Atha Yoga Anushasnam – Swami Indrananda
One of the most important qualifications of any aspirant, (be they student, teacher, Guru, Swami or Rishi), who wishes to follow the true path of Yoga is discipline, as laid down in various scriptures. If, however, the aspirant relaxes this discipline at any point during his or her ‘Sadhana’ (spiritual practice), s/he is bound to fall down. Ironically, Yoga discipline is frequently flouted in the West as well as in the East under the guise of ‘moderation’.
If we consult the Oxford English Dictionary, we see that the word ‘discipline’ from which is derived the word ‘disciple’ has many different meanings. It can refer to the training which produces obedience, self-control or which leads to a particular skill. At the same time it can mean the controlled behaviour produced by such training. It is also used to describe punishment given in order to correct a person or to enforce obedience.
Broadly speaking, discipline is an indispensable part of any aspirant’s life and there will be little progress in its absence. When we look into the yogic field, it is observed that this part of the Code of Conduct is being violated by a number of students and teachers alike but we do not see or hear of any punishment being meted out to any transgressors. In contrast, other disciplines such as Tai Chi, Judo, Karate and Zen Meditation, enforce a much stricter control on their followers.
In Sanskrit, the word ‘discipline’ is ‘Anushasana’. The prefix ‘Anu’ indicates a methodical order and repetition. It refers to the systematic and methodical exposition of discipline which has been scientifically practised and proven. The following reference will substantiate it:
Shankara, in his commentary on ‘Taittirey Upanishad’ (1.11.4), states that ‘Anushasana’ is the ‘word’ of the Lord or the direction of all those considered as authorities.
‘Katha Upanishad’, which describes the science of methodical instruction for the realisation the Self, states in (2.3.15) that ‘when all the knots of the heart are destroyed, even while a man/woman is alive; then the mortal becomes immortal. This indeed is the purpose of instruction’.
In the ‘Rig Veda’ (10.32.7), ‘Anushasana’ has been extolled as ‘One who is ignorant of the field and who asks one who knows it. Directed by one who knows, s/he journeys onward’. This is indeed the blessing of instruction, that one is shown the path which leads straight ahead’
There is no wonder then that the great Rishi, Patanjali, begins his Yoga treatise with the first aphorism, ‘Now the discipline of Yoga commences’. Sri Swami Sivananda Ji Maharaj, in his book ‘Sadhana’, shows how many aspirants fail to enter into ‘Samadhi’ on account of the restlessness of any one of the senses. Control or discipline of the senses is indispensable for any spiritual practice. Sri Swami Ji goes on to explain how, of all the organs, the sense of touch (Tvagindriya), is the most difficult to control as we always like to be in contact with soft things which are pleasant to the touch. Further, it is observed that several Gurus of our time, despite their training with the great Master, Swami Sivananda Ji Maharaj, display a lack of control or discipline in this respect. This failing can be seen everywhere in Yoga circles, both in the West as well as in the East.
It is natural for a student/ disciple/ sadhak should pay a full respect to one’s Teacher/Master/Guru, but there is danger of setting such an example to be followed by his/her students. Bhagvad Gita is explicit on this aspect; Lord Krishna tells Arjuna
Sa yat pramanam kurute lokas tad anuvartate II
(BG.III, 21)
(Whatever a great man does sets an example, and is followed by others)
Sri Swami Chidbhavananda Ji says in his commentary of this sholaka “Being eminent with virtues is a rare gift which comes from God. Such a man so imbued godly qualities are in evidence. Such a man is viewed a model to society. The world feels inclined to walk in his way. His responsibility is therefore very great…….In public interest a person of eminence has therefore to put forth his best. Slighting or allowing godly gifts go to waste, amounts to slighting God Himself.”
Gita further explains, as follows, the seating place of a Yogi or an aspirant;
na’tyucchritam na ‘tinicham cailajinakushottaram II
(BG.VI, 11)
(Having firmly fixed in a clean place, his seat, neither too high nor too low, and having spread over it the kusa grass, a deer skin and a cloth, one over the other).
Austerity is an indispensable part of Yoga discipline and must be followed by anyone who wishes to tread this path. Examples are available where the great Masters have been wandering in the forests and the Himalayan regions to the age of 185 years.
Progress in Yoga is only possible if we continuously practise self-restraint because turbulent disturbances can, as Swami Sivananda Ji explains, occur at any time. ‘The excited senses, O son of Kunti, impetuously carry away even the mind of a wise man, striving for perfection (BG.II,60). And just as agale pushes away a shi on the water, the mind that yields to the roving senses carries away his discrimination.(BG.II,67). The restless mind, as Swamiji says on ‘Inner Yogic Discipline’ must be rendered quiet by reducing one’s wants and by destroying useless earthly desires.’
