Cultivating Loneliness: The Ethical Fragrance of Yoga

[Guest guest]

Cultivating Loneliness: The Ethical Fragrance of Yoga=====================================================In Sir Richard Attenborough's film Gandhi, one poignant scenefails to leave the memory. The setting is somewhere in easternIndia, just after the nation achieved independence (1947).Rampant rioting had broken out between Hindus and Muslims, andthe worst face of humanity, seething with hatred, was visibleeverywhere. In this moment of madness, Mahatma Gandhi entered thecity. We are shown how the violent perpetrators threw down theirweapons at his feet. All the while, the great Mahatma, weak andfrail, did not utter a word, but lay still, eyes alert and open,peacefully on a cot. His presence merely was reason enough forthe arsonists to surrender their arms, without any residualresentment.Illustration:http://www.exoticindia.com/artimages/mahatmagandhi.jpgThis deeply symbolic episode reminds one of the immortal words ofPatanjali:"When an individual is firmly established in non-violence(ahimsa), all beings who come near him also cease to be hostile."(2.35)Patanjali is the author of the de facto text of yoga - 'The YogaSutra.'Illustration: http://images.exoticindia.com/books/idd595.jpgA sutra literally means a thread and according to the medievalsaint Vallabhacharya: "A sutra is a string binding together manygems in a necklace."The Padma Purana defines a sutra as following:"A sutra should have few alphabets (alpa-akshara), an unambiguousmeaning, be full of essence (sara-yukta), said only afterconsidering all arguments for and against it, infallible andwithout blemish."Patanjali's text is

made up of 195 such sutras, characterized bybrevity and conciseness (laghuta), giving rise to a mnemonicscheme which attempts to condense as much meaning as possibleinto as few words as possible. Consider for example thefollowing:"The pain (dukha) which is yet to come is to be avoided." (2.16)Building a Better Future Through Present Moment AwarenessThe crisp statement quoted above is simple enough. It is however,loaded with profound philosophical import, encapsulating withinitself, the entire karma theory and its subtle nuances.This sutra implies that the fruits of our former deeds have beenexhausted by the suffering we have already undergone. Therefore,nothing can be gained by thinking about it. The pain we areexperiencing at the present moment has already passed into thepast, even as we are reading this. Hence, it is only the sorrowwhich is to come in the future that we can avoid, by ensuring

theethical purity of the karma we are performing now.Patanjali's scripture not only provides yoga with a thorough andconsistent philosophical basis, but in the process, alsoclarifies many important esoteric concepts (like karma), commonto all traditions of Indian thought.Patanjali himself is believed to be an incarnation of the serpentAnanta (Skt: endless), well known in Indian mythology as thethousand-headed naga who serves as a couch for Lord Vishnu and isalso the guardian of the world's treasures.Illustration: http://www.exoticindia.com/artimages/de53.jpgDesiring to teach yoga to the world, he fell (pat) from heaveninto the open palms (anjali) of a woman, hence the namePatanjali.His many heads signify omnipresence and since yoga is a treasuretrove par excellence it is but natural that he be the one todisperse it for the

benefit of mankind.Illustration: http://www.exoticindia.com/artimages/zz49.jpgThe terse maxims making up Patanjali's text are divided into fourchapters, representing a progressive succession on the path toenlightenment, the last being aptly labeled 'Kaivalya Pada' orthe chapter of "liberation." Thus it covers the entire spiritualpath from novice to final nirvana. Underlying the text is astrong ethical current, and cultivation of a positive state ofmind along with virtuous conduct are both considered necessarypre-requisites for success along the yogic path.Towards a Non-Violent WorldWe have already seen, from the example of Mahatma Gandhi, how thefragrance of one deeply established in non-violence (ahimsa),affects favorably those near him or her. This is also echoed inthe incident where the Buddha, when confronted by a

rampagingelephant, managed to pacify the latter by just raising his righthand. This gesture later came to be known as the Abhaya mudra(posture of fearlessness).Illustration: http://www.exoticindia.com/artimages/eo18.jpgLiterally, the word himsa means violence and the prefix 'a'negates it. Actually, its essence runs deeper and connotes acomplete absence of a desire to harm others, directly orindirectly.Violence can be of three types:a). Done by oneselfb). Got done by anotherc). Approved when done by other.Each of the above can again be of the following kinds:1). Violence because of greed, for example killing of an animalfor its meat and skin (lobha).2). Through anger, if we feel the other has wronged us in somemanner (krodha).3). Through delusion (moha), thinking for example that

