A series of articles based on the teachings of Master E.K. All omissions & commissions belong to the author.
1. अथ योगानुशासनम् ॥१॥
Atha yogānuśāsanam
अथ (atha) – Now, henceforth योग (yoga) – Yoga, union, discipline | अनुशासनम् (anuśāsanam) – Instruction, teaching, discipline
2. योगश्चित्तवृत्तिनिरोधः ॥२॥
Yogaś citta-vṛtti-nirodhaḥ
योगः (yogaḥ) – Yoga चित्त (citta) – Mind-stuff, consciousness | वृत्ति (vṛtti) – Modifications, fluctuations | निरोधः (nirodhaḥ) – Restraint, control, cessation
Chitta Vritti or the cessation of modifications of the mind is the ultimate aim of Yoga. The words “Yogavidya”, “Yogajeevita” and “Yoga” seem similar but they are not the same as given in the scriptural texts. Yogabhyasa is the method given by Patanjali in his Yoga Sutras, which describes the abhyasa or practice of Yoga with the 8 associated angas or limbs – Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi.
Most of the teachings contained in the Yoga Sutras of Patanjali lay emphasis on our day to day activities and how we conduct our daily lives. They are less concerned about the practices we perform for a few moments each day in the name of asanas, meditations and other worship rituals. This is the first correction we need to make in our understanding of Yoga. Do not make the mistake of assuming that we will attain perfection in Yoga simply by following the practices spoken about here like Pranayama (breath awareness) and Dhyana (meditation) for a few moments everyday. The objective of these practices is to completely transform our way of thinking and living. We will not obtain any results if we pursue these practices thinking that since we are doing them everyday for a few minutes or hours, we will undoubtedly attain the promised results. Yoga is an attitude, it is not an achievement. Yoga is not a practice. The practices form a part of Yoga and result in Yoga Siddhi (perfection).
The achievement is a Yogic Life and none of these individual practices can be called Yoga by themselves.
For example, performing 5 minutes of Sirshasana or any of the other asanas everyday is simply a part of the practice of Yoga and not the whole. The Dinacharya (daily routine) and Jeevithavaikhari (trend of our life) are given importance here. Asanas are meant to increase the general fitness of the physical body. They facilitate an even distribution of blood and other Dhatus (fluids and tissue). Further, these asanas correct disturbances in the Nadi mandala and balance the Annamaya (physical) and Pranamaya Kosas (shakti or force).
But again, the asanas do not constitute the entirety of the practice of Yoga. Yogabhyasa or the practice of Yoga lies in our daily behavior, not just the one hour or so we may spend in asanas or associated practices everyday.
It continues throughout the day whether we are in the office, at home, speaking to others and in our behaviour with the individuals around us. The true practice of Yoga begins when the rough edges in us begin to disappear. For example, when we are conversing with people, asking or answering questions – feelings of irritation, frustration and annoyance and over sensitiveness begin to disappear. However, this does not mean that we are suppressing our emotions. Suppression may lead to medical issues like high blood pressure, thrombosis, hemorrhages, eye and ear troubles, etc.
This does not refer to exercising control over our emotions, control is a crude veterinary method. Discipline, on the other hand, is a higher human method. If our superior officer or manager is scolding or berating us and we choose to remain silent, it is not because of our qualities of forbearance and calm. Rather, it is because we are afraid of the consequences that may accrue if we give it back to him in kind. However, if this type of control is exerted over the emotions over a long period of time, it can lead to mental and physical disease. According to the teachings of Homoeopathy, such repression manifests in symptoms associated with Homoeopathic remedies like Staphysagria or Phosphorus.
In contrast, true transformation comes without such crude attempts to control our minds. As we diligently continue our practice of Yoga, we slowly enter into Yoga Jeevitam or a Yogic life where one achieves a sense of harmony with oneself and with one’s surroundings. For example, to teach the class today, we need teaching implements such as a board, a chalk piece, a table and chair.If we begin to look for these items after the class has already begun, we are still in the beginning stages of Yoga. If all of these are present at the start of the class, then our practice of Yoga is already underway, and we are slowly entering into the Yogic lifestyle.
