Here is written a brief explanation of each of the 4 paths of yoga. All the paths lead ultimately to the same destination - to union with Brahman or God (Yoga) - and the lessons in each path need to be integrated if true wisdom is to be attained.
Yoga will develop man as a whole - his heart, intelligence and hand. All these 4 paths can be combined into a single spiritual process (ensuring balance is always present), because the ultimate objective of all of them is the same.
Raja Yoga - (Royal Yoga) - The Yoga of physical and mental control - Meditation is the focal point of this branch of yoga. It focuses on controlling the mind in order to attain enlightenment. Hatha Yoga is the physical branch of Raja Yoga - which teaches control of the body. The word hatha means willful or forceful. Hatha Yoga refers to a set of physical exercises (known as asana’s or postures), designed to align your skin, muscles, and bones. The postures are also designed so that energy can flow freely. Hatha is also translated as ha meaning “sun” and tha meaning “moon.” Hatha yoga is a path toward creating balance and uniting opposites. In our physical bodies we develop a balance of strength and flexibility. We also learn to balance our effort and surrender in each pose.
Compiled by the Sage - Patanjali - in the Yoga Sutras, the following 8 Limbs of Raja Yoga are a progressive series of steps which purify the body and mind, ultimately leading the yogi to enlightenment.
Yamas - or restraints (Don’ts) are divided into five moral injuctions, aimed at destroying the lower nature. They are - Ahimsa or non-violence , Satyam or truthfulness , Brahmacharya or moderation in all things (control of all senses), Asteya or non-stealing , Aparigraha or non-covetousness.
Niyamas - or observances (Do’s) are also divided into five and complete the ethical precepts. They are - Saucha or purity - this internal and external cleanliness, Santosha or contentment , Tapas or austerity , Swadhyaya or study of the sacred texts , Ishwara Pranidhana which is constantly living with an awareness of the divine Presence.
Asanas - Physical yoga Postures.
Pranayama - control of the breath.
(Asanas & Pranayama form the part of Raja Yoga known as Hatha Yoga)
Pratyahara - withdrawal of the senses in order to still the mind.
Dharana - concentration. When Dharana is achieved, it leads to the next step:
Dhyana - meditation. When mastered Dhyana leads to the last step:
Samadhi - the superconscious state. In Samadhi - oneness is experienced. This is the deepest and highest state of consciousness where body and mind have been transcended.
Karma Yoga - (action) - is the path of service, and none of us can escape this pathway. The principle of Karma Yoga is that what we experience today is created by our actions in the past. So if what goes around comes around - we will be inclined to live a less selfish life. It teaches us to detach ourselves from the results of our actions, lets us let go of the ego, and purify the heart.
Bhakti yoga - (devotion) - the path of worship. Seeing the divine in all of creation - it provides us with an opportunity to cultivate acceptance and tolerance for everyone we come into contact with. It is the yoga of the heart. This is the most popular path in India, and it involves surrendering yourself to the devine through prayer, worship and ritual.
Jnana Yoga - (wisdom) - the yoga of the mind, the path of inner enquiry. This path requires development of the intellect through the study of the scriptures and texts of the yogic tradition. It involves serious study and will appeal to those who are more intellectually inclined.
Lorna Littlewing is the Webmaster of http://www.yogabhoga.co.uk, http://www.ompixels.com, and http://www.rawfoodhomepage.com
Showing posts with label aparigraha. Show all posts
Showing posts with label aparigraha. Show all posts
March 4, 2009
March 1, 2009
Yoga’s Eight Fold Path to Enlightenment
While many consider Yoga to be a form a physical exercise, it is also known to be an exercise in spiritual development. Most would agree that the true goal of Yoga is to provide the individual with the means to achieve inner peace and balance. To achieve these lofty goals, students are encouraged to become familiar Yoga’s eight fold path. The eight fold path consists of eight disciplines; Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samhadi.
The first fold, Yama, advises students to engage with the world from a moral standpoint, and is actually broken down into five distinct elements. The first element, Ahimsa, teaches the student to respect the world around him. The second, Satya, teaches that one should be honest with themselves and with others. The third, Asteya, teaches not to steal from another. The fourth, Bramacharya, advises against overindulgence of any form. The fifth, Aparigraha, teaches the student to live a simple life that is not distracted by material things.
Niyama, or the second fold, is considered the path of self restraint and consists of three distinct elements. Shaugh, the first element, teaches students to keep the body and mind clean and pure. Santosh, the second element, teaches the student to be happy and contented with the task at hand and to give an honest effort in all endeavors. Tapa, the third element, suggests that certain pleasures must be given up in order to attain one’s goals.
Asana is the third of the eight fold path, and it is concerned with physical training and building stamina. Asana is made up of 84 yoga poses, which are focused on developing strength, increasing health, and preparing for meditation. This stage is as much about physical conditioning, as it is mental or psychological discipline. Pranayama, the fourth fold, concerns controlled breathing. Proper breathing is important for mastering true relaxation and self discipline. The proper way to breathe while practicing yoga is to breathe in, and breathe out while pausing in between.
Pratyahara is the fifth of the eight folds, and is concerned with the individual’s control of sensory stimulation. The intent is to induce a sense of inner peace and quiet, by tuning out external stimulation. Dharana is the sixth fold, and it is primarily concerned with focusing one’s concentration on meditation. When a meditative state has been attained the student is then on to the seventh step, Dhyana. The final step, Samhadi, is attained when all previous steps have been completed and the individual experiences a true oneness with all things. The student is, as of this point, in tune with the universal flow. Namaste!
