Yoga and the code of conduct – Swami Indrananda

(Science and its experiments keep changing from time to time yet the natural laws remain eternal and never change in any age and at any time; Code of Conduct is one of them. This article was written in 1991 and we will see that the same rules apply today to the followers of Yoga).The whole concept of Yoga which has been passed on to us from time immemorial, is based on the laws of ethics, morals or Code of Conduct. If at any time during our Yoga practice as a student, teacher, master or guru, we violate these laws, we have fallen down from the path and are unsuitable for the position we hold. Any rule or law, whether spiritual, social or political, puts some restraint or restrictions upon its followers in order to maintain the balance in society. Unfortunately, we are living in a ‘free’ society and any restrictions forced upon us are considered to be restriction upon our freedom. However, we forget that the ‘freedom’ of one human being, if it is exercised in violation of the law, can jeopardise the rights of other human beings. Hence Patanjali Maharishi, when defining Yoga, starts with the restraining of the fluctuations of the mind: “Yogasch Chitvriti Nirodha”.

If we look at the Bhagvad Gita, Lord Krishna tells Arjuna that this imperishable Yoga was declared by Me toVivasvat (the Sun god). Vivasvat taught it to Manu (the first human), and Manu told it to Ikshvaku (the first among the kings of the Solar dynasty), (BG IV,1). The sage Manu as mentioned in this sloka (or verse), became the immortal ruler by compiling rules and regulations, codes and manuals for social solidarity and polity. These were called the ‘Manu Smriti’. Even today, in courts of law, judges in India sometimes refer to the injunctions of Manu. I will be guided in this article by the code of conduct to be followed by anyone on the path of Yoga.

A human being passes through four different stages (or ‘Ashramas’ of life ). These stages are common to all. Life in olden days was regarded as a school in which the powers of the soul were to be evolved. It provided an opportunity for the development of the different aspects of one’s personality during different stages of life according to the type of work/study or responsibilities undertaken on in keeping with that particular stage. The stages are thus divided into: Student, Householder, Forest Dweller which seems to have become merged into the fourth and final stage), and Ascetic which we may call a Guru, Swami or Sage. It was desirable that all human beings should pass through these stagtes in an ordered way and not enter any prematurely. However, things have changed in our times. I shall examine these changes further later on.

The ‘Manu Smriti’, as stated above, lays down the ethics, morals, social laws and code of conduct to be followed by every member of the society and Yoga aspirants were no exceptions to the rules. It says that the life of a student should be simple (without too many desires) and ‘hardy’ in order to make him/her strong and healthy. It should also be devoid of ‘soft and luxurious’ living, but rather encourage abstemious behaviour which is devoid of ostentation. S/he was to perform her/his daily practices under a Guru’s instructions. Food, though simple, was considered to be important and the student was taught to honour and eat it without any feelings of contempt since it is food that provides the body with strength and nerve vigour. But a student should avoid over-eating which goes against good health, long life and (the attainment of) merit. Some of the rules concerning the general conduct of the student were that s/he should refrain from alcohol, spicy and savoury dishes, from contact with the opposite sex and from injury to sentient creatures. S/he should also avoid lust, anger, greed gossip, slander, untruth and from staring at and touching the opposite sex. There are many more rules which are even more rigid than these. The ‘Sanatana Dharma’ (eternal religion) Part II published by the Theosophical Society, describes how all the injunctions of Manu, except a very few, are perfectly applicable to the present day. However, the chanted social conditions made some modifications necessary.

As shown above, great stress was laid upon chastity and purity during the studentship. This stage can be compared to a delicate plant which needs protection from the onslaught of wind, storm and frost. Also, the vigour, strength, freedom from disease and long life which are all essential for a student of Yoga, depend more upon this one virtue of total continence than on anything else. Self abuse, as is frequently witnessed in our society, is the most fertile breeder of disease and premature decay. The students/Ashramites in olden days were obliged to follow this rule. Hence their name: Brahamacharis’, i.e one who is under the vow of celibacy. We are at present ignoring these rules and are falling prey to many hitherto unheard of diseases, e.g. Aids etc. If, in the early days of our Yoga practice, we adhere to these injunctions, we will undoubtedly build up strong and healthy foundations. The ‘Manu Smriti’ (II,100), tells us that when a student brings all the senses under control and regulates the mind, s/he may accomplish all objects of Yoga without emaciating her/his body.

