This article was first published in the summer 1988 Magazine of the Patanjali Yoga Centre. It is still very relevant 21 years later.
We have already discussed some of the misconceptions in yogic circles about Hatha-vidya (Yoga).
Not only have we misunderstood this science but, as Hans-Ulrich Rieker puts it in his book ‘Light on Yoga’, we have distorted the teachings of the great Rishis. Hatha yoga, as we have seen, is not mere mortification, nor a set of physical exercises, but a proper control of bio energy within us through the yogic science of pranayama. If we say that pranayama is the most important part of Hatha yoga then where do the postures come into it? What part do they play and how far do they affect the physical and mental growth of a yoga aspirant? Are the cleansing practises described by the Hatha Yogis of yore important in following the path of yoga? These are some of the questions which I will discuss in this article.
Physical Body – A Reality
Sri Swami Sivananda Ji Maharaj in his book “Health and Happiness”1 refers to Upanishadic teachings which say that “Sariram Adyam Khalu Dharamsadhanam” i.e. the body is the essential thing for the attainment of the goal of human existence. He is so fascinated by the human body that he calls it a magical machine, a moving temple of God or the chariot of the Soul where Mother Prakriti (matter) has exhibited her marvellous skill.
Shri M. P. Pandit, who is a leading figure at the Sri Aurobindo Ashram, Pondicherry, South India, commenting2 on the physical body, says that there is an element of truth in the complaint by some religious poets and minstrels that the body is a storehouse of habits and impulses that pull a person down, full of diseases, inert and susceptible to all kinds of attacks from outside from birth to death. But this is, as he puts it, only a surface of truth. He goes on to say that there are immense potentialities in the body which can not only overcome the seeming imperfections and deformations but make of it a vibrant vehicle for Divine consciousness. Hatha Yoga, he asserts, concerns itself with this aspect of the human body. In the Yoga of Sri Aurobindo and the Mother, great importance is given to the physical body as a foundation for each individual divine manifestation. It is a part of this yoga from the very outset to pay attention to the cleansing – physical and psychological – of the body, with a relentless elimination of all lethargy, activating it with consecrated life-energy, awakening and raising self-awareness till the body turns into a radiant vehicle of the divine energy and consciousness. A total perfection of life is not possible unless the physical body, as Shri Pandit put it, is worked upon down to its cellular structure.
Swami Ramacharka says in his book on Hatha Yoga that Yogis regard the human body as the work of the Divine Architect. The occultists, he explains, know that the soul needs a fleshly habitation to manifest itself and a physical means of communication with other embodied souls. He points out that we will only benefit if we open ourselves to the inflow of the great Life Principle and if we fear it, or trust it not, we shut the door upon it and must necessarily suffer.
Dr. K.S. Joshi3 refers to Svetasvatara Upanishad, which describes a Yogi as one whose body shines with the fire of yoga, to whom disease, old age and death do not come; his body becomes supple and healthy, his mind is devoid of greed and full of peace and satisfaction.
Gheranda Samhita and Hatha Yoga Pradipika are considered to be the most authentic classical works on Hatha Yoga. The former was written sometime in the 12th century AD and is presented to us as a dialogue between a king called Chandakapali and the great Rishi Gheranda. In its opening chapter it says that the basis for acquiring knowledge of the Ultimate Truth is Ghatastha (bodily based) yoga.4
Also, Swami Svatmarama, in the opening chapter of his book on Hatha Yoga Pradipika, says that Hatha Yoga is a sheltering monastery for those scorched by all types of pain. These pains as described in various scriptures, are of three kinds – Adhyatmika, which are bodily and mental, Adhisaivika – caused by planetary influences and Adhibhautika – caused by creature like tigers, serpents, etc.
Srimat Swami Sivananda Saraswati of Umachal Yogashram writes in his book ‘Yogic Therapy’5 that man should be master of his destiny, should have the power to cure his disease and prevent his premature death. Indian Yoga sciences he maintains, are definite aids to this end. A pure body and perfect health, he says, are the stepping stones to godly or ideal life. Raja Yoga stresses the purification of the mind whereas Hatha Yoga deals with the purification of the body.
Alain Danielou, writing on Hatha Yoga, refers to a quotation from scripture “Nayam Atma Balheenan Labhai,“ i.e. the Self is not within the reach of the weak. He says Hatha Yoga is the name given to the technical practices and disciplines by which the body and the vital energy can be brought under control and it is the first preparation towards the way of reintegration, essential for further realisation.
I would like to mention, once more, the “Introduction to Tantra Yoga” by Sir John Woodroffe who, referring to the scriptures, says that the human body is Brahma-pura, the city of Brahman, as God Himself resides in it.
Physical Body- its Maintenance and Control
It is clear from the above that the physical body is a vehicle to reach our destination of self-realisation. Therefore its maintenance and control are of utmost importance. Sri Swami Sivananda Ji1 says that good health is the greatest asset for a human being and without it he can hardly expect success in any walk of life. Even for spiritual pursuits, Swamiji says, good health is a prerequisite. It is an indispensable part of Raja Yoga and helps to attain ethical perfection, perfect concentration of mind and unfold various psychic powers.