Brodi Saatpha has been practicing Yoga for many years, and one day hopes to attain true enlightenment. When she is not teaching others how to discover inner peace, she writes for yoga-insight.com ? an inspiring online magazine dedicated to educating and informing people about the history of yoga, yoga chants, yoga retreats and more.
The first fold, Yama, advises students to engage with the world from a moral standpoint, and is actually broken down into five distinct elements. The first element, Ahimsa, teaches the student to respect the world around him. The second, Satya, teaches that one should be honest with themselves and with others. The third, Asteya, teaches not to steal from another. The fourth, Bramacharya, advises against overindulgence of any form. The fifth, Aparigraha, teaches the student to live a simple life that is not distracted by material things.
Niyama, or the second fold, is considered the path of self restraint and consists of three distinct elements. Shaugh, the first element, teaches students to keep the body and mind clean and pure. Santosh, the second element, teaches the student to be happy and contented with the task at hand and to give an honest effort in all endeavors. Tapa, the third element, suggests that certain pleasures must be given up in order to attain one’s goals.
Asana is the third of the eight fold path, and it is concerned with physical training and building stamina. Asana is made up of 84 yoga poses, which are focused on developing strength, increasing health, and preparing for meditation. This stage is as much about physical conditioning, as it is mental or psychological discipline. Pranayama, the fourth fold, concerns controlled breathing. Proper breathing is important for mastering true relaxation and self discipline. The proper way to breathe while practicing yoga is to breathe in, and breathe out while pausing in between.
Pratyahara is the fifth of the eight folds, and is concerned with the individual’s control of sensory stimulation. The intent is to induce a sense of inner peace and quiet, by tuning out external stimulation. Dharana is the sixth fold, and it is primarily concerned with focusing one’s concentration on meditation. When a meditative state has been attained the student is then on to the seventh step, Dhyana. The final step, Samhadi, is attained when all previous steps have been completed and the individual experiences a true oneness with all things. The student is, as of this point, in tune with the universal flow. Namaste!
Brodi Saatpha has been practicing Yoga for many years, and one day hopes to attain true enlightenment. When she is not teaching others how to discover inner peace, she writes for yoga-insight.com ? an inspiring online magazine dedicated to educating and informing people about the history of yoga, yoga chants, yoga retreats and more.
February 24, 2009
What is Yoga?
What is Yoga?
Yoga is a science of health and spirituality that originated many thousands of years ago in India. The ancient yogis sought to harmonize the body, mind and soul in an effort to achieve health, long life, and ultimately, enlightenment. Thus, the Sanskrit word yoga means union with or to join. This union with the divine is achieved through the disciplined practice of specific exercises, meditation and breath work.
Yoga is essentially a lifestyle, dealing with all the aspects of our being. The physical postures, or asanas that are widely perceived as yoga, are just one aspect of a very profound science of life. The Eight Limbs of Yoga, articulated by C.E. Patanjali in the Yoga Sutra, describe the eight aspects of a yogic lifestyle. These aspects guide the yogi on a path self-development to harmonize the body, mind and spirit and attain enlightenment.
The Eight Limbs of Yoga
The first limb, yama, focuses on one’s behavior in the world and attitude towards those around him or her. The five yamas are: ahimsa or nonviolence, satya or truthfulness, asteya or non-stealing, bramacharya or non-lust, aparigraha or non-possessiveness.
The second limb, niyama, refers to one’s behavior and attitude towards oneself. There are five niyamas: sauca or cleanliness, santosha or contentment, tapas or austerity, svadhyaya or study of the sacred text and of oneself, and isvarapranidhama or living with an awareness of the divine.
Asanas or physical poses are the third limb. Asanas are designed to bring strength, vitality and relaxation to every bodily system.
Pranayama, or breathing exercises, encompass the fourth limb. Through disciplined regulation of the breath-the duration of inhalation, retention and exhalation, one strengthens and cleanses the nervous system. The result is increased life-force and a calmer mind.
The fifth limb is prathayara or withdrawal of the senses. One’s focus goes inward, losing awareness of what is going on outside of oneself.
Dharana, or concentration is the sixth limb. One trains the mind to focus without distractions.
Dhyana, or meditation is the seventh limb. In meditation one practices constant observation of the mind, stilling the mind in order to heighten one’s awareness and oneness with the universe.
The final limb, the ultimate goal of yoga, is samadhi or enlightenment. It is the achievement of oneness with the universe in which one experiences a state of peace, utter contentment and completion.
Yoga as it was designed and practices by the ancient yogis encompasses all these aspects of the self and of life. It is a spiritual path and a lifestyle meant to lead the student towards health, self-knowledge, and union with the divine.
The ancient yogis sought to harmonize the body, mind and soul in an effort to
achieve health, long life, and ultimately, enlightenment. Visit WayofYoga.com
to find out how you too can do the same. Yoga
is a lifestyle choice and health
decision
http://www.wayofyoga.com
Yoga is a science of health and spirituality that originated many thousands of years ago in India. The ancient yogis sought to harmonize the body, mind and soul in an effort to achieve health, long life, and ultimately, enlightenment. Thus, the Sanskrit word yoga means union with or to join. This union with the divine is achieved through the disciplined practice of specific exercises, meditation and breath work.
Yoga is essentially a lifestyle, dealing with all the aspects of our being. The physical postures, or asanas that are widely perceived as yoga, are just one aspect of a very profound science of life. The Eight Limbs of Yoga, articulated by C.E. Patanjali in the Yoga Sutra, describe the eight aspects of a yogic lifestyle. These aspects guide the yogi on a path self-development to harmonize the body, mind and spirit and attain enlightenment.
The Eight Limbs of Yoga
The first limb, yama, focuses on one’s behavior in the world and attitude towards those around him or her. The five yamas are: ahimsa or nonviolence, satya or truthfulness, asteya or non-stealing, bramacharya or non-lust, aparigraha or non-possessiveness.
