Yama - Niyama: Code of Yogis. Yama and niyama - rules of behavior that allow you to keep your consciousness pure
Hello dear reader, welcome to the reality of yoga.
This article gives characteristics of the main principles of harmonious interaction with the whole world, with the whole universe, both internal and external, in yoga they are called Niyama Yamas. One way or another, these principles are considered in all true spiritual teachings and religions. Any person who wants to be happy should follow them, because Violation of Yam Niyam in the long term always leads to energy blockage, disharmony, illness and suffering. To prevent this from happening, please read this article carefully. Remember that following these recommendations is a guarantee of proper yoga.
Truly, Yama Niyama is ten keys to true success and happiness in everything.
What should you not do in yoga and life?
Yama is the first step of Patanjali's yoga. five recommendations on what not to do. Many linguists say that Russian is very similar to Sanskrit (the language of the ancient yogi sages). Whether this is so, I have not determined for myself (of course there are similar words, but there are also a decent number of different ones), however Yama is translated from Sanskrit as control and also as the god of death....and in Russian a hole is a pit :) To avoid falling into a hole, follow the following five recommendations:
1) Ahimsa (do no harm)– one should not harm by thought, word or deed. The first of the Yam Niyams, it is very famous due to Mahatma Gandhi. He tried to follow her in everything. Traditionally, Ahimsa is translated as “thou shall not kill.” But in fact, not everything is so simple... any unkind, sad thought leads to the fact that the one who sent it loses energy and, therefore, harms himself first of all. So Be kind and optimistic in thoughts, words and deeds.
2) Satya (don't lie)– You should not tell lies or unconstructive truths. That is, you cannot just lie and engage in self-deception, if by telling the truth we harm a person’s soul (well, he is not yet ready to hear this truth and it will not be constructive), then this is also a violation of Satya. If you come to a sick friend in the hospital and honestly tell him: “Oh, you look so terrible,” then even if this is ten times true, still violating Satya is not constructive. You need to tell the truth and, best of all, the pleasant truth. If you can’t say anything truthfully and pleasantly, then it’s better to remain silent. If we need to tell an unpleasant truth (very, very rarely we really need to say something like that), then in our hearts, desiring only the good of our neighbor, we speak, sincerely wishing that it would benefit the person.
And finally, what should you do if you need to say something, but the truth will greatly harm the person (we don’t think about our own benefit, but about what will really be right). We choose the option that will help you show as much love as possible (sometimes it’s to keep it to yourself and be silent, sometimes it’s to say it and upset the other). Life is too ambiguous, there cannot be strict rules in it, every moment is unique.
The test is simple: if after the scenario played out, when you said or didn’t say something, your heart is light and your conscience doesn’t gnaw at you, then everything happened correctly. If the conscience is clearly not calm, maybe even woke up after a few years, then it means you made a mistake and you need to try to correct it. In general, the topic is interesting, so write your opinion in the comments;) Let's discuss.
So, let your loving words help others become more joyful and complete.
3) Asteya (don't steal)- You shouldn’t desire what you don’t have a legal right to. That is, everything is again not easy then...okay, don’t steal visible objects, you also need to not desire what you don’t have, if you don’t already deserve it, and certainly not envy others. What do you mean you deserve? Yama and Niyama don’t care about the laws of our society: someone can get a fortune according to the law, but from a true point of view, he will be a thief. Apart from calm intuition, no one will figure out what a person really deserves and what means this acquisition will bring him good, and what will harm his soul. So, first of all, be happy with what you have and, dreaming of more, try to feel whether you are happy during your dreams. When wanting more, the most important thing is not to harm with these desires the feeling of happiness in the here and now - in the present moment. If there is a painful feeling of lack inside, a feeling of dejection and deprivation, this is a violation of Asteya and according to the law of the universe, which states that like attracts like, the energies of the feeling of deprivation will attract even more negative situations. As it is said in the Gospel (in which anyone who digs deeper into yoga sees all the same wisdom of yoga):
“For whoever has, to him will be given and he will have abundance, and whoever does not have, even what he has will be taken away from him (Matthew 13:12).”
Radiate happiness, gratitude and prosperity, then you will have everything you need;) By the way, this is exactly the reward for doing something good enough to complete this Yama - everything a person needs begins to come to him without any effort on his part.
4) Apparigraha (don't be attached)- often translated as non-acceptance of gifts... and do not accept gifts... well, to each his own)) In fact, Apparigraha is the ability to have things, houses, apartments, even people (children, parents, husband, wife, friends) and at the same time not be painfully attached to them. In a deeper sense, even our body does not belong to us. The ability to treat your body, keep it healthy and strong as much as possible, but at the same time understand that you are not your body - this attitude contributes to happiness.
So, rejoice and be grateful for everything you have, for everyone who is with you, but do not be afraid to lose it. You - C do not limit yourself to the visible and material. By the way, all Niyama Yamas, when followed, bring not only ever-increasing inner joy, but also... So, observing Apparigraha automatically allows a person to remember his past incarnations.
5) Brahmacharya (non-indulgence of the senses)– h
Brahmacharya is most often associated with monasticism and abstinence from sexual relations. Unfortunately, there are many other ways - overeating (not being able to control the desire to eat), talkativeness (a lot of energy is also lost through speech), senseless waste of money, and any extreme that grabs you and doesn’t allow you to stop - everything that is too strongly draws energy into the outside world (even activities can be excessive).
So be calmly active and do not allow energy to flow out uncontrollably, know how to handle energy carefully.
Perfection in Yama or Niyama was achieved only by saints (no matter what religious direction) and very advanced yogis. All intelligent people who want happiness for themselves should improve in the Yamas and Niyama. While a person violates the Pits, he is like a barrel with holes...energy flows into him, but everything flows out through the holes, and if you increase the flow of energy, nothing will change, only more will flow away.
But if the holes have been repaired, then we can already talk about the second stage of Patanjali (though I’ll clarify once again...Yama and Niyama are very connected, if Niyama is violated, then the energy will also flow away, and if Yama is respected, then the energy will come and remain).
What should you do?