It is therefore imperative for every Yoga aspirant, in particularly the teachers and Gurus that we must be very careful what we do preach and how we do act in our lives. Mahatma Gandhi (the great soul) always made a point to practise himself first what he preached: and always adhered to it throughout his life. He remained a symbol of ‘Austerity’ to his last moment.
Bhagvad Gita is an eminent classical treatise on Yoga, and its each and every chapter refers to the changing nature of the human mind. If any one wishes to understand the true philosophy of Yoga, s/he should dive deep into this classic text. It represents dialogue between the Guru, Lord Krishna and his chosen disciple, Arjuna, in the midst of the Battle of Kurukshetra, symbolic to the battle of human life. During His discourse Lord Krishna asks Arjuna to control his body, speech, senses and mind by means of various disciplines in order to reach the goal of his life. How strange is it that we feel proud of being addressed as a Yogi or Yogini, Guru or Teacher without having, sometimes, any trace of discipline in our life. It is not the name or fame but our practical way and disciplined life which will take us to the summit of Yoga.
The above scriptures explains (BG.XVII, 14-19) three fold austerities i.e. the discipline of the body, speech and the mind. The body, as it says, is the gross root of our journey and serves as a vehicle to reach our destination. If it is not kept in order through various disciplines and austerities it will become useless and leave us stranded in the middle of the journey. Purity, uprightness, continence and non-injury are just a few of the attributes to bring about body austerity. Swami Chidbhavyananda Ji, in his commentary, says that bodily purity is maintained by regular bathing and clean clothing. I will add to this, that while it may be possible to keep the external body clean, illness and disease can only be avoided by performing regular cleansing (Shat Karmas) and physical exercises (Asanas) which help massage the internal organs of the body thus keeping them fit and healthier. Considerable discipline is necessary and one has to go through a number of austerities to maintain a regular routine. However, if one fails to do so, heart attacks, obesity and various other illnesses and untimely deaths may befall which are not uncommon in our time among many Gurus/teachers and students alike. However, if we follow the practice of Yoga assiduously, perfect health can be maintained. Swami Ji also says that one should remain ‘up right’, i.e. to execute all the body activities in a clean, open and ethical way. When sex-indulgence is eschewed and the body is dedicated only to the service of the divine, this is acclaimed as ‘continence’.
The speech, according to Bhagvad Gita, which causes no excitement, is truthful, pleasant, beneficial and practise the sacred recitation, conform to its austerity. It is clear that a Yoga aspirant should always remain truthful and be careful in what s/he says. The discipline and austerity of speech means that one should fulfil any promises and agreements made. Speech is a very powerful sense and one must not say anything which cannot be fulfilled. This weakens the will power which will eventually lead to one’s downfall. It is better to speak less and adhere to one’s words come what may. This will express one’s quality and help him/her to adhere to one’s discipline.
Finally, Krishna tells Arjuna about the mind. The Lord says that serenity of mind, gentleness, silence, self-control and purity of disposition, is called mental austerity. Patanjali Maharishi, in his second aphorism of the ‘Yoga Sutras’, tells us that Yoga is the control of the fluctuations of the mind. What we see in our society is the widespread presence of depression, stresses and strains. These result from a lack of discipline of the mind. We are always led by our lower mind and fall prey to short-lived happiness and pleasures. Having been influenced by the external environments and society, we run from one short treatment to another to find a cure but do not try to make efforts ourselves to eradicate the root cause of the illness or disease. As soon as these depart, we return to our state of depression or stress and strain. Hence the Lord says that one will only achieve serenity of the mind and establish a blissful calmness when all these depressions and confusions are dispelled and this can only be achieved through the practice and discipline of Yoga.
The control of the mind is seen to be superior to the control of the tongue and the body. Self-control allows pure thoughts and noble emotions. What is present in one’s mind should express itself through words and actions. If one has mastery over the mind, one will not utter an unwanted word nor perform an undesirable action. Swami Chidbhavyananda Ji says that a person who has a congenial temperament and felicitous attitude, is said to be imbued with a purity of disposition. This benign state if maintained under all circumstances, is known as austerity of the mind.
If we wish to tread the path of Yoga and encourage others to follow it, we must discipline ourselves in body, speech and mind. It will not serve any purpose preaching others when we do not follow the way as laid down by the great Masters of yore. The body must be strengthened and made flexible through the practice of Hatha Yoga, the speech should be controlled in accordance with the one of the Yamas (restraint) of Patanjali Maharishi, and mind disciplined and controlled to reach the ultimate goal of Yoga.