The second limb, niyama, refers to one’s behavior and attitude towards oneself. There are five niyamas: sauca or cleanliness, santosha or contentment, tapas or austerity, svadhyaya or study of the sacred text and of oneself, and isvarapranidhama or living with an awareness of the divine.
Asanas or physical poses are the third limb. Asanas are designed to bring strength, vitality and relaxation to every bodily system.
Pranayama, or breathing exercises, encompass the fourth limb. Through disciplined regulation of the breath-the duration of inhalation, retention and exhalation, one strengthens and cleanses the nervous system. The result is increased life-force and a calmer mind.
The fifth limb is prathayara or withdrawal of the senses. One’s focus goes inward, losing awareness of what is going on outside of oneself.
Dharana, or concentration is the sixth limb. One trains the mind to focus without distractions.
Dhyana, or meditation is the seventh limb. In meditation one practices constant observation of the mind, stilling the mind in order to heighten one’s awareness and oneness with the universe.
The final limb, the ultimate goal of yoga, is samadhi or enlightenment. It is the achievement of oneness with the universe in which one experiences a state of peace, utter contentment and completion.
Yoga as it was designed and practices by the ancient yogis encompasses all these aspects of the self and of life. It is a spiritual path and a lifestyle meant to lead the student towards health, self-knowledge, and union with the divine.
The ancient yogis sought to harmonize the body, mind and soul in an effort to
achieve health, long life, and ultimately, enlightenment. Visit WayofYoga.com
to find out how you too can do the same. Yoga
is a lifestyle choice and health
decision
http://www.wayofyoga.com
Foundations of Yoga: The Great Vow
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
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
February 23, 2009
Foundations of Yoga: Brahmacharya (Restraint of Sexuality)
Brahmacharya: continence
“Brahmacharya is restraint of the sex organ and other senses,” says Vyasa.
Brahmacharya is the regulation and conservation of all the physical powers of the human being, without which he cannot successfully pursue the greater life of Higher Consciousness. Sexuality is usually considered the main focus of brahmacharya because it has such a powerful grip and influence on the human being. It is considered that if sex is mastered, all the senses will be mastered as well. There is simply no way to convince those addicted to and enslaved by sex that continence (brahmacharya) is the supreme wisdom. Therefore I will not engage in any argumentation on the point. But a few facts can be meaningful to the sincere seeker.
The life of the senses stifles the life of the spirit by carrying away the discrimination of the intellect, as Krishna states: “The mind, which follows in the wake of the wandering senses, carries away discrimination, as the wind a boat on the waters.” (Bhagavad Gita 2:67) The basic life-force, the prana, is dissipated through any intense activity of the senses, weakening the inner being. But sexual indulgence is incalculably more destructive of consciousness than any other form of sense experience, for it expends the life-force to a degree far, far beyond that of other sense experiences. Both body and mind are depleted through sexual activity.
Spirit has two aspects: consciousness and energy. Consciousness is constant, whereas energy is cyclic. It is the movement of energy that produces (and is) our experience of relativity, and it is the development of energy that is the process of evolution. Therefore the conservation and application of energy is the main determinant of success or failure in spiritual endeavor. Diffusion and dissipation of energy always weakens. Hence brahmacharya is a vital Pillar of Yoga.
Basically, brahmacharya is conservation and mastery of all the energy systems and powers of our being. This is especially true in relation to negative emotions, for tremendous energy is expended through lust, anger, greed, envy, hatred, resentment, depression, fear, obsession, etc. Further, they are both the causes and the symptoms of losing self-control, a major aspect of brahmacharya. Research has shown that persons in the grip of these emotions literally breathe out vital elements of the body. For example, the breath of angry people is found to be laden with copper. So negative emotion depletes us physically as well as energetically. Positive emotions on the other hand actually enhance and raise our energy and physical levels. The cultivation of (true) love, compassion, generosity, cheerfulness, friendliness, and suchlike make us stronger and calmer-essential aspects of brahmacharya. It is interesting that the English word “virtue” is ultimately derived from the Latin word virtus-”power”-which in turn is derived from the Sanskrit word virya, which means both power and strength.
“A place for everything and everything in its place,” is not just a maxim of orderliness. When applied to the individual’s energy systems it is the root of strength and health on all levels. Every atom of personal energy possessed by us has both a place and a purpose. To ensure correct placement and expenditure of energy is the essence of the yogic science. And brahmacharya is its foundation.
[For practical information on brahmacharya the following books are extremely valuable: WARNING: Sex May Be Hazardous to Your Health by Dr. Edwin Flatto, Science Discovers The Physiological Value of Continence and Nutritional Sex Control and Rejuvenation by the great twentieth century Rosicrucian, Dr. Raymond Bernard, The Practice of Brahmacharya, by Swami Sivananda, and The Role of Celibacy in Spiritual Life by Swami Chidananda.]
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/
“Brahmacharya is restraint of the sex organ and other senses,” says Vyasa.
Brahmacharya is the regulation and conservation of all the physical powers of the human being, without which he cannot successfully pursue the greater life of Higher Consciousness. Sexuality is usually considered the main focus of brahmacharya because it has such a powerful grip and influence on the human being. It is considered that if sex is mastered, all the senses will be mastered as well. There is simply no way to convince those addicted to and enslaved by sex that continence (brahmacharya) is the supreme wisdom. Therefore I will not engage in any argumentation on the point. But a few facts can be meaningful to the sincere seeker.