Niyama talks about five guidelines that should be followed. Their implementation leads to the fact that energy comes to a person and is directed into those channels that will bring even more energy, happiness and harmony in the future. In general, this is a profitable investment that will definitely bring profit. All Niyamas are also very multi-layered, and if at the most superficial level their observance is relatively simple, then again only saints can boast about the implementation of a deep level.
1) Saucha (purity). Of course, first of all, we are not talking about physical purity (which is definitely better to observe), but about the purity of thoughts, intentions, desires (or purity from desires), the purity of all energies. Of course, if at least one of the Yamas is violated, the purity fades: an unkind thought arose - you became polluted, wasted energy - you no longer shine so much, you were afraid of losing your favorite yoga mat, the energy again decreased and the purity faded.
That's why Be attentive and conscious about your thoughts and feelings, try to keep them as bright as possible for the benefit of yourself and the whole world.
2) Santosha (satisfaction). Oh, these people, inclined to complain about their difficult life, and even wash the bones of their own kind. It seems like you’ll talk about problems and it will become easier... for the next day, and then new problems and again about
you can talk about them... and then even more and more... this is how they talk about problems all their lives.
Santosha of the ten Yam Niyams is called the Supreme Virtue. And for good reason! It means skill. This leads not only to the fact that life, seemingly without changing much (as the neighbor was a woodpecker, still remains), actually begins to bring happiness - after all, the person is happy with everything (now I love my woodpecker neighbor:). In addition, what causes happiness and joy in life to become greater: pleasant events, meetings, joyful thoughts - after all, what energy we emit is attracted in response (it happens that annoying neighbors move, but this is no longer important for us, we anyway it's good!
The energy of complaints and dissatisfaction (even with yourself) will attract even more events that will upset you. Constructive self-reflection – and admitting your mistakes – is one thing. Worrying about what happened for weeks, months, years - the feeling of guilt that people live with all their lives - this is already a crime.
Be happy and satisfied with what you have and who you are. Accept yourself and others as we are - on such a foundation of a happy present you will be able to build an even happier future.
3) Tapasya (discipline, self-restraint, asceticism). Everyone knows perfectly well that in order to become great at something, in addition to talent, you also need to put in effort.
The same is true in the art of being happy. This can be learned. From my point of view, this is generally the only thing you need to learn. But if you want to be happy, you need to make an effort, not just once, not twice, but every day, constantly :) Tapasya just indicates that you will need discipline, adherence to a regime, and systematic efforts. You will have to give up something, replace some habits with new ones. I can say for sure that if you take on this and are wisely persistent, then you will succeed.
4) Svadhyaya (introspection, introspection, introspection). Often translated as the study of scriptures, but all Yamas Niyama are deeply internal concepts. Without self-analysis and the development of constant awareness, the implementation of any of the above recommendations is impossible. For example, how can you understand whether the phrase you said was constructive or whether there was a violation of satya? Let’s say it was true, but it’s just that my heart somehow doesn’t feel good, and at the moment of speech there was more energy of irritation and a desire to prove that I was right than a desire to help. But this is too easy an example.
Introspection on the path of yoga is needed very deep - this is both a guarantee that you will progress effectively and at the same time a safety technique. Ultimately, no one will tell you what to do - you will need to see all the answers within yourself, to intuitively feel what should be said or done.
The source of joy and happiness lies within every person. While energy flows too strongly into the outside world, it is impossible to understand this simple truth - the mind and feelings insist that happiness lies outside. The practice of yoga very quickly makes a diligent student understand that this is not so.
It would seem that moral recommendations, almost word for word repeating the Ten Commandments of Moses and the instructions of the spiritual Masters of all religions, are in fact very important and effective methods redirecting energy inward and raising to the upper
Whatever path a person follows and whatever techniques he practices in the future, these ten recommendations will have to be followed in any case. If they are not fulfilled, then such a path is not true and Likewise, if someone clearly violates at least one of the Yam Niyams, it is better to stay away from such an “enlightened master.”
One’s own success in yoga is also determined by increasingly following the Yamas Niyamas. If life begins to become more joyful, you treat people more kindly, and events that previously caused panic and anger now cause sincere acceptance and belief that everything is for the better - then you achieve real, unbreakable success in life, practice correctly and follow the path the true path.
I wish all of us more and more diligent and deep performance of Yam Niyam - this is happiness and true success.
It will be necessary to make many more important additions to the topic of Yams and Niyamas, for example, about the fact that even before a person fully achieves awareness of his Higher nature -. So there will be several more articles ahead that will delve deeper into this topic. In the meantime, I'm waiting for your comments! Reflections and discussions on such truly eternal themes, bring great benefits.
I sincerely wish you Happiness, my dear reader, and see you in the reality of yoga;)
Articles that further reveal the topic of Yama Niyama are here.
Yoga is a powerful tool on the path of spiritual development. Wandering through the abundance of information, it is quite natural for the question to arise: where to start?
Yama and niyama are the names of the two fundamental stages of yoga.
Having just developed the right basis with the help of yama and niyama, we will find our normal psychophysical state, with which we will be able to feel the effectiveness of hatha yoga methods.
It’s a common occurrence that when you start practicing, both positive and negative qualities begin to appear simultaneously, which appear more clearly than before. The instructions of the yama and niyama prepare a person, strengthen his will, and teach him to control his external and internal manifestations.
The essence of yoga is not to put your leg behind your head...
Not every practitioner understands well the mechanism of operation of many hatha yoga techniques. In many ways, this situation arises precisely because of ignoring what is the base in yoga, i.e. the yamas and niyamas.
Despite their outward simplicity, yama and niyama are the most complex control panel for practice and its correction. Gates and precepts exist in all spiritual traditions, the main ones of these precepts are usually similar.
Pit- means control of one’s own actions, words and thoughts. Actions, first of all, are consequences of our thoughts, thoughts we express in words.
If the pit teaches how to intelligently interact with the environment, then niyama- how to regulate our body and mind, with which we are most identified. If the body is not pure, then the chances of your mind being pure are extremely minimal.
The Naths list 10 yamas and 10 niyamas.
10 YAM:
- Ahimsa - Non-violence, non-resistance.
- Satya - Implies that you always adhere to the truth.
