This blog is a quote from a lecture given by TKV. Desikachar in 1987. In the original text, the chapters of the Yoga Sūtra are not explicitly stated, so I have cited the sources of the chapters additionally.
As the reader may know, in addition to Ashtanga Vinyasa Yoga, we also teach Vinyasa Krama Yoga and Prāṇāyāma. A unique contribution of T. Krishnamacharya to asana practice is use of sounds while practicing Āsana and Prāṇāyāma. One of the ways of practicing Vinyasa Krama Yoga and Prāṇāyāma is to combine Mantra and chanting. In the initial stages of applying Mantra and chanting to Āsana and Prāṇāyāma, it is necessary to devote more time to communicating with the practitioner in order to comprehend properly the "why" and "what is happening”. In bypassing the mind, chant in practice allows us to access that truer self, that place of stillness in each of us.
Editor’s Note: The following lecture was given by TKV. Desikachar at the Viniyoga America Seminar
at Colgate University in August, 1987.
Question: We have briefly covered āsana and prāṇāyāma in these lectures on the different
components of yoga practice.
I would like us to examine the question: Is there anything more beyond āsana and
prāṇāyāma?
TKV. Desikachar : This morning I was reciting some Sanskrit verses in which the great masters say that in this time in the
evolution of the world, which is known as Kaliyuga(*1), the strict disciplines that should go with yoga are not possible. The vigorous practice of āsana with bandha and mudrā, sitting in a very good seated posture, long breath retention after inhalation and after exhalation - not all these are possible at this time. So, they said, we have to find other means.
In this context, what is meant by yoga?
For the ancient people, yoga was not just physical or respirative gymnastics. Yoga is to do something with the whole person so that the mind changes from the usual unfocused mind to one that can be focused on anything significant. The object of focus could be God, or trying to master oneself or some other important idea.
Patañjali defines yoga as the ability to direct the mind toward something(Y.S-I.2), even if it is complex, and to retain that direction for a length of time, until something about that objects is clearly understood. So yoga is the conscious attempt to focus the mind in a desired direction. This requires certain practices and disciplines because we have to undo many things that have
happened to us in the past.
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I.2 : Yogaḥ Citta-Vṛtti-Nirodhaḥ
Yoga is to direct consciousness via the mind in a direction of choice with continuity.
(T Krishnamacharya).
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The ancients-thought that some simpler system to change the mind must be found - something which will not require all the rigors of disciplining the body, the breath, the food habits, etc. That’s why Manu, our forefather, said, in the Kaliyuga, the practical way to change a disturbed mind is Saṃkīrtana.
Manu says, we must go on reciting the name of God, again and again. He says don’t worry about disciplines; that will come later. Just start by reciting the name of God.
I want you to examine this question. In yoga, is there allowance for the proposal that even something done mechanically can give good results? Let us consider that question with the use of Patañjali Yoga Sūtra. In the first chapter, different methods are proposed. The first proposal by Patañjali is not āsana, not prāṇāyāma, but what he calls Īśvara Praṇidhāna (Y.S-I.23 & I.24).
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I.23 : īśvara-praṇidhānāt-vā
(Continuing the thought from the previous sutra) or, one can achieve nirodha by surrendering to the Lord. (Srivatsa Ramaswami)
I.24 : kleśa-karma-vipāka-āśayaiḥ aparāmṛṣṭaḥ puruṣa-viśeṣa īśvaraḥ
īśvara (the Lord) is a unique Self (consciousness), who is untouched by this group of four things: pain, activity, resulting experiences, remaining unripe actions. (Srivatsa Ramaswami)
Note: īśvara, in yoga, is not a creator, sustainer or destroyer, as in other religions (such as Purāṇas, Christianity, Judaism), but is the pure consciousness. īśvara is like the individual soul, but is not affected by these four things: pain, activity, resulting experiences, remaining unripe actions. īśvara is freedom; the potential storehouse of all knowledge.
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It says, this is yoga: The mind has so many different kinds of activities, some good and some bad. It is possible to change this mind through practice. He does not define practice. He simply says Abhyāsa (practice) (Y.S-I.12、I.13、I.14).