The life of the senses stifles the life of the spirit by carrying away the discrimination of the intellect, as Krishna states: “The mind, which follows in the wake of the wandering senses, carries away discrimination, as the wind a boat on the waters.” (Bhagavad Gita 2:67) The basic life-force, the prana, is dissipated through any intense activity of the senses, weakening the inner being. But sexual indulgence is incalculably more destructive of consciousness than any other form of sense experience, for it expends the life-force to a degree far, far beyond that of other sense experiences. Both body and mind are depleted through sexual activity.
Spirit has two aspects: consciousness and energy. Consciousness is constant, whereas energy is cyclic. It is the movement of energy that produces (and is) our experience of relativity, and it is the development of energy that is the process of evolution. Therefore the conservation and application of energy is the main determinant of success or failure in spiritual endeavor. Diffusion and dissipation of energy always weakens. Hence brahmacharya is a vital Pillar of Yoga.
Basically, brahmacharya is conservation and mastery of all the energy systems and powers of our being. This is especially true in relation to negative emotions, for tremendous energy is expended through lust, anger, greed, envy, hatred, resentment, depression, fear, obsession, etc. Further, they are both the causes and the symptoms of losing self-control, a major aspect of brahmacharya. Research has shown that persons in the grip of these emotions literally breathe out vital elements of the body. For example, the breath of angry people is found to be laden with copper. So negative emotion depletes us physically as well as energetically. Positive emotions on the other hand actually enhance and raise our energy and physical levels. The cultivation of (true) love, compassion, generosity, cheerfulness, friendliness, and suchlike make us stronger and calmer-essential aspects of brahmacharya. It is interesting that the English word “virtue” is ultimately derived from the Latin word virtus-”power”-which in turn is derived from the Sanskrit word virya, which means both power and strength.
“A place for everything and everything in its place,” is not just a maxim of orderliness. When applied to the individual’s energy systems it is the root of strength and health on all levels. Every atom of personal energy possessed by us has both a place and a purpose. To ensure correct placement and expenditure of energy is the essence of the yogic science. And brahmacharya is its foundation.
[For practical information on brahmacharya the following books are extremely valuable: WARNING: Sex May Be Hazardous to Your Health by Dr. Edwin Flatto, Science Discovers The Physiological Value of Continence and Nutritional Sex Control and Rejuvenation by the great twentieth century Rosicrucian, Dr. Raymond Bernard, The Practice of Brahmacharya, by Swami Sivananda, and The Role of Celibacy in Spiritual Life by Swami Chidananda.]
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/
Foundations of Yoga, Part 3: Satya (Truthfulness, Honesty)
Satya: truthfulness, honesty
(A continuation of an explanation of the aspects of Patanjali’s Yama and Niyama)
“Satya is said to be speech and thought in conformity with what has been seen or inferred or heard on authority. The speech spoken to convey one’s own experience to others should be not deceitful, nor inaccurate, nor uninformative. It is that uttered for helping all beings. But that uttered to the harm of beings, even if it is what is called truth, when the ultimate aim is merely to injure beings, would not be truth [satya]. It would be a wrong.” So says Vyasa.
Shankara says that truthfulness means saying what we have truly come to know is the truth-mostly through our own experience or through contact with sources whose reliability we have experienced for ourselves. Who but the most intuitive could be sure that they do not speak any inaccurate thing? Yet such is demanded of the yogi, and for that he must strive.
“Untruthfulness in any form puts us out of harmony with the fundamental law of Truth and creates a kind of mental and emotional strain which prevents us from harmonizing and tranquillizing our mind. Truthfulness has to be practiced by the sadhaka because it is absolutely necessary for the unfoldment of intuition. There is nothing which clouds the intuition and practically stops its functioning as much as untruthfulness in all its forms,” says Taimni regarding the most personal and practical aspect of satya.
Bending the truth, either in leaving out part of the truth or in “stacking the deck” to create a false impression, cannot be engaged in by the yogi. The Bible speaks of turning truth into a lie. (Romans 1:25) This is done by either not telling all the truth or by presenting it in such a way that the hearer will come to a wrong conclusion-or adopt a wrong conclusion-about what we are presenting. Regarding numbers it is said that “figures do not lie-but liars figure.” The same is true here. Equally heinous is the intentional mixing of lies and truth. Some liars tell a lot of truth-but not all the truth. This is particularly true in the manipulative endeavors of advertising, politics, and religion.
There are many non-verbal forms of lying as well, and some people’s entire life is a lie. Therefore we must make sure that our actions reflect the truth. How many people claim to believe in God and spiritual principles, but do not live accordingly? How many people continually swear and express loyalty and yet are betrayers? ["This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me." (Matthew 15:8) "And why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6:46)] Therefore Saint John wrote: “My little children, let us not love in word, neither in tongue; but in deed and in truth.”(I John 3:18) We must not only speak the truth, we must live it.
Honesty in all our speaking and dealings with others is an essential part of truthfulness. This includes paying our debts, including taxes. It is inexpressibly crucial that the yogi make his livelihood only by honest and truthful means. Selling useless or silly things, convincing people that they need them (or even selling them without convincing them), is a serious breach of truthfulness.
Trying to compromise the truth, even a little, making the excuse that “everybody does it” is not legitimate. For “everybody” is bound to the wheel of birth and death because they do it-and that is not what we wish for ourselves. We can lie to ourselves, to others, and even to God; but we cannot lie to the cosmos. The law of cause and effect, or karma, will react upon us to our own pain.
It is interesting that Vyasa considers that truthful speech is informative. By that he means that truthful speech is worthwhile, relevant, and practical. To babble mindlessly and grind out verbal trivia is also a form of untruth, even if true in the sense of not being objectively false. Nor is foolish speech to anyone’s gain. Sometimes also people lie by “snowing” us with a barrage of words intended to deflect us from our inquiries. And nearly all of us who went to college remember the old game of padding out whatever we wrote, giving lots of form but little content in hope of fooling our teachers into thinking that we knew the subject and were saying something worthwhile. This is one of today’s most lucrative businesses, especially in the advertising world.
