresultofitisyourownhighestgoodandyourownwelfare, yourownhappiness.Ifyouignoreorneglectthislaw,discardthislaw,andyouractionsarenot proper,notright,whathappens?Youinviteuponyourselfareactionthatisbitter,areactionthatis notconducivetoyourowngood,toyourownwelfare,becauseyouhavetosteadilyprogress towardsdivineperfectionandhereyouputandcreateobstacles.Youslowdownyourprogress towardsthatgreatgoal.Youcreateyourownmiseries.Therefore,havinginmindthehighest welfareandgoodofthehumanindividual,ourancientsputethicsastheforemostvalue,because morethananythingelse,theywantedtosecurethegreatestbenefitandgoodoftheindividualsoul or Jivatma. And they said: “This is. the way”.
So,adheretothemoralandethicalvaluesinlife.Neverdeviatefromtheethicalstandard. Thenyouwillbehappy.Youmayhavetroubles.Peoplemaytroubleyouandyoumayhavesome difficulties;yetyouwillhavehappiness.Insideyouwillhavehappinessandpeace.Isay,“Inside”, becausephysicaltroublesandmentaldifficultiesandtormentstherewillalwaysbe.Thoseyouhave tosufferaccordingtoyourPrarabdha.But,ifatthepresentyouengageinrighteousactivity,itwill giveyouimmensestrength.TaketheexampleofthePandavas.Whatalldifficulties,trials, tribulationsandsufferingstheydidnotundergo!Yettheyhadthatinnersatisfactionand contentmentthattheyhadnotdeviatedfromwhatwasrightandthereforeitgavetheminner strength.Theyneverbrokedown.Theynevercollapsed.Nothingwasabletoshakethem.They werealwaysfirmintheirabidanceinvirtue.ThereforethefivePandavaswhoabidedinand adheredtovirtuewereabletoovercomethehundredKauravaswholackedtheinnerstrength, becauseinthelattertherewasnotthestrengthofvirtue,therewasnotthestrengthofDharma.So, DharmaupholdsthosewhoupholdDharma.AndthosewhodonotupholdDharma,theyfall. Therefore,thefirstandforemostvalueinthePurusharthaChathushtayaistheethicalvalueorthe moral standard in all our activities. This is called Dharma.
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Nowwecometothesecondvalue.Youhavegotthebody,youhavegothungerandthirst, youfeelheatandcold.Soyouwantfood,youwantshelter,youwantclothing.Andyouwantother necessitiesoflife.So,forallthis,youwantmoney;andtherefore,youmusthaveajoborplyatrade orprofession.Thisaspectoflifetheancientsdidnotignore.Theysaid,“Yes,thisisalsoan inevitablevaluearisingoutofthefactthatyouarelivinginthisworld”.Theycalledthisvalue Artha.Arthaismoney,theeconomicvalue.Moneyisinevitable;itisnecessary.Forthatalsoyou muststrive.ButyoumuststriveforitonthebasisofDharma,onthebasisofrighteousness.Your effortstoearnyourlivelihoodshouldnotbeimmoral,unethicalorunrighteous.Dharmashouldbe thebasisevenofyourprofessionalactivitiesorbusinessactivities.Anythingyoudotomakea living should be based upon Dharma. Dharma should be the basis.
Andthen,thethirdvalue.Anyanimal—beitadog,donkey,coworbuffaloissatisfiedifit hasfoodandaplacetorest.Butmanisnotlikethat;hehasgotmanylongings,manydesires,many ambitions.Manisavitalbeingwithavitalpsychologicalpersonalitywithin.Hehasgotmany longings,manydesires,manyambitionsandplansandschemes.So,thisvitalvaluealsowasgiven aplaceamongthePurusharthas;aplacewasprovidedalsoforthisvitalvaluearisingoutofthe desirenatureofman.Theotheranimalshavenodesire.Theyhaveonlytheinstincttogoby.They wantonlyfoodanddrinkandshelterandrest,andtherefore,theyarecontentiftheseareprovidedto them. But man is not content. He has the desire nature in him. They call it Kama.
The Twofold Importance of Dharma
Kamameansdesireofanykind.But,herealso,anydesirethatgoescontrarytomoralityand ethicsshouldbeshunned.Itshouldnotbekept,itshouldnotbegivenanyplaceinyourlife,because itwillstopyourevolutionaryprocess,yourprogressupwardstowardsGod-consciousness.Such desiresonlyaretobeharbouredinyourmind,suchdesiresonlyaretobefulfilled,asarein accordancewiththelawofrighteousness,withthelawofDharma.So,Dharmaistheoveralland continuousfoundationandbasisforallhumanstriving.Eveninyourprofessionalactivities,inyour varioussocialandotheractivities,Dharmamustalwaysaccompanyyou.Dharmamustalways infillyourthoughts,wordsandactions.Thus,theeconomicvalueandthevitalvaluepertainingto yourPrapanchaoryourouterworldlylifealsoshouldbeanimatedbyDharma,pervadedby Dharma.ThenitwillleadyoutoSukha.IfDharmaisabandoned,thenitwillleadyoutoDuhkha. This is the simple truth.