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I.12 : abhyāsa-vairāgyābhyāṃ tat-nirodhaḥ
Guide of the mind’s activities comes about by these two dispassions: practice(abhyāsa) and vairāgyā(desirelessness). (Srivatsa Ramaswami)
I.13 : tatra sthitau yatnaḥ abhyāsaḥ
Practice is the repeated or constant attempt to stay with the object. (Srivatsa Ramaswami)
I.14 : saḥ tu dīrgha-kāla-nairantarya-satkāra-ādarā-āsevitaḥ dṛḍha-bhūmiḥ
Practice done for a long time without interruption then becomes firmly established in the mind. (Srivatsa Ramaswami)
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It’s like I go to a doctor, and the doctor gives me a sheet of paper and says, “Buy this medicine.” I open the sheet of paper and there is nothing, just a name. So Patañjali simply says, “practice,” but what practice, he doesn’t say. And then he says, of course, some people are born lucky. They don’t have to work hard; it is already in them(Y.S.-I.19).
And he says, a lot of enthusiasm is required. If you have the enthusiasm, the driving force, you will succeed(Y.S.I-21). But what to do?
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I.19 : bhava-pratyayaḥ videha-prakṛti-layānām
Some people are born (bhava) in the state of Yoga (pratyaya) and can reach deep states (videha). (TKV Desikachar)
Inevitably, due to the fact that there are many millions of us in the world.
There will be those who will be born in a state of yoga. They don't need exercise or
self-discipline. But such people are rare and should not be envied. In fact, some of them may not be able to resist the influence of worldly temptations and lose their natural abilities.
I.21 : tīvra-saṃvegānām-āsannaḥ Nos objectifs sont plus proches, Our goals are closer, or more easily accessible (asannah) when our involvement in life is with intensity (tivra) and enthusiasm (samveganam).
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When you go to a doctor, they talk and examine and test the knee, test the neck, etc. But what really matters is that sheet of paper that says what medication to take, when to take it, and so on. So we wait for that. We want to see it.
Our sheet of paper begins with what Patañjali calls Japa (Y.S.-I.28). Japa is the recitation of some symbolic higher force, again and again. For the Hindus it is Oṁ (Y.S.-I.29), for the Muslims it is Allah. Whatever it is, you must not be apathetic about it; you must want to do it.
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Y.S.-I.28 tat-japaḥ tat-artha-bhāvanam
This sutra is saying:
(1) Say “OM”
(2) Think of meaning
(3) Then say “OM”
(4) Then think of meaning.
Repeat.
(Srivatsa Ramaswami)
Y.S.-I.29 : tataḥ pratyak-cetanā-adhigamaḥ-api-antarāya-abhāvaḥ ca
Meditating on Īśvara, as mentioned earlier, results in the mind directly perceiving the individual consciousness (pure consciousness in me; Self) and also the removal of all impediments. The mind is able to reach the “Self” and the impediments are automatically removed. (Srivatsa Ramaswami)
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So Japa is the first advice by Patañjali for rectifying an unfocused mind. Only those who have experienced this can appreciate the effect. But he is not insisting on it. Patañjali has a good strategy of not insisting on anything. Because with insistence comes a slight resistance. Or you say, “This is what the book says…
I have to do it.” Instead he says, if you want, you can try this. (Y.S.-I.33 is 1st method. I.34 is 2nd method. I.35 is 3rd method. I.36 is 4th method. I.37 is 5th method. I.38 is 6th method. I.39 is 7th method)
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Y.S.-I.33 : maitrī-karuṇā-muditā-upekṣānāṃ sukha-duḥkha-puṇya-apuṇya-viṣayāṇāṃ bhāvanātaḥ
If the mental attitude has fallen down, the yogi should cultivate these four attitudes towards four groups of people. These attitudes make up one of seven practices that Patañjali will talk about. (Srivatsa Ramaswami)
Y.S.-I.34 : pracchardana-vidhāraṇābhyāṃ vā prāṇasya
Another way to bring mind under control is to do a long, complete exhalation, and hold the breath ou. When practiced daily, the mind becomes clear and calm. (Srivatsa Ramaswami).
