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The
rules to be followed by a sadhaka in case of self are given by way
of Niyam. The following are the five Niyam:
Shouchasantoshtapah
swadhyaeshwarpranidhanani niyamh | P Y S 2.32
We
will consider each one separately.
Shoucha
(Purity):
This
means the purity. Like ahimsa, this purity is also physical, oral
and mental. Physical purity is again divided into two parts, outer
and inner. Yoga has considered all types of purity and given directions
as to how to achieve it. However, Patanjal Yoga does not give detailed
description of this. But it is stated in detail in Hatha yoga.
While
considering outer purity, Hathayoga describes many processes right
from brushing the teeth. The specific powder (churna) that should
be used for cleaning the teeth is also mentioned under Shuddhikriya
in Hatha yoga.
There
are six types of shuddhikriyas for the internal purity. Dhouti,
Basti, Neti, Tratak, Nouli and Kapalbhati. We will study in detail
all these six shuddhikriyas. Hence, they are not discussed further
over here. Just the statement that internal purity has been considered
in the minutest detail by yoga is enough.
For
oral purity, yoga has given the message that one should not talk
too much. Unnecessary use of the tongue is to be avoided and following
the yam should purify the tongue.
Yoga
has accepted the inseparable relation of the body and the mind.
Hence, each and every yogic process affects the body as well as
the mind.
Also,
for purifying the mind, there is a process known as Trataka. We
will consider it in detail afterwards.
The
following aphorism states the result of the shoucha:
Shouchatswangjugupsa
parairsansargh | P Y S 2.40
After
purity is achieved by this process, sadhaka loses the feeling of
the importance of the body and does not wish to interact with the
other bodies.
When
the sadhaka starts purifying the body, he feels that the body is
full of impurities and he feels disgusted about it. When such feelings
arise, he tries to avoid even the touch of the other and engages
himself in his own mental bliss. Patanjali has stated in another
aphorism that:
Satvashuddhisoumansyekagredriyajayatmadarshan
yogyatwani cha | P Y S 2.41
From
the purification process, satvashuddhi, mental happiness, calm mind,
victory over the organs, and the plan to view the self (atma) are
achieved.
Santosh
(Contentment):
Contentment
is also an important virtue. When we observe the never-ending efforts
of all creatures in their day-to-day lives, and think of the purpose
behind it, we realise that all these efforts are to gain mental
contentment and peace. We try to derive the contentment from outside
matters. However, none is aware of the fact that the contentment
does not depend upon these outside matters. It is a state of mind.
It is not a reaction of the mind on any incident. Hence, it can
be controlled irrespective of the incidents. Yoga with the use of
this word intends the hidden meaning that one should learn to be
happy in what one gets. This attitude will reduce pain and suffering
in life. However, there should be mental preparation for this. When
this tendency to feel contented is adopted by the mind, the perpetual
happiness is not far behind. In fact the root of happiness lies
in this tendency of the mind. And the root cause of suffering is
in Trishna (thirst). This trishna has been defined in one Sanskrit
shloka as under:
Asha
nam manushyanamkachitdashwaryashrunkhala |
Yaya baddha pradhavanti muktastishathatipanguvat ||
Hope
is such a chain that when tied with it, the creature starts running
and when released from it, the creature stands peacefully.
Running
behind the hope will lead to only pain and suffering.
Patanjali
has given the following aphorism while describing the results of
the contentment:
Santoshdanuttamsukhlabhah
| P Y S 2.42
One
who constantly learns to be contented, all his thirst gets weakened
and the satva is heightened. He gets the maximum happiness and feels
that pleasures from heavens or even the place of the God Indra is
also nothing as compared to his own bliss.
Tapa
(Endurance):
Tapa
means to bear some trouble with a good intention. Even if there
is some physical or mental trouble, one should not discontinue his
actions, but should continue them. This is known as Tapa. While
studying Yoga or practising some yogic process, there may be some
physical trouble. One should bear it happily and should pursue his
studies. This is tapa.
