Raja Yoga, Message 11
Change the mental attitude. You will have heaven on earth. You will be established in celibacy. This is an important method for being a true brahmachari. See the Atman in all women. Reject all names and forms and take only the underlying essence — existence, knowledge, bliss absolute — sat-chit-ananda. All names and forms are unreal like a shadow, water in a mirage and blueness in the sky.
In common parlance brahmacharya is single life. In yogic parlance it is restraint of, not only the sex urge, but of all senses. All senses contribute their own share to sexual excitement. Food strengthens the sex impulse, as tongue and genitals are born from the same source. Sight raises impure thoughts. Hearing of love talk, touch and smell all excite passion. Therefore, all senses must be controlled.
Lustful gazing at women; talking on love matters and about women; gluttony; too much sleep; shaking of the body; aimless wandering and a desire to be in the company of women, to talk to them openly and in private and to hear their music, to use scents of all sorts and sandal-paste, to wear garlands of flowers, to beautify the skin with cosmetics, to wear gaudy dress and jewellery etc., to read novels and use soft beds, to walk with ladies, to look at pictures of women with lust, to look at ladies in a nude or half-nude state, to look in the mirror very often, to dress the hair in different ways are all forms of lust. Abandon all these. Practise purity in thought, word and deed.
Repression or suppression of sex-energy will not help much in the practice of celibacy. What is wanted is sublimation. Sex-energy must be entirely converted into ojas or spiritual force. In transformation the gross form assumes a subtle form. The gross semen becomes a subtle force. This is not enough. Only sublimation gives full protection.
If semen is preserved by the observance of celibacy and transmuted into ojas, the spiritual and intellectual power will increase. This is the fundamental qualification of an aspirant. Celibacy is the most important virtue for Self-realisation.
There are four processes in the practice of brahmacharya. First, control the sex impulse and sex desire through control and withdrawal of senses. Then, practise conservation of sex energy. Shut up all holes through which energy leaks. Then divert the conserved energy into the proper spiritual channels through japa (mental repetition of a mantra), kirtan (chanting), selfless service, pranayama and study, vigilance, self-analysis, introspection and enquiry into the nature of the Self. Then have conversion or sublimation of the sex energy. Let it be converted into ojas through constant meditation on Brahman, and the Lord's grace.
Whenever desire troubles you, try to attain discrimination by looking into the defects of sensual life. Cultivate dispassion or indifference to sensual pleasures. Think that enjoyment produces pain and various troubles and that everything is perishable. Withdraw the mind again and again from the objects and fix it on the immortal Self or the picture of the Lord. When the mind attains a state of equanimity, when it is freed from distractions, do not disturb it.
A vedantin diverts his mind through the assertion: "I am purity. I am sexless Atman, Om, Om, Ora." A bhakta diverts his mind through japa, kirtan, service of guru, service in a temple and study of scriptures like Bhagavatam, Ramayana, etc. A karma yogi diverts the mind through selfless service. He keeps his mind ever occupied in some kind of useful service or other. A hatha yogi converts the sex energy into ojas shakti through asanas, bandhas, mudras and pranayama. A raja yogi diverts the sex energy through the method of kriya yoga, concentration and thinking of chastity.
Practice of Brahmacharya
Sit alone in your meditation room in padma, siddha, svastika or sukha asana. Close your eyes. Slowly repeat again and again the following formulae mentally.
1. I am all purity … OM OM OM
2. Sexless Atman I am … OM OM OM
3. There is neither lust nor sexual desire in Atman or Brahman … OM OM OM
4. Lust is a mental modification, I am witness of this modification … OM OM OM
5. I am unattached … OM OM OM
6. My will is pure, strong and irresistible … OM OM OM
7. I am fully established in physical and mental brahmacharya now … OM OM OM
8. I am feeling the purity now … OM OM OM
Saturate the mind with the above ideas. Your heart, mind, intellect and soul should feel the purity. Have the word image OM PURITY clearly before the mind. Visualise the mental image. Your whole system — flesh, blood, bone, nerves, cells, molecules, atoms and electrons — should powerfully vibrate with the above ideas.
You can have a sitting at night also. Sit for ten minutes. Increase the period to half an hour. Keep up the feeling during work also. Write down on a piece of paper in bold type OM PURITY six times. Keep the paper in your pocket. Read it several times during the course of the day. Fix it in a prominent place in your house. Remember daily the celibate saints like Swami Vivekananda and Swami Dayananda and their powerful actions. Think about the multifarious advantages of brahmacharya and disadvantages of an impure life. Never leave the practice. Be regular and systematic. Gradually you will become purer and purer and ultimately you will become an urdhvareta yogi. Be patient.