The next stage of life is that of Householder. This is considered to be the very heart of Aryan life as it truly supports the followers of the other three stages. However, the ‘Manu Smriti’ lays down certain rules and principles in order to make married life more successful and happier. Great temperance in sexual relations was advocated, marital connection being only permissible on any one of the ten nights in a month (II, 45-9): a sign of control by the couple as we learn from various Yoga scriptures, the ‘Manu Smriti’ (II, 55-7) also says that women must be honoured by every member of the family; by fathers, husbands, brothers, etc. Further, it says that when a husband is content with his wife and a wife with her husband, happiness is assured in that family. Marriage is considered a sacred and auspicious occasion in every religion and a number of vows are taken by both husband and wife in order to make married life happier and successful. This is the stage in which wo/man continues the flow of God’s creation by producing off-spring.

But, it is with great sadness that we see families in the Yoga circle breaking up, despite the fact that a student of Yoga is taught the vows of Yama and Niyama. Yoga teachers should set an example for their students but, often, it is they who frequently violate these rules of ethics and morals in the name of ‘Freedom’. If so, then where are the teachings of all the religions and of Yoga? In this way we cannot build up a bright future but will return to the dark ages in which the rule of the jungle prevails. Society and Yoga are an inseparable part of each other and are built up on certain rules and principles. If we choose to ignore these, we will be the cause of our own destruction. Hence, it is vital for a student of Yoga to know and to understand the values of married life. There is great value in a happily married life which will help bring up the right type of off-spring to make society worthwhile. Jesus Christ was well aware of this weakness inherent in a human being. Time and time again he warned both men and women of this danger. Indeed He said,

“Ye have heard that it was said by them of old times, ‘Thou shalt not commit adultery; but I say unto you, that whosoever looketh on a woman to lustafter her, hath committed adultery with her already in his heart

Further, he went on to say,

“And if a woman shall put away her husband and be married to another, she committeth adultery”

One can always accept some rare cases, but if this habit spreads like a disease, the whole fabric of society will be destroyed.

The third (which is really non-existent) and fourth stage of life are those of teacher/swami/guru. This stage is of vital to us in the field of Yoga. In this third stage which is called the ‘Vanaprastha’, one leaves the family and goes to live in the forest either alone or as a couple. The rule of this life is to be one of sacrifice, study, austerity and kindness to all.

This fourth stage is the most important of all. Those in this stage are the pillars of society and it is their duty to instruct and guide people in the other stages to the path of Righteousness. They are the ‘search lights’ . If they disobey the scriptures and do not follow the right code of conduct, then society will crumble to pieces and the followers of all the other three stages will be affected. These are the ‘Sannyasins’, the Swamis in orange robes; the Gurus and Masters of our time. We will see in the succeeding paragraphs what exactly is required of them in order to be teachers and guides, and how they should live amongst us.

The ‘Manu Smriti’ says that s/he should have all the virtues required in the previous three stages, but the Sannyasin no longer offers sacrifices as a householder since s/he has given all their property away and lives alone, with a tree for shelter, having devoted the whole of his or her life to meditation (ibid IV, 43). It also tells us that a Sannyasin should be indifferent to life and death: a symbol of purity. S/he should endure harsh language and insult so as not to make any enemy. S/he should not return anger but bless when cursed, and not utter any lying words.

“The Sannyasin rejoicing in the Supreme Self, sitting indifferent, refraining from sensual pleasure with himself/herself for his/her only friend, let him/her wander here (on earth) at liberation”. (VI, 45-9)

In olden days, it was a rare and exceptional occurrence when a student was allowed to become a Sannyasin, as s/he was required to pass through the experiences of other three stages. However, as has already been commented upon, these rare cases left the regular order unshaken. The situation in our time has turned full circle. What we see is that so-called ‘Gurus’ are indiscriminately initiating a great number of their disciples to Sannyas which is contrary to ancient rules and has become the cause of vice and other trouble. There have been some instances when a single parent with a young girl has been initiated to Sannyas by her Guru and given the name of Savitri/Sita who were the symbols of womanhood and chastity. Savitri brought back her dead husband to life by her determination and willpower following the austere path of Yama, the Lord of Death. It is a betrayal of the authority of Gurudom. It is pity that there is no Ombudsman to judge the character, ethics, morals and code of conduct of these Gurus in accordance with the scriptures. On the other hand, we find those in high office in the social and political fields being brought to account when they have fallen from their code of society. As far as one can see it is a sin committed by Gurus and not the fault of innocent but ignorant Yoga aspirants who perhaps think that realisation is only a few steps ahead when they change their names and wear the orange robes. Perhaps they forget that the basis of all Sadhana (spiritual practice) is the code of conduct, ethics and morals upon which every true religion or book of Yoga places the greatest emphasis. There are others who will find their own way to declare themselves a Guru. Once again, this goes against the scriptures. All this is done in the name of ‘realisation’ and ‘self-realisation’ and in order to trap the innocents.