Andanotherimportantreasonwhyalltheseactivitiesandstrivingsupontheouterplane shouldbecontinuouslycharacterisedandqualifiedbyDharmaisthatonlythenyourlifewillmove inthedirectionofthehighestandsupremevalue.Whatisthathighestandsupremevalue?Itisthe spiritualvaluewhichisGod-realisation,Atma-Jnana,liberation,divineperfection,highestspiritual consciousnessandillumination.Thatisthesupremevalue.Forthatonlywehavetakenbirth.That onlymakeslifeworthliving.Nomatterhowdesperatelifemaybe,ifyouhavethisonegoalthat youmustattainDivineConsciousness,youwillgetthestrengthtoovercomeandbearallthe vicissitudesoflife.“Iamdivine.TemporarilyIhaveforgottenit.AnduntilandunlessIattain DivineConsciousness,mylifewillnotbefullandIwillnotremaincontent.”—Ifthatonegoalis therewithyou,nomatterwhathappenstoyou,allthatwilllooksecondaryandlessimportant. Whereas,yoursupremegoalwilllookthemostimportantofallthings;itwilldominateyourlife anditwillbeenoughtotakeyouaboveallthevicissitudesoflife.Itwillgiveyoustrengthand
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definitedirectioninlife,aspecificaiminlife.Andfromthenon,yourlifewillmoveina self-chosendirection.Thatlifecannotbeassailedbymisfortune.Itwillnotbeshaken.Having acquiredgreatstrengthandpower,itwillridetriumphantoveralltheupsanddownsoflifeand movetowardstheself-chosengoalinaverydeterminedmanner.So,thehighestspiritualgoalitis thatmakesyourlifeworthliving,thatgivesdeepmeaningtolife.Otherwise,whatisthemeaningof life?Whatisthemeaningofjusteating,drinking,sleepingandonedaydying?Doinglittlepetty sillythingsandonedaydying?Deathputsanendtoall.Butwhatisthatwhichmakeslife meaningful?Throughthislifeofbirth,change,growth,oldage,disease,decayanddeath,youareto attainimmortalityanddeathlessnessbymakinguseofthislife.YouaretoattainDivine Consciousness.Youmustresolve:“Ishallbecomedeathless.Ishallrealisemydeathlessnature.I shallrealisethatIamImmortalSoul,SpiritDivine”.Andyoumustexerttotheutmosttoattainthat goal.Thatsupremevalueisthemostimportantvaluewhichgivesliferealdepth,truemeaninganda purposefulness.Itmakeslifesignificant,important,sacred,purposeful.Thereforeitisthemost importantvalueinlife.Ifthatvalueisthere,yougetthestrengthtoovercomealldifficulties,allthe stressesandstrainsoflife,anditisinrelationtothatsupremevaluethatDharmaacquiresaneven greater importance, an even deeper significance.
Dharmaisimportantfortworeasons.Firstly,ifitisthereinyoursecularlifeofArthaand Kama,inyoursecularlifeoftheeconomicandthevitalvalues,itleadstohappiness.Ifitisnot there,thenitleadstosorrowandmisery.ThereforeyoumusthaveDharma.Thisisthelesser significanceanduseofDharma.ThehigherpurposeandsignificanceofDharmaisthatifitinfills yourlife,thenitleadsyourlifetoMokshaortheattainmentofthehighestspiritualvalueinlife.It liberatesyouonceandforallfromthewheeloflifeanddeath.Thenthereisnomorewant,nomore sorrow,nomoreweeping,nomorewailing,nomoredifficultiesandproblems.Youtranscendall theTapatrayas.Youbecomeestablishedinastateofabsolutepeace,absolutecontentment, absolutejoy.Youattainsupremesatisfaction,becomefearlessandfree.Thatsupremeexperience whichisthehighestPurusharthaorParamaPurushartha,thatattainmentofMokshaandDivine Consciousness,ismadepossibleonlyifyourentirelifeisinfilledbyDharma.So,Dharmahasa directconnectionwithMoksha.Thereforetheyputitasthebasisofyourentirelife.Andinthe frameworkofthisDharmiclife,uponthefoundationofDharmiclife,spiritualSadhanabecomes rapidlyfruitful.WhateverJapayoudo,whateverprayeryousay,whateverspiritualstudyyoudo, whatevermeditationyoudo,allbecomelikestrikingadrymatchstickonadrymatch box...immediatelythereisfire.WherethereisDharmaanimatingandpervadingyourentirelife, therespiritualSadhanabecomesdynamic,rapidlyfruitfulandprogressive.Thisisthegreatidealof Bharatavarsha.Itisinevitabletostrivefortheeconomicvalueandthevitalvalue,becauseofyour earthlynature.Butitisonlythespiritualvaluewhichmakeslifesuccessful,whichliberatesyoufor everfromallthesorrowandbondage.Anditistheethicalvaluewhichisthemostimportantofall, becausebothforPrapanchaaswellasParamartha,bothforthelifehereandthelifehereafter;itis thatwhichguaranteesthatyourlifewillleadtohappinessandblessednessandnottosorrowand wretchedness.
Conservation of Energy in the Context of a Spiritual Life
AndinthecontextofthePurusharthaChathushtayaorthefourfoldvaluetobeattained,we requirestrength.Werequireenergy.Anyeffort,anyexertion,requiresstrengthandenergy.And energycanbegatheredtogetheronlyifitisconserved,onlyifitispreserved.But,ifitisfrittered
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away,youarealwaysindebt.Justas,ifyouwanttobuildahouseorstartabusiness,slowlyyouput bymoneyandgoonsaving,saving,savingandthenputitinafixeddepositinsomebank,andthen, afterfiveyearsortenyears,youwouldhaveenoughtostartabusinessorbuildahouse.But,if everymonthyouspendmorethanyouget,ifeverymonthyourexpenditureismorethanyour income,howcanyoueverdreamofhavingahouseorstartingabusiness?Alwaysyouwillbein debt.Youwillbeveryowing.Yourplightwillbemiserable.Similarly,energyistobeconserved. Conservationofone’senergyinordertoputittohigheruseisthecentralprincipleof Brahmacharya.WhattheycallBrahmacharyaisawisedirectionofourancientstomakethe individual’seffortssuccessful.Towardsthisend,theysaid:“Youmustconserveyourenergy”. Because,ifenergyissufficientlyconserved,youcanputittoanyusethatyouwant,youcanattain anythingthatyouwishtoattain.Butifyouarebankruptinenergy,allattainmentbecomes difficulty.Itbecomesalong-drawnstruggle.So,preservationofenergyistheessenceof Brahmacharya.Energyisfritteredawayinadozendifferentdirections.Toomuchtalking,too muchworry,toomuchwanting,gettingfitsoftemper,anger,fightingandquarrelling,thearguing habit,overeating—allthesethingsdrainawayenergy.Allexcesses,allimmoderatehabits,all wastageofnervousandemotionalenergythroughnegativethoughtsofhatred,envyandjealousy andallhealth-killinghabitslikesmokinganddrinking—theyalsodrainawayenergy.Thus, Samyama or sense-control becomes an inevitable part of Brahmacharya.