Y.S.-I.35 : viṣayavatī vā pravṛttiḥ utpannā manasaḥ sthiti-nibandhinī
The third method suggested for coming back to a one-pointed mind (ekāgratā) is by keeping one object in front of the mind. (Srivatsa Ramaswami)
Y.S.-I.36 : viśokā vā jyotiśmatī
One can bring the mind under control by looking a flame or imagining in the heart. This removes depression. Light and the heart are associated. (It is a method of meditation in the Vedas/Upanisads.) (Srivatsa Ramaswami)
Y.S.-I.37 : vīta-rāga-viṣayaṃ vā cittam
By meditating on or directly seeing desireless people (e.g. Sannyāsīs, sages), the mind can be brought under control. (Srivatsa Ramaswami)
Y.S.-I.38 : svapna-nidrā-jñāna-ālambanaṃ vā
Contemplation on restful sleep, or a blissful, divine dream, is the sixth method. (Srivatsa Ramaswami)
Y.S.-I.39: yathā-bhimata-dhyānādvā
Take your own favorite religious practice and meditate on that. (Srivatsa Ramaswami)
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So the first advice he gives is the recitation of Oṁ for the Hindus, or something like that for others, recited slowly, in a proper way, a number of times. Somehow things will be changed. Can we believe this?
I will give you an example. Monday poor Martin was in a mess. He comes here at 8:45, and he wants to make so many announcements. He must have been tired also with so much do to. I was sitting there watching, and I thought, how am I going to change this disorganized mind to one that is organized? I said to myself, it is very simple. I will start with some chanting. You remember, we did some chanting, and then we were ready for the class.
How does this happen? I’ve always been mystified by this. When my father blesses a marriage, he always does some chanting. The moment he begins to chant, the whole atmosphere of the room changes.
I’ve never understood how it happens, but it happens. It happened Monday. There were only fourteen mantra which simply say, “let us hear the good things in the ear.”(Om Bhadram Karnebhih Shanti mantra) Probably only one or two of you understood what the mantra meant. But with those letters, with certain notes, there was a change in the room. This happens because of the power of sound. Whether it is Oṁ or something else that talks about a higher force, it has a power.
In fact, this is the basis for our Sanskrit grammar. Sanskrit grammar is called Śabdanuśāsana. That is, you started the sound, you will realize what the sound represents. You don’t worry about what it means, you just go on reciting the sound.
Śabda means sound - Oṁ or Nārāyaṇa, or Jesus Christ - whatever it is. You just go on repeating it, and eventually you will reach what this sound represents. Very often people have been drawn through the sound to the reality. So with this as the basis, our ancient people proposed a very simple technique. That is, if you have some entity that you like, maybe your teacher or your God, or whoever it is, just try to make a way of saying it. So at least you mind will be quieter, and maybe one day you will come in contact with the object.
There is always a link between Śabda, the sound, and the fact. You may know it or you may not know it. Often the principles that these sounds represent, like God, are unknown to us. Where can we show God? But we can talk about it. Certain sounds represent God. For the Hindu, no other sound is more acceptable for God than Oṁ.
So reciting such sounds must take us to a higher plane. That is what chanting must do. Somehow we are elevated. And when I say this, I am not promoting any religion. It is simply a fact that sound has an effect on the mind.
I will tell you a story. Some fifteen years ago in our state of Tamil Nadu, we had the some political party that was running all of India. Then there appeared some very good political speakers from another party. Their only qualification was that they knew Tamil, and they had a special way of speaking. Somehow, they changed their voice so that it had a quality you liked to listen to. Some say it was liquor, but maybe it was also practice. In three years, the political party in power was overthrown and replaced by a party with no qualifications except
that when they spoke, you wanted to listen. Their force was not money, not political strength, but training of voice.
So whether it is our japa, or Oṁ, or the chanting experience we had on Monday, or this example of the political party that swept the polls so fast in a few years, it is the power of sound and the significance of sound. Patañjali must have thought of that when he proposed,
“Okay, don’t worry about āsana and prāṇayāma; just recite a good sound, loudly, in a nice way, and you’ll see what happens to the mind.” Patañjali says that this will take you back to yourself (Y.S.-I.29).
One of the foremost requirements in yoga is to understand oneself. We must, finally, look at ourselves and chanting helps us do that. At the least, we will begin to see that, “yesterday my voice was so good; today it is not so good. Yesterday I could recite this Oṁ five times in one exhalation. Today I need to breathe in between. Today there is some shortness of breath. Maybe I’m not well; maybe there is disturbance.”
So chanting will take you back to yourself, and you will begin to see yourself in a way you haven’t seen before. That is why Patañjali says, tataḥ pratyak-cetanā-adhigamaḥ (Y.S.-I.29). Through this chanting, you appear in front of yourself. Therefore you begin to see. Of course in the beginning we see very little. As we develop this technique (which is chanting), we see more and more.