Speaking truth to the hurt of others is not really truth, since satya is an extension of ahimsa. For example, a person may be ugly, but to say: “You are ugly” is not a virtue. “What is based on injuring others, even though free from the three defects of speech (i.e., not deceitful, nor inaccurate, nor uninformative), does not amount to truth” (Shankara). Our intention must never be to hurt in any way, but we must be aware that there are some people who hate the truth in any form and will accuse us of hurting them by our honesty. Such persons especially like to label any truth (or person) they dislike as “harsh,” “rigid,” “divisive,” “negative” “hateful,” and so on and on and on. We would have to become dishonest or liars to placate them. So “hurting” or offending them is a consequence of truthfulness that we will have to live with. The bottom line is that truth “is that uttered for helping all beings.” For non-injury is not a passive quality, but the positive character of restoration and healing.
Silence can also be a form of untruth, particularly in dealing with the aforementioned truth-haters. For truth is only harmful when “the ultimate aim is merely to injure beings.” But if some people put themselves in the way of truth, then they must take responsibility for their reactions to it.
Will Cuppy defined diplomacy as “the fine art of lying.” Sadly, it often is. So we must be sure that we do not deceive under the guise of diplomacy or tactfulness.
Self-deception, a favorite with nearly all of us to some degree, must be ruthlessly eliminated if we would be genuinely truthful.
“Therefore let one take care that his speech is for the welfare of all.” (Shankara)
Next: Brahmacharya (continence) and Aparigraha (non-posessiveness)
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.
(A continuation of an explanation of the aspects of Patanjali’s Yama and Niyama)
“Satya is said to be speech and thought in conformity with what has been seen or inferred or heard on authority. The speech spoken to convey one’s own experience to others should be not deceitful, nor inaccurate, nor uninformative. It is that uttered for helping all beings. But that uttered to the harm of beings, even if it is what is called truth, when the ultimate aim is merely to injure beings, would not be truth [satya]. It would be a wrong.” So says Vyasa.
Shankara says that truthfulness means saying what we have truly come to know is the truth-mostly through our own experience or through contact with sources whose reliability we have experienced for ourselves. Who but the most intuitive could be sure that they do not speak any inaccurate thing? Yet such is demanded of the yogi, and for that he must strive.
“Untruthfulness in any form puts us out of harmony with the fundamental law of Truth and creates a kind of mental and emotional strain which prevents us from harmonizing and tranquillizing our mind. Truthfulness has to be practiced by the sadhaka because it is absolutely necessary for the unfoldment of intuition. There is nothing which clouds the intuition and practically stops its functioning as much as untruthfulness in all its forms,” says Taimni regarding the most personal and practical aspect of satya.
Bending the truth, either in leaving out part of the truth or in “stacking the deck” to create a false impression, cannot be engaged in by the yogi. The Bible speaks of turning truth into a lie. (Romans 1:25) This is done by either not telling all the truth or by presenting it in such a way that the hearer will come to a wrong conclusion-or adopt a wrong conclusion-about what we are presenting. Regarding numbers it is said that “figures do not lie-but liars figure.” The same is true here. Equally heinous is the intentional mixing of lies and truth. Some liars tell a lot of truth-but not all the truth. This is particularly true in the manipulative endeavors of advertising, politics, and religion.
There are many non-verbal forms of lying as well, and some people’s entire life is a lie. Therefore we must make sure that our actions reflect the truth. How many people claim to believe in God and spiritual principles, but do not live accordingly? How many people continually swear and express loyalty and yet are betrayers? ["This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me." (Matthew 15:8) "And why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6:46)] Therefore Saint John wrote: “My little children, let us not love in word, neither in tongue; but in deed and in truth.”(I John 3:18) We must not only speak the truth, we must live it.
Honesty in all our speaking and dealings with others is an essential part of truthfulness. This includes paying our debts, including taxes. It is inexpressibly crucial that the yogi make his livelihood only by honest and truthful means. Selling useless or silly things, convincing people that they need them (or even selling them without convincing them), is a serious breach of truthfulness.
Trying to compromise the truth, even a little, making the excuse that “everybody does it” is not legitimate. For “everybody” is bound to the wheel of birth and death because they do it-and that is not what we wish for ourselves. We can lie to ourselves, to others, and even to God; but we cannot lie to the cosmos. The law of cause and effect, or karma, will react upon us to our own pain.
It is interesting that Vyasa considers that truthful speech is informative. By that he means that truthful speech is worthwhile, relevant, and practical. To babble mindlessly and grind out verbal trivia is also a form of untruth, even if true in the sense of not being objectively false. Nor is foolish speech to anyone’s gain. Sometimes also people lie by “snowing” us with a barrage of words intended to deflect us from our inquiries. And nearly all of us who went to college remember the old game of padding out whatever we wrote, giving lots of form but little content in hope of fooling our teachers into thinking that we knew the subject and were saying something worthwhile. This is one of today’s most lucrative businesses, especially in the advertising world.
Speaking truth to the hurt of others is not really truth, since satya is an extension of ahimsa. For example, a person may be ugly, but to say: “You are ugly” is not a virtue. “What is based on injuring others, even though free from the three defects of speech (i.e., not deceitful, nor inaccurate, nor uninformative), does not amount to truth” (Shankara). Our intention must never be to hurt in any way, but we must be aware that there are some people who hate the truth in any form and will accuse us of hurting them by our honesty. Such persons especially like to label any truth (or person) they dislike as “harsh,” “rigid,” “divisive,” “negative” “hateful,” and so on and on and on. We would have to become dishonest or liars to placate them. So “hurting” or offending them is a consequence of truthfulness that we will have to live with. The bottom line is that truth “is that uttered for helping all beings.” For non-injury is not a passive quality, but the positive character of restoration and healing.
