Negative Check and Positive Approach
The principles and disciplines
of yama and niyama are regarded in yoga as
unconditional and absolute. There is no limitation of these principles either
by circumstances, or by time factors, or by the location of one’s existence.
That is the meaning of these principles being absolute.
The disciplines of yoga are
called mahavrata, the great vows, are universally
applicable, under every condition and to every student of yoga – there is no
exception at all. Such a rigid prescription is made for the purpose of
protecting oneself from possible encounters of forces which are undesirable.
Pratipaksa bhavana or
the counterposing attitude
This vow of yama and niyama, is unconditioned by
species, by space, place, time and occasion or circumstance. When there is an
inclination to violate these principles due to the common weakness of human
nature, one should contemplate the feeling of the opposite. One has to guard
oneself in the beginning itself by the practice of continuous pratipaksa bhavana or the counter-
posing attitude, even when the inclination towards the opposite has not arisen.
We cannot check ourselves when we are already under subjection of an impulse.
This is a kind of daily sadhana that is
prescribed.
Pratipaksa
bhavana is not merely a negative substitution method. It is a
method of developing a positive attitude, such as love instead of hatred. It is
not thinking of non-hatred, but of love. So we need not think of non-killing. The
point is the positive aspect of it that when there is a fraternity of feeling
and affection and love, which is the movement of the mind in the direction of a
unity of things – when that arises in the mind, the substitution is already
adopted.
How can this pratipaksa bhavana
be entertained in the mind?
One has to contemplate the
consequences of one’s actions. At the time of the impulse manifesting itself
into an action, the consequences are forgotten because the impulse takes a
stand at that given moment of time on a particular aspect of the experience
only, and completely ignores the other aspects. We are not bothered about what
will happen afterwards. The mind will not allow us to think like that because
if it does, the impulse will get weakened. Hence, the vehemence of the impulse
mainly depends upon the restriction of the impulse to a particular mood and
emotion, completely oblivious of consequences. The consequences should be
deeply pondered over.
What are the consequences of a wrong deed?
A wrong is that which is
contrary to the law of Truth itself. If a wrong is really a wrong, against the
law of nature, there is no such thing as doing it behind a screen, because
nature is within and without. It is all-pervading, and so it will set up a
reaction in its own way at a particular time. The consequences of a wrong deed
are what are known as the nemesis of karma; the
retribution law begins to operate. It can operate in our own personality, it
can operate in society, or it can operate in a future birth. It can be in any
place, at any time, and in any manner whatsoever.
If it is a purely physical
violence that we have committed against our own body due to overeating or
overindulgence of any type, the retribution will be in the form of a physical
illness and a diminution of physical vitality. If it is something connected
with other people, which is social in principle, it will have a reaction from
society. But if it is a subtle thing which cannot be observed easily, and a
secret wrongdoing has been projected by the mind against what we call natural
justice and law, the retribution may follow in a future birth, or it may be
even in this very birth if the wrong is very intense.
Sometimes we may not say it,
but we are pleased by the outcome, which too is wrong. Somebody’s pain cannot cause us
pleasure. Even a thought in this
direction is subject to this law. As a matter of fact, thought is real action. Actions
which are wrong – either done, or caused to be done, or approved indeed have their painful consequences. Let one
contemplate this truth every day.
Ignorance is the cause
These wrongs are done due to
the impulses of greed, anger and infatuation. The impulses arise on account of
the absence of knowledge or wisdom. Knowing that these impulses have arisen on
account of ignorance, greed, anger and confusion of thought and, therefore,
knowing what will follow from this attitude and action, one should refrain from
wrongdoing.
The consequences that follow
are either mild, mediocre or intense, according to the nature of the action. It
makes no difference whether actions are knowingly done or unknowingly done –
nature will observe them. Ignorance of it is no excuse. If we did not know it,
then we will know it hereafter.
What follows in the end?
Great sorrow follows because a
wrongdoing produces a samskara in the
mind, and we become susceptible to doing it, and then repeating it. Once we
have done it, the mind develops an inclination towards the repetition of that
action. Just as a river inclines towards a depth, we will be inclined towards
this action. Any habit that is repeated becomes second nature, and we become
that. Then we need not contemplate doing it; we will be forced to do it.
Intellectual inhibition of
these vrittis may not succeed always when
there is an emotional pressure from behind on account of the samskaras already ingrained in the
mind due to the action that has been perpetrated. Hence, endless pain will be
the result if a proper check is not imposed upon the vrittis at the proper time, in the
proper measure.
Ignorance will also get thickened
by the repetition of these deeds because the knowledge of right, or rectitude
of righteousness, will get obscured by a continuous perpetration of these
actions. What conscience has a tiger when it pounces upon a cow? It is acting
upon its instinct, which is its own nature. Likewise, this impulse will become
one’s own nature, like the animals, and there is no question of checking it
afterwards.
Instincts are the vehemence
with which the personality acts or reacts on the basis of a total ignorance of
the ultimate law of things. A habit is the seed that we sow for a vicious
circle. However much we may try to escape from it, we will not succeed, because
habit is nothing but a natural inclination of our whole personality.
How can we change an inclination which is our own nature?
This pratipaksa bhavana method should be
practiced every day with a positivity of background behind it rather than
making it merely a negative check that is imposed upon the instinct. Though in
the beginning it looks like a negative check, later on it should become a
positivity of approach– leading to an understanding of the unitary nature of
things. Love is positive, while non-hatred may be regarded as its negative
aspect. It is not enough if we merely not hate, or if there is only an absence
of hatred; there should be also positivity, which means to say there should be
affection. Even if we do not do harm, we may not be doing any good. This ‘not
doing any good’ may produce, one day or the other, a tendency to do harm,
because we cannot keep the mind blank.
In the beginning, the pratipaksa bhavana, which is
initially a negative check, is a necessary prescription for the purpose of
enabling us to develop the higher qualities of affection, love, and a total
positivity of approach in everything. As a positive approach is more difficult
than a negative one, the pratipaksa bhavana
method is prescribed first. The intention of this substitution is ultimately
sublimation, not opposition. We are counterposing the vritti by another vritti which is just the opposite
of it.
Afterwards more positive,
educative methods have to be adopted in respect of that instinct because the
instinct, or the impulse, is nothing but we ourselves moving in a wrong
direction. What we call the instinct is nothing but we ourselves moving through
space and time towards an object of sense, either in love or hatred. One can
control anything, but not oneself. Hence, we can imagine how hard this effort
is. Therefore we are asked to contemplate – unremittingly – the virtues, or the
aspects of righteousness, which are necessary to divert these undesirable vrittis along the channels of those
contemplative features which are the characteristics of the ultimate goal of
life.
Excerpts from:
Negative Check and Positive Approach – Chapter 73 The Study and
Practice of Yoga by Swami Krishnananda
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