Talk:From Work to Worklessness:Karm is the Starting Point of Yoga
By Sri Chandrasekharendra Saraswati Swami
People usually think that yog means no more than controlling the breath and sitting stone-like. The literal meaning of the word is "joining", "uniting". All through our life's journey we have to join ourselves to various objects. But such joining is not permanent. That is why the mind remains unsteady. If we are joined to an object without the least possibility of being separated from it, it is yog in the true sense. The root of the minds of all of us is the one Paramātman. Yogin-s control their breath to turn their mind to this prime root object. The root that gives rise to thoughts is the same as the root that gives rise to the breath. So if the breath is fixed on the root, the mind too will be absorbed in it.
The opposite of yog is viyoga. When a man dies we say that he has attained viyoga. The Bhagavān says in the Gītā that a particular kind of viyoga is itself yog. What is it? If you keep away sorrow, that is if sorrow does not attach itself to you, you have the yog of disconnection (taṃ viyād duḥkha-samyoga-viyogam yog-saṃjñitam).
What we normally understand to be pleasure in a worldly sense is truly sorrow. All experiences that create separation from the Paramātman are sorrow. It is because the citta or consciousness is unstill that we undergo sorrow and happiness. These disappear when the mind is still. To make the mind pure is to train it in one-pointedness. This is the means of yogic perfection. To start with, not all will be able to control their breath like yogin-s. If we are absorbed in a worthy subject, in some good work, our mind will remain untainted to some extent. If we try to control our mind in one go, so to speak, it will free itself and wander in all directions. If we keep doing some noble work or take an interest in some noble subject the mind is less likely to become unstill.
In the old days they used to wear what is called an arikandam, that is an iron ring, round the neck to keep themselves disciplined and live according to the śāstra-s. In the same way we must wear an arikandam to keep the mind from going astray. To be involved in good actions is itself a kind of arikandam.
Performing sacrifices, observing fasts and vows, building great temple towers, digging ponds, etc, were a means in the past to cleanse the mind by making it one-pointed. In the midst of such good work also one experiences difficulties, even humiliation, but one should not be daunted by criticism or obstacles. This itself becomes the means of mental purification. Then come prāṇāyāma, meditation, etc.
The kazhakkōṭi keeps rolling without gathering any dirt. If you smear some ashes on it they will not stick to it. Like the kazhakkōṭi we too must not be affected by pain or pleasure and keep journeying towards the Paramātman and becoming one with It. Such union is called yog – it is our original as well as ultimate state. In between we somehow become different. That is why we do not understand that ultimate and original state now. To reach that state we must make a beginning with the performance of rites.