Silence can also be a form of untruth, particularly in dealing with the aforementioned truth-haters. For truth is only harmful when “the ultimate aim is merely to injure beings.” But if some people put themselves in the way of truth, then they must take responsibility for their reactions to it.
Will Cuppy defined diplomacy as “the fine art of lying.” Sadly, it often is. So we must be sure that we do not deceive under the guise of diplomacy or tactfulness.
Self-deception, a favorite with nearly all of us to some degree, must be ruthlessly eliminated if we would be genuinely truthful.
“Therefore let one take care that his speech is for the welfare of all.” (Shankara)
Next: Brahmacharya (continence) and Aparigraha (non-posessiveness)
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.
Foundations of Yoga, Part 4: Asteya (Non-Stealing) and Aparigraha (Non-Possessiveness)
Asteya: non-stealing, honesty, non-misappropriativeness
Asteya is abstinence from stealing, which Vyasa defines as: “the improper appropriation to oneself of others’ things: refusal to do it, in freedom from desire, is non-stealing.”
What constitutes ordinary stealing is well known to almost all, but, as Yogananda said, “people are skillful in their ignorance,” so we have thought up countless ways to steal and not seem to be stealing-all the way from putting slugs in pay telephones to getting people to give us things or money which we neither need nor deserve. Theft and untruth are certainly interrelated. So we must analyze Vyasa’s definition and apply it to our situation. But we can consider a few “fudges” that have become respectable and prevalent.
Taking credit that really belongs to another is a form of stealing. So is taking what is not ours, pretending that we either own it or have it coming to us.
Plagiarism is a common form of stealing, especially in academic matters.
Taking what is not legitimately coming to us, even if freely given, is stealing. People do this continually in relation to welfare benefits and insurance claims.
Demanding more than a just price or a just wage is perhaps the most usual form of stealing. I knew a virtuous man who worked in the automobile industry. Every week he turned back in to the cashier whatever he felt was above his honest earnings.
Forcing others to give us something we want from them, whether material or metaphysical, is extortion and stealing. So also is not giving to others what we owe them or what we are legally or morally obligated to give. For example, a lot of people (especially churches and religious orders) expect others to continually give them things or services which they are perfectly capable of paying for. (I am not speaking about unsolicited gifts or charity-that is virtuous.) Or they want big discounts given to them Once a natural health practitioner-whose financial situation was much worse than mine-told me that she was willing to charge only half her usual fee for my treatment, and would even treat me for free if I wanted. I explained to her that since I could afford the full amount it would be stealing from her for me to either accept a discount or free treatment. And I cited the Yoga Sutras in support of my contention. The law applies to all.
The prophet Malachi posed the frightening question: “Will a man rob God?” (Malachi 3:8) That is extremely easy to do and extremely common. It might be good for you to figure that one out for yourself and see if in some way you are perhaps doing that very thing.
But all these forms of stealing are inner or outer acts, whereas Vyasa defines non-stealing as essentially a psychological state of “freedom from desire.” This, then, is the goal of mere abstinence from stealing. What must be attained is the state of mind in which there is absolutely no desire or impulse to steal. “Stealing cannot exist in those whose desire has been cut off,” says Shankara.
Aparigraha: non-possessiveness, non-greed, non-selfishness, non-acquisitiveness
Aparigraha includes the ideas of non-possessiveness, non-greed, non-selfishness, and non-acquisitiveness. Vyasa’s definition is particularly interesting because it is so practical: “Seeing the defects in objects involved in acquiring them, and defending them, and losing them, and being attached to them, and depriving others of them, one does not take them to himself, and that is aparigraha.” Here, as in the other Pillars, the true virtue or observance is mostly internal, leading to the correct state of mind for successful yoga practice.
Basically, when a person sees all the effort expended on “things” as well as the unhappiness attendant on both keeping and losing them-what to speak of awareness of their inherent defects-he wisely backs away and frees himself from Thingolatry. Of course we all have to obtain and use many kinds of things, but we can do so objectively, not letting ourselves get stuck up in them like the tar baby of the Uncle Remus story. Being possessed by possessions is truly a great misery; and the belief that happiness comes from external things is truly a great folly.
People do literally lose themselves in “stuff,” for they adopt a completely false self-concept. To think that we are what we “have” is to forget who and why we are. Aparigraha clears the inner eye and lets us see our true “face.”
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/.
Asteya is abstinence from stealing, which Vyasa defines as: “the improper appropriation to oneself of others’ things: refusal to do it, in freedom from desire, is non-stealing.”
What constitutes ordinary stealing is well known to almost all, but, as Yogananda said, “people are skillful in their ignorance,” so we have thought up countless ways to steal and not seem to be stealing-all the way from putting slugs in pay telephones to getting people to give us things or money which we neither need nor deserve. Theft and untruth are certainly interrelated. So we must analyze Vyasa’s definition and apply it to our situation. But we can consider a few “fudges” that have become respectable and prevalent.
Taking credit that really belongs to another is a form of stealing. So is taking what is not ours, pretending that we either own it or have it coming to us.
Plagiarism is a common form of stealing, especially in academic matters.
Taking what is not legitimately coming to us, even if freely given, is stealing. People do this continually in relation to welfare benefits and insurance claims.