The
seventeenth chapter of Bhagwad Gita has described Tapa. There are
three types of tapa: Satwik, Rajas and Tamas. Tapa done with faith
and without hoping for the fruits is Satwik. That which is done
for the expectation of status, felicitation etc is known as rajas
tapa. And tapa arising out of folly, with some trouble to the body
and with the intention of creating trouble for the others is tamas
tapa. Patanjali has stated the results of the tapa in the following
aphorism:
Kayendriyasiddhirashuddhikshayatapas
| P Y S 2.43
Ashuddhi
is adharma. It is a tamas guna. It is impurity, which veils the
siddhis such as Anima. The daily practice and study of tapa , after
its completion, removes all such impurities. When ashuddhi or impurities
are removed, then siddhis such as Anima, Mahima, Lachima etc are
obtained.
Swadhyaya
(Self Study):
Ishwar
gita while describing swadhyaya has stated that japa is swadhyaya.
It includes both shrawan and manan (listening and contemplation).
Japa is of two types, oral and mental. Again oral japa is of two
types, audible - with loud chanting which can be heard by the others
and inaudible - whispers which cannot be heard by others. Mental
japa is also of two types - without dhyana and with dhyana. In all
these japas, japa without dhyana is considered as the best.
In
daily life of commoners, swadhyaya can be said to mean revision
of what is taught.
The
results of swadhyaya are as under:
Swadhyayadishtadevtasamprayogah
| P Y S 2.44
While
doing japa of a particular mantra, when an anushtan is completed,
the goddess for whom the japa is made becomes pleased with the sadhaka
and appears before him. (known as darshan)
Ishwar
pranidhan (Worship with complete faith):
It
means while believing in the existence of God and having faith in
his greatness, completely devoting oneself to Him without any expectations
in return.
There
is some divine strength at the root of this universe, which is beyond
our imagination. To identify the divine strength and to surrender
one completely to it is ishwarpranidhan. There are nine types of
devotions for God:
Shrawanam
Kirtanam Vishnoh smaranat padsevanam |
Archanam Vandanam dasyam sakhyam atmanivedanam ||
At
times, even after our persistent efforts, we are unable to succeed.
At such a time, if we have compassion of the God, the problem gets
solved.
Samadhisiddhirishwarpranidhanat
| P Y S 2.45
With
Ishwarpranidhan, the siddhi of samadhi can be obtained.
There
are five niyam in Patanjal Yoga. However, Hathapradeepika states
ten niyam.
Tapahsantosh
aastikyaam danamishwar poojanam |
Siddhantavakyashravanam hrimatich japo hutam ||
Niyama dash samprokta yogashastra vishardai || H P
The
ten Niyama are Tapa, Santosh, Aastikya, Dan, Ishwarpujan, Siddhanta-
Vakya shravan, Lajja, Mati, Japa and Hom. We have considered Tapa,
Santosh, Ishwarpujan and Japa. We will consider the remaining six.
Aastikya
(Theism):
The
firm belief in the existence of God is Aastikya. Everything in this
unlimited universe makes us realise the existence of God. But the
need of the today is to understand this realisation. The sloping
tops of the hills, the giant trees seemingly point to the God. The
sounds of the flowing rivers from the mountains to the sea, the
falling waterfalls, the thunderous sound of the clouds in the rainy
season all try to convey the existence of God with their noise.
The perfect order of this unlimited universe and the regulated motions
of the tiniest atoms, molecules, all these movements remind us of
his existence. He has created the provision of feeding the fetus
in the womb and He has also created the provision of milk for the
newborn baby. To deny His existence is a way of showing one's ignorance.
He is all pervading. To perceive His all pervasion and existence
is aastikya.
