Om Sri Gurubhyo Namah. Salutations to all the teachers.
Over the past several weeks, we have been discussing the first two limbs of Yoga - the Yamas and the Niyamas. There was a lot of material, and so before moving on, it may be helpful to go over a summary and recap of what we have gone over thus far.
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Often, when we think of Yoga, we imagine physical postures and stretches, perhaps some breathing, and maybe, for some of us, meditation. However, while these are certainly a part of Yoga, there is a lot more to it.
The purpose of Yoga is far beyond a healthy body and a calm mind, although these are useful side effects.
The ultimate goal is the complete cessation of all suffering, and the Realization of the Self. This idea is not limited to Yoga, but finds its analogue in all of the world’s major traditions, and is called by various names - Moksha, Nirvana, salvation, Heaven, and freedom.
The Problem: Avidya
In terms of the Indic soteriological traditions (ie. the traditions relating to Moksha), the cause of our suffering is avidya, or ignorance. Now what is this avidya? First of all, the question is how does it manifest. It manifests as a group of four fundamental confusions:
1. Confusing the impermanent to be permanent
2. Confusing the unclean to be clean
3. Confusing suffering for happiness
4. Confusing the non-self for the self
In essence, all of this stems from an even more fundamental tendency - the creation of objects where there are none.
Take a moment to notice your experience. If you look closely, you will notice that your actual experience is a set of momentary perceptions. You then cluster some of these momentary perceptions into groups, and give them names. This combination of perception and name is what we call an object. In Sanskrit, this is called naam-roop, or name-form.
These so-called “objects” make up our entire experience, from the most gross (ie. tamasic) to the most subtle (ie. sattvic). Specifically, some of the the objects are considered to be “out there” (ie. outside the boundary of the skin), and some are considered to be “within” (ie. inside the boundary of the skin). Some examples of “external” objects are these pixels on the screen, your phone or laptop, trees, clouds, mountains, and so on. Some examples of “internal” objects are your senses, the mind, the identity, the intellect, and thought patterns (ie. vrittis) such as perceptions, imaginations, memories, and illusions.
Additionally, some of these objects are “coloured” with the kleshas - specifically, attraction, aversion, fear, and “I-am”-ness. All “objects” are coloured with the most fundamental of these kleshas - avidya itself.
Now the goal of Yoga is to get rid of avidya, so that the Yogi can see Reality as-it-is, and clearly and viscerally see for themselves that the “self” is an idea. The result of this is the cessation of all suffering, and so the removal of avidya is known as Moksha, or “freedom.”
To quote the great Zen master Shunryu Suzuki, “You exist as an idea in your mind.”
P: Sounds great, but what is the method?
Solution: Ashtaanga Yoga
There are many methods to get rid of avidya, but the method we have been discussing thus far in this series is Raja Yoga, of which the eight-limbed (Ashtaanga) Yoga is a part. This is a systematic method to move from the outside inward, carefully adjusting each layer of the Yogi’s being such that it is no longer a distraction, so that it can be “dropped away” as clearly “non-self.” For example, we may confuse ourselves with our body. Through the practice of Aasana, the third limb of Yoga, the body is clearly seen as an object, and the Yogi is able to move further inward. This is just one example - every limb addresses a different layer of our being. For more on the eight limbs and how they work, take a look at this article.
In this article, we will summarize the first two limbs, which form a core foundation for the remaining practices.
The Eight-limbed (Ashtaanga) Yoga: In this article we are summarizing our discussion of the first two limbs, and how they lead to a weakening of avidya.
Yama: The first limb
Now the most external aspect of our being is our external interactions with the world. This is what the first limb of Yoga, the Yama, addresses. The five Yamas are:
Each of these are to be practiced in thought, word, and deed. Additionally, this limb considers if an action is done by you, if you get someone else to do it for you, or if you allow someone else to do it when you reasonably could have stopped it.
At first glance, the Yamas can sound a lot like moral injunctions. However, that is not what they are. Rather, they are a method to weaken avidya by systematically weakening the boundary between “self” and “other.”
The practice of the Yamas weakens the boundary between “self” and “other” (aka avidya), thus reducing suffering (aka dukkha).