Thefunctioningofanysensewastesawaynervousenergy.Thatshouldbecontrolled,that shouldbewiselychecked.Andoneofthemostrefinedofenergies,mostconcentratedofenergies, isthesexenergy.Thesexenergyiswhatwemaycallthequintessenceofenergies.Itisthe energy-potentialinits24caratform.Itisthequintessenceofallthatweeatandassimilateand preserveinthesystem,inthesamewayashoneyistheveryquintessenceofflowers,andbutteris theveryquintessenceofmilk.Thousandsofbeesgoandbringnectarfrommillionsofflowersand workuponitinahugebeehive,andoutofthatbysomemiracleofbiochemistry,comeshoney.Out oflitresofmilkorgallonsofmilkcomesbutter.Inthesameway,thesexenergyisthemostrarified andperfectlypureformofhumanphysicalenergy.Ifthatsexenergyiswiselyconserved,it becomesavailabletoyouforbeingconvertedintoanyotherformofenergy.Forexample,ifyou wanttostudyhardandbecomeabrilliantscholarwithawonderfulmemory,sexenergycomesto youraid.Ifyouwanttobecomeabrilliantsurgeon,sexenergycomestoyouraid.Ifyouwantto becomeagreatmastermusician,thepreservedsexenergycomestoyouraid.Thisisbecause,sex energy,whenpreserved,graduallybecomestransformedintosubtlerenergy.Ofcourse,thereare Yogicprocesses—Asanas,Pranayama,Surya-Namaskar,highemotions,nobleemotions,spiritual sentimentsandsuchotherthingswhichhelpthisworkoftransformation.So,theworkof transformationgoeson,goeson,goeson,andtherarifiedenergybecomesavailableforhigher intellectualpursuits,researchandinvention,meditationandsoon.And,therefore,thewise conservationofthisvitalenergyhasalwaysbeengivenanimportantplaceinallreligionsinthe context of a spiritual life.
Sex Energy—A Manifestation of Para Shakti
Whatisthissexenergy?Thisenergy,thissexenergy,isamanifestationofGod.Itis Brahmanindynamicexpression.ItisShakti,ParaShakti.Weallknowthatthisphenomenal universeistheactivityofthecosmicpowerwhichisillimitable,indescribableandinfinite.Wecall thiscosmicpowerParaShakti,MahaShakti,MahaMayaorPrakriti.Countlessbillionsof
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universescomeandgothroughtheactivityofthisgreatcosmicenergy.Itisthiscosmicenergy,this ParaShakti,thatmanifestsastheincredibleenergyofthesun,theenergyoftheplanets,andthe incrediblespeedatwhichtheywhirlintheirownorbits.Itisthiscosmicenergywhichmanifestsas thepowerofgravity,asthepowerofthesun’sradiance,asthepowerofallthesegreatplanetsand heavenlybodies,asthepowerofthewindandotherelements.Ifsometimesthewindisfurious,it willevenblowuphouses.Itisthecosmicenergywhichmanifestsasthepoweroffire,asthepower ofthevolcano,asthepoweroffloods,asthepowerofearthquakes,asthepoweroftheBhumito bearmountains,riversandseas.So,earth,air,water,ether—allarenothingbutthemanifestations ofthisgreatpower.Itisthesamepowerinsidetheseedthatmakestheseedgrowintoahugetree.It isthepowerbehindlightningandthunder.Anypowerthatyouseeinthisuniverseisthepowerof thisgreatcosmicforceanditisthissamepowerthatanimatesalllivingbeings,trees,plants,insects, birds,bees,reptiles,fishandanimals.Itisthepowerofthelion,itisthepoweroftheelephantandit isthepowerofthebrilliantintellectorgeniusofaFaraday,aRamanoranEinstein.Thisselfsame powerabidesinusandanimatesourentirebodymechanism.Itisthepowerthatdigestsourfood, thatmakesourheartpumpblood,thatmakesourlungsbreathe,thatmakesourmusclesandjoints work,thatmakesourtonguetalkandearhear.Itisthisverypowerthatisalsopresentasthesex energyinus.So,sexenergyispartoftheoneindivisiblegreatcosmicpowerpresentinthehuman individual.Initsgrossbiologicalaspect,itiscalledthesexenergy.Initssubtleraspect,itisthe energyofdiscrimination,thepoweroftheintellecttoanalyseandenquireandratiocinate.Inastill subtleraspect,initspsychicaspect,itisthepoweroftheKundalini.Andinitssupremeaspect,itis nothingbutAtmaShakti.Because,BrahmanandShaktiarenottwo.Theyarethestaticandthe dynamicaspectsofoneandthesameprinciple.Therefore,thesexenergyisnothingbutthe presenceoftheDivineMotherinallhumanbeings.Itissomethingdivine,itissomethingsacred, anditssupremefunctionintheschemeofthingsoftheCreatoristokeepgoingtheuniversal process.Itisthefunctionofreproductionwhichispresentinallnature,inalllife.Withoutthis subtlepowerofduplicationorreproduction,allspecieswillbecomeextinct.So,theutilisationof thesexenergyforthepurposeofreproductionisactuallyasacredprocessforcooperatingwith Brahma,theCreator.Andanyotheraspectofthesexenergyisasecondary,lesseraspect.Andif thisenergyorpoweriswiselyutilisedinamoderateandrestrainedway,evenaftersuchutilisation, asufficientamountofitwillbeavailableforhigherspiritualdevelopment.Andifthisgross biologicalenergyisconvertedthroughYogabhyasaintoasubtlerform,itbecomesavailablefor deepcontemplation,reflectionandmeditation.Manana,NididhyasanaandSamadhiareenabled throughthepowerofthisconservedandconvertedenergy.ThatisBrahmacharya.So,allpractices tosuccessfullyconserveandconvertthesexenergyintoahigherformandutiliseitforahigher spiritualpurposeareincludedinthebroadmeaningofthetermBrahmacharya.Therefore, Brahmacharyaisnotonlyasingleactofrestraint;itisawholewayoflife.Itisthatwayofliving andmovingandactingwhichwilltakeustowardsBrahma-Jnana.ThatisBrahmacharya.And therefore it involves moderation in all our activities and a wise restraint of all our senses.
