Sound - A Means Beyond Asana and Pranayama
Editor's Note: The following lecture was given by Desikachar at the Viniyoga America Seminar at Colgate University in August, 1987.
We have briefly covered asana and pranayama in these lectures on the different components of yoga practice. I would like us to examine the question: Is there anything more beyond asana and pranayama?
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, the strict disciplines that should go with yoga are not possible. The vigorous practice of asana with bandha and mudra, 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.
Patanjali defines yoga as the ability to direct the mind toward something, even if it is complex, and to retain that direction for a length of time, until something about that object 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.
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 that, in the kaliyuga, the practical way to change a disturbed mind is samkirtana. 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 Patanjali's yoga sutra. In the first chapter, different methods are proposed. The first proposal by Patanjali is not asana, not pranayama, but what he calls Isvara pranidhana.
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 abhyasa (practice).
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 Patanjali 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. And he says, a lot of enthusiasm is required. If you have the enthusiasm, the driving force, you will succeed. But what to do?
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 Patanjali calls japa. Japa is the recitation of some symbolic higher force, again and again. For the Hindus it is Om, for the Muslims it is Allah. Whatever it is, you must not be apathetic about it; you must want to do it.
So japa is the first advice by Patanjali for rectifying an unfocused mind. Only those who have experienced this can appreciate the effect. But he is not insisting on it. Patanjali has a good strat