- Asteya - non-appropriation of someone else's.
- Brahmacharya is non-attachment to animal passions.
- Kshama is the ability to forgive those who are weak and, out of ignorance, commit insults against you.
- Dhriti - stability in yogic sadhana, the desire to overcome difficulties on the path of development.
- Kripa is compassion for people who are in ignorance, not knowing the true path leading to liberation from suffering.
- Arjava - straightforwardness in dealing with the Guru and other practitioners.
- Mitahara is pure sattvic nutrition.
- Shaucha - purity of body and mind. The body is cleansed through yogic practices (shat karma).
10 NIYAM:
- Tapas is the practice of asceticism and the development of spiritual strength.
- Santosha - satisfaction with what you have, gratitude to higher powers for what they gave you.
- Astikya - faith in the Teacher, in tradition, in that which is authoritative in tradition and helps on the spiritual path.
- Dana - donations, for example, in India this is donation to temples, donation to sadhus for food and other needs. Since the monks live only on alms, they need to be supported, because... they bring spiritual purity and dharma to the world. Donation can be considered not only in material terms.
- Ishvara Pujana - daily worship of the Absolute.
- Siddhanta-vakya shravana - listening to the teachings of siddhas and nathas from the lips of a Guru or advanced sadhus, students who have achieved high spiritual realization.
- Hri - a feeling of repentance for mistakes made and the desire to correct them with positive actions, serving the dharma.
- Mati - sharpness of mind.
- Japa is the repetition of the mantra received during diksha and others related to your nitya sadhana (continuous practice).
- Homa - regular offerings (sacrifice) in the form of food or other upacharas during puja.
Some Teachers of the Nath tradition believed that the yama and niyama in their ordinary form can be considered as the main guidelines for people simply leading a pure lifestyle. But it is worth noting that we were talking about a different time and a different way of life. Now we are surrounded by a completely different reality, and therefore we should understand that there are many situations in life where it is difficult to clearly understand one or another prescription.
What does ahimsa mean - essentially a non-oppositional attitude? This means that you must give up all attempts to waste your energy on resistance. When you enter into conflict, you spend a lot of energy, even if you win, in the end the result is not worth the money spent. Therefore, we can safely say that such results are not beneficial, because the desired result is where we spend less energy with the best ending. This is a special art. This is not to say that you give up trying to achieve a goal, you just learn to achieve it using other methods and at completely different levels. This is how real yogis act, which is why they are called siddhas (perfect).
The yogi does not fight when there can be no winners, but only losers, therefore “blessed is the country where the yogi lives.” Where a yogi is present, even wild dangerous animals “pashu” lose their aggression. They stop attacking, not because the yogi gives the opportunity to destroy himself, but because he makes it clear that it is pointless to show aggression towards him. In fact, ahimsa is the quality of a true warrior. History knows many examples when great martial arts masters, who had many victories behind them, did not start a duel for a long time when they met each other. They are professionals and understand that when another master is nearby, the slightest inaccurate movement with loss of self-control can cost their lives. Some fights of this kind ended with the fighters standing against each other with weapons for a long time, maintaining extreme attentiveness until one fell exhausted. Some fights ended after one or two hits.
Hello, dear readers and guests of my blog. Today I want to tell you about the rules and principles of the first stages of yoga - yama and niyama, which are described in the Yoga Sutras of Patanjali. These moral and ethical standards and principles, written down more than 2000 years ago, are still relevant today. Every person who strives for spiritual growth and practices yoga and meditation should know them.
Classical yoga is based on the works of the great sage Patanjali. His yoga sutras describe 8 steps on the path to harmony with yourself, with your higher self and spiritual development.
Many current practical yoga classes skip the first two stages and begin immediately with the third and fourth stages - asana and pranayama. Teachers who are silent about the principles of Yama/Niyama are essentially deceiving the unsophisticated public. Perhaps pursuing material gain, they give people not what is necessary for real development, but what is pleasant to the mind.
Of course, asana and pranayama will give their results - they will improve health and physical capabilities, but without knowledge of the basic stages it is impossible to get closer to the main purpose of yoga - calming the mind and spiritual self-improvement.
Yama and niyama are the ethical standards on which the philosophy and worldview of yoga is built. All religions have similar laws and commandments.
Yama means limitations. This is the first stage of yoga. It prescribes the renunciation of actions and internal attitudes that lead to destruction and disharmony, which leads to a “leakage” of energy.
Niyama means precepts. This is the second stage. A set of rules about what qualities you should develop in yourself in order to achieve harmony and enlightenment. Helps “accumulate” energy.
5 principles of the pit
1. Ahisma- non-violence, non-harm. This rule is more extensive than the biblical commandment “thou shalt not kill.” It goes without saying that it includes this simple truth, but it also affects other areas. The Ahisma principle implies that a person should not cause harm not only to other people and animals, but also to the entire world around him. This applies to both actions and thoughts.
In order to make it easier to follow this rule, it is necessary to realize that everything in this world is interconnected, and by harming someone, first of all we harm ourselves. Compliance with this principle develops benevolence and love in the soul.
In addition to all of the above, ahisma is an important step for people involved in meditation. By cleansing the soul of hostility, internal tension leaves the body. This helps to achieve the relaxation and tranquility necessary for relaxation. This also includes nutritional principles. Refusal of food obtained by force, i.e. vegetarianism or veganism.
2. Satya- refusal to lie, truthfulness. This rule encourages us to be sincere and honest both with other people and with ourselves. By giving up self-deception, we can clear our minds of illusions. This is an important step on the path of spiritual development and yoga.
There is a belief that this principle should not violate the previous one. If you know that by telling the truth you could harm or offend someone, then it is best to simply remain silent. I do not agree with this belief, since the truth must be presented in accordance with the highest values, and not just sentimental reasoning that someone might be offended. If a person is a thief, then it is necessary to say so in order to warn others. But at the same time, sometimes the truth can have a downside. I will tell you a story from the Vedic scriptures illustrating the incorrect application of this principle.