Despite the fact that the company of the opposite sex is prohibited to a Sannyasin (nay, to a student who is going through his/her first stage of life), we find our Gurus in the West and East alike have been caught also and are surrounded by beautiful young ladies who are ever ready to lift them up on their soft cushions and beds. On the contrary, their own Masters such as Sri Swami Sivananda Ji Maharaj of Rishikesh, Himalayas, locked himself up for three days to avoid seeing a Princess. A Sannyasin, according to the ‘Manu Smriti’ should be the symbol of austerity and purity. However, the present Gurus, having all the resources at their disposal, have become accustomed to living in huge and luxurious accommodation and often insist on staying in a hotel with their entire entourage rather than an ordinary house where aspirants can come to see them. On the other hand, a great Master, Chanakiya‘ who was immortalised by his Shastra, ‘Chanakiya Neeti’ , used to live in the forest as an ascetic while he was Prime Minister to a King during the invasion of the Greeks. It was due to his policies that a huge Greek army was defeated. His ‘Chanakiya Neeti’ throws light on every aspect of politics.

The criterion for a Guru or teacher of Yoga is not determined by the number of disciples, the Ashramas and material properties, the knowledge of the scriptures or power of speech, but rather by his/her code of ethics, morals and conduct and in the way in which s/he leads his or her life. Lord Krishna says that “he who, casting aside the ordinances of the scriptures, acts on the impulse of desire, attains not perfection nor happiness, nor the supreme Goal”. Then he tells Arjuna, “Therefore, let the scriptures be your authority in deciding what ought to be done and what ought not to be done. Having known what is said in the ordinance of the scriptures, you should act here”. (XVI, 23-4)

The character of a Sannyasin or Guru should be unblemished and beyond reproach. They should reflect their teachings in their character. Sadly, what we hear and see these days is quite the oposite. In his ‘Sandeh Nivarinin’, Sri Sai Baba says that”. “genuine Gurus are scarce these days. Cheats have multiplied and teachers have retreated into solitude for realisation”.

Lord Krishna, describing the lineage of Master and Disciple, says in the Bhagavad Gita, “Thus transmitted in regular succession, the royal sages knew it. This Yoga by long efflux of time decayed in this world”. The reason, as Swami Chidbhavyananda Ji states, is that when the right kind of wo/man becomes scarce, the right system also dwindles away. Let us not see this happen again. If the Gurus or the teachers have fallen down from their path of Righteousness, it is the onus of the disciples/Chelas/students to be more vigilant and to broaden their knowledge of the scriptures in order to discriminate right from wrong.

I remember once reading a report on ‘Ten years of Yoga in the United States’ printed in the magazine ‘Yoga and Life’ from Ananda Ashram, Pondicherry of Pujya Dr. Swami Gitananda Ji Maharaj. The author concludes in this report Whereas the Gurus were indiscriminate in selecting their disciples, the students were also indiscriminate in choosing their Gurus. Further, you will find an article on “Yoga Orders and Sadhu Sects” by Swamiji.

Let us hope that this is only a temporary phase and will soon fade away once we start following the scriptures and build up the right character in both teachers and students alike

(Unfortunately, this has further worsened and now we are trying to find our own systems of Yoga and ignoring the scriptures completely; only Lord knows where will it lead to?)

Finally, there is a ray hope. Everything is not yet lost. Even in this age, we find that there are Yoga organisations such as the ‘Ramakrishna Vedanta Mission’ in India and abroad, Sri Swami Sivananda Ji’s Ashram (Divine Life Society) in Rishikesh, Himalayas, where a strict observance of ethics, morals and the codes of conduct in accordance with the scriptures is closely followed. There may be many more such places of which I am as yet unaware.

May this light which is burning in various corners of the world, spread all around us to bring once again the Golden Age of Yoga in which we all together, teachers and students alike, see the Truth and reach the goal of self-realisation.

OM ASATOMA SAD GAMAYA,
TAMASOMA JYOTIR GAMAYA,
MRITUYR MA AMRITAM GAMAYA

O Lord, Lead us from Unreality to Reality,
from darkness to Light,
and from death to Immortality

Sri Swami Sivananda Ji says in his book ‘Practice of Yoga’ (p.25):-

ETHICAL CULTURE: Lead a Moral Life-

The Atman is the basis for everything. There is an intimate relation between Atman and will. Will is only Atman or God in motion or manifestation. No spiritual or will culture is possible without ethical culture. Ethical culture will result in ethical perfection. An ethical man is more powerful than an intellectual man. Ethical culture brings in various sorts of Siddhis. If you study the Yoga-Sutras of Patanjali Maharishi, you will find a clear description of the powers which manifest by the observance of Yama or the practce of Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha. Yama is the first step in Raja Yoga. This is the very foundation of Yoga.

OM OM OM OM OM