PRACTICE OF YOGA BY SWAMI SIVANANDA (MESSAGE 5)
(Chapter Three iv !Conserve your Energy iv! now continues.)
The other channel is the mind, by which much energy is wasted. The wastage is due to loose thinking, worry, anger and fear. Just as energy is wasted in too much talk, so also energy is wasted in loose thinking. If this mental energy is conserved by avoiding loose thinking and worries, you will have at your disposal a tremendous store of energy and you can utilise it for various purposes. If this energy is conserved, you will feel that you are very powerful. You will feel no exhaustion even if you turn out tremendous work. You will have to watch your thoughts very carefully by introspection and meditation. You will have to divert the mental energy in useful thinking. There will be some struggle in the beginning. After some time, the mind will naturally think of auspicious, useful items.
The next item is worry. A man knows pretty well that he will get a money-order on the coming Thursday only and yet he will worry himself daily and visit the Post Office four times a day and ask the Postman several times. This is all worry. Man knows that everything is already fixed up through Prarabdha. He knows that God gives food for the frog that remains hidden between the strata of rocks and the child in the womb. He will talk on this subject for hours together and yet he will worry about his next day's food, clothing and other things. He has got very little faith. He has a worrying habit. Energy leaks tremendously through this channel. Too many desires bring worry. A businessman entangles himself by opening too many branches in different places. His worry increases by leaps and bounds. This is his own creation. Many people develop worry by falsely imagining that they are inferior to others. The idea of inferiority and superiority brings in troubles and worries. Ideas of superiority and inferiority are mental creation only. It is illusory. All differences are unreal. Never think that you are inferior to anybody. Never think also that you are superior to anybody. You will begin to treat others with contempt when you think you are superior to them. Remove these ideas from your mind. These are the causes for useless worry. By constant meditation and concentration, you will have to divert the mind from all unnecessary worry. If you have contentment, then the worry can be easily destroyed. You must get rid of all sorts of mental weaknesses, superstitions, false and wrong imaginations, fear and wrong Samskaras. When desires arise in the mind do not try to fulfil them. By gradual practice desires can be reduced. If you stop desires, you can destroy worry and conserve energy.
Now comes imaginary phobia fears of all sorts. Energy leaks in this direction. Man thinks: "I will develop pneumonia. I have got fever and cough now." He gets unnecessary fear. A disease is intensified by thinking. An ordinary ailment becomes severe by entertaining unnecessary fear. Another man is afraid of criticisms. What is criticism after all? It is mere sound. It is merely a vibration in the ether. Why do you bother yourself much? If any man calls you a dog, why do you become furious? You do not develop four legs at once. Do you? You begin to fight with him. Your eyes become red. You retaliate him. You call him a donkey. He gets irritated. He fights with you. Both become deadly enemies. When you do Vichara, it is nothing. This is the way by which man creates trouble and misery. Give up all fears. Stand up like a lion. Assert: "I am an embodiment of courage. Nothing can affect me. I am invincible. I am immortal Atman." Draw courage from within. There are many people who are so timid that they will not come out at night for passing urine. They will not move about at nights in bazaars. Even when they see a cat at nights, they tremble. What a shame! They are so timid that they do not like to get any lucrative appointment in other districts or states. They will rot on a small salary in their own native place. They are embodiments of timidity and feminine nature. They are moustache-ladies. There are some Sannyasins who repeat: "Sivoham, Sivoham," but they tremble with fear when they are put to a little test. They perspire and quiver when there is any impending danger. They are Zenana-Vedantins. Poor miserable specimens. I always say that a dacoit can become a good Vedantin if his energy is turned in the spiritual direction, because he is absolutely fearless and has no Deha-adhyasa. This is the greatest qualification for an aspirant. All fears are imaginary. They have no real basis. When you begin to think seriously, they will melt away like snow before the sun. Think that a tiger or lion has come in front of you and you will have to face it. Think that you are placed in front of a machine-gun and you will be blown up now. Draw courage now. Think of Atman. Think of the Slokas in the second chapter of the Gita that deal with immortality of the Soul. Again and again, think of the sublime Slokas of the Avadhuta Gita that treat of Akshara-Atman. You will slowly become courageous, though not all at once. You will find that you are gaining courage.
Man wastes much energy by becoming angry very often for little things. The whole nervous system is agitated and shattered. If this anger is controlled by Brahmacharya, Kshama, love and Vichara, a man can move the world. Anger manifests itself so suddenly that he finds it difficult to check it. The impulses are very powerful and he is swayed by these impulses. If a man is careful, if he preserves his Virya, if he develops Kshama, if he is always on the alert, if he watches his thoughts and actions, he can gain immense strength and control anger. Anger is the greatest enemy of man on this earth. He who has controlled anger has already controlled his mind. Three-fourth of the Sadhana is over now.
Almost all people are in the habit of shaking unnecessarily some part of the body even while they are sitting calmly. Prakriti wants movement. This is Her Svabhava. The man who is seated in the chair for reading any book, shakes his thighs and legs. They are moved unconsciously. He cannot check the movement. It has become a strong habit. Energy leaks through this channel also. It must be checked. Watch the different parts of the body and check them. Some people rock the body from side to side or forward and backward. A Yogi will never do this. He will sit calm and serene and no part of the body will unnecessarily move in any direction. He can remain as a perfect statue.