Many years ago there lived a brahmin (a person who devoted his life to studying the scriptures). One day he was sitting meditating and a cow ran past. After some time, a butcher appeared, chasing the cow to kill it. He asked the brahmana if he had seen where the cow ran. The Brahman had spoken only the truth all his adult life, and he thought that it was not good to lie, since he was famous for his truthfulness. He showed the butcher where the cow ran, the butcher caught up with her and killed her. At the time of death, the brahmana went to the hellish planets to be judged by Yamaraja (the lord of the hellish planets). The Brahman wondered why he got there, because he led a righteous life, but Yamaraj told him that he was to blame for the death of the cow.
3. Asteya- not theft, not appropriating someone else's property. Perhaps the truth “thou shalt not steal” is too banal for people engaged in self-improvement, hardly spiritually developed person The thought of theft will come to mind. The principle of this pit needs to be understood more deeply.
First of all, asteya warns us against envy and appropriation of someone else’s property, even mentally.
The Upanishads say (Ishopanishad, mantra 1)
isavasyam idam sarvam
yat kinca jagatyam jagat
tena tyaktena bhunjitha
ma grdhah kasya svid dhanam
Translation:
Everything living and non-living in the universe is under the control of the Lord and belongs to Him. Therefore, everyone should use only what he needs and is allocated to him as his share, and not encroach on anything else, well understanding who owns everything.
4. Brahmacharya- sexual abstinence, self-control. Just like the previous principles, brahmacharya can be considered in two senses - in a narrow and broader sense. In a superficial understanding, this rule means refusing sex, but if you dig deeper, you can see that this is a call for self-discipline and control over your desires.
This vow is taken by yogis, monks and hermits. For all other people, adherence to this vow is manifested in the fact that sexual relations are regulated by marriage and the birth of children.
5. Aparigraha- not hoarding, not money-grubbing. This rule teaches us not to get attached to things. This principle is similar to the third, but the difference is that asteya is not attachment to other people’s things, but aparigraha is to one’s own. It is enough to realize that in this world nothing belongs to us, and after death we will not take anything with us, therefore it is pointless to accumulate wealth and other material values.
5 principles of niyamas
1. Shaucha- purity. This niyama implies that a person must keep not only his body clean, but also his thoughts, feelings, intentions, and speech. This is necessary for cleansing and harmonizing energies.
2. Santosha- satisfaction. The ability to be happy with what you have, to accept things and people as they are, Santosha teaches us this. Developing this principle brings happiness and bliss.
3. Tapasya- asceticism, self-restraint. In fulfilling this niyama, keeping the vows of any vows that we make to ourselves can help. Tapasya gives strength and energy, which awakens hidden abilities in a person.
4. Svadhyaya (svadhyaya)- study of scriptures, self-education. Such activities and studies nourish the Mind, make it strong and capable of making sober, informed decisions.
5. Ishvara Pranidhana- devotion to the Lord. This means dedicating oneself and one’s good deeds to God. By completely surrendering to this principle, you can achieve the state of Samadhi (Divine bliss).
Before you start practical classes yoga, you need to internalize and introduce these sacred principles into your life. Then the practice will bring invaluable results not only on the physical, but also on the spiritual level. In fact, if a person does not follow the principles of yama and niyama, then we are not talking about yoga at all. At best, this practice can be called gymnastics for the body.
I will be happy to answer your questions and welcome comments on the article.
Sincerely, Ruslan Tsvirkun.
This is the basis of the entire teaching of yoga, its philosophy and worldview, from which you should begin your path of self-knowledge and self-improvement. These steps reveal a system of life values that should be adhered to on the path of spiritual development.
These are the laws of Divine ethics, born by the Universe itself for people, heard by the Prophets and Great Teachers and given to people in the form of religions, spiritual traditions and teachings. All religious traditions recognize these general moral laws, similar to commandments. At the same time, it would be more accurate to call these laws elements, principles, recommendations or directions, since in all elements of Yama and Niyama it is not external actions that are important, but internal attitudes.
And most importantly: a person can only come to their observance himself.
Pit
Yama (Yama)– the first stage of yoga is the renunciation of actions and internal states that violate a person’s internal harmony, give rise to dependence, feelings of attachment and guilt and lead to a “leakage” of energy.
The first element is "Ahimsa"— a ban on murder, violence (physical, moral and energetic), aggression or other harm to any living being, as well as inducing someone to cause harm.
Improvement Ahimsa develops benevolence towards people, promotes awareness of the unity of all people on earth, and allows one to achieve absolute inner purity.
Second element - "Satya"- renunciation of untruth, sincerity and truthfulness towards oneself and towards other people, control of speech and intentions, this is a renunciation of existence outside of God.
Improvement Satya
eliminates the idea of the limitations of human capabilities, strength, energy and life, removes psychological barriers and promotes powerful development energy and physical abilities. Satya develops mental powers to such an extent that any spoken word can be realized on the physical level. It is enough just to say something for it to actually happen.
The third element is "Asteya"- non-theft, non-acquisitiveness, lack of desire to appropriate other people's property, other people's thoughts, words, ideas, other people's energy. Asteya is not the absence of effort to achieve something, but the fact that even when making these efforts, one does not become attached to the results.
Asteya, developed to perfection, enhances magnetic energy, allowing a person to effortlessly attract the things he needs. So he never worries about what he won't get what he needs, whatever it is. He will definitely get what he needs.
The fourth element is "Brahmacharya"- chastity, abstinence and moderation in all manifestations, including sensual pleasures, control of all natural needs, responsibility. The classical school of yoga means by abstinence an absolute renunciation of sexual activity and the direction of sexual energy to develop the spirituality and physical reserves of the body. Others practice curbing the release of energy without giving up sexual activity. Currently, many yoga masters allow a broader interpretation Brahmacharya, namely: during the period of growing up and apprenticeship - chastity, during the period of creating a family and having children - monogamy, moderation in relationships with one partner and refusal of casual relationships, the period of growing up of children - periodic abstinence, the period of maturity - complete abstinence.
Brahmacharya gives the most powerful spiritual growth, impeccable preservation of physical and mental energies, transformation of basic sexual energy into spiritual energy, into vitality, giving good health, fortitude and longevity.
