CHAPTER THREE The Forms of Yoga AVING discussed the yoga system in general as expounded H by Patanjali, we will now proceed to study the various forms of yoga that arose subsequently. Beginning with the tra- ditional, we are told of four distinct types : ( 1) Mantra Yoga, (2) Hatha Yoga, (3) Laya Yoga and (4) Raja Yoga. Most of these draw heavily on Patanjali and present reformula- ations of his basic teachings, each specializing in one or another of its aspects. As such, some degree of repetition is unavoidable; yet we must risk it, if only to have a clearer view of the vast subject of yoga. I. MANTRAYOGA OR THE YOGAOF UTTERANCE They even forget, that all deities reside in the human breast. WILLIAM BLAKE Mantra Yoga is concerned, in the main, with the acquisi- tion of one or the other material or mental power or powers through the constant repetition of a particular mantra or oral formula in order to attract the presiding power or deity to which the mantra relates, and then to press that power into service, good or bad, according to the will and pleasure of the practitioner. One who uses these powers for effecting evil and doing harm to others often runs the risk of self- immolation and usually falls a prey to the wrath of the deity concerned. Those who employ such powers for selfish motives with the object of material gains to themselves at the cost of THE FORMS OF YOGA 87 others, very soon lose their power, and in the end ruin them- selves. These powers may, however, be profitably used for the good of others and there is not much harm in that, though it may mean loss of some vital energy after each such act. All types of miracles of the lowest order, like thought- reading, thought-transference, faith-healing, particularly in cases of nervous and mental diseases, fall under this category. It is therefore much better to avoid such things and to conserve whatsoever psvchic powers one may acquire, and use them for gaining at least the lower spiritual planes and regions which form the seat of the deities concerned, in a spirit of selfless devotion. Then all the psychic powers will of themselves function without incurring any loss by one's own acquisition of them. It should however be borne in mind that repetition of the mantras per se does not bear any fruit unless it is done with full attention fixed on the specific mantras, and with intense devotion such as may set up par- ticular vibrations connected therewith. But Mantra Yoga by itself is not of any value in self-realization, and more often than not those who practice this form of yoga remain ever entangled in useless pursuits of one kind or another as de- scribed above, with no great benefit to themselves in the upliftment of the self or soul. As regards the exercise of mantra siddhis or supernatural powers acquired through the efficacy of meditation on man- tras, Patanjali, in his Yog Sutras, sounds a definite note of warning : Thev are obstacles to samadhi, powers but in worldly state. Technique in Mantra Yoga Mantra Yoga is the yoga of rhythmic repetition of her- metically sealed formulas-sacred and secret-prepared by 88 THE CROWN OF LIFE the ancient mantrakaras (adepts in phonetics and in the power of sounds, including supersonics or sounds beyond the human ken), each designed separately for winning over the particular god or goddess representing one or the other powers of Nature. It may be practised with or without the aid of a rosary of Rudrakhsha, as the Shaivites do, or of Tulsi beads, as used by the Vaishnavites. The mantras represent vibrations. The most sacred of the Vedic mantra;; is that of the Gayatri. It is the moo1 mantra of the Vedas and hence is considered to be of the first impor- tance. Its virtue is said to be great and its japa or repetition has been enjoined on all Hindus from a very early age. The easiest and the most efficacious is the sacred syllable AUM, symbolizing the creative life-principle itself, and hence most of the mantras themselves begin with this sacred syllable. The Advaitists, who see the power of God immanent in all forms and as all-pervading, believe in the mantra of identification of atman with Parmatman: Aham Braham Asmi (I am Brahman), and Ayam Athma Brahman (I am Thou); and these are often shortened into Soham or Sohang and Hansa or Aham-sah, meaning respectively "I am He" and "He is I." The Vedantists repeat Om Tat Sat (Aum is the Truth and the Reality) and the Buddhists Om Mani Padme Hum. Next in the scale are mantras dedicated or addressed to this or that deity in adoration, praise, propitiation or entreaty for boom. The efficacv of a mantra depends on its right pronuncia- tion, right