WORDS OF SRI ANANDAMAYI MA
Benares, August 12 th , 1948.
QUESTION: What are the benefits to be derived from hatha yoga, and what are its drawbacks?
SRI MA: What does ‘hatha’ mean? To do something by force.
‘Being’ is one thing, and ‘doing’ quite another.
When there is ‘being’, there will be the spontaneous manifestation of what is due to be manifested, owing to the prana functioning in a particular centre of the body.
On the other hand, if one practises hatha yoga merely as a physical exercise, the mind will not be transformed in the very least. By physical exercise bodily fitness is developed. One hears quite often of cases where the giving up of the practice of yogic postures and the like, has resulted in physical disorders. Just as the body grows weak from lack of adequate nourishment, so the mind has need of suitable food. When the mind receives proper sustenance, man moves towards God, whereas by catering to the body, he only increases his worldliness.
Mere gymnastics is nutrition for the body.
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Now, as to ‘doing’ : Sustained effort ends in effortless being; in other words, what has been attained by constant practice is finally transcended.
Then comes spontaneity.
Not until this happens can the utility of hathayoga be understood. When the physical fitness resulting from hathayoga is used as an aid to spiritual endeavour, it is not wasted.
Otherwise, it is not yoga, but bhoga (enjoyment).
In effortless being lies the path to the Infinite. Unless hathayoga aims at the Eternal, it is nothing more than gymnastics. If in the normal course of the practice His touch is not felt, the yoga has been fruitless.
One comes across people who, by engaging in alt sorts of yogic exercises, like neti, dhauti, and others of the kind, have become seriously ill.
At Nain(dh)al I recently met a young man who had ruined his health completely by practising hathayoga. He was suffering from persistent diarrhoea, which simply would not stop. He and some of his friends had decided to become experts in hadzayoga, and to start a College, where union with God would be attained through this discipline. But they, one and all, fell ill.
A competent teacher, who understands every change in the movement of the disciple’s prana, will accordingly either speed up the process or slow it down just as a helmsman steers a boat with the rudder held firmly all the time. Without such direction hathayoga is not beneficial. He who would guide, must have first-hand knowledge of everything that may occur at any stage, must see it wit the perfect sharpness of direct perception.
For is he not the physician of those on the Path! Without the help of such a doctor, there is danger of injury.
Everything becomes smooth once the blessing of His touch has been felt. It is just as, when bathing in a river, one at first swims by one’s own strength; but once caught in the current, whether a good swimmer or not, one is simply carried away. Therefore it is detrimental if this ‘touch’ is not experienced. One must enter into the rhythm of one’s true nature. Its revelation, acting as a flash of lightning, will attract one to it instantaneously, irresistibly ; there comes a point where no further action is needed. So long as this contact has not been established, dedicate to God whatever inclinations or disinclinations you may have, and devote yourself to service, meditation, contemplation – to anything of this kind.
Generally you perform your daily worship in the accustomed manner. If you feel the desire to practise some extra japa or meditation, it shows that you have caught a glimpse, however faint, and there is then hope that gradually the rhythm of your true nature may emerge. In this condition, the sense of ‘I’ (aham) still persists, but this I is turned towards the Eternal, intent on union with Him. Whereas, actions done with a view to fame or distinction are of the ego (ahamkdra), and therefore obstacles, impediments.
Whether you practise hathayoga or rajayoga, or any other yoga, it can be harmful only if pure spiritual aspiration is lacking.
When doing asanas and the like, if you have found access to nature’s own rhythm, you will see that everything proceeds smoothly and spontaneously.
There is a sense of play, a deep delight,
and the constant remembrance of the One.
Indeed, this is not the outcome of the practice of worldly observances. What has been referred to here is that which can only become revealed spontaneously – of its own accord. This is why there is constant remembrance of the One: man’s true nature flows towards God alone.
Again, sometimes when sitting in meditation you will find that rechaka, puraka, or kumbhaka have come about without effort. When the movement of your true nature sets in, then, because it is directed solely towards God, the knots of the heart will be unravelled.
If during meditation you find perfectly correct asanas forming of themselves – the spine becoming erect of its own accord – then you should know that the current of your prana is turned towards the Eternal.
Otherwise, when you are engaged in japa, the right flow will not come, and your back may begin to ache. Still; even this kind’ of japa is not without its effect, although its specific action is not experienced. In other words, the mind is willing but the body does not respond, and therefore you do not get the exhilaration that comes with the aroma of the Divine Presence.
To let the mind dwell on sense objects, still further increases one’s attachment to them. When intense interest in the Supreme Quest awakens, ever more time and attention will be given to religious thought, religious philosophy, the remembrance of God as immanent in all creation, until thereby every single knot is untwisted. One is stirred by a deep yearning: „How can I find Him?“ As a result of this, the rhythm of body and mind will grow steady, calm, serene.
Some of you naturally conceive a desire to do asanas and the like as spiritual exercises.
If in this no wish to show off is present, it will be easy to enter into the rhythm of your true nature. But if the mind is held captive by the body, these exercises become mere gymnastics. It happens that aspirants are driven in the direction they are meant to go, although at first they are not conscious of this, or even if they be, they are unable to resist.