Ironically, most Yoga Masters/teachers ignore the body’s requirements and stress ‘mind over matter’. But they overlook the close relationship between the body and mind and if the body is weak and sick, the mind cannot remain healthy and creates disharmony within. We have seen there can be little or no progress without strengthening the body or following the basic rules which relate to the proper functioning of the body.
The science of yoga is based on the eternal laws of nature and the great Rishis of yore observed these laws very carefully. They realised that cleanliness is a natural phenomenon and if it is ignored it will cause pollution, disaster and diseases. From their own experience they emphasized the purificatory actions which we find in Gheranda Samhita and Hatha Yoga Pradipika, to keep the body pure of waste matter and other toxins. They suggested we observe certain rules relating to better and healthier living. In the Gheranda Samhita, the great sage, in his first lesson on Ghatastha (bodily based) Yoga, to his disciple, King Chandakapali, gives six purificatory techniques which cleanse the body thoroughly and are the basis of every yoga. So has Swatmarama referred to these six actions in his book ‘Hatha Yoga Pradipika’.
Swami Vivekananda, writing on Raja Yoga, refers to the commentary by the great Master – Shankacharya on Svetasvatara Upanishad, in which he says that one must purify the nerves before taking Pranayama. Before that, one must learn to have a firm, erect seat. It is needless to say that the yoga postures which develop the body harmoniously will only be effective if it is kept cleansed of impurities. Most of us try to jump the gun and ignore the basic principles of cleansing. The result is that despite persistent and painstaking efforts, progress is either very slow or negligible. The rules of Hatha Yoga hygiene are very simple and inexpensive and need only a determination to follow them. The body, as we have seen, is a wonderful machine and if it is looked after properly it should last longer, like the vintage cars that we often see.
How can we achieve a healthy life?
Hatha Yoga Pradipika points out that this can be achieved by one who is intent on practice, but not by one who is idle, or by the mere learning of Sastras or by wearing the clothes of a Yogi/Swami. Swami Vivekananda says that practice is absolutely necessary. He explains that if you listen to him for hours every day, but do not practice, you will not get one step further. Sri Swami Sivananda Ji points out that an ounce of practice is equivalent to tons of theory.
Experience has shown that one gets immense joy and happiness, which is only a spark of eternal bliss, when all systems of the body are functioning in harmony. Of course, we will have to pay the price to possess the most precious thing in the world. If we are not prepared for that, we cannot expect any progress on the path of yoga. Most of us get tired and exhausted soon after crossing the half way mark in our life and leave the world prematurely. The reason is that we have either ignored or failed to perform our duties as a caretaker and have not looked after this temple of God properly. The scriptures point out the signs of a person who follows it up. Hatha Yoga Pradipika (Ch II, 78) refers to these signs i.e. slimness of body, brightness in the face, manifestation of the inner sound, very clear eyes, freedom from disease, control over seminal fluid, stimulation of the digestive fire and complete purification of the Nadis (nerves). If we can demonstrate mental strength our physical strength should undoubtedly be visible. There may be a very insignificant number of souls, as mentioned in the previous article, who have to suffer because of their past karmas (actions).
Conclusion
Let us not waste our time like the old lady who lost her needle at home in the darkness and searched for it outside under the street light. If we want to regain our health and strength to continue our journey on the path of yoga, we will have to eliminate the darkness, first of lethargy and then of impurities within us, by following the methods and directives passed on to us by the great Rishis. We must see that the teacher whom we are following has the right qualities and these are discernible from his/her appearance, character and behaviour. Otherwise we will be led into the darkness and waste precious time.
“May we all with His gracious blessings be endowed with Divine Intellect to follow the systematic path of Yoga.”
Om Shanti Shanti Shanti Om
References
1 Health and Happiness by Swami Sivananda, published by the Divine Light Society, Rishikesh.
2 Saral Yoga Jan-Mar ’88, published by Shri S. L. Khanna, Secretary General Yoga Centre, New Delhi
3 Yoga in Daily Life by Dr K. S. Joshi, Hindi Pocket Books (P) Limited, Delhi
4 Yoga Syzygy by Ma Yoga Shakti, Yogashakti International Mission, New York
5 Yogic Therapy by Sri Swami Shivananda Saraswati, published by Unachal Yogashram, Kamakhya, Ganhati -10, Assam, India
April satsang was to be my last satsang at the Centre for the foreseeable future as I was due to start a new job in Adelaide, Australia in early May. Hari Dasā and Amber were to follow on at a later date once things were settled in the UK. Shirley asked me to be the host for the Havan Yajna which was an honour. I am more used to handing out the havan books, sitting at the back of the room and wandering about taking photos of the ceremony and other activities so this was unusual for me. It also meant that I had to rely on Jenny, Hari Dasā and Amber to take the photos of the day. They took some lovely photos.