So this is the first of the non-āsana, prāṇāyāma techniques that Patañjali has offered us - the use of sound as a means to understand and rectify the mind, to understand ourselves. That is why chanting is very popular in India, and I must say, it is becoming popular elsewhere also.
I can also anticipate that it will become more difficult to practice the discipline of āsana and
prāṇāyāma. Since the body is not the same today as it was when ancient people designed the
āsana, it is better to have some choices. Perhaps Patañjali knew that.
Question: You said sound will bring you back to yourself. Would this carry through so that you enter into that higher self?
TKV. Desikachar :
Yes, that is exactly the idea. It is the beginning of a process that can go very far. The first thing I am conscious of is my body and how it responds in a waking state. But we can go further than that. It is a question of how disciplined we are. The more we go into it, the more we will know, until finally we go back to that consciousness which is very deep inside. The Sanskrit word for this is Sat-Cit-Ānanda. The approximate translation of the word, Cit is consciousness. In India, if we were to describe the basic characteristics of God, the first word we would us is Cit. He is not like a stone but is ever conscious. Sat means that he exists. It emphasizes that he is a permanent entity. And the Ānanda, that is, there is no sorrow.
We believe that what exists deep inside us is not simply a human consciousness but
Divine Consciousness. It is one of the important teachings that God is as much inside as
elsewhere. Take this word, Oṁ. The “O” is very long. Oṁ does not present me, my mind. It represents something beyond. It represents God (Y.S.-I.27). So when I produce that sound, Oṁ, with feeling, it has to take me back to what it represents. But this takes time. We have to go through that in layers.
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Y.S.-I.27 : tasya vācakaḥ praṇavaḥ
The only way to communicate with Īśvara is through the sound “Oṁ”. Oṁ is AUM. This is the way to address Īśvara, although Īśvara is beyond the senses. (Srivatsa Ramaswami)
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According to our teaching, understanding of higher things happens step by step. If you read the Upaniṣat, for example, they say the first understanding is that we have a body and this body requires food. A little later, maybe we will know something about the mind. It is only afterwards, when we have understood something about the mind, that we can go deep that that. So it a progressive step. But it can go as far as the original Cit, the God him or herself.
(The Viniyoga Letter - November 1988 Number 5)
(*1) What Does Kali Yuga Mean?
The Sanskrit term, kali, has multiple meanings. It can be defined as "strife," "quarrel," "discord" or "conflict." It is also the name given to the Hindu goddess of time [and destruction thereof].
In chronological order, the yugas are:
‧ Satya Yuga – Also known as Krita Yuga, this is the age of truth, virtue and righteousness.
‧ Treta Yuga – This is the age of mankind and represents a one-quarter decline in spirituality.
‧ Dvapara Yuga – In this age, spirituality continues to decline, and virtue and sin show up in equal measure.
‧ Kali Yuga – The age of conflict, Kali Yuga is described as one quarter virtue and three quarters sin.le Kali Yuga est décrit comme
un quart de vertu et trois quarts de péché.
Book : WHAT ARE WE SEEKING? By TKV. Desikachar
Sound unites both fire and breath. This combined force, correctly directed, can help to free the energy-flow with us.
The origin of the sound, although produced via the mouth, throat, tongue and nose, is in this meeting of the fire that resides in the abdominal region with the breath that resides in
the chest. The sound will reflect either the successful or the inappropriate junction of these two
forces. Even if the breath is plentiful, should the fire be weak, the sound will be feeble. On the other hand, even if the fire is strong, should the breath be shallow, the sound will be discontinuous. Linking a vigorous fire to a deep breath will produce an operative sound.
This spiritual aspect of sound is well-known. The voice is an instrument, universally recognized for bringing us closer to God. Why is it true that we feel happier after doing some simple chanting? Deeply rooted vocal sounds link us to their source. We from a link with Patañjali when we recite the Yoga Sūtra, with Jesus when we recite the Lord’s Prayer. This aspect of sound will have a positive effect on us, emotionally. Nevertheless, we cannot say that any type of chanting will produce good emotions and have a desirable effect. It will depend on the source and the intention of the person who chants.
What is important above all, is finding a simple and appropriate way of using this marvelous instrument which is our voice to bring us closer to our heart. Chanting is one of the best ways to elevate ourselves, even if we don’t understand the meaning, even if it is only fifteen minutes a day, even if we make mistakes. The right attitude and practice will ensure a transformation. In chanting, the spirit is more important than the letter.
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