Pray for purity, thus: "O loving Lord of compassion, the soul of my soul, the life of my life, the mind of my mind, the ear of my ear, light of lights, sun of suns! Give me light and purity. Let me be established in physical and mental brahmacharya. Let me be pure in thought, word and deed. Give me strength to control my senses and observe celibacy. Protect me from all worldly temptations. Let all my senses be ever engaged in Thy sweet service. Wipe out the sexual tendencies and desires. Annihilate lust from my mind. Let me be chaste in my look. Let me always walk in the path of righteousness. Make me as pure as Swami Vivekananda, Swami Dayananda, Bhishma, Hanuman or Lakshmana. Forgive all my mistakes. I am Thine, I am Thine. Protect me, protect me. Guide me, guide me. OM OM OM. Enlighten my understanding."
Here are some prescriptions for celibacy:
1. Sirshasana (headstand): 5 mins
Sarvangasana (shoulderstand): 10 mins
Fasts (on ekadasi days or on alternate Sundays)
Japa: 1 hour
Study of Bhagavad Gita: 1 hour
Meditation: 1/2 hour
----------------------------------------------------------------------
2. Siddhasana: 45 minutes
Pranayama 1/2 hour
Milk and fruits at night
Uddiyana bandha morning and evening
---------------------------------------------------------------------
3. Kirtan: 1/2 hour
Prayer 1/2 hour Satsang 1 hour
Atma-vichara meditation 15 minutes
----------------------------------------------------------------------
4. Tratak (gazing) on OM or Lord Krishna 10 mins
Maha mantra (bhajan) 1/2 hour
Krishna mantra japa 1/2 hour
Keep the mind fully occupied by reading and gardening
------------------------------------------------------------------------
If one method does not help you in keeping up your brahmacharya you should take recourse to a combination of various spiritual practices (sadhanas) such as prayer, meditation, pranayama, satsang, sattvic diet, solitude, enquiry (vichara), sirshasana, sarvangasana, uddiyana-bandha, nauli, asvini mudra, yoga mudra, etc. Then only you will be successful.
Aparigraha — Non-covetousness
"When abstinence from greed is established, comes the knowledge of the how of existence of births." (II-39)
This is the fifth limb of yama. Parigraha is covetousness or greed to possess and enjoy objects of the senses. Aparigraha is the opposite of parigraha. This is non-covetousness or non-acceptance of gifts conducive to luxury. It is not mere non-acceptance of gifts, it is the absence of craving to possess and enjoy sensual objects. It is a mental state or attitude wherein the sensual craving is dead. Parigraha leads to anxiety to preserve, fear of loss, sorrow in loss, hatred, anger, untruthfulness, stealing etc. Aparigraha puts an end to all these defects and bestows peace, contentment and satisfaction.
One should not keep or try to get possession of anything beyond the very necessities of life. Gifts from others affect the mind of the receiver. As people are extremely selfish, they make presents with various motives. These motives affect the receiver. The mind of the receiver becomes impure by receiving gifts.
Non-covetousness is indeed an aid to the practice of nonviolence, truth and non-stealing. When the craving is not satisfied you become angry, you hate the man who stands in the way of your attaining and possessing things. You harm him in different ways, you speak untruth, you begin to steal things. The mind is ever in a state of agitation, restlessness, dissatisfaction and discontentment. Non-covetousness removes all these defects. Dispassion, discrimination, self-control and withdrawal of the senses are aids to the practice of non-covetousness. Aparigraha is the common foundation for all yogas, just as it is the common meeting point. It is a virtue to be practised not only by aspirants, but by all persons in the world. He who has no faith in the grace of the Lord will not practise it.
The practice of non-covetousness has wonderful benefits. At one stroke it removes fear, attachment, disappointment, anxiety, agitation, restlessness, hatred, jealousy, anger, lust, greed, cares, worries, despair and depression. Therefore practise aparigraha and become a dynamic yogi.
"Who was I? How was I? What is this? What shall I be? How shall I be?" In this way the knowledge of his own experiences in the past, present and future comes to one who is established in non-covetousness. He becomes independent and free. His mind becomes pure and everything becomes quite clear to him. He gets a memory of past life also.
NIYAMA
"The observances are the practice of internal and external purity, contentment, austerity, study of scriptures and worship of God (or self-surrender)." (II-32)
Niyama is the second accessory of yoga. It consists of five limbs or angas, viz., saucha, santosha, tapas, svadhyaya and ishvara pranidhana. Saucha is purity, internal and external. Santosha is contentment. Tapas is austerity or control of senses, or meditation. Svadhyaya is study of scriptures, and it means also the chanting of mantra or spiritual enquiry. Ishvara pranidhana is self-surrender to the Lord. It is the consecration of one's work as an offering to the Lord.
There is an intimate relation between yama and niyama. Niyama safeguards yama — if one has internal purity or freedom from lust, hatred, anger and greed, he can get established in ahimsa, brahmacharya, etc. Internal purity is an aid to the practice of yama. It is an adjunct or auxiliary to yama.