Demanding more than a just price or a just wage is perhaps the most usual form of stealing. I knew a virtuous man who worked in the automobile industry. Every week he turned back in to the cashier whatever he felt was above his honest earnings.
Forcing others to give us something we want from them, whether material or metaphysical, is extortion and stealing. So also is not giving to others what we owe them or what we are legally or morally obligated to give. For example, a lot of people (especially churches and religious orders) expect others to continually give them things or services which they are perfectly capable of paying for. (I am not speaking about unsolicited gifts or charity-that is virtuous.) Or they want big discounts given to them Once a natural health practitioner-whose financial situation was much worse than mine-told me that she was willing to charge only half her usual fee for my treatment, and would even treat me for free if I wanted. I explained to her that since I could afford the full amount it would be stealing from her for me to either accept a discount or free treatment. And I cited the Yoga Sutras in support of my contention. The law applies to all.
The prophet Malachi posed the frightening question: “Will a man rob God?” (Malachi 3:8) That is extremely easy to do and extremely common. It might be good for you to figure that one out for yourself and see if in some way you are perhaps doing that very thing.
But all these forms of stealing are inner or outer acts, whereas Vyasa defines non-stealing as essentially a psychological state of “freedom from desire.” This, then, is the goal of mere abstinence from stealing. What must be attained is the state of mind in which there is absolutely no desire or impulse to steal. “Stealing cannot exist in those whose desire has been cut off,” says Shankara.
Aparigraha: non-possessiveness, non-greed, non-selfishness, non-acquisitiveness
Aparigraha includes the ideas of non-possessiveness, non-greed, non-selfishness, and non-acquisitiveness. Vyasa’s definition is particularly interesting because it is so practical: “Seeing the defects in objects involved in acquiring them, and defending them, and losing them, and being attached to them, and depriving others of them, one does not take them to himself, and that is aparigraha.” Here, as in the other Pillars, the true virtue or observance is mostly internal, leading to the correct state of mind for successful yoga practice.
Basically, when a person sees all the effort expended on “things” as well as the unhappiness attendant on both keeping and losing them-what to speak of awareness of their inherent defects-he wisely backs away and frees himself from Thingolatry. Of course we all have to obtain and use many kinds of things, but we can do so objectively, not letting ourselves get stuck up in them like the tar baby of the Uncle Remus story. Being possessed by possessions is truly a great misery; and the belief that happiness comes from external things is truly a great folly.
People do literally lose themselves in “stuff,” for they adopt a completely false self-concept. To think that we are what we “have” is to forget who and why we are. Aparigraha clears the inner eye and lets us see our true “face.”
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/.
Foundations of Yoga, Part 2: Ahimsa (Harmlessness)
Ahimsa: non-violence, non-injury, harmlessness
In his commentary on the Yoga Sutras, Vyasa [Vyasa was one of the greatest sages of India, author of the Mahabharata (which includes the Bhagavad Gita), the Brahma Sutras, and the codifier of the Vedas.] begins his exposition of ahimsa: “Ahimsa means in no way and at no time to do injury to any living being.” Shankara expands on this, saying that ahimsa is “in no capacity and in no fashion to give injury to any being.” This would include injury by word or thought as well as the obvious injury perpetrated by deed, for Shankara further says: “Ahimsa is to be practiced in every capacity-body, speech, and mind.” We find this principle being set forth by Jesus in his claim that anger directed toward someone is a form of murder (Matthew 5:21,22), and by the Beloved Disciple’s statement that hatred is also murder.(I John 3:15)
Even a simple understanding of the law of karma, the law of sowing and reaping (Galatians 6:7), enables us to realize the terrible consequences of murder for the murderer. As Vyasa explains: “The killer deprives the victim of spirit, hurts him with a blow of a weapon, and then tears him away from life. Because he has deprived another of spirit, the supports of his own life, animate or inanimate, become weakened. Because he has caused pain, he experiences pain himself…. Because he has torn another from life, he goes to live in a life in which every moment he wishes to die, because the retribution as pain has to work itself right out, while he is panting for death.”
Ahimsa is interpreted in many ways-which is to be expected since Sanskrit is a language that abounds in many possible meanings for a single word. But fundamentally ahimsa is not causing any harm whatsoever to any being whatsoever, including subhuman species. (Ahimsa is not usually considered in relation to plant and mineral life, but certainly wanton destruction of such life would be an infringement of ahimsa, partly because it would eventually have a detrimental effect on animal life as well.) To accomplish this ideal it is self-evident that violence, injury, or killing are unthinkable for the yogi. And as Vyasa immediately points out, all the other abstinences and observances-yama and niyama-are really rooted in ahimsa, for they involve preventing harm both to ourselves and to others through either negative action or the neglect of positive action.
“The other niyamas and yamas are rooted in this, and they are practiced only to bring this to its culmination, only for perfecting this [i.e., ahimsa]. They are taught only as means to bring this out in its purity. For so it is said: ‘Whatever many vows the man of Brahman [God] would undertake, only in so far as he thereby refrains from doing harm impelled by delusion, does he bring out ahimsa in its purity.’” And Shankara explains that Vyasa is referring to delusion that is “rooted in violence and causing violence.”
Ahimsa includes strict abstinence from any form of injury in act, speech, or thought. Violence, too, verbal and physical, must be eschewed. And this includes any kind of angry or malicious damage or misuse of physical objects.
Ahimsa is a state of mind from which non-injury will naturally proceed. “Ahimsa really denotes an attitude and mode of behavior towards all living creatures based on the recognition of the underlying unity of life,” the modern commentator Taimni declares. Shankara remarks that when ahimsa and the others are observed “the cause of one’s doing harm becomes inoperative.” The ego itself becomes “harmless” by being put into a state of non-function. And meditation dissolves it utterly. However, until that interior state is established, we must work backwards from outward to inner, and abstain from all acts of injury.