InthecontextofIndianculture,ofBharatiyaSamskriti,totalrestraintofthesexenergywas laiddownuponthreeAshramas,namely,theBrahmacharyaAshrama,theVanaprasthaAshrama andtheSannyasaAshrama—thestudent-stageofyouth,theretiredstageoftheelderlypersonand themonasticstageofthelastpartofyourlife.And,evenintheGrihasthashrama,legalorlegitimate utilisationofthispowerforthepurposeofperpetuatingthespecieswaslaiddown.Theresultwas thatintheGrihasthashrama,Brahmacharyameantmoderation,awiserational,restraineduseofthe sexenergyforthepurposeofprocreation.Moderation,andchastityorfidelitytoone’smarried
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partner,werelaiddown.Itwasenjoineduponthemarriedpersonnottocastanyimpurelookupon anypersonotherthanone’slawfullyweddedwifeorlawfullyweddedhusband.So,outofthislofty conceptofBrahmacharyatherearosetwogreatideals,thePativrataDharmaandthe Eka-Patni-VrataoftheGrihastha.Forthemarriedmantherewasonlyonewomaninthewhole universe,hislawfullyweddedwife;theotherwomenwerelikemotherstohim.Hecastnolustful, passionate,carnaleyeuponanyotherwoman.Andforthechastewifetherewasonlyonemaninthe wholeuniverseandthatmanwasherLordandhusband,whomsheregardedwithreverenceand worshipfulness.Allothermenwerelikechildrentoher.TowardsothersshehadtheBhavof mother,ofcosmicmother.Itwasonlytowardsonepersonthatsheentertainedthefeeling:“Iama woman.Iamwife”;andthatpersonwasherlawfullyweddedhusband.Thisisthegreatidealthat hasarisenoutofthesupremeprincipleofBrahmacharya,thesupremeconceptofBrahmacharya. Thus,insofarasthepureclassicalattitudeofBharatiyaSamskrititowardsthesexenergywas concerned,itwasoneofreverence.TheancientMastersneverthoughtofthesexenergyaseither uglyorbadorwickedorevilorimmoral.Suchwrongnotionsaboutthesexenergyarealltheresult ofafailuretounderstandthesublimityofthisparticularforce.Itisduetosuperstitionandlackof understandingthatinnormalsociety,deprivedofrightinstructionandrightknowledge,people begintolookuponitassomethingugly,assomethingevil.Onereasonforthedevelopmentor evolutionofsuchanattitudeisthatbecauseofall-too-commonhumanweaknessforsex,theyhad toplacesomesortofamoraltabooonsex.Otherwise,humanweaknessissuchthatitalwaystakes thelineofleastresistanceand,therefore,theysaid,“No.No.Thisshouldnotbedone.Itshouldnot be done in such and such a stage, because Shastras say so”. They gave it this sort of colour.
The Human Body Compared to a Mansion
Onelittlepointneedstobestressedhere.Thebodyislikeamansion.Nomatterhow wonderfulamansionmaybe,evenifitbemadeofmarbleandsetwithjewels,noonewillbeableto liveinthatmansionunlessithasakitchenandabathroomandatoilet.Because,whateverman takesin,partofitsgoestoformhismind,partofitgoestoformhisbody,andtheremainingwaste hastobeeliminated.Andwasteisalwaysfoul-smelling.Theimpuritiesofthebodyarealways foul-smelling.Intheoutermansiontheyhavetohaveatoilet,theyhavetohaveakitchen.Ifthere benokitchen,noonecanlivethere.Youmayconstructanytypeofpalace,butifthereisnofood,no lunch,nobreakfast,noafternoontea—evenforaday—noonewilllivethere.Butthen,whena kitchenisthere,youhavetoprovidedrainagealso.Kitchenmeansgarbage,left-overfood, vegetablecuttings,fruitpeelsandallthat.Ifallthisiskept,itwillbegintorotandsoyouhaveto haveagarbagedisposalarrangement.Youhavetohavedrainageandsewerage.Intheabsenceof allthesearrangements,itwillnotbepossibletoliveinthatmansion.Likewise,inthehumanbody, inthismansionofninegates,inthisNavadvaraKuti,whereyouhaveanentrancewayandwindows forlightandairandknowledge,forthesakeofdrainageandgarbagedisposal,Godhasprovided twoholes.Theirrealimportanceisthatofdrainage.Theyareonlydrains.Thisistheonlyright understandingofthematter.Nodoubt,theoccasionalfunctionofreproductionisthere,butto over-exaggeratethataspectisfoolish.Itbetraysalackofknowledge.Because,frombirthuntil death,dayafterday,thirtydaysinamonth,andthreehundredandsixty-fivedaysintheyear,the constantfunctionthattheseexitgateshavetofulfilisdrainage.Andtheoccasionalfunctionthat theyhavetofulfilisincooperatingwithBrahma,butthatisonlysomerareoccasionalfunction,and thatalso,onlyinaveryshortperiodofone’slife.InthefirstAshramaofBrahmacharya,ithasno place;inthethirdAshramaofVanaprastha,ithasnoplace;andinthefourthAshramaofSannyasa,
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ithasnoplace.Outofthewholelife,itisonlyinoneAshramathatthatparticularfunctionofitis exercised.Otherwise,themainfunctionoftheseoutletsisonlydrainageofimpurities.Ifyou changeyourDrishtikonaandunderstandthebodyintherightperspective,thenagreatdealofyour problemwillbesolved.Itistakingawrongviewandgivingawrongemphasiswhichmakesoneto getintoallsortsofdifficulties.Secondly,takealookatitfromtheVedanticpointofview.The AdeshaorSandeshaofVedanta,theprimarydeclarationofVedanta,isthatyouarenotthisbody, butthatyouaretheAjaraAmaraAvinashiAtma.Then,ifyouarenottoidentifyyourselfwithyour entirebody,howcanyouidentifyyourselfwithoneaspectofit?So,ifyourfaithinVedantais Pucca,isfirmandgenuine,ifyouaretruetoyourVedanta,then,youhaveyoursolutioninyour own hand.