bysacrificing animals in rituals we can acquire merit.Ahimsa is mentioned as one of the five basic ethical precepts,which must be first cultivated for purifying and calming themind, as a stepping-stone towards ultimate enlightenment.These five fundamental moral instructions (2.30) are:a). Ahimsab). Satya (Truthfulness)c). Asteya (Non-stealing): Not coveting what rightfully belongsto another.d). Brahmacharya (Celibacy)e). Aparigraha (Non-hoarding of material objects): A few peoplehaving control over the majority of the world's resources leadsto unequal distribution. Someone may own several empty mansions,even while there are many who do not have a ceiling over theirheads. Similarly, godowns may be overflowing with grain even aspeople die of starvation in many parts of the world.Indeed, from a point of view, all the five represent aninjunction against some sort of violence or

the other (often evensex is considered a violent act). No wonder, the Mahabharataextols this virtue in a grand manner:'Ahimsa is the greatest dharma. Ahimsa is the highestself-restraint. Ahimsa is the greatest charity (dana). Ahimsa isthe highest penance (tapas). Ahimsa is the highest sacrifice(yajna). Ahimsa is the greatest fruit. Ahimsa is the greatestfriend and ahimsa is the highest happiness (sukham).'(Anushasanparva: 116: 38-39)Vision of a Universal HumanityPatanjali's is a far-sighted vision of universal humanity; aperspective much relevant to the world of today, torn apart as itis by sectarian strifes. He clearly states that the abovepractices are to be applied without the limitations of social orgeographic conditions or any consideration of time andcircumstance:"These are universal and great vows (maha-vrata). They must bepractised without any reservations as to species (jati),

place,time, or sense of duty." (2.31)Again, for example, consider the first vow of ahimsa. A fishermanmay say that he would kill nobody except fish, thus limiting hisviolence to a particular species only. Or, another would put itthus: I will not kill at a place of pilgrimage," or, "I will notkill on the day of Diwali since it is sacred," (time). Akshatriya (warrior) may similarly justify killing on abattlefield on grounds of duty. All of the above are unacceptableto Patanjali.These moral attitudes are meant to bring our impulsive life undercontrol. The desire not to harm others is an essential ingredientin cultivating a mental state recognizing the essential unityunderlying all living beings, leading towards ultimate mysticalunion, envisaged as the final goal of yoga.>From I-It to I-Thou - Martin Buber and Patanjali's YogaThe ethical precepts enumerated above have all a socialimplication, i.e.

they involve a 'violence' perpetrated by one onanother for selfish gains. By helping us rechannel our powerfulsurvival instincts, these five practices enable us to outgrow our"I-ness" which according to the eminent philosopher Martin Buberis dependent on our encounters with others. He calls such arelationship, based solely on self-interest as "I-it". For him,it is desirable that such an engagement evolves into an "I-Thou"involvement, which is a direct, non-purposive encounter. InBuber's scheme, god is the ultimate thou (situated in our owndepths according to yoga).Illustration: http://www.exoticindia.com/artimages/buber.jpgAfter first helping us transcend our ego (I-ness), by regulatingour social interactions through moral discipline, Patanjali nextsuggests ways in which the psychophysical energy thus freed canbe further harnessed to take the

yogi to the next level.If the first pentad of rules gives a positive restraint to ourrelationship with others, the following five (2.32), address ourindividuality, finally detaching the yogi from the outside world,situating him into his own, inner self:1). Purification (shaucha)2). Contentment (santosha)3). Penance (tapas)4). Self-Study of sacred texts (svadhyaya)5). Surrender to God (Ishvara pranidhana)The Results of These Five Individual Disciplines"(Attempts towards) Physical purification leads to disenchantmentwith one's own body" (2.40). This is because however hard we tryto cleanse it, our bodily functions are bound to generateimpurity continually."Contentment leads to unsurpassed happiness." (2.42)"Tapas destroys impurity and leads to fulfillment of the body andsense-organs" (2.43). The sense organs and the body both dependon the external world for their

gratification. When they are thusfulfilled, and have served their purpose, the yogi has noattachment left for the world."Self-study leads to union with the desired deity (ishta-devata)." (2.44) Such an individual has no need forexternal aids to achieve his spiritual purpose."Surrendering oneself wholly to god leads to perfection ofsamadhi." (2.45) Samadhi is a state where the yogi remains superconsciously absorbed, oblivious to the outside world.Illustration: http://www.exoticindia.com/artimages/samadhi.jpgPatanjali's Method of Cultivating the ContraryThings however, are not simple. There are many distractions onthe path of yoga. Patanjali suggests a solution which is almostpoetic in its simplicity, but awesome in its implications:"When bothered by distractions, opposing thoughts must becultivated." (2.33)