Sadhus have got a wandering habit and energy is wasted in too much walking. They cannot practise any meditation. As soon as they reach a village, they will feel quite tired and begin to sleep. No Sadhana is possible. An aspirant in the pure Nivritti-Marga should stick to one place and practise concentration and meditation. Too much walking must be avoided. It exhausts any man and renders him unfit for active work.
I have given in the above pages a detailed description of all the sources through which energy leaks out and the practical, easy methods for conservation of energy. In the subsequent pages also you will find many other instructions useful for you to conserve your energy. You will have to put these instructions in daily practice. You must conserve all energy and utilise it for higher spiritual purposes and achievements in life. You must know how to regulate the energy. Some people spend the energy too much in the beginning in unimportant affairs, and just at the time when they are wanted to manifest their full powers and full energy, they feel quite exhausted. You should have far-sight and deep thinking.
Understand fully the purpose and aim of life. Do not be carried away by temptations. Maya is very powerful. Live in the company of Mahatmas. This is a strong fortress to protect you in your initial stages of growth. Develop your inner faculties. Conserve your energy. Acquire knowledge of the Self. The Atman is self-contained. You can get everything here. Develop virtues. Remember the basis and source. Have the ideal always before your mind. Realise the ideal. Rise above worldliness. Become a magnanimous soul. Wish eagerly and fervently to attain the goal of life. Have a definite purpose and aim. You are bound to succeed.
In the spiritual path there are many stumbling obstacles which prevent the aspirants. In the next chapter, I will tell you the various kinds of obstacles and suitable methods to destroy them. For sincere aspirants, this subject will be of great help.
CHAPTER FOUR
PREPARATION FOR YOGA
Purification
Purification is the first part of Yoga. The means differ in Raja Yoga, Bhakti Yoga, Hatha Yoga and Karma Yoga. In Raja Yoga, Patanjali Maharshi calls this Kriya Yoga, which he defines thus: "Tapah svadhxayesvarapranidhanani kriya-yogah¡XMortification, study and surrendering the fruits of work to God, are called Kriya Yoga." The rules of Yama, Niyama, Asaha, Pranayama come under mortification or Tapas. In Hatha Yoga, there are six purificatory actions, viz., Dhauti, Bhastt, Neti, Trataka, Nauli and Kapalabhati. Purification is of two kinds: internal or mental, and external or physical. Mental purity is more important. Physical purity is also needed. By the establishment of internal, mental purity, cheerfulness of mind, one-pointed mind, conquest of the senses and fitness for the realisation of the Atman are obtained. The practice of Kriya Yoga destroys the afflictions and distractions of the mind and prepares the mind for entering into Samadhi. In the Gita Slokas 14 to 16 of Chapter XVII, there is a definition of Tapas of the body, speech and mind.
Ethical Training
Yama and Niyama are the foundation of Yoga. They purify the heart, Chitta and mind. They remove the cruel nature of man. Dharana, Dhyana and Samadhi are absolutely impossible without this primary qualification. If you are established in these, Samadhi will automatically follow.
"Ahiinsu-satya-asteya-brahmacharya-aparigraha yamah: Yama is the practice of non-injuring, truthfulness, non-stealing, continence and non-receiving gifts conducive to luxury." "Saucha-santosha-tapuh-svadhyaya-lsvarapranidhanani Niyamah: Niyama is the practice of internal and external purity, contentment, mortification, study and worship of God."
Among all these, Ahimsa, Satya and Brahmacharya are very, very important. In Brahmacharya, the very idea of lust should not enter the mind. A real Brahmachari will not have the least difference in feeling when he touches a stone, a book, a tree or a woman. This is the sign of perfect celibacy.
Importance of Yama and Niyama
A certain doctor neglected to study physiology properly, which treats of functions of the various internal viscera or organs. As he neglected physiology, he was not able to understand pathology, which is physiology in disease. He neglected to learn pathology properly. He was not able to understand diagnosis properly, through which he can differentiate various diseases. He neglected to study carefully the differential diagnosis and medicine. He was not able to do treatment properly.
If you want to treat a case properly, you must know diagnosis and medicine well. If you want to diagnose a disease, you must know pathology properly. If you want to know pathology, you must know physiology well.
Generally ignorant people try to take up meditation to start with and then try to enter into Samadhi in vain. They have no proper ethical training. They have not got the four means or qualifications. They have no Titiksha and other physical training. Yama and Niyama are the foundation of Raja Yoga. Viveka and Vairagya are the foundation of Jnana Yoga.
If you want Samadhi, you must know the process of Dhyana well. If you want Dhyana, you must know accurately the method of Dharana. If you want Dharana, you must know perfectly the method of Pratyahara. If you want Pratyahara, you must know Pranayama. If you want Pranayama, you must know Asana well. Before going into the practice of Asana, you should practise Yama and Niyama. There is no use of jumping into Dhyana without the various preliminary practices. You will be in the same position as that of the miserable doctor who was not able to diagnose and treat a case properly owing to his neglect in studying physiology, pathology and medicine.
Similarly, in Jnana Yoga, if you want Sakshatkara or Self-realisation, you must know the process of Nididhyasana well. If you want Nididhyasana, you must know Manana. If you want Manana, you must have Sravana. If you want Sravana, you must have Mumukshutva. If you want Mumukshutva, you must have Samadhana, Sraddha and Uparati. If you want Uparati, you must have Titiksha, Dama and Sama. If you want these, you must have Vairagya. If you want Vairagya, you must have Viveka. Viveka and Vairagya are the foundation upon which the superstructure of Nididhyasana is built up. You can do nothing without Yama, Niyama, Viveka and Vairagya.
