Layayoga: The Definitive Guide to the Chakras and Kundalini (15 page)

It is the moment when you should start a new life with a new programme. Your first programme is—ritualistic worship, spiritual study, ascesis and internal and external physical cleanliness. You are not expected at this stage to get your thoughts and emotions under your control. But you can control your actions very much by doing regularly the above four practices. Whatever happens do not stop but go on with them. Whatever thoughts, emotions and desires arise in your mind, without paying any attention to them, go on with the four practices. You will find that you are gaining in spiritual strength more and more and day by day. Then it will be your experience that you are manifesting a natural tendency to spiritual qualities, and have enough inner strength to do what is spiritual and not to do what is anti-spiritual. In this way, your spiritual endeavour will bring success.

That association with a saintly person is very helpful has been widely recognized. It is said: ‘There are four door-keepers who are guarding the doors leading to liberation; they are control of the mind, reflection, contentment and the company of a spiritual person’ (—Mahopanishad, 4.2). The importance of worship is shown by the saying which runs thus: ‘When the Supreme Spirit is directly known in concentration, all sins are destroyed, afflictions become attenuated and immortality is attained’ (—Shwetashwataropanishad, 1.11). Spiritual study plays an important role for a person who intends to lead a religious and virtuous life. It is said: ‘The teacher instructs his pupils not to be inattentive to spiritual study’ (—Taittiriyopanishad, 1.11.1). The importance of ascesis as an agent for the purification of the mind and as a necessity for the attainment of divine knowledge has been stressed. It is said: ‘Ascesis, sensory control, spiritual actions, spiritual study and the like are the means of attaining the divine knowledge’ (—Kenopanishad, 4.8) About cleanliness it has been said: ‘He who is endowed with spiritual knowledge, established in concentration and purified by cleanliness, attains God’ (Kathopanishad, 1.3.8).

In leading such a life, he will be able to develop enough power of control to practise regular abstention and observance. He should practise them volitionally in his thoughts, emotions and actions. These practices also develop his spiritual nature to such an extent that normally he will be able to manifest his spiritual qualities, at the right moment and in the right circumstances. The most important but most difficult practice is brahmacharya, that is, sexual control. Now it will be possible for him to practise it successfully. Sexual control is of two forms: complete and partial. The partial form is for married people. However, the complete form should first be practised for a sufficient length of time before undertaking the partial form.

Yama said to Nachiketa: ‘I will explain briefly to you that truth for the attainment of which the spiritual students practise sexual control’ (—Kathopanishad, 1.2.15). Once Sukesha, Satyakama and others—all were the sons of the rishis and devoted to God—went as pupils to the great spiritual teacher Pippalada to know about the Supreme Being. Pippalada said to them: ‘All of you practise sexual control, and ascesis, and devotedness for a year and then come back; I will try to answer your questions’ (—Prashnopanishad, 1.2). Here the importance of sexual control and ascesis for the right under-standing of the highest spiritual knowledge has been clearly shown.

In regular abstention and observance, each consists of ten practices. Abstention consists of the following:

1  Ahingsa—Harmlessness; love for all

2  Satya—Truthfulness

3  Asteya—Non-theft

4  Brahmacharya—Sexual control

5  Daya—Mercy

6  Arjawa—Honesty

7  Kshama—Forgiveness

8  Dhriti—Firmness

9  Mitahara—Moderation in eating

10  Shoucha—Cleanliness

Observance contains the following practices:

1  Tapas—Ascesis

2  Santosha—Contentment

3  Astikya—Faith

4  Dana—Charity

5  Ishwara-pujana—Worship of God

6  Siddhanta-shrawarna—Spiritual study

7  Hri—Modesty

8  Mati—Reflection

9  Japa—Mantra-practice

10  Wrata—Vow

These tenfold abstentions and tenfold observances were declared by the great yogi Dattatreya to his disciple Sangkriti (—Darshanopanishad, 1.6 and 2.1). So in the Waidika form of yoga ten practices constitute abstention and ten practices are also the constituents of observance. In the Tantrika form exactly the same number of practices constitute abstention and observance. Not only the same number but the same practices compose abstention and observance, with one exception. Vow, the tenth practice of observance has been replaced by homa (oblation) in the Tantrika form, Ishwara (Shiwa) expounded this tenfold abstention and observance to Dewi (—Gandharwatantra, ch. 5, p. 25).