Fifth Element - "Aparigraha"- not accepting gifts, undeserved material benefits, lack of desire to possess. detachment from what is one's own.
Aparigraha makes us realize that, in essence, nothing belongs to a person, that we ourselves and everything around us belong to the Almighty.
These principles are quite simple. Their observance leads to inner independence, freedom from aggression, greed, lies, attachments, material wealth, unnecessary things and pleasures and, therefore, leads to increased energy. Accordingly, character and fate change. A complete understanding of these elements can only be achieved gradually, reflecting on the laws of life and each time reaching new levels and facets of awareness. It is believed that without fully achieving the elements of the yama, it is impossible for a person to come closer to the manifestation of hidden abilities.
Niyama
Niyama (Niyama)– the second stage of yoga is the development of states and qualities aimed at achieving internal and external purity and harmony, the formation of internal discipline and self-control, allowing to “accumulate” energy.
The first element is "Shaucha"- maintaining cleanliness:
- external cleanliness (Bahya)– cleanliness of body, clothing, home,
- and inner purity (Abhyantara)– purity of mind and speech, desires and intentions, emotions and feelings.
Shaucha gives detachment to one’s own body and detachment from communication with other people.
Second element - "Santosha"— satisfaction, maintaining a natural positive attitude; contentment with what comes without undue effort; calm attitude towards inconveniences.
Santosha helps to form the habit of taking the necessary food in sufficient quantity and at the appointed time, and not indulging the desires of the mind and excesses of taste.
The third element is "Tapas"- self-discipline, self-restraint, ascetic lifestyle, ability to endure cold, rain, heat, hunger, etc.
Tapas forms a strong will and allows for the accumulation of internal energy necessary for spiritual practices and its direction to the Highest principle.
The fourth element is "Svadhyaya (Svadhyaya)"— constant self-education, self-training; development of the mind, intellect, spiritual knowledge; search and comprehension of higher knowledge, knowledge of your true “I”.
Svadhyaya helps to keep the Mind pure, clear, reasonable and always open to the truth, promotes awareness of the Highest, understanding the meaning of life and gives a vision of one’s path to self-improvement.
Fifth Element - "Ishvara Pranidhana (Ishvara-Pranidha)"- dedication of oneself and one’s affairs to the Highest, the Creator, humility before the Highest Divine Will and recognition of only one reality - the Divine.
Ishvara Pranidhana This is the belief that the whole world is Divine and every action is directed by the Divine will.
By improving these states, we influence the following aspects:
we cleanse our soul, mind and body and make them calm, healthy and strong;
we acquire a state of freedom, joy, true happiness;
We form a strong will and a developed mind;
we gain spiritual knowledge, change our lives and make it conscious, free and happy;
we change the world around us, and the world, responding, provides new ways for creativity.
YAMA and NIYAMA - the basis of YOGA
If a person not only realizes the purpose of each element of the Yama and accepts it intuitively, but also begins to adhere to them consciously, he himself naturally comes to understand and implement Niyama, the elements of which are aimed at self-discipline. And then a reliable spiritual foundation is formed, a certain stable philosophical foundation on which the next levels of development of comprehension of the art of yoga can be built.
Subsequent stages of yoga are aimed at improving the body, controlling the breath and nervous system, controlling the senses and mind, increasing vital energy, developing consciousness and superconsciousness.
At the same time, the fact that these two steps should be the first on the path of spiritual self-improvement does not mean that they need to be brought to perfection before proceeding to comprehend the subsequent steps of yoga.
But, while improving the practices of other levels, one should simultaneously improve the conscious and superconscious observance of the elements of Yama and Niyama, each time cognizing them at a new, previously unknown level. Each person develops in his own way. Therefore, each person has his own path in yoga, just like the person himself is unique.
Only if a person accepts the elements of Yama and Niyama, spiritual, mental and physical development will be harmonious, and the next steps of yoga will be exactly yoga. Only in this case will the soul be prepared for high level energy, increased physical capabilities of the body and a powerful flow of mental knowledge. Without this foundation, performing asanas will be just callanetics, or physical education, fitness, etc. - anything but yoga, and performing spiritual practices without this foundation can generally lead to spiritual and mental degradation, not development.
Thus, one should begin with spiritual truths that direct the consciousness to the higher mind! This is the only way to achieve perfection in all aspects of development!
Swami Kriyananda
The first two stages of yoga – Ten “commandments” of yoga
The teachings of yoga contain ten guidelines for meditators: five forbidden and five prescriptive—the “don’ts” and “shoulds” of the spiritual path. Their significance is that they prevent the “leakage” of our energy. This is achieved by first using them to repair holes in the milking box, and then they help us collect the “milk” of the inner world.
The number of these attitudes involuntarily forces us to compare them with the Ten Commandments of Moses. However, there is a difference between them. Pit And Niyama These are not so much commandments as recommendations. They do not so much emphasize the suffering that non-compliance will bring you, but rather the benefit that you will receive from doing them. They point directions development. You can practice them endlessly until spiritual perfection is achieved.
Let’s first list all the “don’ts.” To fill a bucket, you must first plug the holes in it. These five installations are grouped into the category pit- control. It would seem strange that these principles are preconditioned by a negative definition. This is explained by the fact that they are established as virtues when their opposite, or negative, qualities are removed. Likewise, every rule of the yama promotes the flowering of internal virtues. Metaphorically speaking, each hole washes away the dirt that covers the true gold of our being. After the removal of the negative tendency, the reality of the soul remains.
First pit: Ahimsa
The first rule of the pit was popularized by Mahatma Gandhi. This ahimsa- non-violence, non-harm. The negative prefix (for this can also be translated as “benevolence”) is explained by the fact that as soon as the inclination to oppress others or offend them in one way or another is driven out of the heart (including seeking personal gain at their expense), then as a natural quality of the heart benevolence reveals itself.
The desire to somehow offend another living being - even to harm the environment, for it is also alive and conscious to one degree or another - alienates us from the reality of the soul and strengthens the illusion of the ego.
Anything that separates us in consciousness from the boundlessness of all life is tantamount to denying the unity that we should strive for in meditation.