Niyama overcomes all vice and implants virtues. It weeds out all evil traits and implants godly qualities.
Niyama regulates habits, and aims at giving the spiritual aspirant mastery over his behaviour. Instead of being a slave to habits he now controls his conduct and develops certain habits by determined will.
The practise of niyama is intended to attenuate the afflictions and prepare the mind for entering into samadhi. It is for the purpose of purifying the mind of its impurities and destroying distractions.
Saucha — Purity
"By purification comes the disgust for one's own body and cessation of contact with others." (II-40)
Saucha is internal and external purity. External purity generates pure thoughts. When the body is impure, you purify it. Again it gets impure. Again you purify it. You want to keep the body always pure but it constantly gets impure. Gradually you get disgust for the body which is full of impurities. Since the same dirt and impurity is in the body of others, you cease contact with others. Slowly the body idea drops as you always think of the ever-pure Atman. Attachment for the body vanishes. Lust disappears.
Physical, external purity alone is of no value. Much time must not be wasted in attending to external washing. By so doing you forget the eternally pure Atman. Take a bath in the early morning and wear simple clean clothes. You will get the meditative mood quickly.
Saucha helps one to maintain celibacy (brahmacharya). The practice of celibacy, kindness, love, mercy, patience, japa and meditation will purify the heart and eradicate jealousy, cruelty, hatred, anger and lust.
Removal of these constitutes internal purity. Internal purity is more important than external purity. Internal purity makes the mind one-pointed and bestows serenity, cheerfulness, joy, strength, harmony, poise and happiness. It instills love, patience and magnanimity. Therefore develop internal purity through diligent and vigilant efforts.
"From such purity arises cheerfulness of mind, one-pointedness of mind, conquest of the senses and fitness for the realisation of the Atman." (II-41)
The fruit of mental purity is described here. The mind becomes inward as a result of the conquest of senses.
As the distractions drop away there is concentration of mind. By getting internal purity the mind becomes fit for realisation of the Atman.
Santosha — Contentment
"Supreme happiness is obtained through contentment." (II-42)
Increase in sattva (purity) causes cheerfulness. Tamas (inertia) produces gloom. If there is always cheerfulness, remember that you are progressing in yoga. This is an important sign of spiritual growth. Many yoga practitioners put on 'Sunday faces' or 'castor oil faces' when they come outside to give interviews to visitors. They are under the delusion that people will take them for advanced yogis. There must always be joy and a smile on the face of yogis. Then only can they radiate joy to others. Radiance on the face indicates contentment. Joy is the very essence of the Purusha. Contentment brings a fullness of life, happiness and peace. A man of contentment is always peaceful and serene. If there is no contentment the mind is always restless and ruffled and naturally the spiritual practices become impossible.
You will find in Yoga Vasishtha that santosha (contentment), shanti (peace), vichara (enquiry) and satsanga (company of the wise) are the four sentinels to the door of liberation (moksha). If you have contentment the other three will come by themselves. Contentment is one of the most important virtues for an aspirant. Riches and poverty are not counted by the amount of wealth one keeps. A king, if he keeps too many desires and if he wants more, is considered to be a beggar. A beggar, if he is contented with what he has, is really a king.
From contentment comes supreme happiness. If a man has no contentment his mind will always be wandering. It will be impossible to do concentration and other yoga practices. Therefore contentment should be developed by all aspirants.
Contentment cuts at the roots of all desires. It gives success in the practice of niyama. It gives peace, one-pointedness of mind, serenity and eternal satisfaction. Divine light will descend in a contented mind. A contented man is satisfied with his lot. He is happy in whatever condition he is placed and does not crave for things he has not. Contentment is a mystic stream of joy that cools the three fires of worldly life and joins the ocean of immortal bliss. Therefore develop contentment (the highest of all divine virtues), the companion of satsanga (company of the wise), spiritual enquiry and peace.
Knowledge of the Self will arise only in a man who is endowed with contentment. There is no cooling tonic more efficacious than contentment to cool the ever-increasing fire of greed of worldly-minded persons. He who is not desirous of what he has not got, who is quite unaffected by what he has or has not got and who is free from elation and dejection is said to be a contented man. Glory to such exalted souls!
Supreme peace is the quest of your life. Peace, liberation and immortality are convertible terms. Mental reaction to pleasure and pain will cease when you attain this state. All kinds of likes and dislikes will vanish in toto when you realise this state of absolute quietude.
When you feel extremely drowsy at night, when you wish to retire to bed, you will not eat even if a very delicious dish is offered at that moment. You will not care to attend any musical performance also. What you want is peaceful resting. This clearly proves that the mind wants rest and not objects. Worldly people do not know where to find rest and how to get it. They try to get this rest or peace from external objects. They hopelessly fail at each step. Eternal rest or perennial peace can be had within one's own Self only, through Self-realisation.