Destroy the Impurities
The mind has got three kinds of Doshas or impurities, viz., Mala, Vikshepa and Avarana. The six passions are termed Mala. Mala is the impurity of the mind. They are: Kama, Krodha, Lobha, Moha, Mada and Matsarya. Removal of Mala is purification of the Antahkarana, Chitta-Suddhi. Purification is the first part of Yoga. When the Antahkarana is purified, there is a natural tendency for liberation and Siddhi. Extinction of Mala alone is Moksha. It is desire that moves the senses. Sattva-Suddhi consists in the elimination of these passions and control of the senses. These six passions are the positive obstacles to Yoga. They should be thoroughly eradicated. They should be exhaustively swept out. You must not allow a bit of it to lurk secretly. Besides the above six passions, there are seven other kinds of impurities viz., Dambha, Darpa, Asuya, Irshya, Ahankara, Raga and Dvesha.
Kama is desire of all sorts. In the specific sense it denotes lust. Krodha is anger. Lobha is covetousness. Moha is delusion and infatuation. Mada is pride. Matsarya is jealousy. Dambha is arrogance. Darpa is that vain demeanour when a man thinks he is superior to all. Asuya is jealousy when one is excited on seeing another man in happiness and enjoyment equal to his state. Irshya is that state when a man wishes that other people should get misery. Ahankara is egoism. Raga is attachment. Dvesha is hatred.
Mala can be removed by Nishkama Karma and by the development of the various virtues mentioned. Vikshepa is oscillation or tossing of mind. This can be removed by Upasana, Pranava-Japa, concentration and meditation. Avarana is the veil of ignorance, which can be removed by study of Vedantic literature, meditation and Self-realisation.
Cultivate Virtues
Development of virtues helps considerably in the attainment of calmness of the Chitta. This is the effective method for destroying the evil Vrittis. "Maitri koruna mudita upekshanam sukha duhkfia punya-apunya vishayanam bhavanataschitta-prasadanam: Friendship, mercy, gladness and indifference being thought of in regard to subjects which are happy, unhappy, good and evil respectively, pacify the Chitta." These qualities destroy hatred, jealousy, anger, etc. Any virtue can be cultivated in heart, just as roses are planted in the garden. If you begin to practise charity, your covetousness will vanish. The development of humility will destroy self-conceit. Titiksha, tolerance, patience, perseverance, a quality of vital will, self-reliance, are all necessary for Sadhakas. You can conquer the whole world through love, humility and kindness. Nobility, benevolence, universal love and subtle intellect are four important qualities found in a man who has reached the higher states in Yoga. Such a man will be a centre of attraction for thousands, just as the sweet music of the flute is attractive for the cows.
A miser is very far from God. God is as much near to a miser as the north pole is to the south. You must develop universal love, spontaneous generosity and liberality, equal vision, constant balance of mind, spirit of service, etc., before you are ready for Dharana, Dhyana and Samadhi.
Develop Patience
Here is a form of play at cards to develop patience of mind. This is played by a single individual. Every one of you should know this play. There are 9 rows of cards. You can shift the cards from one row to another. You can reduce or open new rows, but the number should not exceed 9. You must try to bring them in a serial order from king, queen, Jack, 10, 9, 8, etc., in 4 rows of Diamonds, Odds, Spades and Clubs. This is the technique of the play.
An aspirant will not be lonely in the absence of friends if he has some such diversions, he is not allowed to have vain talk. He must live alone. In the beginning when he is deprived of the sources of his pleasure, he is pained. So in the early days of his Sadhana, when he feels tired after meditation, when he wants a little recreation and relaxation of mind, he can take recourse to this play. Ordinary people may not be able to understand the usefulness of this play. This is intended for the development of patience, concentration and as useful substitute for congenial company.
The play is a sort of diversion, a form of mental recreation for the mind after Japa, Svadhyaya and long meditation. This is serviceable in the case of householders. You cannot study or do Japa all the 24 hours. The mind feels disgusted, feels tired. It wants variety, new sensations. Instead of having vain talk with people of different mentality and uncongenial company, householder-aspirants can spend a short time in this play. When he gets real interest and pleasure in meditation, when he is used to long hours of meditation, Japa, etc., he can dispense with this play.
Medical Aid for Chitta-Suddhi
Keep a few medicines, a small homeopathic box or a small box of 12 biochemical tissue remedies or an allopathic chest containing Epsom Salt, Aspirin tablets, Amritanjan, Quinine tablets, Boric powder, Boric ointment, Tincture Iodine, Vaseline, Acid Tartaric, Potassium Permanganate, bandage cloth, cotton, etc. Learn the doses and the method of treatment of diseases and the use of the above medicines. Distribute the medicine free to the poor. This is the best form of Nishkama-Karma for Chitta-Suddhi or purification of mind.
Universal love, spontaneous generosity, supreme selfless service towards the poor and saints, a spirit of never-caring for the future, sacrifice or sharing with others what one has, extreme humility, dispassionate nature, perfect knowledge of Sastras and of philosophy¡Xthese are the rare virtues of a saintly man.
