The Great Vow
After listing ahimsa, satya, asteya, brahmacharya, and aparigraha, Patanjali continues: “These, not conditioned by class, place, time or occasion, and extending to all stages, constitute the Great Vow.” They are the Great Vow because they require the exercise of will and because of their dynamic effect on us. Even more, they are great because, like the elements, they are self-sufficient, depending on nothing else, and because they cannot be mutated into something else. That is, they are always what they are, and for that reason they are always to be observed with no exceptions whatsoever. They cannot be neglected or omitted for any reason-absolutely. Patanjali lists the possible conditions which do affect lesser observances: class, place, time or occasion, and stages. A brief consideration of each will be helpful.
Class. No one can mitigate or omit the observance of ahimsa, satya, asteya, brahmacharya, and aparigraha because of who he “is.” In yoga, too, no one is above the law. That is, no one can produce the effects of Yama without their observance. I knew an Archbishop with a quick sense of humor. Once he made a pungent remark about someone, and a woman objected, saying: “That remark is not Christian.” He simply smiled and replied: “Madam, I do not have to be a Christian: I am an Archbishop!” This is an attitude of many, springing from the blindness of egotism.
Place. Whatever may be the ways of a particular place or group of people in which we may find ourselves, the observances of Yama are incumbent upon us. “When in Rome do as the Romans” is one of the silliest axioms ever coined. Peer pressure must never be a factor for us. Nor should unjust rules or laws have any effect on us. What is right must always be done. The will or opinion of others cannot change our obligation to observe the Great Vow. Nor can external conditions change it. Not even to save our lives can we turn from what is forever right.
Time or occasion. Human beings have for some reason always thought that “now” abrogates what was right or true in the past. It does not. Nor does a situation effect any change in what must be done by us as aspirants to yoga. Aversion to being “out of step” or “alienated from society” has no place in the mind and heart of the yogi.
Stage. We never “get beyond” the observance of the Great Vow. Those at the very end of the spiritual journey are as obligated to fulfil the Great Vow as those who are at the beginning. Also, we cannot “go too far” or “overdo” our observance of the Vow. It is all or nothing. “Ahimsa and the others are to be maintained all the time and in all circumstances and in regard to all objects without any conscious lapse” (Vyasa). At this point Shankara points out that the Great Vow must be observed by us in relation to all beings-not just confined to human beings. We cannot kill, injure, or rob any creature of any kind. Nor the earth itself.
Once again we see the psychological nature of the five components of the Great Vow and how their observance is based upon the courage, self-respect, and self-knowledge of the yogi.
“The main object of this relentless ethical code is to eliminate completely all mental and emotional disturbances which characterize the life of an ordinary human being. Anyone who is familiar with the working of the human mind should not find it difficult to understand that no freedom from emotional and mental disturbances is possible until the tendencies dealt with under yama-niyama have been rooted out or, at least, mastered to a sufficient degree….It is only by doing the right that we get added strength to do right in the future and also acquire the capacity to see what is right. There is no other way.” (I.K. Taimni)
Swami Nirmalananda Giri is the abbot of Atma Jyoti Ashram, a traditional Hindu monastery in the small desert town of Borrego Springs in southern California. He has written extensively on spiritual subjects, especially about
meditation.
Read more of his writings at http://www.atmajyoti.org
Showing posts with label Observances. Show all posts
Showing posts with label Observances. Show all posts
February 24, 2009
February 23, 2009
Foundations of Yoga: Yama and Niyama, Part 1
Prerequisites for yoga
“Knowledge (Jnana) does not come about from practice of yoga methods alone. Perfection in knowledge is in fact only for those who begin by practice of virtue (dharma). Yet, without yoga as a means, knowledge does not come about. The practice of yogic methods is not the means by itself, yet it is only out of that practice of yoga that the perfection in knowledge comes about. And so it is said by the teachers: ‘Yoga is for the purpose of knowledge of truth’” Thus wrote Shankara.