If you are in possession of peace you will be able to radiate it to others. You must lead a life of peace. You must live in it. You must feel it. You must establish it in your own heart. Then only will you be a blessing to the world. Wherever you go, those who come in contact with you will be affected by your spiritual vibrations. They will be inspired and elevated. In your sweet presence all discordant vibrations will disappear. All dissensions will come to an end. All jarring noises will be transmuted into sweet melodious music. In your presence irritable people and sickly people will get new strength, fresh hope and wonderful joy.
Tapas — Austerity
"Through tapas — austerity — due to the destruction of impurities, arise psychic powers in the body and senses." (II-43)
Tapas — austerity of the mind and body — means that you should be able to bear heat and cold, physical discomfort and fatigue; as well as insult, injury, persecution and any sort of humiliation. You should always be able to keep your mind and the senses ever pure and carefully guarded.
That which purifies the impure mind is tapas. That which regenerates the lower animal nature and generates divine nature is tapas. That which cleanses the mind and destroys lust, anger, greed, etc. is tapas. That which destroys diabolical nature is tapas. That which destroys tamas and rajas and increases sattva is tapas. That which steadies the mind and fixes it on the eternal is tapas. That which arrests the outgoing tendencies is tapas. Desire moves the senses. Desire can be controlled only if the senses are curbed. That which destroys desires, egoism, likes and dislikes and generates dispassion, discrimination and meditation is tapas.
Tapas is spiritual discipline. It is one of the three items of kriya yoga. It is also control of senses and meditation. The aspirant blazes like fire. His eyes become brilliant, his voice sweet and forcible, his body shining and beautiful. All are attracted towards him, he is like a magnet. All these are due to his practice of tapas (tapascharaya). Tapas is of three kinds, viz., physical, mental and verbal.
Conventionally, eating bitter neem leaves, standing in water, sitting in the hot sun, bearing heat and cold, standing on one leg with raised hands, etc., are considered as tapas. People speak of such persons as tapasvins. They say: "Ram Brahmachari is a great tapasvin, he lives on leaves and has no clothing; he sits in the midst of four fires having the hot sun as the fifth-fire in mid- summer." Perambulating round Govardhan Hill with prostrations (namaskara) is another form of tapas. Tratak on the sun, walking barefooted, living naked in snowy regions, fasting, vow of silence, vigils, etc. are different forms of physical tapas.
Celibacy, service of guru and saints, practice of non-violence are also tapas of the body. Through the power of celibacy Bhishma and Hanuman did marvellous deeds. Through the power of chastity Damayanti burnt the hunter, Anasuya converted the Trimurtis into babies and Savitri brought Satyavan back from death.
To speak the truth, to observe the vow of silence, not to hurt others by unkind words or harsh words, to speak words that are beneficial and to study the scriptures are all tapas of speech. Mauna is verbal tapas.
One who is observing the vow of silence (mauna) is a mauni. Some maunibabas are more talkative than a worldly, talkative person. They develop a form of lingual diarrhoea through 'ha', 'hu' gestures and clapping their hands. They become centres of nuisance, and boring. One cannot remain in their company even for a few seconds. They cannot help others through beneficial words, nor get knowledge through sublime discussion. After some years they cannot talk even a few words. The tongue gets partially paralysed on account of disease. The mauni is proud that he is a great tapasvin because he has been observing mauna for twelve years. Speaking measured words is much better than such a sort of mauna. Observe perfect mauna for one or two hours, this is quite sufficient. Always keep the balance. When the opportunity comes, talk freely for half an hour and help the aspirants, then become silent. Exercise control over speech through vigilance and discipline. Control through force is not beneficial.
Mental' tapas is more powerful than physical tapas. He who bears heat and cold does physical tapas. He increases his power of endurance, but he may not be able to bear insult, he will be easily upset by a harsh or unkind word, he may take revenge and do 'tit for tat'. He has no control over the mind, he has disciplined only his physical body. To keep a balanced mind in all conditions of life, to bear insult, injury and persecutions, to be ever serene, contented and peaceful, to be cheerful in adverse conditions, to have fortitude in meeting danger and to have presence of mind and forbearance are all forms of mental tapas.
Poise, mental restraint, purity of nature, one-pointedness of mind, mental happiness, cheerfulness and cleanliness of life are all tapas of mind.
Philosophically, meditation is the highest form of tapas. Fixing the wandering mind on God or Brahman is great tapas. Enquiry and deep meditation are the highest tapas. Sense control, pranayama, concentration and samadhi, practice of contentment, peace, enquiry and company of the wise, the nine modes of bhakti and yama and niyama are great tapas.