These virtuous qualities are essential for spiritual progress. Develop them slowly one by one. Distribute a few paise per rupee of your income as charity. Do this without fail. Charity is a great purifier. It expands the heart. Serve the saints, the decrepit, the sick, aged persons, the blind. Never approach a sick man or a Sannyasin with an empty hand. Do not hoard money. It is a great sin. Money is for cosmic use. Do not eat anything before distributing a portion to others. To keep more than what is necessary is a sin. Serve all. Serve the Lord in all. Be kind to all. Serve the poor Narayanas.
The world is not different from Brahman. In Brahma-Bhava, the world does not cease to exist but the idea that the world is a different entity from Brahman vanishes and a new consciousness that Brahman is Sarvatva is generated. Mark this idea carefully: "All is Self. All is One. All is Brahman." You will be perfect in selfless service if you entertain this idea.
Trataka
Trataka is steady gazing at a particular point or object without winking. This is specially intended for developing concentration. Though this is one of the Shat-Karmas (six purificatory exercises) of the Hatha Yoga, yet it is very useful for the students of Jnana Yoga, Bhakti Yoga and Raja Yoga, also. There is no other effective method for the control of mind. A steady gradual practice will improve eyesight. It removes all eye-troubles. Many have thrown away their spectacles after taking to this practice. Will-power is developed. Vikshepa is destroyed. It steadies the mind. Clairvoyance, thought-reading, psychic Powers and other Siddhis are obtained.
Keep a picture of Lord Krishna, Rama, Narayana, Devi or your chosen Deity in front of you. Look at it steadily without winking. Gaze at the head; then at the body; then at the legs. Repeat the same process again and again. When your mind calms down, look at a particular place only. Be steady till tears begin to flow. Then close the eyes and mentally visualise the picture.
Trataka can be done on a black dot on a white wall in front of you. Draw the picture OM (ƒÌ) on a piece of paper and do Trataka. It can be done at the space between the two eyebrows, the tip of the nose, the internal Chakras, the sun, a star, or a lamp. For the description of the other five purificatory exercises of Hatha Yoga, you may refer to my book 'Kundalini Yoga.'
All these are types of Tapas mentioned as a preparatory process in what Patanjali calls Kriya Yoga. Tapas is intense austerity. Sense-control in any degree is austerity. Control of speech and mind is the greatest austerity.
What is Bhakti?
Isvara-Pranidhana is a form of Bhakti Yoga. Bhakti is the slender silken thread of Prema that binds the heart of a devotee with the lotus-feet of the Lord. Bhakti is intense devotion and supreme attachment to God. Bhakti is supreme love towards God. It is the spontaneous outpouring of Prema towards the Beloved. It is pure, unselfish, divine love or Suddha Prema. It is love for love's sake. There is not a bit of bargaining or expectation of anything here. This higher feeling is indescribable in words. It has to be sincerely felt by the devotee. Bhakti is sacred higher emotion with sublime sentiments, that unites the devotee with the Lord.
Fruits of Bhakti
Bhakti softens the heart and removes jealousy, hatred, lust, anger, egoism, pride, arrogance, etc. It infuses joy, divine ecstasy, bliss and knowledge. It helps the devotee to be always in communion with the Lord. All cares, worries, fears, anxieties, mental torments and tribulations entirely vanish. The devotee is freed from the Samsaric wheel of births and deaths. He attains the immortal abode of everlasting peace, bliss and knowledge.
Characteristics of a Bhakta
A devotee has these characteristics. He has equal vision for all. He has no enmity for anybody. He has exemplary character. He has no attachment for anything. He has not got the idea of 'mineness' He has a balanced mind in pain and pleasure, heat and cold, praise and censure. He regards money as pieces of stone. He has neither anger nor lust. He regards all ladies as his own mother. The name of Lord Hari is always on his lips. He has always inner life or Antarmukha Vritti. He is full of Santi and bliss.
Japa
Japa is the repetition of any Mantra or the name of God. There are three varieties of doing Japa viz., Vaikhari (verbal), Upamsu (whispering) and Manasic (mental). The fruits of Upamsu Japa are one thousand times more than the Vaikhari.
The efficiency of the Japa is accentuated according to the degree of concentration. The mind should be fixed on the Deity. Then only you will realise the maximum benefits of a Mantra. Every Mantra has got tremendous force. A Mantra is a mass of Tejas or radiant energy. It transforms the mental substance by producing a particular thought movement. The rhythmical vibrations produced by repeating the Mantra, regulate the unsteady vibrations of the Pancha Koshas (five sheaths). It checks the natural tendencies of objective thoughts of the mind. It helps the Sadhana-Sakti and reinforces it. Sadhana-Sakti is strengthened by Mantra-Sakti. Mantra awakens superhuman powers, when the Mantra-Chaitanya is awakened.
It purifies the mind, removes Mala or impurities and sins. It purifies the Nadis and the Pranamaya-Kosha. Japa of any Mantra for one or two years is necessary in the vast majority of persons for effecting Chitta-Suddhi. The Mantra finally takes the aspirant to his Ishta Devata.
Make it a point to repeat a Mantra some thousands daily. According to your inclination and taste, select any one of the following Mantras. Have Sraddha and a keen desire for liberation. Repeat the Mantra with concentration as much as you can. Use a Maala of 108 beads. Japa should be done neither very slowly nor quickly. Prahlada had Darshana of Hari by repeating the Mantra of Narayana, Dhruva by repeating the Mantra of Lord Rama. Why not you also cross this terrible Samsara by the method of Japa?
