Yoga and Meditation
Lesson III
Yogic Discipline
Yoga is rooted in virtue. Ethical discipline is very necessary for success in Yoga. Ethical discipline is the practice of right conduct in life. The two moral back-bones of Yoga are Yama and Niyama, which the aspirant must practice in his daily life. These correspond roughly to the ten commandments of Lord Jesus or to the noble eightfold path of Lord Buddha. Non-injuring (Ahimsa), truthfulness (Satyam), non-stealing (Asteya), continence (Brahmacharya) and non-covetousness (Aparigraha) are the component parts of Yama. Internal and external purification (Saucha), contentment (Santosha), austerity (Tapas), study of religious and philosophical books (Svadhyaya) and self-surrender to the Lord (Isvara-Pranidhana) come under Niyama. Practice of Yama and Niyama will eradicate all the impurities of the mind. In fact, Yama and Niyama form the corner-stones of Yoga philosophy.
Pre-eminence is given to abstention from injuring any living creature (Ahimsa) amongst all other virtues. There must be non-injuring in thought, word and deed. Non-injuring is placed first because it is the source of the following nine. The practice of universal love or brotherhood is nothing but the practice of non-injuring. He who practices non-injuring will get quick success in Yoga. The practitioner must abandon even harsh words and unkind looks. He must show goodwill and friendliness to one and all. He must respect life. He must remember that one common Self dwells in the hearts of all beings.
Truthfulness (Satyam) comes next in order. Thought must agree with word, and word with action. This is truthfulness. These virtues are attainable only by the unselfish. Truth can hardly arise unless there is pure motive behind all actions. The word of the Yogi must be a blessing to others.
Then comes non-stealing (Asteya). You must be satisfied with what you get by honest means. The Law of Karma is inexorable. You will have to suffer for every wrong action of yours. Action and reaction are equal and opposite. Amassing wealth is really theft. The whole wealth of all the three worlds belongs to the Lord. You are only a caretaker of his wealth. You must willingly share what you have with all and spend it in charity.
The fourth virtue is the practice of celibacy. That portion of human energy which is expressed in sexual union when controlled, becomes transmuted into a form of special spiritual energy called Ojas-Sakti and this is stored up in the brain. If you practice Yoga and at the same time lead an impure, voluptuous and immoderate life, how can you expect progress in Yoga? All great spiritual giants of the world have practiced celibacy and that is the reason why they were able to thrill and electrify the whole world through the power of the special spiritual energy they had stored up in their brains. A Yogi with an abundance of this energy keeps his audience spell-bound, as it were, and sways them even as a monarch sways his dominions. There is a peculiar charm in his smile and power in the words emanating from his heart. He produces a very profound impression in the minds of all with whom he comes in contact.
Householders are allowed to visit their wives once in a month at the proper time, without the idea of sexual enjoyment, but just for the sake of preservation of progeny. If this rule is observed, then it tantamounts to the practice of celibacy. Such observers of this rule are also Brahmacharins. As soon as a son is born, the wife becomes the mother, because the father himself is born in the form of the son. A son is nothing but the modified energy of the father.
Brahmacharya is the basis of acquiring immortality. Brahmacharya brings material progress and psychic advancement. Brahmacharya is the substratum for a life in the Atman. It is a potent weapon for waging a relentless war against the internal monsters—passion, greed, anger, miserliness, hypocrisy, etc. It contributes to perennial joy and uninterrupted, undecaying bliss. It gives tremendous energy, clear brain, gigantic will-power, bold understanding, retentive memory and good power of enquiry (Vichara-Sakti). It is through Brahmacharya and Brahmacharya alone that you can have physical, mental, moral and spiritual advancement.
What is wanted is restraint and not suppression of sexual desire. In restraint no sexual thought will arise in the mind. There is perfect sublimation of sex-energy. But in suppression the aspirant is not safe. There are sexual thoughts. When favourable opportunities occur, the repressed desire manifests with redoubled force and vengeance, and there is the danger of a miserable downfall. One should be very careful.
After Dhanvantari had taught all the secrets of the Ayurveda system of medicine to his disciples, they enquired the key-note of this science. The master replied: “I tell you that Brahmacharya is truly a precious jewel; it is the one most effective medicine, nectar indeed, which destroys disease, decay and death. For attaining peace, brightness, memory, knowledge, health and Self-realisation, one should observe Brahmacharya which is the highest duty. Brahmacharya is the highest knowledge; Brahmacharya is the greatest strength. Of the nature of Brahmacharya is verily this Atman, and in Brahmacharya It resides. Saluting Brahmacharya first, the cases beyond cure I cure. Aye, Brahmacharya can undo all the inauspicious signs.”
What is wanted is deep inner life. Silence the bubbling thoughts. Keep the mind cool and calm. Open yourself to higher spiritual consciousness. Feel the Divine Presence and Divine Guidance. Fix your mind at the Lotus-Feet of the Lord. Become like a child. Speak to Him freely. Become absolutely candid. Do not hide your thoughts. You cannot do so, because He is the Inner Ruler (Antaryamin). He watches all your thoughts. Pray for Mercy, Light, Purity, Strength, Peace and Knowledge. You will surely get them. You will be established in Brahmacharya.
A Yogic student should abstain from greed. He should not receive luxurious presents from anybody. Gifts affect the mind of the receiver. These five virtues must be practiced in thought, word and deed, for they are not merely restraints but change the character of the practitioner, implying inward purity and strength.