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Change the mental attitude. You will have heaven on earth. You will be established in celibacy. This is an important method for being a true brahmachari. See the Atman in all women. Reject all names and forms and take only the underlying essence — existence, knowledge, bliss absolute — sat-chit-ananda. All names and forms are unreal like a shadow, water in a mirage and blueness in the sky.
In common parlance brahmacharya is single life. In yogic parlance it is restraint of, not only the sex urge, but of all senses. All senses contribute their own share to sexual excitement. Food strengthens the sex impulse, as tongue and genitals are born from the same source. Sight raises impure thoughts. Hearing of love talk, touch and smell all excite passion. Therefore, all senses must be controlled.
Lustful gazing at women; talking on love matters and about women; gluttony; too much sleep; shaking of the body; aimless wandering and a desire to be in the company of women, to talk to them openly and in private and to hear their music, to use scents of all sorts and sandal-paste, to wear garlands of flowers, to beautify the skin with cosmetics, to wear gaudy dress and jewellery etc., to read novels and use soft beds, to walk with ladies, to look at pictures of women with lust, to look at ladies in a nude or half-nude state, to look in the mirror very often, to dress the hair in different ways are all forms of lust. Abandon all these. Practise purity in thought, word and deed.
Repression or suppression of sex-energy will not help much in the practice of celibacy. What is wanted is sublimation. Sex-energy must be entirely converted into ojas or spiritual force. In transformation the gross form assumes a subtle form. The gross semen becomes a subtle force. This is not enough. Only sublimation gives full protection.
If semen is preserved by the observance of celibacy and transmuted into ojas, the spiritual and intellectual power will increase. This is the fundamental qualification of an aspirant. Celibacy is the most important virtue for Self-realisation.
There are four processes in the practice of brahmacharya. First, control the sex impulse and sex desire through control and withdrawal of senses. Then, practise conservation of sex energy. Shut up all holes through which energy leaks. Then divert the conserved energy into the proper spiritual channels through japa (mental repetition of a mantra), kirtan (chanting), selfless service, pranayama and study, vigilance, self-analysis, introspection and enquiry into the nature of the Self. Then have conversion or sublimation of the sex energy. Let it be converted into ojas through constant meditation on Brahman, and the Lord's grace.
Whenever desire troubles you, try to attain discrimination by looking into the defects of sensual life. Cultivate dispassion or indifference to sensual pleasures. Think that enjoyment produces pain and various troubles and that everything is perishable. Withdraw the mind again and again from the objects and fix it on the immortal Self or the picture of the Lord. When the mind attains a state of equanimity, when it is freed from distractions, do not disturb it.
A vedantin diverts his mind through the assertion: "I am purity. I am sexless Atman, Om, Om, Ora." A bhakta diverts his mind through japa, kirtan, service of guru, service in a temple and study of scriptures like Bhagavatam, Ramayana, etc. A karma yogi diverts the mind through selfless service. He keeps his mind ever occupied in some kind of useful service or other. A hatha yogi converts the sex energy into ojas shakti through asanas, bandhas, mudras and pranayama. A raja yogi diverts the sex energy through the method of kriya yoga, concentration and thinking of chastity.
Practice of Brahmacharya
Sit alone in your meditation room in padma, siddha, svastika or sukha asana. Close your eyes. Slowly repeat again and again the following formulae mentally.
1. I am all purity … OM OM OM
2. Sexless Atman I am … OM OM OM
3. There is neither lust nor sexual desire in Atman or Brahman … OM OM OM
4. Lust is a mental modification, I am witness of this modification … OM OM OM
5. I am unattached … OM OM OM
6. My will is pure, strong and irresistible … OM OM OM
7. I am fully established in physical and mental brahmacharya now … OM OM OM
8. I am feeling the purity now … OM OM OM
Saturate the mind with the above ideas. Your heart, mind, intellect and soul should feel the purity. Have the word image OM PURITY clearly before the mind. Visualise the mental image. Your whole system — flesh, blood, bone, nerves, cells, molecules, atoms and electrons — should powerfully vibrate with the above ideas.
You can have a sitting at night also. Sit for ten minutes. Increase the period to half an hour. Keep up the feeling during work also. Write down on a piece of paper in bold type OM PURITY six times. Keep the paper in your pocket. Read it several times during the course of the day. Fix it in a prominent place in your house. Remember daily the celibate saints like Swami Vivekananda and Swami Dayananda and their powerful actions. Think about the multifarious advantages of brahmacharya and disadvantages of an impure life. Never leave the practice. Be regular and systematic. Gradually you will become purer and purer and ultimately you will become an urdhvareta yogi. Be patient.
