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YAM
The
science of Yoga considers every aspect of human life. While considering
an individual, Yoga has thought of both the body as well as the
mind. As an individual is a subject belonging to the society, Yoga
as a science, has considered the society as well. Though, this science
maintains that a seeker has to shun all his requirements and pursue
the sadhana in a remote place like a cave in a mountain, to achieve
the ultimate goal of Samadhi, it has also admitted that such a seeker
is basically a common human being. Like all others, he too has his
own requirements. Apart from food, clothing and shelter, he too
needs company and wants to live in a society. In fact, he relates
and reacts to the society emotionally. The yoga intends to teach
sadhana to such a common human being and leads him to the samadhi.
Accepting this as a basis, the eight stages of progress are defined
in the science of yoga, state Yam and Niyam as the first two stages.
Yam and Niyam are the first two aspects of the eightfold Yoga. Rishi
Patanjali has mentioned this in the second pada, Sadhana Pada in
the following aphorism:
Yamniyamsanpranayampratyahardharanadhyansamadhayoshtavangani
|| P Y S 2.29
The
third and the fourth steps in Yoga are Asanas and Pranayam. Yam
and Niyam come before that. That also shows that the starting point
of Yoga studies is not Asanas and Pranayam, but the study of Yam
and Niyam. If one starts the study of Yoga ignoring these Yam and
Niyam, he will not be in a position to experience the results of
the studies as expected. Hence, to seek the desired results from
the Yoga Studies, these Yam and Niyam should be faithfully observed.
One cannot negotiate in this aspect. If the Yam and Niyam are not
observed fully, the benefits of the studies will also fail to accrue
fully. This is true regarding any science.
We
can take the example of the electricity which is used daily. To
use the electric power, one has to install wiring as per the defined
rules. One has to use the electricity conductors and the chokes.
One has to apply to the electricity board, pay the required amount,
install the meter and in general observe the rules and regulations.
Failure to observe the rules will result in loss of connection.
It may also lead to accidents due to electric shocks. People generally
do not say that they should be able to use the electric power without
observing the rules. In fact, one will be laughed at if one says
like that. And even if one insists on doing that, he will have to
suffer the results. However, in the case of Yoga, many ask why the
Yam and Niyam are to be observed. What will happen if they are not
observed? How the benefits of the asanas and Pranayam study will
depend on the observance of Yam and Niyam? Can one not study Yoga
without observing Yam and Niyam? However, a simple answer to all
these questions is if one studies Yoga and Pranayam without observing
Yam and Niyam, one would not get the desired results.
Uptill
now, it is stated that Yam and Niyam are conditions or restrictions.
It is stated in that manner so that the meaning can be easily grasped.
However, Yam and Niyam are not actually restrictions, but freedom
from restrictions. Ordinary common people do not understand what
are restrictions and what is the freedom from the restrictions.
Yoga starts with freedom from such restrictions. In our daily life,
we ourselves impose certain restrictions. Certain restrictions arise
due to our karma. The study of Yam and Niyam is in reality freedom
from such restrictions.
There
are five Yam and five Niyam. Patanjal Yoga has described these Yam
and Niyam. However, Hathapradeepika has described ten Yam and ten
Niyam. Yam direct about how a common man should behave in the society,
whereas Niyam guide regarding the individual behaviour. Niyam follow
Yam, which are stated in the beginning. That means the points to
be observed while being in society are given first and then the
points about the personal behaviour. This also indicates that the
Yoga has considered the society first and then the individual. The
science of Yoga, which stresses on renunciation and sadhaka staying
away from the society, has given a clear-cut guidance about how
an individual should behave in the society.
To
start a detailed study of the Yam and Niyam, first we shall consider
the Patanjal Yoga Aphorisms and then consider the Hathapradeepika.
Stating
the eight aspects of Yoga in the 29 th aphorism, the next aphorism
describes Yam:
Tatrahimsasatyasteyabrahmacharyaparigraha yamh || P Y S 2.30
Ahimsa,
Satya, Asteya, Brahmacharya and Aparigraha are the five Yam. The
text does not describe them further, but we will go in detail.
Ahimsa
(Non Violence):
Ahimsa
means not to kill anyone. Killing generates pain; hence ahimsa can
mean not to cause pain to anyone. Yoga demands ahimsa in totality.