How to Rise Above Sex
ThereisanotherimportantangletothismatterofBrahmacharya.Andthatpertainstoyour aimandambitioninlife.Whatisitthatyouwantoutoflife?Whatgreatdesiredominatesyourlife? Istheresomethingthatisaconsuminghungerinyou?Doyouwanttobecomethehighestmusical geniusinthisworld?OrdoyouwanttobecomethefastestOlympicrunnerorweightlifterinthis world?Nomatterwhatyourambitionis,ifthereissomeoneoverwhelmingorall-consuming hungerinyou,thenallotherproblemsrecedeintothebackground.Theydonotpresentagreat difficulty.But,ifyoudonothavesuchanoverwhelmingambitioninonedirection,theneverything becomesaproblemandsexalsobecomesaproblem.Therefore,therightwayofsolvingthis problemofsexistoriseaboveitsothatitbecomessomethingnotimportant.Youhavetoriseabove sex—notwrestlewithit,butriseaboveit.Because,ifyoudonothaveanoverallconcentratedurge orambitioninlife,thentheclamouroftheselittlesensesbecomesagreatdininyourlife.Yourlife willalwaysbeunderthatclamour.But,ifyouhavegotanoverwhelmingurgeforsomethingelse, thenthisclamourdoesnotreachyouatall,becauseyouaretoobusyengagingyourentireattention insomeotherdirection.So,therightwayofsolvingthissituationofsexistoriseaboveit,by developinggreatloveforGod,greatloveforanideal,developingpassionforapurelife,amoral life,anethicallife,anideallifeandnurturingTivraMumukshutvaforattainingliberation.Ifintense Mumukshutvaisthere,thenallotherthingsrecedeintothebackground.Theybecomeless important.So,ifyouwanttoattainvictoryovertheclamourofthesenses,youmustarousewithin yourselfagreatfireofhigheraspiration.Then,whathappens?Inordertoattainthatuponwhich yourheartisset,yougiveyourselfsototallytoitthatyouhavenotimeforotherthings.Evengreat scientistsdonothavethisproblem,becausetheyareallthetimecompletelyabsorbedintheir scientificresearch.Theydonotpaymuchimportancetofoodorclothingorbathingoranything. Why?Becausetheyareallabsorbedin,andinterestedin,somethingelse.Thatisthewayof becoming established in Brahmacharya, in successful Brahmacharya, in effective Brahmacharya.
Voluntary Self-restraint Is No Suppression
ThereisaWesternideathatsexisanaturalurgeandsofreeexpressionshouldbegiventoit. Andiffreeexpressionisnotgiventoit,thesexurgewillbecomesuppressed,willbecome repressed.Andifitisthussuppressedandrepressed,itwillcreateallsortsofabnormalitieswithin youandyouwilldevelopneurosisandvarioustypesofcomplexandyouwillbecomeanabnormal person.Thereispartialtruthinit.Thereistruthinittotheextentthatifthissuppressionand repressionisforceduponyoubycircumstancesbeyondyourcontrol,bysocialenvironment,by
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othertaboosanddeep-seatedinhibitionswithinyou,duetoyourfather’sadviceormother’s dominanceorfamilyandall,thenitcangiverisetosomeundesirableinnerabnormality.Butthis situationneverappliesifrealisingthegreatnessofahighergoalandrealisingthenecessityofthis importantSadhanaofself-controlinordertoattainthatgoal,youmakeupyourmindfully, willinglyandvoluntarily.Thenthereisnoquestionofsuppression.Ifwithafullwillingheartyou enterintothiscourseofself-disciplineandself-restraint,thenthereisnoquestionofsuppression. Nooneisaskingyoutodoit.Youwanttodoit.Youareyourselfdesirousofit.So,donewithfull willingness,donewithgreatenthusiasm,itbecomesavoluntarything.Then,psychological situationswillnotarise.Onthecontrary,everytimeyousucceedincontrollingthesense-urge,you getasenseofelation,yougetasenseofachievement,yougetasenseofinnersatisfactionthatyou havesucceeded.So,itsomethingthatgoesongivingyouendlesssatisfactionandasenseof triumph,asenseofovercoming.Thereforeitisentirelyapositiveprocess,averycreativeand positiveprocess,notanegativeandsuppressiveprocess.So,regardingBrahmacharya,ifyoutake therightapproachandattitudetowardsit,thenitissimple.Itisaquestionofconservingenergy,of preserving energy, so that it may be utilised for higher things which you wish to attain.