In all attitudes of yama and niyama, what is important is not our external affairs, but internal heart installations. Let's say it is impossible to live in this world of relativity without causing harm at all. Some harm is inevitably caused by our very lives. Our every breath and exhalation kills myriads of bacteria. Every car exhaust unintentionally kills countless insects. When you go outside, you can hardly help but crush a few ants. Nature itself affirms the preservation of one life at the expense of another. Even the fruits we eat are life forms. The very nature of the tiger tells him to kill: so can his way of maintaining life be called sinful? Murder is a sin for a person and, above all, because taking the life of another person lowers us at our level of evolution. Murder is the opposite of the affirmation of life, it is the affirmation of death (I have read many statements about the effect of the so-called “dead gaze” among boxers and professional killers). In other words, from a broader point of view, death inevitably comes to each of us. Therefore, in itself it cannot be evil.
There are situations, says the Bhagavad Gita, when it is necessary to cause a lesser harm in order to prevent a greater one, and evasion of such a duty is itself an act of violence. Thus, sometimes it is necessary to fight—for example, in a defensive war. Again, according to the law of karma, the more evolved species must be protected from the less evolved, even if the protection involves killing. In the event of a just war, protection is not required higher species from the lower, and the higher goals from lower motives - to innocent people, for example, from the desire to destroy the aggressor.
Anyway, important rule ahimsa, which excludes the uncertainty conditioned by relativity, is that the spiritual seeker should constantly adhere to installations to do no harm.
If we do not wish harm on any living creature, even if it is necessary to kill it, we are filled with the consciousness of calm acceptance of others and life, regardless of how they treat us. At the same time, with the advent of benevolence, which appears along with acceptance, we also encounter a corresponding attitude towards ourselves from others. When we cultivate the quality of nonviolence, hostility ceases in our presence.
For meditation, nonviolence has another useful side. The desire to harm creates internal tension in us, which conflicts with the peace that we strive to develop in meditation.
Second Yama: Truthfulness - Satya
The next “don’t” principle is “abstaining from falsehood.” Again, why does this attitude begin with denial? Why can't you just say, “Be truthful”? The point is that truthfulness is It is a natural tendency for us as soon as the desire to distort the truth is overcome.
This quality also carries both subtle and gross aspects. For “fact” and “truth” are not always synonymous. A statement may truthfully state facts, but have no connection to higher truths. Say, lying in a hospital, a person may look exactly as sick as he feels, but if you tell him: “You look terrible!” – your words can seriously worsen his condition. On the contrary, if, imagining him in good health, you say with deep conviction: “You look great!” -you can encourage and even heal him.
This is what the practice of abstaining from falsehood is based on. Keep in mind that truth is always beneficial, while stating a fact can bring both good and harm. If some words can cause harm, they cannot be considered truth in the highest sense. If it is impossible to speak sincerely without risking harm, then it is better not to say anything at all. (Here is one of possible reasons why some Indian ascetics practice constant maunu- silence)
Abstinence from untruth is an important practice for meditation as well. The mind, under the influence of tendencies rising from the subconscious, is easily inclined to self-deception. One of the obstacles in meditation is hallucinations. They are not only visual, but can also take other deceptive forms, for example, “intuitive” guidance. Since they come from the subconscious, they pull the mind down, away from the superconscious.
The subconscious world of passive pleasures has its own appeal. It is very easy to get caught up in it instead of being lifted on the wings of willpower into the sublime realms of ecstasy. The mystical literature of all religions warns about the danger of subconscious self-deception.
How to recognize a hallucination? Testing your experience in the “cold light of day.” First of all, true superconscious experience is accompanied by intense inner awareness and, in addition, brings beneficial and lasting results. Since emotion can also be intense, it should be added that the intensity of the superconscious experience will also be calm.
There is nothing dull and foggy in superconscious experience. If you see light during the experience, it will be clear, not cloudy or unclear. Every felt inspiration creates clarity in the mind rather than uncertainty and confusion. On issues in which you were previously unclear, this experience will give you clear insight and understanding, and often such clarity will receive external confirmation.
Perfection in abstaining from falsehood develops mental powers to such an extent that a simple word becomes the cause of objective events. It is enough just to say something for it to actually happen.
In this regard, it becomes extremely important that every word we say is positive and friendly, at least in intention. (It is impossible to predict someone else's reaction.) Because negative or unkind thoughts can cause harm.
Third pit: non-acquisitiveness - Asteya
Another hole is “non-acquisitiveness”.
This word is often but superficially translated as “non-theft.” It is quite reasonable to demand that a thief stop stealing, but including such a requirement among the “commandments” for those on the spiritual path seems absurd to me. It must be truly rare to find a meditator for whom theft would be a serious problem!
In fact, “acquisitiveness,” which refers to the desire for worldly gains (usually money or something measured by them), is not a completely accurate word. The pit of non-covetousness implies something deeper.
The spiritual seeker must renounce the desire to have anything undeserved. The point is, if he doesn't deserve it, then there's no need to be afraid that he won't attract it. Even if he has to work hard to attract something, he should not worry about the results, leaving them entirely to the will of God. “Let what comes naturally” is his motto. This is the “recipe” for mental peace even during intense activity.
We don't often receive without putting any effort into it. Therefore, the attitude of non-acquisitiveness does not consist in stopping efforts, but in not being attached to the results even when making these efforts.
The secret of inner peace is to give up desires. During meditation, desire for something external to oneself takes the mind outward from the true Self, and any desire that draws the mind outward prevents success in meditation.
During meditation, tell yourself that you do not need anything: you are self-sufficient in yourself. You experience perfect inner peace. Tell yourself: “I don’t own anything - I’m free! I don't own anyone - I'm free! I am eternally perfect, eternally free in myself!”
The quality of non-acquisitiveness, developed to perfection, produces subtle magnetism, allowing its owner to effortlessly attract the things he needs. So he never worries about not getting what he needs, no matter what it is. He Necessarily will get what he needs.
Fourth Yama: Non-Acceptance - Aparigraha
The natural consequence of the pit of “non-acquisitiveness” will be “non-acceptance”. Some authorities understand this word (aparigraha) to mean non-acceptance of gifts, explaining that accepting them may entail a karmic debt. This explanation, however, is unsatisfactory, as becomes evident when we consider the faculty which is said to develop as this principle is perfected. Non-acceptance brought to perfection allows you to remember your past incarnations.