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(Chapter Three iv !Conserve your Energy iv! now continues.)
The other channel is the mind, by which much energy is wasted. The wastage is due to loose thinking, worry, anger and fear. Just as energy is wasted in too much talk, so also energy is wasted in loose thinking. If this mental energy is conserved by avoiding loose thinking and worries, you will have at your disposal a tremendous store of energy and you can utilise it for various purposes. If this energy is conserved, you will feel that you are very powerful. You will feel no exhaustion even if you turn out tremendous work. You will have to watch your thoughts very carefully by introspection and meditation. You will have to divert the mental energy in useful thinking. There will be some struggle in the beginning. After some time, the mind will naturally think of auspicious, useful items.
The next item is worry. A man knows pretty well that he will get a money-order on the coming Thursday only and yet he will worry himself daily and visit the Post Office four times a day and ask the Postman several times. This is all worry. Man knows that everything is already fixed up through Prarabdha. He knows that God gives food for the frog that remains hidden between the strata of rocks and the child in the womb. He will talk on this subject for hours together and yet he will worry about his next day's food, clothing and other things. He has got very little faith. He has a worrying habit. Energy leaks tremendously through this channel. Too many desires bring worry. A businessman entangles himself by opening too many branches in different places. His worry increases by leaps and bounds. This is his own creation. Many people develop worry by falsely imagining that they are inferior to others. The idea of inferiority and superiority brings in troubles and worries. Ideas of superiority and inferiority are mental creation only. It is illusory. All differences are unreal. Never think that you are inferior to anybody. Never think also that you are superior to anybody. You will begin to treat others with contempt when you think you are superior to them. Remove these ideas from your mind. These are the causes for useless worry. By constant meditation and concentration, you will have to divert the mind from all unnecessary worry. If you have contentment, then the worry can be easily destroyed. You must get rid of all sorts of mental weaknesses, superstitions, false and wrong imaginations, fear and wrong Samskaras. When desires arise in the mind do not try to fulfil them. By gradual practice desires can be reduced. If you stop desires, you can destroy worry and conserve energy.
Now comes imaginary phobia fears of all sorts. Energy leaks in this direction. Man thinks: "I will develop pneumonia. I have got fever and cough now." He gets unnecessary fear. A disease is intensified by thinking. An ordinary ailment becomes severe by entertaining unnecessary fear. Another man is afraid of criticisms. What is criticism after all? It is mere sound. It is merely a vibration in the ether. Why do you bother yourself much? If any man calls you a dog, why do you become furious? You do not develop four legs at once. Do you? You begin to fight with him. Your eyes become red. You retaliate him. You call him a donkey. He gets irritated. He fights with you. Both become deadly enemies. When you do Vichara, it is nothing. This is the way by which man creates trouble and misery. Give up all fears. Stand up like a lion. Assert: "I am an embodiment of courage. Nothing can affect me. I am invincible. I am immortal Atman." Draw courage from within. There are many people who are so timid that they will not come out at night for passing urine. They will not move about at nights in bazaars. Even when they see a cat at nights, they tremble. What a shame! They are so timid that they do not like to get any lucrative appointment in other districts or states. They will rot on a small salary in their own native place. They are embodiments of timidity and feminine nature. They are moustache-ladies. There are some Sannyasins who repeat: "Sivoham, Sivoham," but they tremble with fear when they are put to a little test. They perspire and quiver when there is any impending danger. They are Zenana-Vedantins. Poor miserable specimens. I always say that a dacoit can become a good Vedantin if his energy is turned in the spiritual direction, because he is absolutely fearless and has no Deha-adhyasa. This is the greatest qualification for an aspirant. All fears are imaginary. They have no real basis. When you begin to think seriously, they will melt away like snow before the sun. Think that a tiger or lion has come in front of you and you will have to face it. Think that you are placed in front of a machine-gun and you will be blown up now. Draw courage now. Think of Atman. Think of the Slokas in the second chapter of the Gita that deal with immortality of the Soul. Again and again, think of the sublime Slokas of the Avadhuta Gita that treat of Akshara-Atman. You will slowly become courageous, though not all at once. You will find that you are gaining courage.
Man wastes much energy by becoming angry very often for little things. The whole nervous system is agitated and shattered. If this anger is controlled by Brahmacharya, Kshama, love and Vichara, a man can move the world. Anger manifests itself so suddenly that he finds it difficult to check it. The impulses are very powerful and he is swayed by these impulses. If a man is careful, if he preserves his Virya, if he develops Kshama, if he is always on the alert, if he watches his thoughts and actions, he can gain immense strength and control anger. Anger is the greatest enemy of man on this earth. He who has controlled anger has already controlled his mind. Three-fourth of the Sadhana is over now.
Almost all people are in the habit of shaking unnecessarily some part of the body even while they are sitting calmly. Prakriti wants movement. This is Her Svabhava. The man who is seated in the chair for reading any book, shakes his thighs and legs. They are moved unconsciously. He cannot check the movement. It has become a strong habit. Energy leaks through this channel also. It must be checked. Watch the different parts of the body and check them. Some people rock the body from side to side or forward and backward. A Yogi will never do this. He will sit calm and serene and no part of the body will unnecessarily move in any direction. He can remain as a perfect statue.