Theenergyinyouisapartofthegreatcosmicenergy.Cosmicenergy,whenindividualised inthehumanbeing,manifestsinmanyaspects.Andoneveryimportantaspectisthephysical biologicalaspect.Thatisthesexenergy.Ahigheraspectisthementalandoccultaspect.The mentalandoccultenergyiscalledMedhas.Thenthereisintheindividualthepsychicaspectofthe cosmicenergy.ThisistheKundaliniShakti.Andaboveeverythingelse,initshighestaspect,the cosmicenergyshinesinthehumanbeingsasAtmaBal,asAlmaShakti,astheradianceofthe Atman.So,thinkoverallthis.Allthisisfoodforthought.Theseareseedsofcertainconceptsfor your further reflection.
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SOME QUESTIONS ANSWERED
Q.1. Inpractice,duringconcentration,themindplayshavocinspiteofrepeatedlybringing it to the focal point. Would you please suggest how to get more steady.
A. Onlytwosuggestions.Inspiteofthemindplayinghavocandinspiteofitsgoingaway repeatedlyfromthecentre,donotgiveupyourpractice.Goon—continue,continue,continue.Do notstrugglewithit,donotloseyourtemper,donotbecomeupset,donotbecomeangryorirritated. Patiently,withoutlosingyourbalance,bringitbackagainandkeepitonthefocalpoint.Thatisthe only way. And ultimately it will succeed. That is what they say.
Secondly,trytoanalyseyourmind-wanderings—wheredoesthemindfly,wheredoesit jump.Thenyouwillbeabletoknowwhatisthecausebehinditsbehaviour.Theremustbesome workingdesire,workingambition;ormaybe,youarehavinginyourdailylifecertainpractices whichhelpinconstantlymakingthemindbringoutthoseideas.Supposingyoureadpoliticalnews daily.IndiraGandhiwillcomethere,Afghanistanwillcomeandsomeotherthingwillcome, becauseyouareprovidingmaterialtothemindforthisjumpingabout,thisVikshepa.Youmaybe
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listeningtotheradio;youmaybereadingnovels;oryoumaybegoinginthecompanyofpeople whoalwaysgossipandtalkallsortsofthings.Naturally,thesemanifoldideaskeeptroublingyouin yourmind.YouaregivingSamagrieveryday.Then,howwillVikshepastop?Youhaveto withdrawthefuel.Youmusttrytofindoutwhatfactorsexistinyourlife-style,inyourouter activitiesandenvironment,thatmaypossiblybealikelysourceforthesethings.Youmustfindout thecausescontributingtothesethings.Youmustmakeafrankappraisalandanalysisofyourown dailylifeandactivity,andifyoufindthattherearecertainfactorsthatarelikelytocontribute towardsthissortofrestlessnessandwandering,youhavetoeliminatethosefactorsifyouwantto concentrate successfully.
So,thesetwothingsyouhavetodo.Donotgiveuptheeffort.Keepuptheeffortwithall patience,andpersistence,witha“bulldogtenacity”.Gurudevwasfondofusingthisexpression.It isapopularbeliefthatthereisabreedofEnglishdogscalledbulldogs.Theysaythatthebulldogis notvery,veryaggressive,butifitbitessomeperson,afterwardsitwillnotletgo.Itisverydifficult tomakeitletgo.Onceitbites,itwillnotletgo.Nomatterhowmuchyoumaystruggle,itwillnot letgo.Theownermayhavetocomeandusesomespecialmethodtomakethebulldogopenits mouth.Otherwise,itwillnotletgo.So,thisexpression“bulldogtenacity”hascomeintovogue. AndGurudevwasveryfondofthisexpression.So,findoutthecausativefactorsofyourmental distractionsandtrytoremovethosefactorsfromyourlifeanddonotgiveuptheeffort.Bepatient and carry on.
Q.2. Controlofsenses,ratherthanwithdrawal,whilelivinginthemidstofactivitiesinthe world,isnoteasy.DoesitmeanthatonehastobeinawarenessoftheInnerRealityateverymoment and one has to be watchful of one’s thoughts, words and actions every moment?
A. IhavegivenadetailedanswertothisquestioninthechaptersdealingwithPratyahara. So,thereisnotmuchtosayinaddition.Lettheeyeseesomething,butyoudonotlook.Lettheear hearsomething,butyoudonotlisten.Donotpayattentiontothatprocesswhichthesenseis engagingin.Trytowithdrawyourselffromtheinevitableactivityofthesenses.Youcannot completelychangethenatureofthesenses.Theeyeswillsee,theearswillhear,theskinwilltouch, thenosewillsmellandtonguewilltaste,whetheryouwantitornot.ThatistheirDharma.Theywill goonwiththeirperceptions.Butyoutrynottoassociateyourselftoomuchwiththeminapersonal way;trytostandapartfromthem.Controlofsensesdoesimplywithdrawal.Withdrawaland controlofsensescannotbetreatedasseparate.Theygotogetherandconstantawarenessofyour innerSelfhelpsyouinthisprocessofwithdrawalofthemindandcontrolofthesenses.Thatisthe truth.Watchfulnessshouldbethere.Youhavetobevigilant,youhavetobewatchful.Alltheseare complementary processes.
Q.3. KindlyletusknowwhyMaharshiPatanjalimadenomentionofKundaliniinhisRaja Yoga.WereadinmanybooksregardingKundalini.Isitthatthistopichascomeupsubsequentto Patanjali?IsitpossibleforthosewhoseKundalinihasnotawakenedtoseesteadylightduring meditation?