The shortened forms of abstention and observance were also introduced. Agni said: ‘Abstention consists of harmlessness, truthfulness, nontheft, sexual control and non-acquisitiveness, and observance contains cleanliness, contentment, ascesis, spiritual study and worship of God’ (—Agnipurana, 372. 2-3). These shortened forms were also widely accepted.

Sexual control and cleanliness were elaborated in hathayoga. The Wajroli—adamantine control process—was developed from brahmacharya, and a system of internal baths (done without instrumental aid) from shoucha. Ascesis and diet also formed an important part of hathayoga. The mantra-practice was elaborated in mantrayoga. The worship of God was elaborated and developed into higher forms of concentration in layayoga and rajayoga. In rajayoga, the practice of asamprajñata samadhi (non-mens concentration) was specially developed.

Third Stage of Yama (Control): Asana

Now we come to the third stage of control, that is asana—posture. When ‘yama’ (control) is used in connection with the body, it usually takes the form ‘ayama’ to mean control. As for example, sharira (body) + ayama (control) form the term sharirayama (body-control). The nature of control here is either to regulate the activities of the body to a desired pattern, or to stop all voluntary activities to make the body motionless. When regulated activities are desired the term ‘wyayama’ is used. Here the prefix ‘wi’ indicates something specific. So wyayam a means the specific application of control to regulate the voluntary movements of the body to a desired pattern. Wyayama, therefore, is a controlled movement system of the body. However, it has been generally used to mean physical education, and in a more restricted sense, muscular exercise.

When the stopping of all motions of the body is done in order to make the body motionless volitionally, as is required in yoga, by the application of control, a special technical term has been used in yoga. It is asana, that is, posture. It is an arrangement or placement of the body to assume a particular position or posture. The posture may be of the static or dynamic type. But for the purpose of yoga, the posture is of the static type in which the body is maintained in a motionless state by a special arrangement of the limbs in an appropriate sitting position. When the body is made to assume such a motionless attitude in a sitting position it is called asina, that is, in a state of sitting position by the special arrangement of the body and limbs. This special alignment of the body and limbs in a static posture is asana, in which control is applied to stop all motions with a view to make the body motionless.

On the other hand, posture has been connected with the dynamic posture exercise in hathayoga. Here, the body is made to undergo appropriate movements to assume a final posture, either in a sitting, standing or lying position. The original meaning of asina has been extended, and the body now assumes many different asanas, through appropriate movements. However, in the word asana, the term yama in any form does not occur, but a new form asa, to mean a special arrangement of the body in a sitting posture, has been introduced in yoga. From asa, asana has been formed.

The body should be cultured and made efficient and under control for spiritual development. It is said: ‘May my body be efficient (for the attainment of spiritual knowledge)’ (—Taittiriyopanishad, 1.4.1). For the attainment of the highest spiritual stage both the body and the mind should be controlled. It is said: ‘Only physical movements are not helpful, nor concentration atone is successful. He who knows how to practise physical control in combination with concentration, attains immortality’ (—Ishopanishad, 9 and 11). Here is a clear indication that the body should be purified, vitalized and well-controlled by hathayoga, and in that state of the body concentration will develop in a satisfactory manner. More clearly it is said: ‘The yogi making his body as the lower piece of wood and the pranawa (the first mantra) the upper piece of wood (used for kindling the fire), should do the churning which is in the form of concentration again and again until he realizes the Supreme Being’ (—Shwetashwataropanishad, 1.14). This means that in a purified body and with the help of the mantra, concentration develops to its highest limit and as a result God is revealed.

A yogi can attain such a purified and vitalized body that it is free from disease, senility, and is long-lived. It is said: ‘When a yogi develops a highly purified body by yoga-fire, he becomes free from disease, his youth is prolonged and his life is extended; and the experience of super-smell, super-taste, super-sight, super-touch and super-sound occurs’ (—Shwetashwataropanishad, 2.12). So, it is possible to attain a yoga-fire body of super-purity.

