Ethical discipline is incumbent for success in Yoga. Ethical discipline is the practice of right conduct in life. The two moral pivots of Yoga are Yama and Niyama, which the aspirant must practise 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 (Satya), 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 (Swadhyaya) and self-surrender to the Lord (Ishwarapranidhana) 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 practises 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 always remember that one common Self dwells in the hearts of all beings.
Truthfulness (Satya) 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 this wealth. You must willingly share what you have with all and spend it in charity.
The fourth virtue is the practice of celibacy. 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 Shakti).
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.
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 practised in thought, word and deed, for they are not merely restraints but change the character of the practitioner, implying inward purity and strength.
Two things are necessary for attaining success in mind-control, viz., practice (Abhyasa) and dispassion (Vairagya).
You must try your level best to be free from any desire for any pleasure, seen or unseen, and this dispassion can be attained through constant perception of evil in them. Dispassion is renunciation of attainment. It is aversion to sensual enjoyments herein and hereafter. The detachment or dispassion is of two kinds, the lower and the higher. Vijnana Bhikshu distinguishes the inferior and the superior types of Vairagya in the following way: “The former is a distaste for the good things of life, here or hereafter, due to the experience that they cannot be acquired or preserved without trouble, while their loss causes pain and that the quest is never free from egoistic feelings. The latter, however, is based on a clear perception of the difference between intelligence and the objects that appear in its light.”
There are various stages in dispassion. The determination to refrain from enjoying all sorts of sensual objects is the first stage. In the second stage certain objects lose their charm for the spiritual aspirant and he attempts to destroy the attraction for others also. In the third stage the senses are controlled, but a vague longing for the sensual enjoyment remains in the mind. In the fourth the aspirant loses completely all interest whatsoever in the external objects. The final stage is a state of highest desirelessness. It is this kind of dispassion that bestows Absolute Independence on the Yogi. In this stage the Yogi renounces all kinds of psychic powers even such as Omniscience, etc.
It is by practice and dispassion that the passage of thought towards external objects can be checked. Mere indifference will not serve the purpose. Practice is also necessary. Remembering God always is also practice. Lord Krishna says to Arjuna with reference to this practice of controlling the mind: “Abandoning without reserve all desires born of the imagination by the mind, curbing in the aggregate of the senses on every side, little by little let him gain tranquillity by means of reason controlled by steadiness; having made the mind abide in the Self, let him not think of anything. As often as the wavering and unsteady mind goeth forth, so often reining it in, let him bring it under the control of the Self.” (Bhagavad Gita, Ch. VI-24, 25, 26)
Mind is drawn towards external objects by the force of desire. By convincing oneself of the illusoriness of sense-objects through an investigation into their nature and by cultivating indifference to worldly objects, the mind can be restrained and brought back to the Self to abide finally. By virtue of this practice of Yoga, the Yogi’s mind attains peace in the Self. Practice consists in constantly repeating the same idea or thought regarding some one object. By constant reflection and exercise of will-power, suggestions should be given to the subconscious mind not to look for enjoyment in the changing world without, but in the changeless within. You should exercise great vigilance to get hold of opportunities, when the mind dwells on sense-objects, suggest to it new meanings and interpretations and make it change its attitude towards them with a view to its ultimate withdrawal there from. This is called practice.
The chief characteristic of the mind in the waking state is to have some object before it to dwell upon. It can never remain blank. It can concentrate on one object at a time. It constantly changes its objects and so it is restless. It is impetuous, strong and difficult to bend. It is as hard to curb it as the wind. That is the reason why Patanjali Maharshi says that the practice must be steady and continuous and it must stretch over a considerable period and be undertaken with a perfect faith in its regenerating and uplifting powers. You must not show any slackening symptoms at any stage of practice.
Restraint does not come in a day, but by long and continued practice with zeal and enthusiasm. The progress in Yoga can only be gradual. Many people give up the practice of concentration after some time, when they do not see any tangible prospect of getting psychic powers. They become impatient. They do little and expect much. This is bad. Doing any kind of practice by fits and starts will not bring the desired fruit. Direct experience is the goal of life. Though the effort of practice is painful in the beginning, yet it brings Supreme Joy in the end. Lord Krishna says to Arjuna: “Supreme Joy is for this Yogi, whose mind is peaceful, whose passionate nature is controlled, who is sinless, and of the nature of the eternal!” (Bhagavad Gita, Ch. VI-27)
“Mind alone is to man the cause of bondage or liberation; lost in enjoyment, it leads to bondage; freed from the objective, it leads to liberation. As mind freed from the objective leads to liberation, one desirous of liberation or success in the path of Yoga must always try to wipe off the objective from the plane of his mind. When the mind, severed from all connection with sensual objects and confined to the light of the heart, finds itself in ecstasy, it is said to have reached its culminating point. The mind should be prevented from functioning, till its dissolution is attained in the heart; this is Gnosis, this is concentration, the rest is all mere logomachy.”
Desire may be described as the hankering for things which gains such mastery over the mind as to preclude even enquiring into their antecedents and consequences. Man at once becomes that which he identifies himself with, by force of strong and deep attachment and loses memory of everything else in the act. The man thus subdued by desire, fixing his eye on everything and anything, is deluded into believing it as the real thing. Due to loss of control man perceives everything with beclouded eyes in this deluded fashion, like one under the influence of a strong intoxicant.
Desire is born of ignorance (Avidya). Attachment, longing and preference are the constituents of desire. Do not endeavour to fulfil desires. Try to reduce your desires as best as you can. Withdraw the fuel of gratification. Then the fire of desire will get extinguished by itself. Just as a gheeless lamp dies out when the ghee is withdrawn, even so the fire of desire dies when the fuel of gratification is withdrawn. If attachment is eradicated then longing and preference for objects will die by themselves.
Man commits various kinds of sins and injures others, when he exerts to get the desired objects. He has to reap the fruits of his actions; hence he is brought again and again in this round of births and deaths. If you increase one object in the list of your possessions or wants, the desire also increases ten times. The more worldly objects you possess, the more distant you are from God. Your mind will always be thinking and planning as to how to get and guard the objects, how to earn tons of money and keep them safe. If the acquired objects are lost, your mind is completely upset. Cares, worries, anxieties, and all sorts of mental torments increase with the objects.
Free yourself from the tyranny of the mind. It has tormented you mercilessly for so long a time. You have allowed it to indulge in sensual pleasures and have its own ways. Now is the time to curb it, just as you would curb a wild horse. Be patient and persevering. Practise daily ‘thoughtlessness’ or inhibition of thoughts. The task may be difficult in the beginning. It will be indeed disgusting and tiring, but the reward is great. You will reap Immortality, Supreme Joy, Eternal Peace and Infinite Bliss. Therefore practise diligently in right earnest. It is worth doing. Be on the alert. If you are sincere in your wish and strong in your resolve, nothing is impossible under the sun to accomplish. Nothing can stand in your way.
From the condition of your mind, from your feelings and conduct, you can very well understand the nature of your actions in your previous lives and can nullify or counteract the effects of evil actions by doing good actions, Tapas, discipline and meditation. Try to lead a life of non-attachment. Discipline your mind carefully. No one is free from pains, diseases, troubles and difficulties. You will have to rest in your divine nature. Then alone you will draw strength to face the difficulties of life. Then only you will have a balanced mind. Then only you will not be affected by external morbid influences and discordant vibrations. Regular meditation in the morning will give you new strength and inner life of joy and bliss. Practise meditation. Feel this joy and bliss despite unhelpful conditions and adverse circumstances. Gradually you will grow spiritually. You will attain Self-realisation.