Sadhus have got a wandering habit and energy is wasted in too much walking. They cannot practise any meditation. As soon as they reach a village, they will feel quite tired and begin to sleep. No Sadhana is possible. An aspirant in the pure Nivritti-Marga should stick to one place and practise concentration and meditation. Too much walking must be avoided. It exhausts any man and renders him unfit for active work.
I have given in the above pages a detailed description of all the sources through which energy leaks out and the practical, easy methods for conservation of energy. In the subsequent pages also you will find many other instructions useful for you to conserve your energy. You will have to put these instructions in daily practice. You must conserve all energy and utilise it for higher spiritual purposes and achievements in life. You must know how to regulate the energy. Some people spend the energy too much in the beginning in unimportant affairs, and just at the time when they are wanted to manifest their full powers and full energy, they feel quite exhausted. You should have far-sight and deep thinking.
Understand fully the purpose and aim of life. Do not be carried away by temptations. Maya is very powerful. Live in the company of Mahatmas. This is a strong fortress to protect you in your initial stages of growth. Develop your inner faculties. Conserve your energy. Acquire knowledge of the Self. The Atman is self-contained. You can get everything here. Develop virtues. Remember the basis and source. Have the ideal always before your mind. Realise the ideal. Rise above worldliness. Become a magnanimous soul. Wish eagerly and fervently to attain the goal of life. Have a definite purpose and aim. You are bound to succeed.
In the spiritual path there are many stumbling obstacles which prevent the aspirants. In the next chapter, I will tell you the various kinds of obstacles and suitable methods to destroy them. For sincere aspirants, this subject will be of great help.
CHAPTER FOUR
PREPARATION FOR YOGA
Purification
Purification is the first part of Yoga. The means differ in Raja Yoga, Bhakti Yoga, Hatha Yoga and Karma Yoga. In Raja Yoga, Patanjali Maharshi calls this Kriya Yoga, which he defines thus: "Tapah svadhxayesvarapranidhanani kriya-yogah¡XMortification, study and surrendering the fruits of work to God, are called Kriya Yoga." The rules of Yama, Niyama, Asaha, Pranayama come under mortification or Tapas. In Hatha Yoga, there are six purificatory actions, viz., Dhauti, Bhastt, Neti, Trataka, Nauli and Kapalabhati. Purification is of two kinds: internal or mental, and external or physical. Mental purity is more important. Physical purity is also needed. By the establishment of internal, mental purity, cheerfulness of mind, one-pointed mind, conquest of the senses and fitness for the realisation of the Atman are obtained. The practice of Kriya Yoga destroys the afflictions and distractions of the mind and prepares the mind for entering into Samadhi. In the Gita Slokas 14 to 16 of Chapter XVII, there is a definition of Tapas of the body, speech and mind.
Ethical Training
Yama and Niyama are the foundation of Yoga. They purify the heart, Chitta and mind. They remove the cruel nature of man. Dharana, Dhyana and Samadhi are absolutely impossible without this primary qualification. If you are established in these, Samadhi will automatically follow.
"Ahiinsu-satya-asteya-brahmacharya-aparigraha yamah: Yama is the practice of non-injuring, truthfulness, non-stealing, continence and non-receiving gifts conducive to luxury." "Saucha-santosha-tapuh-svadhyaya-lsvarapranidhanani Niyamah: Niyama is the practice of internal and external purity, contentment, mortification, study and worship of God."
Among all these, Ahimsa, Satya and Brahmacharya are very, very important. In Brahmacharya, the very idea of lust should not enter the mind. A real Brahmachari will not have the least difference in feeling when he touches a stone, a book, a tree or a woman. This is the sign of perfect celibacy.
Importance of Yama and Niyama
A certain doctor neglected to study physiology properly, which treats of functions of the various internal viscera or organs. As he neglected physiology, he was not able to understand pathology, which is physiology in disease. He neglected to learn pathology properly. He was not able to understand diagnosis properly, through which he can differentiate various diseases. He neglected to study carefully the differential diagnosis and medicine. He was not able to do treatment properly.
If you want to treat a case properly, you must know diagnosis and medicine well. If you want to diagnose a disease, you must know pathology properly. If you want to know pathology, you must know physiology well.
Generally ignorant people try to take up meditation to start with and then try to enter into Samadhi in vain. They have no proper ethical training. They have not got the four means or qualifications. They have no Titiksha and other physical training. Yama and Niyama are the foundation of Raja Yoga. Viveka and Vairagya are the foundation of Jnana Yoga.
If you want Samadhi, you must know the process of Dhyana well. If you want Dhyana, you must know accurately the method of Dharana. If you want Dharana, you must know perfectly the method of Pratyahara. If you want Pratyahara, you must know Pranayama. If you want Pranayama, you must know Asana well. Before going into the practice of Asana, you should practise Yama and Niyama. There is no use of jumping into Dhyana without the various preliminary practices. You will be in the same position as that of the miserable doctor who was not able to diagnose and treat a case properly owing to his neglect in studying physiology, pathology and medicine.
Similarly, in Jnana Yoga, if you want Sakshatkara or Self-realisation, you must know the process of Nididhyasana well. If you want Nididhyasana, you must know Manana. If you want Manana, you must have Sravana. If you want Sravana, you must have Mumukshutva. If you want Mumukshutva, you must have Samadhana, Sraddha and Uparati. If you want Uparati, you must have Titiksha, Dama and Sama. If you want these, you must have Vairagya. If you want Vairagya, you must have Viveka. Viveka and Vairagya are the foundation upon which the superstructure of Nididhyasana is built up. You can do nothing without Yama, Niyama, Viveka and Vairagya.