A. PatanjalihasnotcompletelyignoredKundalini.Hehastoucheduponcertainaspectsof KundaliniYogaindescribingdifferenttypesofconcentration.Concentrationupontheinner ChakrashasalsobecasuallyhintedatinRajaYoga.But,thereasonwhyPatanjalidoesnotmake
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mentionofKundaliniisbecauseRajaYogaisessentiallyaYogaofmentaldiscipline.RajaYogais theinnerYogaofDharana,DhyanaandSamadhi;anditisconcernedmainlyintrainingthemind,in discipliningthemind,tobecomeapowerfulinstrumenttopiercebeyondtheveilofcreativityand dualityandgointotherealmofnon-dualconsciousness,ofabsoluteconsciousness.Thisisthe wholeattemptofRajaYoga.AndPatanjaliisnottrytodoitthroughthepoweroftheKundalini;he istryingtodoitthroughthepowerofapurifiedandconcentratedmind.Assuch,hehasnoneedto makeamentionaboutKundalini.AndsohedoesnotmentionKundalini.Patanjali’sinstrumentis notShakti.Hisinstrumentistheconcentratedmind.Thatisthereason.KundaliniYogaisHatha Yoga.HathaYogaisKundaliniYoga.Thename“HathaYoga”doesnotimplymerelyAsanasand Pranayamas.HathaYoga,properlyinterpreted,isactuallyKundaliniYoga.HathaYogaisthe processortechniqueofcontrollingthesolarandthelunarPraniccurrents,therightandleftPranic currents,andunitingthemthroughvariousBandhas,andtakingtheunifiedPraniccurrenttowards theMuladharaChakraatthebaseofthespine,andthroughvariousBandhasandvarious Pranayamas,tryingtomakethisunitedPranathatisnowdirectedpowerfullytowardsthebaseof thespinetosomehowortheotheractivatethesleepingpowerofKundalini;and,asafurtherstep, eventryingtograduallyforcetheKundalinithroughthecentralchanneloftheSushumnaNadi.So, HathaYogaisavery,veryscientificandexactprocess.Itisadifferenttechniquealtogether.Itis treatedin SivaSamhita,GherandaSamhita,HathaYogaPradipika andsuchothertexts.Tosome extent,Jnanesvaralso,inhiscommentaryontheSixthChapteroftheSrimadBhagavadGita,brings inthesetechniques.But,Patanjali,inhisRajaYoga,doesnotmentionaboutKundalini,because RajaYogahasnoconcernwithKundalini.Itsmainapproach,maintechnique,istobringaboutthe highersuperconsciousstatethroughmeditation,throughthepoweroftheconcentratedmind,and not through the force of the occult sleeping power.
Q.4. WhatisthecomparativedifferencebetweenRajaYogaandSiddhaYogawhichwas practisedandpreachedbyParamahamsaMuktanandaatGaneshpuri?Isitpossibleforacommon meditator to get his Kundalini power awakened without practising Asanas and Pranayamas?
A. ItisnotpossibleforacommonmeditatortogethisKundaliniawakenedwithout practisingAsanasandPranayamasifhispathisHathaYoga.ButifhispathisRajaYogaorJnana YogaorBhaktiYoga,itispossibleforacommonmeditatortoawakentheKundaliniPowerwithout anyAsanaandwithoutanyPranayama.Kundalinicanbeawakenedeventhroughthepowerofthe previousSamskarasandVasanas.TherecanbespontaneousawakeningofKundalini,therecanbea spontaneoustrance,thoughthatisararephenomenon,thoughthatisanexception.Butforanormal Yogi,ifheisfollowingthepathofHathaYoga,AsanasandPranayamasareindispensable; otherwisehecannotawakentheKundalini.But,ifheisnotpractisingthepathofHathaYoga,andif heispractisingtheSadhanaofBhaktiYogaorRajaYogaorJnanaYoga,Kundalinibecomes automaticallyawakenedwhenheattainsacertainstateofpurityandconcentration.Theawakening oftheKundaliniistheoutcomeortheresultofattainingastateofveryhighpurityinone’slifeand inone’sconcentrationofmind.Ifthesetwothingsarethere,whetheritisachievedthroughVedanta orBhaktiYogaorRajaYoga,Kundaliniawakeningfollowsasamatterofcourse.Thedifference betweenSiddhaYogaandRajaYogaisthatinRajaYogatheseekerdevelopshispowersby self-effort,whileinSiddhaYogathispowerisimpartedbyhisGuruthroughatraditionalprocess which they call Shakti Paat. They call it the transmission of power by the Guru to the Sishya.
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allright;thatattachmentwillliberateyou.But,ifyoursistheordinaryfieldofserviceofKarma Yoga,socialservice,thenitisagreatdanger.Toomuchclosefamiliaritywiththepeoplewhomyou servemaybringaboutsentimentaltiesofaffectionandemotion.Thatmaylandyouinproblems afterwards.So,youhavetobeware.AKarmaYogishouldalwayshaveinnerNirliptata.Hemust alwayshaveAnasakti.KarmaYogaisAnasaktiYoga.Ifyouarenotabletokeepyourselfdetached, youareheadingfordisaster.Therefore,bealertandvigilant.Bekindandcompassionate,butsee thatthereisnoMamataormine-ness.SeethatthereisnoMayacomingin.Dayaisallright,butnot Maya.
Andthen,ifyouareengagedinKarmaYoga,becarefultoseeifinthemindthereisany lurkingdesireforrecognition,forapproval,fornameandfame.Seeifthereisanydesiretomake useofKarmaYogaforobtainingsomepersonalgainsorbenefits.Thisisacommonfailureofall KarmaYogins.ItisbecauseofthisdangerthatsomepeopleintheSwaminarayanSect,whenthey gotoserveinthevillages,areverystrictwiththemselves.Theygotothevillagesinthemorning, servetillevening,andthengetbacktotheirownplace.Theycarrytheirownrations,theycarry theirownwater.Theywillnotacceptanythingfromthevillagerswhomtheyserve,notevenfood. No.Theycarrytheirownrationsandtheywilleatthatandserve.Evenwhentheyneedtorest,they willresteitherinthevillagetempleortheverandahofthevillageschoolorthevillagePanchayat house.Theywillnotapproachanyhouseholderandask,“MayIrestinyourhouse?”.No.The templeisacommonplace.SoisthevillageschoolandthevillagePanchayatbuilding.Therethey willrest.Theywillkeepvery,verycarefulnottogetinvolvedwithanyoneintermsofsentimental attachment.