All things rest upon something else-that is, all things are supported by another. This is because a foundation is needed for anything to exist. Being Himself the Ultimate Support of all things, God alone is free from this necessity. Yoga, then, also requires support. As Trevor Leggett says in his introduction to Shankara’s commentary on the Yoga Sutras: “This is yoga presented for the man of the world, who must first clear, and then steady, his mind against the fury of illusory passions, and free his life from entanglements.” Patanjali very carefully and fully outlines the elements of the support needed by the aspirant, giving invaluable information on how to guarantee success in yoga.
The first Yoga Sutra says: “Now the exposition of yoga,” implying that there must be something leading up to yoga in the form of necessary developments of consciousness and personality. These prerequisites may be thought of as the Pillars of Yoga, and are known as Yama and Niyama.
Yama and Niyama
Yama and Niyama are often called “the Ten Commandments of Yoga.” Each one of these Five Don’ts (Yama) and Five Do’s (Niyama) is a supporting, liberating Pillar of Yoga. Yama means self-restraint in the sense of self-mastery, or abstention, and consists of five elements. Niyama means observances, of which there are also five. Here is the complete list of these ten Pillars as given in Yoga Sutras 2:30,32:
1) Ahimsa: non-violence, non-injury, harmlessness
2) Satya: truthfulness, honesty
3) Asteya: non-stealing, honesty, non-misappropriativeness
4) Brahmacharya: sexual continence in thought, word and deed as well as control of all the senses
5) Aparigraha: non-possessiveness, non-greed, non-selfishness, non-acquisitiveness
6) Shaucha: purity, cleanliness
7) Santosha: contentment, peacefulness
8) Tapas: austerity, practical (i.e., result-producing) spiritual discipline
9) Swadhyaya: introspective self-study, spiritual study
10) Ishwarapranidhana: offering of one’s life to God
All of these deal with the innate powers of the human being-or rather with the abstinence and observance that will develop and release those powers to be used toward our spiritual perfection, to our self-realization and liberation.
These ten restraints (yama) and observances (niyama) are not optional for the aspiring yogi-or for the most advanced yogi, either. Shankara states quite forcefully that “following yama and niyama is the basic qualification to practice yoga.” Mere desire and aspiration for the goal of yoga is not enough, so he continues: “The qualification is not simply that one wants to practice yoga, for the sacred text says: ‘But he who has not first turned away from his wickedness, who is not tranquil and subdued, or whose mind is not at rest, he can never obtain the Self by knowledge.’ (Katha Upanishad 1.2.24) And in the Atharva text: ‘It is in those who have tapas [strong discipline] and brahmacharya [chastity] that truth is established.’ (Prashna Upanishad 1:15)And in the Gita: ‘Firm in their vow of brahmacharya.’ (Bhagavad Gita 6:14) So yama and niyama are methods of yoga” in themselves and are not mere adjuncts or aids that can be optional.
But at the same time, the practice of yoga helps the aspiring yogi to follow the necessary ways of yama and niyama, so he should not be discouraged from taking up yoga right now, thinking that he should wait till he is “ready” or has “cleaned up his act” to practice yoga. No. He should determinedly embark on yama, niyama, and yoga simultaneously. Success will be his.
Next: Foundations of Yoga, Part 2: Ahimsa (Harmlessness)
Swami Nirmalananda Giri is the abbot of Atma Jyoti Ashram, a traditional
Hindu monastery in the small desert town of Borrego Springs in southern
California. He has written extensively on spiritual subjects, especially about
yoga and meditation and
about the inner, practical
side of the world’s religions. More of his writings may be found at the
Ashram’s website, http://www.atmajyoti.org/“>http://www.atmajyoti.org.
“Knowledge (Jnana) does not come about from practice of yoga methods alone. Perfection in knowledge is in fact only for those who begin by practice of virtue (dharma). Yet, without yoga as a means, knowledge does not come about. The practice of yogic methods is not the means by itself, yet it is only out of that practice of yoga that the perfection in knowledge comes about. And so it is said by the teachers: ‘Yoga is for the purpose of knowledge of truth’” Thus wrote Shankara.