If you take one thing away from this article, a clear understanding of how each of the Yamas and Niyamas helps to weaken avidya is critical for the method we will discuss next time.
Ahimsa: Non-violence
This Yama is fundamental to all the other Yamas on the list. As a matter of fact, all the other Yamas are just different facets of Ahimsa, taught as examples to make the subtle extents of violence clear for the student.
On the surface, it is the avoidance of violence wherever possible. Violence extends beyond doing it yourself, to getting others to do it for you, and even allowing it where you could reasonably have stopped it.
Looking at these baby goats while eating mutton may result in a feeling of disgust, aversion, or a desire to hide from the truth of the matter. This “wall” that we put up is tamas, and is a direct hindrance to Realization.
Further, violence, as defined in Yoga, extends not only to physical violence, but to verbal and mental violence as well. Examples of verbal violence include insulting other people (or yourself), using harsh words, but also the insistence on absolute truth (note the use of small “a” and small “t”), in opposition to other truths.
Moving from a two-valued logic system to something like a seven-valued logic system as shown here is a method of ahimsa in speech.
Ahimsa comes before and above all the other Yamas and Niyamas. If any other practice is at the cost of Ahimsa, Ahimsa is to be prioritized.
Violence strengthens avidya by strengthening the boundary between “self” and “other.” It does this by prioritizing the body-mind you refer to as “me” over others. For more on this, you can take a look at the article here.
Satya: Truthfulness
This is the second Yama, and is the practice of ensuring that one’s words are in line with pramaan - evidence. Additionally, it has five other aspects to it - speaking in a timely fashion, speaking to others’ benefit, speaking minimally, speaking for the purpose of understanding, and speaking lovingly. Words which are true but unkind are not to be spoken, and words which are kind but untrue are also to be avoided. You can find more on this Yamahere and here.
Speaking just for the sake of speaking is a violation of the Yama of satya, in Yoga, and results in an increase of mental scattering and tamasic potential.
Like with violence, non-truthfulness strengthens avidya by strengthening the boundary between “self” and “other.” When you lie, you have an idea in your mind, and are intentionally projecting a different thought into the mind of the “other”, thus deepening the sense of separation.
Asteya: Non-stealing
This is the third Yama, and is the practice of not taking what belongs to others. This can include physical objects like money and possessions, but extends to mental objects - like ideas, knowledge, credit, and so on - as well.
Like the other Yamas,stealing strengthens avidya by deepening the self-other divide in the mind. When you steal, you are prioritizing your own body-mind, strengthening its identification with your idea of “me” and “mine”, and deprioritising the well-being of those you consider to be “other.” You may even justify your actions by such thoughts as “my family needs food” or “they have enough already”, and these may be correct - however, regardless of the justification, your actions (and words and thoughts) relating to stealing deepen the existing division between “me” and “not-me.”
Brahmacharya: Non-indulgence
This is the fourth Yama, and is the practice of non-objectification with a view towards non-indulgence. It is often translated as celibacy, but while this is an effect of the practice, it is not the practice itself. When we indulge in sense pleasures, we create an object in the mind, coloured with the klesha of raag. The first step - objectification - is what is to be avoided in this practice. For example, if you see a person and feel a sexual attraction towards them, it is due to a mental objectification of the person - seeing them as an object of pleasure. As with the other Yamas, there is nothing “wrong” with this - it simply deepens the division between “self” and “other”, since “othering” is required for sense desire to arise in the first place. For more on this Yama, take a look at this article.
Aparigraha: Non-possession
This is the fifth and final Yama, and is the practice of non-possession or non-ownership. The more things we own, the more distracted the mind becomes in pursuit of their maintenance and protection. Additionally, the mind then creates tendencies to own more things. Finally, when you “own” something, what it means is that this body-mind has a right to it over and above other people, thus strengthening the identification with the body-mind, and consequently strengthening the sense of separation between you and others.
Smeagol from the Lord of the Rings is a great example of a violation of aparigraha taken to the extreme.
This Yama also includes non-receiving of gifts, since receiving a gift implies ownership (and perhaps a sense of reciprocity) - once again deepening the self-other divide, and so strengthening avidya.