Destroy the Impurities
The mind has got three kinds of Doshas or impurities, viz., Mala, Vikshepa and Avarana. The six passions are termed Mala. Mala is the impurity of the mind. They are: Kama, Krodha, Lobha, Moha, Mada and Matsarya. Removal of Mala is purification of the Antahkarana, Chitta-Suddhi. Purification is the first part of Yoga. When the Antahkarana is purified, there is a natural tendency for liberation and Siddhi. Extinction of Mala alone is Moksha. It is desire that moves the senses. Sattva-Suddhi consists in the elimination of these passions and control of the senses. These six passions are the positive obstacles to Yoga. They should be thoroughly eradicated. They should be exhaustively swept out. You must not allow a bit of it to lurk secretly. Besides the above six passions, there are seven other kinds of impurities viz., Dambha, Darpa, Asuya, Irshya, Ahankara, Raga and Dvesha.
Kama is desire of all sorts. In the specific sense it denotes lust. Krodha is anger. Lobha is covetousness. Moha is delusion and infatuation. Mada is pride. Matsarya is jealousy. Dambha is arrogance. Darpa is that vain demeanour when a man thinks he is superior to all. Asuya is jealousy when one is excited on seeing another man in happiness and enjoyment equal to his state. Irshya is that state when a man wishes that other people should get misery. Ahankara is egoism. Raga is attachment. Dvesha is hatred.
Mala can be removed by Nishkama Karma and by the development of the various virtues mentioned. Vikshepa is oscillation or tossing of mind. This can be removed by Upasana, Pranava-Japa, concentration and meditation. Avarana is the veil of ignorance, which can be removed by study of Vedantic literature, meditation and Self-realisation.
Cultivate Virtues
Development of virtues helps considerably in the attainment of calmness of the Chitta. This is the effective method for destroying the evil Vrittis. "Maitri koruna mudita upekshanam sukha duhkfia punya-apunya vishayanam bhavanataschitta-prasadanam: Friendship, mercy, gladness and indifference being thought of in regard to subjects which are happy, unhappy, good and evil respectively, pacify the Chitta." These qualities destroy hatred, jealousy, anger, etc. Any virtue can be cultivated in heart, just as roses are planted in the garden. If you begin to practise charity, your covetousness will vanish. The development of humility will destroy self-conceit. Titiksha, tolerance, patience, perseverance, a quality of vital will, self-reliance, are all necessary for Sadhakas. You can conquer the whole world through love, humility and kindness. Nobility, benevolence, universal love and subtle intellect are four important qualities found in a man who has reached the higher states in Yoga. Such a man will be a centre of attraction for thousands, just as the sweet music of the flute is attractive for the cows.
A miser is very far from God. God is as much near to a miser as the north pole is to the south. You must develop universal love, spontaneous generosity and liberality, equal vision, constant balance of mind, spirit of service, etc., before you are ready for Dharana, Dhyana and Samadhi.
Develop Patience
Here is a form of play at cards to develop patience of mind. This is played by a single individual. Every one of you should know this play. There are 9 rows of cards. You can shift the cards from one row to another. You can reduce or open new rows, but the number should not exceed 9. You must try to bring them in a serial order from king, queen, Jack, 10, 9, 8, etc., in 4 rows of Diamonds, Odds, Spades and Clubs. This is the technique of the play.
An aspirant will not be lonely in the absence of friends if he has some such diversions, he is not allowed to have vain talk. He must live alone. In the beginning when he is deprived of the sources of his pleasure, he is pained. So in the early days of his Sadhana, when he feels tired after meditation, when he wants a little recreation and relaxation of mind, he can take recourse to this play. Ordinary people may not be able to understand the usefulness of this play. This is intended for the development of patience, concentration and as useful substitute for congenial company.
The play is a sort of diversion, a form of mental recreation for the mind after Japa, Svadhyaya and long meditation. This is serviceable in the case of householders. You cannot study or do Japa all the 24 hours. The mind feels disgusted, feels tired. It wants variety, new sensations. Instead of having vain talk with people of different mentality and uncongenial company, householder-aspirants can spend a short time in this play. When he gets real interest and pleasure in meditation, when he is used to long hours of meditation, Japa, etc., he can dispense with this play.
Medical Aid for Chitta-Suddhi
Keep a few medicines, a small homeopathic box or a small box of 12 biochemical tissue remedies or an allopathic chest containing Epsom Salt, Aspirin tablets, Amritanjan, Quinine tablets, Boric powder, Boric ointment, Tincture Iodine, Vaseline, Acid Tartaric, Potassium Permanganate, bandage cloth, cotton, etc. Learn the doses and the method of treatment of diseases and the use of the above medicines. Distribute the medicine free to the poor. This is the best form of Nishkama-Karma for Chitta-Suddhi or purification of mind.
Universal love, spontaneous generosity, supreme selfless service towards the poor and saints, a spirit of never-caring for the future, sacrifice or sharing with others what one has, extreme humility, dispassionate nature, perfect knowledge of Sastras and of philosophy¡Xthese are the rare virtues of a saintly man.