That means, himsa does not mean only killing or hitting anyone.
That is a limited meaning of the word or only physical aspect. To
hurt someone mentally is also a himsa. That is oral himsa. Yoga
also states further that even thinking ill of someone is also a
himsa, which is a mental himsa. Hence, ahimsa covers all aspects
such as physical, oral, mental. This indicates the greatness of
the depth of the science of yoga. Patanjal Yoga aphorism states
the results of following such ahimsa:
Ahimsa
pratishthayam tatsannidhou vairatyagah || P Y S 2-35
One,
who observes ahimsa, succeeds in eliminating feelings of enmity.
If ahimsa is followed for a long time, not only the sadhaka, but
even his surroundings are affected and enmity is eliminated in the
minds of all who come in contact with him. Thus, ahimsa is not only
elimination of physical, mental, oral hurt, but also wiping out
the feelings of enmity. The surroundings of such a sadhaka are also
changed effectively.
Thus,
for Yoga studies such high degree ahimsa is prescribed. However,
not all Yoga Sadhakas aspire for samadhi. Their expectations from
the yoga studies are limited. From their point of view such great
ahimsa may not be able to be observed continuously. Hence, in day-to-day
life it should be considered how far such ahimsa is to be observed.
A common man may not be able to follow ahimsa in entirety.
If
we consider the example of fishermen, their basic activity is fishing
from the sea and sale of the produce. If he decides to follow the
principle, he will not be able to carry on his daily activity. Hence,
for him, he may not be able to follow the principle of ahimsa and
he is not expected also to follow it. However, those who desire
to progress further in Yoga should shun all such activities. Initially,
one may not be able to observe total ahimsa. However, one should
constantly keep the definition of ahimsa in mind and try to follow
it. All the activities should be analysed in the mind to determine
what kind of himsa, physical, oral, mental arises from one's activity.
After analysis, it may be found that at times, certain activities
generate himsa, which can be easily avoided. Then the mind and the
body can be trained to avoid such activity. Such training is the
first step towards following ahimsa entirely.
Satya
(Truthfulness):
Satya
should also be considered in depth. It does not only cover speaking
the truth. Proper understanding of the talk and the mind is the
truth. Here, proper means exactly what is seen, understood or heard,
the same thing should be followed by our tendency to talk and also
by the mind. When we try to explain something to others, the conversation
if it generates doubts or if it is not understood correctly by others,
or if it is of no use to others, then that is not truth, even if
it is true. Also, God has created our tongue for the benefit of
all and not for destruction. So the truth, which results in the
destruction of someone or something, is also not the truth. Mahabharata
has analysed and classified the truth as under: Silence is greater
than the speech, true speech is greater than the silence, speech
as per one's dharma is greater than it and the true speech according
to dharma and which is pleasurable and useful to others is the greatest.
Patanjali
Rishi has stated the results of the truth as under:
Satyapratishthayam
kriyaphalashrayatvam || P Y S 2-36
With
constant following of the truth and the commensurate behaviour,
one gets vachasiddhi. That means without performing any religious
rites, the results of the karma accrue to him and to others due
to his speech and blessings.
Asteya
(Honesty):
Steya
means theft. Asteya means not stealing anything. However, asteya
has a comprehensive meaning and is not limited to not stealing something
from the other and keeping it in possession. It means not keeping
anything with self, which does not belong to the self. If one finds
something lying on the street and picks it up thinking that no one
has seen him and since that was lying on the street, some one is
bound to pick it up, then why not me, then that is also a theft.
Picking up or possessing something, which does not have any owner,
is also a theft. When one sees some money lying on the deserted
street, there is a desire to pick it up. However, then the conscience
starts pricking one that the money does not belong to him and hence
should not be picked up. The other mind says that why not pick it
up, if not me, someone else is bound to pick it up. The battle of
the two minds starts increasing the heartbeats. If the bad conscience
wins, then the intelligence propels the body to pick it up. But
yet the good conscience keeps on advising against it. The money
is picked up, but only after losing the calmness of the mind and
after increasing the heart beats. There is an increasing pressure
on the mind even after the money is picked up. The mind is disturbed;
there is no concentration in work. When this becomes unbearable,
one decides to donate the money somewhere, which will reduce the
disturbance to some extent. Again while depositing the money in
a temple or at some religious place, the heartbeats increase imagining
the questions that may be raised by someone else. When ultimately
it is deposited and one is free, the mind becomes calm and quiet
and the pressure disappears. This process can be viewed in start
of theft. The pressure generated in the process does have bad effects
on the body and the internal glands. If asteya is observed, the
body and the mind do not have to undergo such strain. This is the
meaning and conclusion of asteya.