IncentpercentKarmaYoga,thereshouldbenoKartritvaAbhimana,thereshouldbeno Ahambhava,thereshouldbenodesireorAsha.ThenitwillbeNishkamyaKarmaYoga.And,last butnottheleast,itshouldberememberedthattempersshouldbekept.Intheheatofactivity,one losesone’stemper.Thisisacommonfailinginallactivities.AllVyavaharaischaracterisedby blemishifyouloseyourtemper.AndifsomeonehelpsyouinyourKarmaYogaactivity,youare pleasedwiththatpersonandyougetattachedtothatperson.IfsomeonehindersyourKarmaYoga activitybycomingintheway,hebecomesyourenemy.Youdevelophardfeelings,illfeelings, towardsthatperson.Thisshouldbeavoided.ThereshouldbenoRaga-DveshainKarmaYoga. YourKarmaYogashouldbeRaga-DveshaRahita.ItshouldbeAbhimana-Shunya.Itshouldbe Nissvartha.Nishkama.AndyoushouldhavethespiritualvisionindoingKarmaYogaandyou shouldactuallyworshiptheEternalDivineenshrinedinallthecreatureswhomyoumaybe serving—why,inallthecreaturesintheuniverse.Youshouldhavethishighervisionandthis higher Bhava.
Q. 7. Can we not get Self-realisation without attaining Samadhi?
A. Donotbotheraboutit.TrytoattainSelf-realisation.DonotbotheraboutSamadhi.Ifyou keenlylongforSelf-realisationanddoalltheneedfulSadhana,youwillgetit,withSamadhior withoutSamadhi.So,donotbotheraboutSamadhi.Inthesameway,youcanask:“Iamhungry. Someoneisgivingmemeals.CanIfillmystomachwithoutswallowing?”Swallowingisawayto sendthefoodin.So,ifyouputthefoodinyourmouthandnicelychewit,withoutyourknowledgeit willgetswallowed.Youdonothavetobotheraboutit.Youdonothavetomakeaspecialeffortto doit.Samadhiislikethat.AspireforSelf-realisationanddoalltheSadhanasanddonotworry
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aboutwhetheryouwillgetSelf-realisationwithorwithoutSamadhi.Youdonothavetopractise Samadhi. It will come.
Q. 8. What is the necessity at all of doing good to others?
A. Thenecessityisthatbydoinggoodtoothersyourmindistakenawayfromyourpetty self.Otherwise,manisself-centred.Otherwise,manisalwaysselfish,manisSvarthi.Healways thinksonlyofhimself;helivesonlyintermsofhimself.So,allhisactivitiesareself-centred activitiesandthisisagreatbondage.Itisthiswhichisthecentreofallfrictionanddisharmonyand discordanddelusion.So,inordertotakeyourmindawayfromyourself,awayfromyourlittleself, youhavetothinkofothersandtrytodogoodtoothers.Secondly,whenyoutrytodogoodtoothers, yougraduallybegintofeeloneness.Youbegintofeel:“Oh!ThatbeingandIarethesame”. Thirdly,doinggoodtoothersinaselflesswaypurifiesyourheartandmind,increasesSattva, removesRajasandTamas.Itthinsoutselfishnessandtheego.Doinggoodtoothersisthemost importantmeansofattainingpurity,isthemostimportantmeansofriddingyourselfofselfishness.
Q. 9. How to make a self-examination about the unselfishness of one’s actions?
A. Intheevening,afterhavingdonetheday’swork,sitasideforfifteenortwentyminutes andrecollectwhatallactionsyouhadengagedinfrommorningtillevening.Recollectwhatallyou did,howyoudidit,whyyoudidit.Askthequestion,“Why?”.Whatwasyourultimateobjectin doingeveryaction?Wasitonlytohelpsomeoneelse?Wasitonlytofulfilyourduty,onlyto dischargeyourobligations,onlytoobeyorders?Or,wastheresomeotherthingalso?Whatwas yourinnerfeelingwhenyouengagedineachaction?Thiskindofrecollectionandself-analysisis knownasintrospection.Dailyintrospectionisverynecessaryforthespiritualseeker.Forthis purpose,setapartacertaintimeintheevening,sitandreviewthewholeday’sactivityandtrytogo into its inner contents.
Q.10. Inmeditation,whenyouconcentrateonanobject,doyoutrytoseetheobjectinyour mind, or do you think of it and eventually you see it?
A. Youdoboth.Youhavetodoboth.Youhavetothinkoftheobjectinyourmindandtryto seeitalsosimultaneouslywhilethinkingofit.Andthen,thisdualprocessultimatelyenablesyour concentrated object to appear before you.
Q.11. Arethereanybooksthestudyofwhichwillbehelpfulinkeepingupunbroken Brahmacharya?
A. Yes,thereisaspecialbookcalled“PracticeofBrahmacharya”bySwamiSivananda.Try to study it and practise the teachings contained therein scrupulously. You will succeed.
Q. 12. How to give up sense longings?
A. Bytrying.BydevelopingintenselongingforGodorSelf-realisationandalsothrough SatsanghandVichara.Whenyoulongforthings,bringthoseobjectsbeforethekeenscrutinyof
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VicharaandViveka.WhenyoudoVicharaandexerciseViveka,thenyouwillsuddenly understand,“Oh,thislongingisfoolish;thisthingisofnouse.Itisonlyapassingproblem”.When yousaythat,thenyourwholeattitudechanges;yourlonginggoesaway.But,ifyoubegintothink thatthesense-objectsaredesirable,thattheyareverynice,thattheywillbringyouhappiness,then youdeveloplonging.So,youhavetokeepupVicharaandVivekathroughout.AndVicharaand VivekadevelopandgatherstrengthbyconstantSvadhyayaandSatsangha.Andalltheseinducean intenselongingforGodwhichdisplacesallworldlylongings.So,thatistheway.HariOmTatSat.
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