The Yamas are considered to be Mahaavrat - the great Vow. Specifically, this means that they are to be practised:
1. Jaati: With and by all people
2. Desh: In all places
3. Kaal: At all times
4. Samay: In all circumstances
It may not start off this way, but the method of the Yamas is to strive toward this goal.
Niyama: The Second Limb
While the Yamas deal with our external interactions, the Niyamas go one level inward - dealing with the Yogi’s personal conduct. The five Niyamas are:
As with the Yamas, each of the five Niyamas are to be practised in thought, word, and deed.
Notice, while the Yamas are negative actions (ie. things that the Yogi should not do), the Niyamas are positive actions, (ie. practices to be actively cultivated).
Another difference is that while the Yamas are considered Mahaavrat (the great Vow), the Niyamas are to be practised in two ways:
1. As a Mahaavrat (ie. In all times, places, etc.)
2. As conditioned by time and place
This second aspect means that there are specific practices to be taken up by the Yogi, as a sort of routine activity.
Shauch: Cleanliness
This is the first Niyama, and is split up into two types of cleanliness:
1. Baahya-shaucha: External cleanliness
2. Antara-shaucha: Internal cleanliness
The first type - external cleanliness - is just what it sounds like - keeping the body and its surroundings clean and free from dirt. Additionally, it includes keeping the mind lucid and free from intoxicants, since these increase the tamasic potential of the chitta (ie. they cloud the mind).
The second type - internal cleanliness - includes things like cleaning the mind of such reactions as anger, jealousy, vanity, hatred, pride, and so on. In other words, weakening the kleshas, as an active practice. This can be done by practising eka-tattva-abhyaas and the Brahmavihaaras (ie. the four attitudes of friendliness, compassion, gladness, equanimity).
As a Mahaavrat, these are to be practised at all times, regardless of the situation - ensuring that the surroundings and the mind are “clean.”
As conditioned by time and place, it is the regular practice of bathing, washing hands, and keeping your surroundings clean, and reminding oneself of the four attitudes at least once per day - especially just prior to seated meditation.
Through this practice, it becomes viscerally clear to the Yogi that no matter how hard one tries, the body and mind are perpetually “unclean”, and a sense of non-identification with the body-mind arises spontaneously. In this way, the practice of shauch weakens avidya.
Santosh: Contentment
This is the second Niyama, and is the practice of cultivating a sense of “this is enough.” It is the practice of cultivating a sense of satisfaction with, and gratitude for what one has, and not relying on getting “that next thing” in order to be happy. We are all subject to trishnaa - literally, thirst, or craving - for objects, and the more we satisfy this thirst, the more thirsty we feel. Santosh is the practice of letting the fire die down of its own accord rather than pouring fuel in the hope of extinguishing it. This extends from bigger things like money, success, power, etc. to smaller day-to-day activities.
The more we satisfy our desires, the more trishnaa (ie. thirst) we feel, like pouring gasoline onto a fire in the hopes of extinguishing it.
There is some discussion on how this may conflict with the idea of ambition, especially from a western (read capitalist) point of view. For more discussion on this, take a look at the articles here and here.
As a Mahaavrat, this is to be practised at all times, regardless of circumstance, time, place, etc. However, as a practice conditioned by time and place, it is a reminder, just prior to meditation that you have “nowhere to go and nothing to do.” As thoughts come up, acknowledge them and set an intention to get to them later, cultivating a state of contentment with the present moment.
Through this practice, the Yogi viscerally realizes that there is nothing that one can gain that will result in happiness, as well as the fact that happiness is pre-existing, and unconditioned by objects. In this way, it results in a feeling of completeness, thus reducing the sense of division, and so weakening avidya.
P: Wait a second - how does a feeling of completeness reduce the sense of division?
Jogi: The feeling of want increases the feeling of division.
P: How so?
Jogi: When you want something, there is a wanted object, and the one who wants it. This is division. The stronger the feeling of want, the stronger this sense of separation. In this way, when the feeling of want is weaker, the sense of division is weaker also. Taking this to the extreme, when the feeling of want is absent, the sense of division is also absent.