Suppose some people go to bathe in the sea and make up their minds to swim ahead of everyone else; consequently they will have to look back. But for him, whose one and only goal is the Ocean Itself, no one has remained for whose sake he looks back or is concerned; and then, what is to be, will be.
Give yourself up to the wave, and you will be absorbed by the current; having dived into the sea, you do not return anymore.
The Eternal Himself is the wave that floods the shore, so that you may be carried away.
Those who can surrender themselves to this aim will be accepted by Him.
But if your attention remains directed towards the shore, you cannot proceed – after bathing you will return home. If your aim is the Supreme, the Ultimate, you will be led on by the movement of your true nature. There are waves that carry away, and waves that pull back. Those who can give themselves up, will be taken by Him.
In the guise of the wave He holds out His Hand
and calls you: Come, Come, COME!
QUESTION: How can we benefit spiritually by action?
SRI MA: By doing work for its own sake, engaging in karmayoga. As long as a desire to (distinguish oneself is lurking, it is karmabhoga – working for one’s own satisfaction). One does the work and enjoys its fruit, because of the sense of prestige it brings. Whereas, by relinquishing the fruit, it becomes karmayoga.
QUESTION: How is it possible to work without desire?
SRI MA: By doing service with the feeling that one is serving the Supreme Being in everyone. The desire for God-realization is obviously not a desire in the ordinary sense. „I am Thy instrument; deign to work through this, Thy instrument“. .
By regarding all manifestation as the Supreme Being, one attains to communion that leads to liberation. What ever work is undertaken, let it be done with one’s whole being and in the spirit: „Thou alone workest,“ so that there may be no opportunity for affliction, distress or sorrow to creep in.
Another point: If the attitude „through my shortcoming the work has not been done well enough, I should have taken still greater pains over this service,“ is not persisted in, the work must be considered to have been done carelessly. Therefore, as far as it lies in your power there should be no neglect. Beyond that, feel that whatever happens is in His hands; you are but the tool. Because’ of this, put your body, mind and heart into any service you may do, and for the rest take it that what comes about was destined to be – „Thou has manifested Thyself in this way as was ordained, and so has it been wrought.“
QUESTION: Even when there is spontaneous action, it is still action. Hence, if there is no other Guru, how can our doubts be cleared?
SRI MA: There are two kinds of action you may say, and an infinite number of kinds.
However, this requires explanation.
When an asana begins to form, it speaks just as you – „I do“.
In what manner? When the purpose for which the asana is done becomes disclosed, when that, which can be attained through any particular yogic posture, is accomplished, this may be called as „its language.“
When a sick man moves about too much, he overstrains himself and becomes breathless. Naturally everyone’s breathing changes its rhythm constantly according to the way one sits or moves, only one is not aware of it. One who has control over his breath can transfer it at will to any level. In the beginning, those of you who practise yogic postures do not know which leg to cross first and which after, and whether to inhale or exhale while doing so.
Consequently, what you do is in part incorrect.
Why?
When you want to open something and you do not know how it is done, damage may ensue. When an asana forms spontaneously, you will notice that your legs fold and unfold in the correct manner and in harmony with the breath. It is a sign that the Guru is – at work, when the asana and the breath are in perfect concord.
While before one had no knowledge of the posture, it is now clearly understood.
In terms of the mind: one watches oneself as a witness, like a child as it were; one feels that someone is causing everything to be done, and that at the same time the movement of the mind is being stilled.
When the vibrations of your body and prana have reached a stage where there is great skill in every-thing relevant to the Supreme Quest, you will find yourself voicing spiritual truths – this is the spontaneous action at that stage. And when you become established at the level of a Risi to whom mantras are revealed, that is to say, when the vibrations of your body and prana have become centred there, words corresponding to this level will issue from your lips.
There is a state in which you may have neither knowledge nor understanding of what is taking place, as for instance, when a yogic posture of which you are ignorant forms unawares. Who has brought it about?
The inner Guru.
In a similar way, when a mantra bursts forth, the solution to your problem and the inner significance (tattva) of the mantra in its supramental form (pratyaksa murti) appear directly before you ; in other words, together with its essence, its subtle form stands revealed. At that moment you come to understand the real nature of the inner Guru:
He dwells within and works from there.
Not only have your doubts been dispelled, you have also gained understanding of the mantra’s esoteric meaning.
This is real darsana.
Here you receive a response without being aware of how it has come about. In another ‘variety of experience’, the hidden process of what is taking place is uncovered. Here the mantra, the tattva, the Guru and the Ista are revealed simultaneously. This is an example of receiving revelation with the full knowledge of all its phases and aspects. Suppose one is engaged in japa or meditation. A question arises in the mind.
In a flash the reply is there.
One realises: „The Guru has told me this what has come to me is the Guru’s own teaching.“
There is a line of approach through action, and another through the mind: or to be more precise,
in the first case action predominate,
in the second the mind, although concentration of the mind is necessary for both.
They work together, only there is predominance of the one over the other: when asanas are, that means, action prevails, but when mantras are used, the mind.
Again, who is it that guides me from outside?
It is also He, for verily, there is no other.
What has just been said are fragments from here and there. They have been given, so that each one may get what is helpful to him, and as much as he is able to grasp.
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