In actuality, we cannot live a moment in this world without injuring innumerable beings. Our simple act of breathing kills many tiny organisms, and so does every step we take. To maintain its health the body perpetually wars against harmful germs, bacteria, and viruses. So in the ultimate sense the state of ahimsa can only be perfectly observed mentally. Still, we are obligated to do as little injury as possible in our external life. In his autobiography Paramhansa Yogananda relates that his guru, Swami Yukteswar Giri, said that ahimsa is absence of the desire to injure.
Although it has many ramifications, the aspiring yogi must realize that the observance of ahimsa must include strict abstinence from the eating of animal flesh in any form or degree.
Though the subject is oddly missing from every commentary on the Yoga Sutras I have read, the practice of non-injury in relation to the yogi himself is vital. That is, the yogi must do nothing in thought, word, or deed that harms his body, mind, or spirit. This necessitates a great many abstensions, particularly abstaining from meat (which includes fish and eggs), alcohol, nicotine, and any mind- or mood-altering substances, including caffeine. On the other side, it necessitates the taking up of whatever benefits the body, mind, and spirit, for their omission is also a form of self-injury, as is the non-observance of any of the yama or niyamas. It is no simple thing to be a yogi.
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
In his commentary on the Yoga Sutras, Vyasa [Vyasa was one of the greatest sages of India, author of the Mahabharata (which includes the Bhagavad Gita), the Brahma Sutras, and the codifier of the Vedas.] begins his exposition of ahimsa: “Ahimsa means in no way and at no time to do injury to any living being.” Shankara expands on this, saying that ahimsa is “in no capacity and in no fashion to give injury to any being.” This would include injury by word or thought as well as the obvious injury perpetrated by deed, for Shankara further says: “Ahimsa is to be practiced in every capacity-body, speech, and mind.” We find this principle being set forth by Jesus in his claim that anger directed toward someone is a form of murder (Matthew 5:21,22), and by the Beloved Disciple’s statement that hatred is also murder.(I John 3:15)
Even a simple understanding of the law of karma, the law of sowing and reaping (Galatians 6:7), enables us to realize the terrible consequences of murder for the murderer. As Vyasa explains: “The killer deprives the victim of spirit, hurts him with a blow of a weapon, and then tears him away from life. Because he has deprived another of spirit, the supports of his own life, animate or inanimate, become weakened. Because he has caused pain, he experiences pain himself…. Because he has torn another from life, he goes to live in a life in which every moment he wishes to die, because the retribution as pain has to work itself right out, while he is panting for death.”
Ahimsa is interpreted in many ways-which is to be expected since Sanskrit is a language that abounds in many possible meanings for a single word. But fundamentally ahimsa is not causing any harm whatsoever to any being whatsoever, including subhuman species. (Ahimsa is not usually considered in relation to plant and mineral life, but certainly wanton destruction of such life would be an infringement of ahimsa, partly because it would eventually have a detrimental effect on animal life as well.) To accomplish this ideal it is self-evident that violence, injury, or killing are unthinkable for the yogi. And as Vyasa immediately points out, all the other abstinences and observances-yama and niyama-are really rooted in ahimsa, for they involve preventing harm both to ourselves and to others through either negative action or the neglect of positive action.
“The other niyamas and yamas are rooted in this, and they are practiced only to bring this to its culmination, only for perfecting this [i.e., ahimsa]. They are taught only as means to bring this out in its purity. For so it is said: ‘Whatever many vows the man of Brahman [God] would undertake, only in so far as he thereby refrains from doing harm impelled by delusion, does he bring out ahimsa in its purity.’” And Shankara explains that Vyasa is referring to delusion that is “rooted in violence and causing violence.”
Ahimsa includes strict abstinence from any form of injury in act, speech, or thought. Violence, too, verbal and physical, must be eschewed. And this includes any kind of angry or malicious damage or misuse of physical objects.
Ahimsa is a state of mind from which non-injury will naturally proceed. “Ahimsa really denotes an attitude and mode of behavior towards all living creatures based on the recognition of the underlying unity of life,” the modern commentator Taimni declares. Shankara remarks that when ahimsa and the others are observed “the cause of one’s doing harm becomes inoperative.” The ego itself becomes “harmless” by being put into a state of non-function. And meditation dissolves it utterly. However, until that interior state is established, we must work backwards from outward to inner, and abstain from all acts of injury.
In actuality, we cannot live a moment in this world without injuring innumerable beings. Our simple act of breathing kills many tiny organisms, and so does every step we take. To maintain its health the body perpetually wars against harmful germs, bacteria, and viruses. So in the ultimate sense the state of ahimsa can only be perfectly observed mentally. Still, we are obligated to do as little injury as possible in our external life. In his autobiography Paramhansa Yogananda relates that his guru, Swami Yukteswar Giri, said that ahimsa is absence of the desire to injure.
Although it has many ramifications, the aspiring yogi must realize that the observance of ahimsa must include strict abstinence from the eating of animal flesh in any form or degree.
Though the subject is oddly missing from every commentary on the Yoga Sutras I have read, the practice of non-injury in relation to the yogi himself is vital. That is, the yogi must do nothing in thought, word, or deed that harms his body, mind, or spirit. This necessitates a great many abstensions, particularly abstaining from meat (which includes fish and eggs), alcohol, nicotine, and any mind- or mood-altering substances, including caffeine. On the other side, it necessitates the taking up of whatever benefits the body, mind, and spirit, for their omission is also a form of self-injury, as is the non-observance of any of the yama or niyamas. It is no simple thing to be a yogi.
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
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.
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