These virtuous qualities are essential for spiritual progress. Develop them slowly one by one. Distribute a few paise per rupee of your income as charity. Do this without fail. Charity is a great purifier. It expands the heart. Serve the saints, the decrepit, the sick, aged persons, the blind. Never approach a sick man or a Sannyasin with an empty hand. Do not hoard money. It is a great sin. Money is for cosmic use. Do not eat anything before distributing a portion to others. To keep more than what is necessary is a sin. Serve all. Serve the Lord in all. Be kind to all. Serve the poor Narayanas.
The world is not different from Brahman. In Brahma-Bhava, the world does not cease to exist but the idea that the world is a different entity from Brahman vanishes and a new consciousness that Brahman is Sarvatva is generated. Mark this idea carefully: "All is Self. All is One. All is Brahman." You will be perfect in selfless service if you entertain this idea.
Trataka
Trataka is steady gazing at a particular point or object without winking. This is specially intended for developing concentration. Though this is one of the Shat-Karmas (six purificatory exercises) of the Hatha Yoga, yet it is very useful for the students of Jnana Yoga, Bhakti Yoga and Raja Yoga, also. There is no other effective method for the control of mind. A steady gradual practice will improve eyesight. It removes all eye-troubles. Many have thrown away their spectacles after taking to this practice. Will-power is developed. Vikshepa is destroyed. It steadies the mind. Clairvoyance, thought-reading, psychic Powers and other Siddhis are obtained.
Keep a picture of Lord Krishna, Rama, Narayana, Devi or your chosen Deity in front of you. Look at it steadily without winking. Gaze at the head; then at the body; then at the legs. Repeat the same process again and again. When your mind calms down, look at a particular place only. Be steady till tears begin to flow. Then close the eyes and mentally visualise the picture.
Trataka can be done on a black dot on a white wall in front of you. Draw the picture OM (ƒÌ) on a piece of paper and do Trataka. It can be done at the space between the two eyebrows, the tip of the nose, the internal Chakras, the sun, a star, or a lamp. For the description of the other five purificatory exercises of Hatha Yoga, you may refer to my book 'Kundalini Yoga.'
All these are types of Tapas mentioned as a preparatory process in what Patanjali calls Kriya Yoga. Tapas is intense austerity. Sense-control in any degree is austerity. Control of speech and mind is the greatest austerity.
What is Bhakti?
Isvara-Pranidhana is a form of Bhakti Yoga. Bhakti is the slender silken thread of Prema that binds the heart of a devotee with the lotus-feet of the Lord. Bhakti is intense devotion and supreme attachment to God. Bhakti is supreme love towards God. It is the spontaneous outpouring of Prema towards the Beloved. It is pure, unselfish, divine love or Suddha Prema. It is love for love's sake. There is not a bit of bargaining or expectation of anything here. This higher feeling is indescribable in words. It has to be sincerely felt by the devotee. Bhakti is sacred higher emotion with sublime sentiments, that unites the devotee with the Lord.
Fruits of Bhakti
Bhakti softens the heart and removes jealousy, hatred, lust, anger, egoism, pride, arrogance, etc. It infuses joy, divine ecstasy, bliss and knowledge. It helps the devotee to be always in communion with the Lord. All cares, worries, fears, anxieties, mental torments and tribulations entirely vanish. The devotee is freed from the Samsaric wheel of births and deaths. He attains the immortal abode of everlasting peace, bliss and knowledge.
Characteristics of a Bhakta
A devotee has these characteristics. He has equal vision for all. He has no enmity for anybody. He has exemplary character. He has no attachment for anything. He has not got the idea of 'mineness' He has a balanced mind in pain and pleasure, heat and cold, praise and censure. He regards money as pieces of stone. He has neither anger nor lust. He regards all ladies as his own mother. The name of Lord Hari is always on his lips. He has always inner life or Antarmukha Vritti. He is full of Santi and bliss.
Japa
Japa is the repetition of any Mantra or the name of God. There are three varieties of doing Japa viz., Vaikhari (verbal), Upamsu (whispering) and Manasic (mental). The fruits of Upamsu Japa are one thousand times more than the Vaikhari.
The efficiency of the Japa is accentuated according to the degree of concentration. The mind should be fixed on the Deity. Then only you will realise the maximum benefits of a Mantra. Every Mantra has got tremendous force. A Mantra is a mass of Tejas or radiant energy. It transforms the mental substance by producing a particular thought movement. The rhythmical vibrations produced by repeating the Mantra, regulate the unsteady vibrations of the Pancha Koshas (five sheaths). It checks the natural tendencies of objective thoughts of the mind. It helps the Sadhana-Sakti and reinforces it. Sadhana-Sakti is strengthened by Mantra-Sakti. Mantra awakens superhuman powers, when the Mantra-Chaitanya is awakened.
It purifies the mind, removes Mala or impurities and sins. It purifies the Nadis and the Pranamaya-Kosha. Japa of any Mantra for one or two years is necessary in the vast majority of persons for effecting Chitta-Suddhi. The Mantra finally takes the aspirant to his Ishta Devata.
Make it a point to repeat a Mantra some thousands daily. According to your inclination and taste, select any one of the following Mantras. Have Sraddha and a keen desire for liberation. Repeat the Mantra with concentration as much as you can. Use a Maala of 108 beads. Japa should be done neither very slowly nor quickly. Prahlada had Darshana of Hari by repeating the Mantra of Narayana, Dhruva by repeating the Mantra of Lord Rama. Why not you also cross this terrible Samsara by the method of Japa?
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