To remember your past lives, you need to remove consciousness and energy from the body and enter a state of superconsciousness. Only by not identifying with its current body does the soul remember its previous identities.
“Non-acceptance” is a natural pair with “non-acquisitiveness.” Non-acquisitiveness means non-attachment to what does not belong to us, and non-acceptance means non-attachment to what we usually consider to be our property. The point is that we don't really own anything. Everything - our bodies, actions and even thoughts - belongs to the Lord.
If in meditation you surrender yourself so completely to God that you realize that everything belongs to Him, you will quickly achieve results.
The installation, which I have given here as the fourth, is the fifth in a row by Patanjali, an authority in this field. I have changed its order only to clearly show the natural difference between non-acquisitiveness and aversion. There is a lot of confusion surrounding these two concepts, which is partly due to their traditional separation. Most likely, Patanjali put rejection at the end of this list for another reason: it naturally leads to the next category of attitudes - niyama.
Fifth Yama: Brahmacharya
The last pit, which is the fourth in Patanjali's Aphorisms, is brahmacharya– self-control, or more literally, “filling with Brahma (the Highest Spirit).” Usually this attitude is correlated with the practice of sexual abstinence, but it has a broader meaning. Brahmacharya means control of all natural needs, of which sexual desire is the strongest, but not the only one.
The ideal advanced by this teaching is to live in identification with the Spirit, recognizing oneself as a soul living through the body, and no longer wanting to consider oneself as an ego centered in body consciousness. We must live in such a way as to master our desires, and not allow them to master us.
The recommendation here is not extreme abstinence, although complete sexual abstinence is at least possible. Here it is important to achieve self-control, first of all, through moderation and gradualness, directing your efforts to achieve perfection in this.
To achieve self-control, the seeker, even in the midst of pleasure, learns to direct the feeling of that pleasure upward into the brain. He should try to feel how this sensual pleasure nourishes his inner joy at its source in the Self.
There is a wonderful story about the playwright George Bernard Shaw, who inadvertently provided a clear example of this principle. Once at a reception, when he was sitting away from everyone, the hostess came up to him and asked: “Are you enjoying your privacy? “That's all I enjoy!” - he answered.
In the same way, behind every external experience we should try to discern the joy of our own being.
During meditation - especially - try to feel a flow of pure joy in your spine. This is the true river of baptism, the external symbol of which in many religions is an ordinary river. In fact, it feels like a powerful current deep in the spine. Only in it, and nowhere else, does the seeker’s consciousness become purified.
Many saints of various faiths have treated with irony the human need to replace internal truths with external symbols. One Indian saint remarked with a smile: “Oh, of course it is true that sins leave you when you take a bath in the sacred river Ganges: they sit on the trees near the shore, but as soon as you get out of the water, they immediately cling to you again !” Therefore, take a bath in meditative peace and especially in the river of the spine. This is where you will receive true spiritual baptism.
Perfect control over all our natural inclinations gives us inexhaustible energy. For our energy, and indeed everything that we are capable of expressing in creative enthusiasm, flows more abundantly the more widely we reveal the sources of life within ourselves.
Niyama
As I already said, niyam, or “should,” on the path of meditation are five. These are purity, contentment, self-restraint, introspection (self-analysis, self-knowledge) and devotion to the Supreme Lord.
These qualities, again, require a more subtle understanding. By “purity,” for example, we mean heartfelt, not bodily purity, although, of course, it includes the latter. “Contentment” is not complacency, but a state in which one should courageously remain in the face of the most difficult vicissitudes. “Self-restraint” is not the carrying out of external austerities, but a state of non-involvement in everything external. Introspection (self-analysis, self-knowledge) is seemingly an inward turning, but it is more than introspection. Introspection still keeps the mind tied to the ego, while it primarily involves turning the mind upward for guidance through the silent whisper of intuition. And finally, devotion to the Supreme Lord is devotion directed inward, and not disseminated outward in religious ceremonies and rituals.
Interestingly, the relationship between the five niyamas and their opposite, the yamas, also has a complementary aspect. Satisfaction, for example, is complemented by . Introspection (self-knowledge) has a natural relationship with non-acceptance. Self-restraint is associated with brahmacharya, purity with ahimsa, and devotion to the Supreme Lord with abstinence from untruth.
The positive aspect of non-acquisitiveness and the way to improve yourself in this capacity is to live with an attitude of contentment no matter what the circumstances.
Non-acceptance, which means giving up the idea that we have something, has as its positive aspect the contemplation of being, not non-being - what we are, not what we are not. Sanskrit name for this niyama svadhyaya. Because the dhyaya means “study,” authorities often translate it as “study of the scriptures.” Swa, however, means "I". Therefore, a more accurate translation of this word would be “self-study.” And since all the yama-niyama relate more to mental qualities than to external practices, svadhyaya has a deeper meaning than mental introspection. It is, rather, a designation for ever-deepening self-awareness - a process that transcends mental introspection and requires that we see ourselves and everything around us in connection with the higher, divine Self. “Abide constantly,” we are told, “in the consciousness of the inner Self.”
With the awakening of this consciousness, we come to know the Lord as our true Self.
Self-restraint, purity, devotion
Self-restraint is a natural consequence of brahmacharya (self-control), for it implies a mindset to receive energy that was previously directed outward, and more and more diligently redirecting it to the spiritual search.
“Purity” is a natural combination with ahimsa (non-violence), for it is only by renouncing the desire to show any violence towards others that we develop that beautiful innocence which is the most certain sign of an inwardly pure and peaceful heart. Cleanliness gives you indifference to your own body and the loss of the need to communicate with others. The need for human communication is generated by the consciousness of isolation from others. The mental acceptance of separateness is itself an act of violence, since it prevents the awareness of the unity that forms the basis of life. By perfecting non-violence we achieve that absolute inner purity, which is recommended by niyama purity.