This
is an effect of the actual physical process of theft. But even if
a thought of the theft peeps into the mind, it can affect the mental
and thereby the physical health. If the electronic impulses generated
through the brain are measured with the help of a machine, it is
observed that there are wide changes while being in such a state.
Hence, yoga states that one should not even imagine the theft. The
following aphorism states the effects:
Asteyapratishthayam
sarvratnopasthanam || P Y S 2.37
A sadhaka
is endowed with all jewels (virtues) when he practises asteya.
Brahmacharya
(Sexual Continence):
Yoga
sadhaka should follow continence, but this does not mean that he
should renounce family life and become a monk; such an action is
not expected in Yoga science. When a sadhaka progresses on the path
of Yoga, on his own he feels that he should renounce the worldly
activities and he will be free from all desires and hence can easily
study dhyana and dharana. However, all of us need not follow this
path. So we need not stretch the meaning of continence to this level.
Controlled enjoyment of desires, staying within the limit of dharma
and science can be termed as continence. If we understand this meaning
and behave accordingly, we will be able to progress in Yoga. Due
to uncontrolled behaviour, we are more restricted. Desires, their
fulfillment and enjoyment do have a place in the family life, but
there should be some limit. It is we who should control the desires
and not desires controlling us. Once the desires start ruling us,
we lose our freedom. If the desires are not fulfilled, then we lose
our mental and physical well being.
If
observing such continence seems difficult initially, when we think
deeply about it, it is not so difficult as it seems. However, one
has to make an effort. One should deliberately avoid consumption
of items, which increase the desire or reading material, which excites
the feelings. Old religious texts have detailed clarification on
this point.
One
who has renounced worldly matters, should abstain himself from the
following matters and one who is following family life should avoid
the following with other women excluding his wife:
1.
Thinking about her in the mind
2. Hearing stories about her
3. Conversing with her
4. Seeing her
5. Smiling with or at her
6. Conversing with her alone
7. Touching her
8. Making love to her
However,
in today's world avoiding all these, one may not be able to live.
Hence, instead of literally following the instructions, one should
try to understand the logic behind it. If such desires are not controlled
and not fulfilled, they can prove harmful to the mind and the body.
To avoid this, one must follow continence.
Patanjali
Rishi has stated the following aphorism:
Brahmacharyapratishthayam
viryalabhah || P Y S 2.38
One
who observes continence, gets illuminated and acquires various siddhis.
Aparigrah
(Non possessiveness):
Aparigrah
means not hoarding anything. Storing things, which are not required
by us, is known as parigrah. For example: If we are thirsty, we
can quench the thirst after drinking a glass of water. Even if one
brings a pot full of water, the thirst gets quenched with a glass
only. But this gives rise to other problems. First to bring pot
full of water, one has to search for so much water as well as for
a pot. One has to run around to get these things. To bring water
also, one has to put in some efforts. Even after the thirst is quenched,
there remains a question as to what is to be done of the remaining
water. Where it should be kept, how long the water will remain pure,
efforts to keep it safely, all these problems arise thereby increasing
the mental and physical strain. If one quenches his thirst by drinking
water using his hands, then all these problems do not arise at all.
This results in saving all the efforts. This example can be applied
to other matters too. We can also say that when we are able to satisfy
our hunger by eating the various bulbs and fruits grown by the nature,
why do we strive so much? In fact, it is not essential. But yet
we strive to grow food crops, and put in a lot of efforts to process
them afterwards. To make up for all these efforts, we go on eating
more. This circle continues endlessly. Yoga aims at not giving rise
to such circles at all. We should enjoy only what is necessary and
that too in a controlled manner. Not to store or hoard the things
is aparigrah.