Tapas: Self-discipline
This Niyama, along with the next two on the list, collectively form a practice known as Kriya Yoga, and are a preliminary to the eight-limbed path. In particular, tapas is a method to awaken and strengthen the nishchaya-vritti (the deciding movement of mind). It is done by first picking an action that is somewhat difficult for the individual practitioner, but not so difficult that it causes a pattern of avoidance or aversion. For example, taking a cold shower, fasting, or doing some difficult physical activity. This is how tapas is done as a practice conditioned by time and place.
As a Mahaavrat, tapas is the evenness of mind in the face of opposites such as heat and cold, up and down, hard and soft, etc. It is not to ignore the opposites, but to be mentally composed and even regardless of which of the opposites show up, regardless of time, place, or circumstance. For more on tapas, take a look at the articles here and here.
Svaadhyaay: Self-study
As a practice conditioned by time and place, svaadhyaay is the regular study of soteriological material (Moksha Shaastras, or any text dealing with Liberation). Since Yoga is non-sectarian, these can include texts from any of the world’s traditions - old or new. However, there is a threefold method for study:
Shravana: Listening until you can repeat what was said
Manana: Carefully questioning and doubting, with rigorous intellectual honesty, until all doubts are resolved
Nididhyaasana: Steeping in the teachings and applying them to oneself, rather than as concepts.
This third piece of Nididhyaasana is the how to practice Svaadhyaay as a Mahaavrat, constantly reminding oneself of the teachings, and how they apply to your situation, regardless of time, place, or circumstance. For more on this, you can find two articles on this topic here and here. The second link also has a list of links with free PDFs of traditional texts.
Ishvarpranidhaan: Self-surrender
This is the final and most important of all the Niyamas, and is the practice of surrendering the idea of the separate self to Ishvar. This is a somewhat complex topic, and has been discussed at length here, here, and here. As with all the other Niyamas, it is to be practised in two ways - as a Mahaavrat, and as a practice conditioned by time and place.
As a Mahaavrat, Ishvarpranidhaan is the same as the fourfold method of Karma Yoga, and has a great effect on reducing feelings of anxiety, dejection, sadness, and general stress, especially when it comes to work (of any sort). It is prescribed as a preliminary practice for those just beginning on the path of Yoga, as a way to weaken the kleshas and prepare the mind for meditation.
For the beginner Yogi, working without attachment to results is said to be the means.
For the established Yogi, calmness of mind (ie. meditation) is said to be the means.
- Bhagavad Gita, 6.3
The method is as follows:
1. Give up attachment to the fruits of your actions
2. Give up the fruits themselves (ie. not referring to them as “mine”, even mentally)
3. Give up the false idea of doership
4. Don’t not act
As a practice conditioned by time and place, Ishvarpranidhaan can take many forms - from traditional prayer to the repetition of Om. Additionally, it can include listening to kirtan, or similar styles of music from any of the world’s traditions. This practice results in reduced rumination by resetting mental tendencies, and creating a new mental “default” for when the mind is idling. You can find more information on Ishvarpranidhaanhere, here, and here.
The Yamas and Niyamas can be used as independent practices, but in Yoga, they form an integral part of the eight-limbed (ie. Ashtaanga) method, creating a strong foundation for the Yogi so that the following limbs are easier, and more productive of results.
Until next time:
1. Reflect on how the practice of each of the Yamas and Niyamas results in the weakening of avidya. This will be important for next time.
2. Keep a mental (or written) checklist on the Yamas and the Niyamas, and update it once per day to keep track of how you are doing. Try to see if there are correlations with how you feel, or how your meditation goes that day. If it helps, you can draw it out as a bar-chart to see how well you did on a given day.
3. Write down your thoughts, and feel free to share them or ask questions by responding to this email, commenting below, or anonymously at r/EmptyYourCup.
Since you are quoting the Sanskrit as Sanskrit, you should consistently preserve the final schwas instead of often deleting them as one does in Hindi (e.g. śauca, rāga, mahāvrata, svādhyāya, etc.).
Note: missing url links in ishvarpranidhaan (sp?) section
Since you are quoting the Sanskrit as Sanskrit, you should consistently preserve the final schwas instead of often deleting them as one does in Hindi (e.g. śauca, rāga, mahāvrata, svādhyāya, etc.).