Dan
(Donation):
Dan
means to donate a thing owned by self to others on our own and with
love and respect. To donate something, which is not needed, or donate
some food item or article to others is dan on a common level. To
donate leftovers to a beggar is not a great dan. Of course, it is
good to give them away instead of throwing them away. But to part
with something needed by us is the excellent dan. While having food,
to give some of our own portion to the guest is good dan. But to
donate something without satisfying own need first is the ultimate
dan.
If
a guest appears while we are having food, to feed him to the fullest
extent possible without having food ourselves is the best dan. If
we assure others of no harm, then that dan covers all sorts of virtues
and that dan is incomparable.
Siddhantavakya Shravan (Listening to the ultimate truth):
The
body and this world is impermanent and ephemeral, God is eternal
and indestructible. This is known as siddhanta vakya . To understand
the deep meaning of this sentence is siddhatavakya shravan. With
shravanbhakti (constant listening) this is possible.
Mati
(Intelligence):
To
acquire the state of desirelessness, not to seek worldly pleasures
and to set aside the wavering traits of the mind, to face the criticism
of the world with courage and to be imaginationless - this state
of intelligence is known as mati. Such a stage can be acquired with
the study of aparigraha.
Lajja
(Shame):
It
is expected that sadhaka should not be ashamed of the good things
and should be ashamed of the bad things. Many times, due to the
shame felt about good things, action is not generated. Even when
there is a will, due to the shame, certain actions are not done.
Hence, one must not be ashamed of good things. While studying yogic
processes, there are many such incidents. The body moves in abnormal
manner or some of the processes are not usual. If sadhaka is ashamed
of these things, the studies will end then and there. Also, if it
is not possible for us to do a certain process, but if some one
else, younger than us in age can perform it, we need not be ashamed.
Such a shame can stop the studies. One should continue the studies
without feeling ashamed, so that the progress is made.
Hom
(Sacrifice):
The
word is generated from havan. Havan means offering to the agni (
fire ). Offering something belonging to us to the fire is havan
or home. Every article in this universe is made up of panchmahabhutas.
Whenever anything is offered to agni, agni turns it again into panchmahabhuta.
To offer something to this agni, which we have earned with due efforts,
without having a feeling of ownership towards it, and with the feeling
that the thing will be turned into panchmahabhuta and will not be
seen by us again, thus sacrificing it totally is havan. Havan means
total sacrifice. This is a higher stage than that of dan, because,
in dan, the article is going to be useful to someone else. In havan,
the total sacrifice of the article is expected. It is a permanent
sacrifice. This of course, is a description of worldly sacrifice.
In yoga, even spiritual sacrifice is expected.
For
the advanced studies in Yoga, sacrifice of sensory perceptions into
the sense organs and sacrifice of sense organs into the mind (antakaran)
is expected. With swadhyay of yoga this can be achieved.
We
have studied Yam and Niyam in detail. An attempt has been made to
describe in detail what the Yoga texts state about these Yam and
Niyam. In Yoga text, descriptions are made thoroughly so as to lead
sadhaka towards samadhi. While viewing from a common man's angle
and after starting the study of yoga, it may not be possible to
follow the Yam and Niyam to the fullest possible extent. However,
for us common people, the aim of the Yoga studies is not samadhi
but to live happily and with contentment in our family life. Hence,
we should try to follow Yam and Niyam accordingly. If we try to
follow the principle of ahimsa as meant in the texts, it may not
be possible for us, to stay in this world. Hence, Yam and Niyam
should be followed remembering the customs of this world and to
the extent possible for us. But, to follow them, we should at least
have an idea of the ideal state of Yam and Niyam. It is a general
experience that as the study of Yoga proceeds, the tendency to follow
the Yam and Niyam increases. In any journey, one must be aware of
the destination and should travel in that direction. Then one is
bound to reach the destination one day. The period of the journey
may be different for everyone, but one who starts travelling will
definitely reach there one day or the other. Hence, to follow Yam
and Niyam at least on worldly basis will suffice and be complementary
to the study of Yoga.
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