All things rest upon something else-that is, all things are supported by another. This is because a foundation is needed for anything to exist. Being Himself the Ultimate Support of all things, God alone is free from this necessity. Yoga, then, also requires support. As Trevor Leggett says in his introduction to Shankara’s commentary on the Yoga Sutras: “This is yoga presented for the man of the world, who must first clear, and then steady, his mind against the fury of illusory passions, and free his life from entanglements.” Patanjali very carefully and fully outlines the elements of the support needed by the aspirant, giving invaluable information on how to guarantee success in yoga.
The first Yoga Sutra says: “Now the exposition of yoga,” implying that there must be something leading up to yoga in the form of necessary developments of consciousness and personality. These prerequisites may be thought of as the Pillars of Yoga, and are known as Yama and Niyama.
Yama and Niyama
Yama and Niyama are often called “the Ten Commandments of Yoga.” Each one of these Five Don’ts (Yama) and Five Do’s (Niyama) is a supporting, liberating Pillar of Yoga. Yama means self-restraint in the sense of self-mastery, or abstention, and consists of five elements. Niyama means observances, of which there are also five. Here is the complete list of these ten Pillars as given in Yoga Sutras 2:30,32:
1) Ahimsa: non-violence, non-injury, harmlessness
2) Satya: truthfulness, honesty
3) Asteya: non-stealing, honesty, non-misappropriativeness
4) Brahmacharya: sexual continence in thought, word and deed as well as control of all the senses
5) Aparigraha: non-possessiveness, non-greed, non-selfishness, non-acquisitiveness
6) Shaucha: purity, cleanliness
7) Santosha: contentment, peacefulness
8) Tapas: austerity, practical (i.e., result-producing) spiritual discipline
9) Swadhyaya: introspective self-study, spiritual study
10) Ishwarapranidhana: offering of one’s life to God
All of these deal with the innate powers of the human being-or rather with the abstinence and observance that will develop and release those powers to be used toward our spiritual perfection, to our self-realization and liberation.
These ten restraints (yama) and observances (niyama) are not optional for the aspiring yogi-or for the most advanced yogi, either. Shankara states quite forcefully that “following yama and niyama is the basic qualification to practice yoga.” Mere desire and aspiration for the goal of yoga is not enough, so he continues: “The qualification is not simply that one wants to practice yoga, for the sacred text says: ‘But he who has not first turned away from his wickedness, who is not tranquil and subdued, or whose mind is not at rest, he can never obtain the Self by knowledge.’ (Katha Upanishad 1.2.24) And in the Atharva text: ‘It is in those who have tapas [strong discipline] and brahmacharya [chastity] that truth is established.’ (Prashna Upanishad 1:15)And in the Gita: ‘Firm in their vow of brahmacharya.’ (Bhagavad Gita 6:14) So yama and niyama are methods of yoga” in themselves and are not mere adjuncts or aids that can be optional.
But at the same time, the practice of yoga helps the aspiring yogi to follow the necessary ways of yama and niyama, so he should not be discouraged from taking up yoga right now, thinking that he should wait till he is “ready” or has “cleaned up his act” to practice yoga. No. He should determinedly embark on yama, niyama, and yoga simultaneously. Success will be his.
Next: Foundations of Yoga, Part 2: Ahimsa (Harmlessness)
Swami Nirmalananda Giri is the abbot of Atma Jyoti Ashram, a traditional
Hindu monastery in the small desert town of Borrego Springs in southern
California. He has written extensively on spiritual subjects, especially about
yoga and meditation and
about the inner, practical
side of the world’s religions. More of his writings may be found at the
Ashram’s website, http://www.atmajyoti.org/“>http://www.atmajyoti.org.
Subscribe to:
Posts (Atom)