The body should be trained to be in a state of motionlessness for a prolonged time without discomfort or pain. It is said: ‘In samadhi all senses cease to function and the body remains motionless like a piece of wood’ (—Nadabindupanishad, 3.3.2). The motionlessness of the body is developed by the practice of static posture. Moreover, by the practice of processes contained in hathayoga, not only the body is vitalized and controlled but also the mind is controlled and brightened.

The assumption of a folded-leg concentration posture is necessary for the practice of sensory control and concentration. As, for example: ‘Once upon a time, the great yogi Mandawya, being desirous of withdrawing his senses into the manas-chakra—the subtle centre of the mind, assumed the lotus posture’ (—Annapurnopanishad, 3.3–4). That the static posture to be assumed for the practice of yoga should be a yogasana (concentration posture) has been stated: ‘Assuming rightly a yoga posture, such as lotus posture, auspicious posture or happy posture, and facing towards the north’ (—Amritanadopanishad, 18). The concentration postures when well mastered will be suitable for the practice of yoga. Aditya said: ‘The three worlds are conquered by him who has mastered posture’ (—Trishikhibrahmanopanishad, Mantra Section, 52). Dattatreya said: ‘Assuming a yoga posture, one should always practise breath-control’ (—Darshanopanishad, 3.14).

When a posture is fully controlled, then it is to be assumed for concentration. Narayana said that there were two indications when the posture is fully controlled; the natural feeling of ease and comfort when a posture is assumed; and the ability to prolong the posture without discomfort (—Mandalabrahmanopanishad, 1.1.5). There are also other indications when posture is mastered. It is said: ‘Disease is eliminated by posture’ (—Yogachudamanyupanishad, 109). Also, ‘All diseases of the body are destroyed by posture, even poisons are assimilated. Any one of the postures selected should be made comfortable, if it was not possible for one to master all of them’ (—Shandilyopanishad, 1.3.12–13), and ‘The yogi being still in a posture (because of his mastery), well-controlled’ (—Shandilyopanishad, 1.7.1).

In an impurified body, mind is usually restless. This is why Shiwa has said: ‘How will it be possible to practise concentration without purifying the body? . . . A purified body is full of vitality and is fit for concentration’ (—Brihannilatantra, ch. 6, p. 41). The assumption of a concentration posture for spiritual practice requiring concentration is absolutely necessary. So it is stated: ‘The mantra-practice, worship and other spiritual works should be done while assuming the lotus posture, auspicious posture, hero posture (wirasana) or other postures; otherwise there will be no success’ (—Kularnawa, ch. 15, p. 74). Bhairawi said: ‘I am explaining different postures to those who are desirous of attaining success in yoga. Without the assumption of an appropriate posture breath-control and other practices are not successful’ (—Rudrayamala, Part 2, 23. 23). It is also said: ‘By the practice of postures life is prolonged. . . . For the purification of the body and for attaining success in yoga, posture is absolutely necessary’ (—Rudrayamala, Part 2, 24. 38–39), and ‘Posture helps to make the mind calm’ (—Tantrarajatantra, 27, 59). ‘By the practice of posture the body becomes disease-free, firm and efficient’ (—Grahayamala, ch. 12, p. 85).

So, the importance of posture has been recognized in the Waidika as well as in the Tantrika form of yoga. It has been recognized that a purified and vitalized body is necessary for concentration; that posture plays an important role in making the body purer, healthful, youthful, efficient and long-lived; and also that a concentration posture is absolutely necessary for the practice of breath-control, sensory control and concentration; a posture should be fully controlled.

Posture has been fully elaborated in hathayoga. Innumerable postures were introduced and various scientific processes were developed in relation to postures (—Rudrayamala, Part 2, 24. 3). Many postures were also developed in Waidika yoga. So it is said that many postures were explained in the Weda (—Wishwasaratantra, ch. 2, p. 11). In hathayoga, postures have been divided into three groups : dynamic posture exercise, static posture exercise, and concentration postures. Dynamic posture exercise has been designed to exercise all the muscles of the body in conjunction with charana (contraction-control exercise). Static posture exercise trains the body to be still in different positions and develops vital endurance and the power of concentration. Concentration postures are for the practice of breath-control, mantra and concentration.