Pray for purity, thus: "O loving Lord of compassion, the soul of my soul, the life of my life, the mind of my mind, the ear of my ear, light of lights, sun of suns! Give me light and purity. Let me be established in physical and mental brahmacharya. Let me be pure in thought, word and deed. Give me strength to control my senses and observe celibacy. Protect me from all worldly temptations. Let all my senses be ever engaged in Thy sweet service. Wipe out the sexual tendencies and desires. Annihilate lust from my mind. Let me be chaste in my look. Let me always walk in the path of righteousness. Make me as pure as Swami Vivekananda, Swami Dayananda, Bhishma, Hanuman or Lakshmana. Forgive all my mistakes. I am Thine, I am Thine. Protect me, protect me. Guide me, guide me. OM OM OM. Enlighten my understanding."
Here are some prescriptions for celibacy:
1. Sirshasana (headstand): 5 mins
Sarvangasana (shoulderstand): 10 mins
Fasts (on ekadasi days or on alternate Sundays)
Japa: 1 hour
Study of Bhagavad Gita: 1 hour
Meditation: 1/2 hour
----------------------------------------------------------------------
2. Siddhasana: 45 minutes
Pranayama 1/2 hour
Milk and fruits at night
Uddiyana bandha morning and evening
---------------------------------------------------------------------
3. Kirtan: 1/2 hour
Prayer 1/2 hour Satsang 1 hour
Atma-vichara meditation 15 minutes
----------------------------------------------------------------------
4. Tratak (gazing) on OM or Lord Krishna 10 mins
Maha mantra (bhajan) 1/2 hour
Krishna mantra japa 1/2 hour
Keep the mind fully occupied by reading and gardening
------------------------------------------------------------------------
If one method does not help you in keeping up your brahmacharya you should take recourse to a combination of various spiritual practices (sadhanas) such as prayer, meditation, pranayama, satsang, sattvic diet, solitude, enquiry (vichara), sirshasana, sarvangasana, uddiyana-bandha, nauli, asvini mudra, yoga mudra, etc. Then only you will be successful.
Aparigraha — Non-covetousness
"When abstinence from greed is established, comes the knowledge of the how of existence of births." (II-39)
This is the fifth limb of yama. Parigraha is covetousness or greed to possess and enjoy objects of the senses. Aparigraha is the opposite of parigraha. This is non-covetousness or non-acceptance of gifts conducive to luxury. It is not mere non-acceptance of gifts, it is the absence of craving to possess and enjoy sensual objects. It is a mental state or attitude wherein the sensual craving is dead. Parigraha leads to anxiety to preserve, fear of loss, sorrow in loss, hatred, anger, untruthfulness, stealing etc. Aparigraha puts an end to all these defects and bestows peace, contentment and satisfaction.
One should not keep or try to get possession of anything beyond the very necessities of life. Gifts from others affect the mind of the receiver. As people are extremely selfish, they make presents with various motives. These motives affect the receiver. The mind of the receiver becomes impure by receiving gifts.
Non-covetousness is indeed an aid to the practice of nonviolence, truth and non-stealing. When the craving is not satisfied you become angry, you hate the man who stands in the way of your attaining and possessing things. You harm him in different ways, you speak untruth, you begin to steal things. The mind is ever in a state of agitation, restlessness, dissatisfaction and discontentment. Non-covetousness removes all these defects. Dispassion, discrimination, self-control and withdrawal of the senses are aids to the practice of non-covetousness. Aparigraha is the common foundation for all yogas, just as it is the common meeting point. It is a virtue to be practised not only by aspirants, but by all persons in the world. He who has no faith in the grace of the Lord will not practise it.
The practice of non-covetousness has wonderful benefits. At one stroke it removes fear, attachment, disappointment, anxiety, agitation, restlessness, hatred, jealousy, anger, lust, greed, cares, worries, despair and depression. Therefore practise aparigraha and become a dynamic yogi.
"Who was I? How was I? What is this? What shall I be? How shall I be?" In this way the knowledge of his own experiences in the past, present and future comes to one who is established in non-covetousness. He becomes independent and free. His mind becomes pure and everything becomes quite clear to him. He gets a memory of past life also.
NIYAMA
"The observances are the practice of internal and external purity, contentment, austerity, study of scriptures and worship of God (or self-surrender)." (II-32)
Niyama is the second accessory of yoga. It consists of five limbs or angas, viz., saucha, santosha, tapas, svadhyaya and ishvara pranidhana. Saucha is purity, internal and external. Santosha is contentment. Tapas is austerity or control of senses, or meditation. Svadhyaya is study of scriptures, and it means also the chanting of mantra or spiritual enquiry. Ishvara pranidhana is self-surrender to the Lord. It is the consecration of one's work as an offering to the Lord.
There is an intimate relation between yama and niyama. Niyama safeguards yama — if one has internal purity or freedom from lust, hatred, anger and greed, he can get established in ahimsa, brahmacharya, etc. Internal purity is an aid to the practice of yama. It is an adjunct or auxiliary to yama.