Of
course, we should think about this by using common sense. To observe
aparigrah, one should not run behind acquiring things, which are
not necessary. The point is illustrated by a common example. We
have food when we are hungry, to satisfy the hunger. Even when the
hunger is satisfied, sometimes we tend to eat more, just because
we like the taste and it satisfies the tongue. When we consume such
excess, it affects the body harmfully. The food does not get digested
well and then diseases such as non-digestion, constipation etc arises.
If we consume only the necessary amount, then we do not have to
suffer. Hence, yoga sadhaka should try to follow aparigraha with
efforts. The results are described as follows:
Aparigrahsthiarye
janmakathantasambodhah || P Y S 2.39
One
who learns and follows aparigraha in entirety gets the knowledge
of past, present and future. He also knows about his past birth.
After
describing the five niyam in this way, Patanjali has stated the
following aphorism:
Jatideshkalsamayanavachinnah
sarvabhouma mahavatrah | P Y S 2.31
Yogi
should religiously follow the five yams. When the yams are to be
followed, it is stated in this aphorism that they are to be followed
irrespective of caste, country, period, time etc. Yoga states that
these yams should be followed by all castes, all over the country
in any place and at whatever period and time.
Rishi
Patanjali in the Ashtangyoga has given five yams, but Hathapradeepikkar
in their text have stated ten yams. The basic principles are the
same, however the description is a little bit different. The following
ten yams are stated in Hathapradeepika.
Ahimsa
Satyamsteyam brahmacharyam kshama dhrutih ||
Dayarjavam mitaharh shoucham chaiva yama dash || H P
Ahimsa,
Satya, Asteya, Brahmacharya, Kshama, Dhruti, Daya, Arjav, Mitahar
and Shoucha.
We
have already reviewed Ahimsa, Satya, Asteya and Brahmacharya. Shoucha
is included in Niyama, so we will consider the rest of the Yam.
Kshama
(Pardon):
Kshama
is a big virtue. Common people err quite a few times, which hurts
or proves troublesome for others. Then the others react by getting
angry. Again the reaction is met with another reaction. In this
process, the calmness of the body and the mind gets lost. Hence,
the yoga sadhaka should not resist or react against the improper
attitude of another or some mistake committed by another. Resistance
leads to further disputes and the results are to be faced by everyone.
Kshama from the point of view of sadhaka is not reacting or not
resisting. Because of this sadhaka does not have to face the disturbances,
which arise out of such resistance. Also, when there is mental as
well as physical preparation for not reacting, the effect of the
blow also gets reduced and the mind turns calm. Generally, when
the people realise the magnitude of the mental preparation, they
also stay away from affecting any blows on the sadhaka.
Dhruti
(Courage):
Dhruti
means courage. It is essential for performing or achieving anything.
If there is no courage, great things cannot be achieved. In human
life, there are several incidences where one gets attacked by many
emotions. We have to fight such feelings. Many lose courage while
doing so and fall prey to these feelings. They repent afterwards.
So while leading the life, whenever such incidents occur, one should
have the courage to face the emotions and gain victory over them.
By turning away from such emotions does not solve any problems,
but increases them.
Daya
(Pity):
While
kshama is a reaction on any action, daya is not a reaction but an
action itself. To assist someone with sympathy is daya. Like ahimsa,
daya is also physical, oral and mental. To help someone with bodily
actions or by giving money is physical action. To console someone
by sympathising with kind words is oral daya. And to think kindly
in mind about the poor and wishing them all the best in life is
mental daya. Daya not only leads to peace of the body as well as
the mind, but also gives mental satisfaction.
Aarjav
(Humbleness):
To
behave humbly with everyone after casting aside the ego is aarjav.
Casting aside of one's ego is important. Many problems in our day-to-day
life arise out of ego. When there is no ego, there are no problems
and one does not have to search for their solutions. When the ego
is forsaken, the heart, tongue and mind turn soft and simple. That
is known as aarjav. It is expected that sadhaka should be humble
and modest. Due to this humble attitude, sadhaka goes nearer to
the God.
Mitahar
(Restricted diet):
The
body needs food, but many times we tend to consume more than necessary.
Sometimes, just because it tastes good to the tongue, sometimes
due to the wish in the mind, or sometimes just out of habit. Yoga
sadhaka should make it a point to avoid such excess consumption.
The intake of such excess food affects the body in a harmful manner.
The physical health is also affected and the mental health too is
lost. One should take the necessary diet at proper times. This is
known as mitahar.
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