When performing any task, whether at home or in the office, we shouldn’t have to pause and think, “Oh, I forgot the pen” or “I forgot the notepad.” One must achieve such a state of perfection in daily life. This will come spontaneously if we are diligent in our practice of Yoga. Brahma creates the universe in a state of perfection. If he were to forget something during creation, the universe would be flawed—one being might end up without an ear, another without an eye!
The challenges we face in society—anger, irritation, conflicts between couples, and violent behavior—arise because we have not cultivated the right attitude toward life. As the elders say, “Varṣārdham aṣṭau prayateta māsān,” meaning one must put in the necessary effort during the eight months before the rainy season to fully benefit from the rains. If this preparation is neglected, the consequences are inevitable—damp firewood leads to coughing, and the need to eat uncooked or poor-quality food. Our lives are an unorganized mess. If we have fixtures or lights which are not working in the house and we keep delaying to fix them, it means that we are still a long way from Yoga.
As you proceed into a Yoga Jeevita (Yogic life), you will have an expansion of consciousness and feeling of harmony with others. The practice of Yoga is not the end result, the end result is Yoga Jeevita. A wrestler lifts weights and eats large amounts of food to build muscle and strength. However, muscle building is not the objective here nor is boasting about how much food he eats, it is to help others who are being unjustly attacked. Do not confuse the means with the end.
Yogabhyasa leads to Yoga Jeevita. Yoga Jeevita leads to a life lived in awareness, knowing that we are part of the all pervading Lord (antaryāmi). When this state is achieved, we will listen to the Lord speaking through the person in front of us and not to the person themselves. Unless that state is obtained, our emotions. cannot be “controlled”. There is no such thing as control – nigraham na karishyati. Instead, we are to perform a rectification process. Yogabhyasa and Yogajeevita are both embedded in the Bhagavad Gita. The Patanjali Yoga sutras only contain the first item i.e Yogabhyasa. This is why Patanjali called it “anushasana” or instruction.
The path to Yogajeevita can be found in the Bhagavad Gita. The Lord gives the final instruction at the very end of the Bhagavad Gita,-“Sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja | Ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ ||” – “Abandon all dharmas and surrender completely to Me alone. I shall liberate you and grant you moksha.”
The totality of Yoga Vidya or Yoga Shastra is the combination of Yogabhyasa and Yogajeevita. “Bhagavad Gitasu Upanishadsu Yogavidyayaam…”. That which is said in the Bhagavad Gita and the Upanishads is the Yoga Vidya and the change that it brings about in our lives is Yoga Jeevita.
When the inner layers of our consciousness are rectified to the extent that there is no corruption even in our dreams, then we can say the state of Yogajeevita has been attained. The psychologists call this the subconscious – when change occurs here, there will be no question of corruption even in our dreams. Our sleep and dreams will be harmonious.
Our eating habits will be regular and we will eat the right type of food. For example, a person in this state will not eat unhygienic food during a train journey even if he is extremely hungry. Entertaining mundane thoughts when eating and thinking about food when performing other tasks is “nishiddha” or prohibited by the Dharma shastras. They caution one to not eat when the mind is disturbed or agitated. Further, one should be in a worship-ful state of mind (pūjya bhāva) when consuming food. It is better to not eat until the mind becomes calm. Food consumed in a worship-ful manner provides bala (strength) and ūrja (vitality), that is, it charges the food. Food is not just the material substance we put in our mouths, food is a carrier for energy. We add taste to make the food palatable. However, most often, we eat food to satisfy our taste buds, thus defeating the original purpose of food. Eating when we are criticizing or scolding others will lead to sickness and disease.
These are some of the adjustments we need to make in our daily lives when we are aspiring to become Yogis. Also, note that by performing activities like pranayama, Yoga etc., our bodies, minds and senses become charged with energy. If we misbehave in this state, the negative consequences will be far greater than if we had not begun our practice of Yoga because of the extra energy we now possess. When we sharpen a knife, it will cut both vegetables and also one’s finger with the same ease. This is the reason why people sometimes say that certain sadhana or worship has had a boomerang effect on them. They are wrong, they are only facing the magnified consequences of their own misbehavior for the aforementioned reason.
We have now understood the meaning and intention behind the terms Yoga, Yogavidya and Yogabhyasa. This is the path to be followed for chitta-vritti-nirodha.