Niyama overcomes all vice and implants virtues. It weeds out all evil traits and implants godly qualities.
Niyama regulates habits, and aims at giving the spiritual aspirant mastery over his behaviour. Instead of being a slave to habits he now controls his conduct and develops certain habits by determined will.
The practise of niyama is intended to attenuate the afflictions and prepare the mind for entering into samadhi. It is for the purpose of purifying the mind of its impurities and destroying distractions.
Saucha — Purity
"By purification comes the disgust for one's own body and cessation of contact with others." (II-40)
Saucha is internal and external purity. External purity generates pure thoughts. When the body is impure, you purify it. Again it gets impure. Again you purify it. You want to keep the body always pure but it constantly gets impure. Gradually you get disgust for the body which is full of impurities. Since the same dirt and impurity is in the body of others, you cease contact with others. Slowly the body idea drops as you always think of the ever-pure Atman. Attachment for the body vanishes. Lust disappears.
Physical, external purity alone is of no value. Much time must not be wasted in attending to external washing. By so doing you forget the eternally pure Atman. Take a bath in the early morning and wear simple clean clothes. You will get the meditative mood quickly.
Saucha helps one to maintain celibacy (brahmacharya). The practice of celibacy, kindness, love, mercy, patience, japa and meditation will purify the heart and eradicate jealousy, cruelty, hatred, anger and lust.
Removal of these constitutes internal purity. Internal purity is more important than external purity. Internal purity makes the mind one-pointed and bestows serenity, cheerfulness, joy, strength, harmony, poise and happiness. It instills love, patience and magnanimity. Therefore develop internal purity through diligent and vigilant efforts.
"From such purity arises cheerfulness of mind, one-pointedness of mind, conquest of the senses and fitness for the realisation of the Atman." (II-41)
The fruit of mental purity is described here. The mind becomes inward as a result of the conquest of senses.
As the distractions drop away there is concentration of mind. By getting internal purity the mind becomes fit for realisation of the Atman.
Santosha — Contentment
"Supreme happiness is obtained through contentment." (II-42)
Increase in sattva (purity) causes cheerfulness. Tamas (inertia) produces gloom. If there is always cheerfulness, remember that you are progressing in yoga. This is an important sign of spiritual growth. Many yoga practitioners put on 'Sunday faces' or 'castor oil faces' when they come outside to give interviews to visitors. They are under the delusion that people will take them for advanced yogis. There must always be joy and a smile on the face of yogis. Then only can they radiate joy to others. Radiance on the face indicates contentment. Joy is the very essence of the Purusha. Contentment brings a fullness of life, happiness and peace. A man of contentment is always peaceful and serene. If there is no contentment the mind is always restless and ruffled and naturally the spiritual practices become impossible.
You will find in Yoga Vasishtha that santosha (contentment), shanti (peace), vichara (enquiry) and satsanga (company of the wise) are the four sentinels to the door of liberation (moksha). If you have contentment the other three will come by themselves. Contentment is one of the most important virtues for an aspirant. Riches and poverty are not counted by the amount of wealth one keeps. A king, if he keeps too many desires and if he wants more, is considered to be a beggar. A beggar, if he is contented with what he has, is really a king.
From contentment comes supreme happiness. If a man has no contentment his mind will always be wandering. It will be impossible to do concentration and other yoga practices. Therefore contentment should be developed by all aspirants.
Contentment cuts at the roots of all desires. It gives success in the practice of niyama. It gives peace, one-pointedness of mind, serenity and eternal satisfaction. Divine light will descend in a contented mind. A contented man is satisfied with his lot. He is happy in whatever condition he is placed and does not crave for things he has not. Contentment is a mystic stream of joy that cools the three fires of worldly life and joins the ocean of immortal bliss. Therefore develop contentment (the highest of all divine virtues), the companion of satsanga (company of the wise), spiritual enquiry and peace.
Knowledge of the Self will arise only in a man who is endowed with contentment. There is no cooling tonic more efficacious than contentment to cool the ever-increasing fire of greed of worldly-minded persons. He who is not desirous of what he has not got, who is quite unaffected by what he has or has not got and who is free from elation and dejection is said to be a contented man. Glory to such exalted souls!
Supreme peace is the quest of your life. Peace, liberation and immortality are convertible terms. Mental reaction to pleasure and pain will cease when you attain this state. All kinds of likes and dislikes will vanish in toto when you realise this state of absolute quietude.
When you feel extremely drowsy at night, when you wish to retire to bed, you will not eat even if a very delicious dish is offered at that moment. You will not care to attend any musical performance also. What you want is peaceful resting. This clearly proves that the mind wants rest and not objects. Worldly people do not know where to find rest and how to get it. They try to get this rest or peace from external objects. They hopelessly fail at each step. Eternal rest or perennial peace can be had within one's own Self only, through Self-realisation.