appreciation of its significance, which is often very profound, the right attitude of the person engaged in Mantra Yoga, and on the competence of the preceptor or Guru, who has mastered not only the technique but has successfully mani- fested for himself the seed-power lying hidden in the core of the mantra, and can offer it as a prasad or a gift of grace to his disciple. THE FORMS OF YOGA 89 Some of the mantras bring forth quick results, some fructify in their own good time and some bear fruit according to the merit of the individual concerned. Some are, however, of a forbidden type and hence inimical in nature, and more often than not they prove harmful. Again, the effect of a mantra also depends on how the japa is performed. The japa done in whispers is considered as more meritorious than the one uttered loudly, and japa done in low murmurs is still better, while mansic japa done with the tongue of thought is the most meritorious. The japas too are of different kinds according to the occa- sion, the season and intention of the doer. The nitya japas are, for example, to be performed every day as a matter of routine. The namittika are for certain ceremonial occasions. The pra- yushchitta are those done as a penance, atoning for lapses from the path of rectitude. Then there are chala and achala japas, that can be performed at any time, at any place, and under any circumstances, in any state or position. The others require a specific asana, place, time and direction, etc., coupled with a regular and elaborate ritual, e.g., offerings of flowers, scent, incense, light-waving and bell-tinkling, havan and tarpan (rit- uals of fire and water), with various purificatory acts. For success in Mantra Yoga it is necessary that the sadhak should observe purity within and without, having a full- hearted devotion, exemplary character and conduct, before he can have any degree of concentration and contemplation. We observe similar practices among the Muslim faqirs, who practice vird or repetition of sacred words like Hu, Haq, Anal- haq, and use a tasbih (rosary) for the purpose. The Christian monks also tell their beads and chant hymns and psalms. 11. HATHAYOGA This form of yoga deals with the control of the body and the bodily activities as the means of stilling the mind. Its aim 9 0 THE CROWN OF LIFE is to make the human body strong and capable enough to stand and endure the hardest and the toughest conditions, and to make it immune, as far as possible, from physical diseases and ailments. But beyond a robust physique and possible lon- gevity through the practice of pranayam or hubs-i-dam, as it is called by the Muslims (control and regulation of breath), it is not of much help in self-realization by itself, though it may to a certain extent prepare the ground for a higher type of spiritual discipline leading thereto. It is in a sense a "ladder to Raja Yoqa." It cannot even give the mind any great degree of control, as it is comn~onlysupposed to do. By practicing Hatha Yoga, one may come to gain some siddhis or psychic powers through the exercise of certain asanas, mudras and bandhas, or physical positions and postures, and the practice of pranayam. The system includes observance of a number of penances and ascetic austerities like fasts and vigils, maun or a vow of silence for months and years, punch agni tapas (sitting with lighted fires on four sides and the burning sun overhead), standing on one leg, suspending oneself with head downward, etc. Some of the Christian saints went to great extremes like the wearing of nail-studded tunics, horsehair shirts, scourging of the body, self-flogging, all in imitation of the sufferinys of Christ. Even among the Muslim shias, we see the traces of self-torture, when durin~the Muharram days, they beat their breasts and backs with knives fastened to iron chains in commemoration of the terrible sufferings that Hassan and Hussain, the grandsons of the Prophet, had to undergo along with a handful of their faithful followers, at the hands of their co-religionists under Yazid, on the burning plains of Karbla in defense of their faith. But all these terrible self- chastisements, however heroic in themselves, hardly grant any spiritual benefit. Of what good is it to torture and torment the body, when the serpent of the mind lies safely hid far beneath the surface and continues to thrive unscathed? THE FORMS OF YOGA 9 1 Leaving aside such forms of self-torture, the Hatha Yoga proper aims at perfecting the body as an instrument for higher types of yogas, and as such may have some value, to enable the body to stand the stress and strain involved in them.