THE ESSENTIAL “STRUCTURE” OF YOGA “INSTRUCTION”-by AMMA

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THE ESSENTIAL “STRUCTURE” OF YOGA “INSTRUCTION”

by

AMMA

Yogacharini Meenakshi Devi Bhavanani

 

Environment – literally – “that which surrounds the emergent life form – is the shaper of the character of the being. This elemental evolutionary fact is self-evident in lower life forms – whose character (the “actions” they perform repeatedly) is conditioned by the environmental forces in which they must struggle to survive. Fish live in water, birds in the air, and animals on land. The predominant characteristics of the particular life form are elected by the survival challenges, which each entity faces.

 

The “spiritual nature” of human beings can best be elicited in a certain environment, which the ancient seers called the Guru Kula, literally the “womb of the Guru.” The Guru Kula is the environment created consciously by the Guru to nourish and evolve the fledging spiritual urges of those who come to him for training. The environment itself is the teacher. The English word “instruction” is compose primarily of the word “structure”.

 

The “structure” itself is the teacher. Hence, in such an abstract discipline as Yoga, in its true sense of conscious evolution, the structure in which the teachings are imparted is of paramount importance.

 

The true Guru Kula must be structured in such a way that the following environmental factors are present.

 

1. There must be an initiate, one-to-one relationship between Guru and Chela (student). Only if this exists can the Guru guide the aspirant wisely.

2. The environment must be simple and devoid of luxury. Luxury “fattens” the spirit and deadens the will.

3. The structure must be in harmony with nature. Open-air classrooms under trees, sitting on the ground, fresh air, open skies, abundant plant life, sunshine, fresh air. A strong relationship with nature is essential.

4. Regular routine must be followed which incorporates rhythm, repetition and regularity, which in turn produce the energy needed to break through old Samskara patterns.

5. It goes without saying that no bad habits what so ever are possible in such a Guru Kula. Food must be simple, fresh, nourishing, vegetarian.

 

This is the very basic structure necessary to “draw out” “educe” spiritual nature.

 

The Chandogya Upanishad gives an accurate picture of the beauty and purity of the Guru Kula life style in ancient times. Students were expected to come to the Guru only after developing certain qualities. For example,

 

The defining characteristics of the Shishya (student) are – thirst for knowledge, service to one’s Guru, active participation in studies and effort at practical application of what one has learned, and most importantly, humility. Shvetaketu, Satyakaama, Upakosala, Naarada and innumerable other Shishyas show these qualities in the Upanishad.

 

The Guru – the master teacher – was also expected to posses certain very high moral, intellectual and spiritual character. The Chandogya Upanishad tells us that the defining characteristics of the teacher are – knowing to give appropriate Upadesha at the appropriate time in such a way as will be positively productive towards the Abhivriddhi of the Shishya. Being able to explain matters clearly and in an attractive way, using copious illustrations and practical methods to help the student understand, and of course, patience with the student, patience with all his shortcomings and patience to let him grow at his own pace. Uddaalaka, Haaridrumata, Satyakaama, Sunatkumaara and many others and examples of such an ideal Guru.

 

Young people crushed by the cruel “examination processes” in modern education will be pleased to note that there was no “formal exams” in the Guru Kula. Yet, there was a need for evaluation. The Guru’s role was to process the feedback to the Chela, so that the Chela would “react” to his own “value”.

 

Evaluation system: As the Taittriya Upanishad says – “Aacharyah poorvaroopam antevaasyuttararoopam vidyaa sandhih pravacanam sandhaanam”. The connection between the Guru and the Shishya whose qualities have been demarcated above is the teaching process, wherein evaluation is the feedback method by which the teacher determines the exact extent to which his pupil has progressed.

 

This evaluation is a “natural event” when the Guru and Chela live in intimate proximity. This process is beautifully described in the Chandogya Upanishad in the episode of Satya Karma Jaabaalu Vidya and the Upakosala Vidya.

 

When Upakosala had been instructed by the Agni-s of his Guru Satyakaama, his Acharya, upon returning from his travels, asks – “How is it, O’ child, that your face indicates that you have attained Vidya already?” The very first thing that the Guru did upon coming home was calling his charge and ascertaining his well being and progress.

 

The student was expected to develop not only the mental qualities through intellectual pursuits, but also the qualities of heart, namely faith, humility, determination, heroism and strength through Tapasya, or strict discipline of the animal nature.

 

A study and contemplation of the ancient Guru Kula is vital in this age, when Yoga and spiritual perusal have been regulated to gymnasiums, university classrooms, plush studios, and business centres. The question must be asked – Can such “structure” accurately “instruct” the ancient spiritual science of Yoga, as envisioned by our ancient Yogis and Upanishad seers?

 

 

 

 

 

 

 

 

 

Yogacharya Dr.Ananda Balayogi Bhavanani

Chairman : Yoganjali Natyalayam and ICYER

25,2nd Cross,Iyyanar Nagar, Pondicherry-605 013

Tel: 0413 - 2622902 / 0413 -2241561

Website: www.icyer.com

www.geocities.com/yognat2001/i_am_here

 

 

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