If you are in possession of peace you will be able to radiate it to others. You must lead a life of peace. You must live in it. You must feel it. You must establish it in your own heart. Then only will you be a blessing to the world. Wherever you go, those who come in contact with you will be affected by your spiritual vibrations. They will be inspired and elevated. In your sweet presence all discordant vibrations will disappear. All dissensions will come to an end. All jarring noises will be transmuted into sweet melodious music. In your presence irritable people and sickly people will get new strength, fresh hope and wonderful joy.
Tapas — Austerity
"Through tapas — austerity — due to the destruction of impurities, arise psychic powers in the body and senses." (II-43)
Tapas — austerity of the mind and body — means that you should be able to bear heat and cold, physical discomfort and fatigue; as well as insult, injury, persecution and any sort of humiliation. You should always be able to keep your mind and the senses ever pure and carefully guarded.
That which purifies the impure mind is tapas. That which regenerates the lower animal nature and generates divine nature is tapas. That which cleanses the mind and destroys lust, anger, greed, etc. is tapas. That which destroys diabolical nature is tapas. That which destroys tamas and rajas and increases sattva is tapas. That which steadies the mind and fixes it on the eternal is tapas. That which arrests the outgoing tendencies is tapas. Desire moves the senses. Desire can be controlled only if the senses are curbed. That which destroys desires, egoism, likes and dislikes and generates dispassion, discrimination and meditation is tapas.
Tapas is spiritual discipline. It is one of the three items of kriya yoga. It is also control of senses and meditation. The aspirant blazes like fire. His eyes become brilliant, his voice sweet and forcible, his body shining and beautiful. All are attracted towards him, he is like a magnet. All these are due to his practice of tapas (tapascharaya). Tapas is of three kinds, viz., physical, mental and verbal.
Conventionally, eating bitter neem leaves, standing in water, sitting in the hot sun, bearing heat and cold, standing on one leg with raised hands, etc., are considered as tapas. People speak of such persons as tapasvins. They say: "Ram Brahmachari is a great tapasvin, he lives on leaves and has no clothing; he sits in the midst of four fires having the hot sun as the fifth-fire in mid- summer." Perambulating round Govardhan Hill with prostrations (namaskara) is another form of tapas. Tratak on the sun, walking barefooted, living naked in snowy regions, fasting, vow of silence, vigils, etc. are different forms of physical tapas.
Celibacy, service of guru and saints, practice of non-violence are also tapas of the body. Through the power of celibacy Bhishma and Hanuman did marvellous deeds. Through the power of chastity Damayanti burnt the hunter, Anasuya converted the Trimurtis into babies and Savitri brought Satyavan back from death.
To speak the truth, to observe the vow of silence, not to hurt others by unkind words or harsh words, to speak words that are beneficial and to study the scriptures are all tapas of speech. Mauna is verbal tapas.
One who is observing the vow of silence (mauna) is a mauni. Some maunibabas are more talkative than a worldly, talkative person. They develop a form of lingual diarrhoea through 'ha', 'hu' gestures and clapping their hands. They become centres of nuisance, and boring. One cannot remain in their company even for a few seconds. They cannot help others through beneficial words, nor get knowledge through sublime discussion. After some years they cannot talk even a few words. The tongue gets partially paralysed on account of disease. The mauni is proud that he is a great tapasvin because he has been observing mauna for twelve years. Speaking measured words is much better than such a sort of mauna. Observe perfect mauna for one or two hours, this is quite sufficient. Always keep the balance. When the opportunity comes, talk freely for half an hour and help the aspirants, then become silent. Exercise control over speech through vigilance and discipline. Control through force is not beneficial.
Mental' tapas is more powerful than physical tapas. He who bears heat and cold does physical tapas. He increases his power of endurance, but he may not be able to bear insult, he will be easily upset by a harsh or unkind word, he may take revenge and do 'tit for tat'. He has no control over the mind, he has disciplined only his physical body. To keep a balanced mind in all conditions of life, to bear insult, injury and persecutions, to be ever serene, contented and peaceful, to be cheerful in adverse conditions, to have fortitude in meeting danger and to have presence of mind and forbearance are all forms of mental tapas.
Poise, mental restraint, purity of nature, one-pointedness of mind, mental happiness, cheerfulness and cleanliness of life are all tapas of mind.
Philosophically, meditation is the highest form of tapas. Fixing the wandering mind on God or Brahman is great tapas. Enquiry and deep meditation are the highest tapas. Sense control, pranayama, concentration and samadhi, practice of contentment, peace, enquiry and company of the wise, the nine modes of bhakti and yama and niyama are great tapas.
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