"Cultivating opposing thoughts means realizing that distractionssuch as violence, greed etc, result only in pain and suffering."(2.34)On our way to yogic achievement, we may be beseeched by temptingthoughts having the power to deviate us. We can be enamored by acorrupt neighbor, who has succeeded in amassing a significantwealth, while we toil away with honesty without any apparentreward. In such moments, it is helpful to think about theextremely strong punishments scriptures lay down for thoseacquiring money unethically.This is not however, a negative subjugation of mental cravings,but rather, a neutralization of distractions by cultivatingequally strong thoughts and a healthy reflection that suchactions eventually lead to unhealthy consequences. This is thepositive impact of what Patanjali calls contrary thinking(prati-paksha-bhavana).Loneliness - The Final Liberation"Loneliness is the way by

which destiny endeavors to lead man tohimself." - (Hermann Hesse)"Loneliness vanishes completely in the stillness." - (PaulBrunton)Having successfully laid the ethical foundation enjoined byPatanjali, the adept is now poised towards the ultimate goal -liberation. Patanjali however, doesn't denote this culminationwith conventional labels like 'moksha' or 'nirvana'. He calls it'kaivalya,' derived from the word 'keval', meaning 'only'.This is the detached isolation that those lucky amongst us feelin a crowd. Yoga guru B.K.S. Iyengar describes it as an absolutestate of aloneness. It is living in constant communion with ahigher reality centered within our own selves - the ultimatefulfillment of yogic practice.===========================================References and Further Reading:Aranya, Swami Hariharananda. Yoga Philosophy of Patanjali withBhasvati (5th ed.): Calcutta, 2000.Bharati,

Swami Veda. Yoga Sutras of Patanjali with the Expositionof Vyasa - A Translation and Commentary (Sadhana Pada) (2nd ed.):Delhi, 2004.Buber, Martin. Between Man and Man (5th ed.): London and NewYork, 2004.Chapple, Christopher Key. Nonviolence to Animals, Earth, and Selfin Asian Traditions: Delhi, 1995.Chapple, Christopher and Yogi Anand Viraj. The Yoga Sutras ofPatanjali: An Analysis of the Sanskrit with Accompanying EnglishTranslation: Delhi, 1990.Feuerstein, Georg. The Yoga Tradition - Its History, Literature,Philosophy and Practice: Delhi, 2002.Goyandka, Harikrishandas. Patanjal Yoga Darshan (30th ed.):Gorakhpur, 2004.Isherwood, Christopher and Swami Prabhavananda. Patanjali YogaSutras (Translated with a New Commentary): Chennai, 2004.Iyengar, B.K.S. Light on the Yoga Sutras of Patanjali (8th ed.):New Delhi, 2003.Jones, Lindsay (ed). Encyclopedia of Religion (Previously

Editedby Mircea Eliade) 15 volumes: MI, 2005.Karambelkar, Dr. P.V. Patanjala Yoga Sutras: Pune.Karnatak, Dr. Vimla. A Critical Study of the Patanjala YogaSutras in the Light of its Commentators (Hindi): Varanasi, 1974.Karnatak, Dr. Vimla. Patanjal Yoga Darshanam (4 vols.): Varanasi,1992.Mahabharata (Sanskrit Text with English Translation by M.N. Dutt)(9 vols.): Delhi, 2004.Naikar, Chandramouli S. Patanjali of Yogasutras (Makers of IndianLiterature Series): New Delhi, 2002.Osho. Discourses on the Yoga Sutras of Patanjali (10 vols.):Delhi and Pune.Rukmani, T.S. Yogasutrabhasyavivarana of Sankara (2 vols.):Delhi, 2001.Rukmani, T.S. Yogavarttika of Vijnanabhiksu (4 vols.): Delhi,1981.Saraswati, Swami Satyananda. Four Chapters on Freedom: Commentaryon the Yoga Sutras of Patanjali (6th ed.): Munger, 2002.Shrivastav, Dr. Sureshchandra. Patanjala Yoga Darshana along

withVyasabhashya and Yogasiddhi Hindi Commentary (2nd ed.): Varanasi,2002.Swami, Shree Purohit. Patanjali's Path to Yoga (3rd ed): NewDelhi, 2005.Tirtha, Shri Swami Omanand. Patanjal Yog Pradeep (23rd ed.):Gorakhpur, 2004.Yardi, M.R. The Yoga of Patanjali (2nd ed.): Poona, 1996.Yoga-Ank (Special Issue on Yoga of the spiritual magazine Kalyan)(6th ed.): Gorakhpur, 2004.Zubko, Andy. Treasury of Spiritual Wisdom: Delhi, 2004.---------------------------The illustrations along with the text can be read at theHTML version:http://www.exoticindia.com/article/yogasutras/This article was send as a newsletter from the website:http://www.exoticindia.com_________From

internet:) ________________________________HIMAVANTThe Layayogachakras-Group Owner!_______Join to:- prema-dharma- http://www.himavanti.orghttp://www.himawanti.orghttp://www.sacred-texts.com_______

Relax. Mail virus scanning helps detect nasty viruses!