“Devotion to the Supreme Lord” is paired with “abstinence from untruth.” Perfect truthfulness entails more than the truthfulness of George Washington's famous confession: “Father, it was I who cut down the cherry tree.” Perfect truthfulness means the unconditional recognition that there is only one reality - God. Outside of Him (or Her) we have no existence. Overcoming the temptation to postpone the moment of meeting the ultimate truth about oneself - such immutable and absolute honesty towards oneself allows only one result, the essence of which is contained in the last niyama: “Devotion to the Supreme Lord.”
The Yamas-Niyamas are essential for anyone who would like to glide unhindered on the waters of superconsciousness, for there is no other path to God other than the recognition of these fundamental truths of our own nature.
Although the qualities described here are defined by the ancient sage Patanjali as the first two stages on the spiritual path, it is not a question of perfecting them before moving on to higher stages. Excellence in any aspect of the spiritual path requires excellence in all others. Here we are interested not in the perfection of actions - absolutely impossible in this relative universe - but of consciousness. Such perfection can only be achieved through superconscious union with the Divine.
Keep peace in your heart, even while working to improve yourself in correct spiritual behavior. Only by inner peace during external activity will you achieve that highest peace that lies beyond all activity.
Meditation practice
Wisdom comes from the superconscious. It is from this level that our personalities are truly transformed, our shortcomings are eradicated and our virtues and virtues are brought to perfection.
Calm your mind in meditation. Focus your gaze and attention on the frontal part of the brain, at the point between the eyebrows - the location of the superconscious in the body.
From this high center, focus your mind on the thought that your willpower is dynamic, free and always joyful. Now place your mind in the lower part of the brain - the seat of the subconscious. Substitute a tangle of your subconscious desires and frustrations for cleansing with your inner light. With deep, calm concentration, repeat to yourself all the time: “I am filled with joy! I am free! I am forever free!”
Jyotish Novak - Director of the Center Ananda Village
Yama, Niyama - correct behavior
Pit
These are prohibitions on certain actions, self-control. They touch on areas of life where we must learn to control our behavior if it leads to disharmony and pain. Pit: a) not - violence b) not - lie c) not - theft d) not - voluptuousness (lust) e) not - greed.
A) non-violence - Ahimsa. As with all “Yamas” and “Niyamas”, the goal is to achieve not only external control, but, more importantly, complete internal harmony and peace. If we practice non-violence correctly, then we will be able to fulfill the task of not only not harming anything living, but not even desiring it. When these internal, often subconscious tendencies of our isolated ego are destroyed, we will achieve harmony in our lives and perfect inner freedom. Patanjali often said that when a person is perfect in “Yama” and “Niyama”, he has a special power of “Siddhi”. When a person is perfect in non-violence, the whole world around him becomes peaceful.
B) not a lie - Satya. First, try to control any desire to tell lies. Then practice inner honesty. Without complete honesty with ourselves, we will not achieve the ultimate Truth. The power that arises from the perfect execution of Satya is that whatever you say will come true.
C) non-theft - Asteya. Resist the urge to take anything that does not belong to you. This applies not only to material things, but also to more subtle ones, such as praise or position. On the level of human relationships, this means not taking energy, or even love, from someone unless it is openly offered to you. The power that comes with the perfect execution of this “yama” is that any necessary wealth comes by itself.
D) non-voluptuousness - Brahmacharya. Learn the art of self-control. A huge amount of energy is spent on thoughts or in search of sensual pleasures. Yoga does not raise the question of the rightness or sinfulness of sex, it talks about how and where we should direct our energy. The “siddhi” that comes when we learn not to waste energy through the senses is a tremendous mental and spiritual life force.
E) non-greed - Aparigraha. Learn not to become attached to what you think is yours. Greed comes from a certain level of insecurity, and the more we evolve spiritually, the more we rely on the power and support of the Universe. In deep Meditation we see who we are, have always been and will always be - only through the outpouring of Divine energy. The power that comes with perfecting this “yama” is that we can clearly see our past, present and future.
Niyama
“Niyamas” are not control, but paths; these are our qualities that should be developed and into which energy should be directed. “Niyamas”: a) cleanliness b) contentment c) self-restraint d) self-study e) worship of God (piety).
A) cleanliness - Saucha. Cleanliness of body, mind and environment is very important for harmonizing energy. An Indian saint, Swami Chitananda, once visited Ananda and saw a rusty watering can lying in the garden and remarked, “You should pick this up and paint it. Lower entities are attracted to garbage.” The power that comes with impeccable Cleanliness is divine indifference to things pertaining to the body.
B) Contentment - Santosha. Accepting things as they are and being content is the highest degree of virtue. However, this does not mean that you need to become apathetic or lazy. The power that comes with perfect Contentment is the highest degree of bliss.
C) Self-restraint - Tapasya. We should learn to be the master of our “I want” or “I don’t want” and be able to complete our undertakings. Traditionally, this niyama signifies the improvement of our abilities in self-restraint and asceticism - Indian scriptures contain many stories of saints who received magical powers through the performance of this niyama. But although at first glance they mean strength in relation to the world around them, with a deeper understanding it becomes clear that they were talking about strength in relation to their ignorance. Various psychic powers come with perfect execution of this niyama.
D) Self-study - Svadhyaya. Introspection allows us to see God in ourselves. There is no need to judge yourself and your qualities, you just need to develop the ability to have an absolutely clear mind and objectivity. Without introspection, progress on the spiritual path is practically impossible. The power that comes from perfect Self-study is the vision of that aspect of the God you worship.
D) Devotion- Ishvara Pranidhana. Devotion directs the natural love of the heart from worldly objects to God. This is an absolutely necessary quality on the spiritual path. If Devotion is strong enough, it is possible to achieve the goal even without techniques. as the Christian saints did. With perfect Devotion, we enter the state of “Samadhi”, or Divine bliss.
As Patanjali said, the yamas and niyamas should not depend on social status, place, time or opportunity. He insisted that we should not make excuses to avoid making them. If we begin to practice these qualities sincerely, a situation will inevitably arise in which doubt arises about the possibility of the practice. However, if we persist, the Universe, not us, will begin to adapt. This is a deep and subtle science that talks about the laws of miracles. Our consciousness, working according to the laws of subtle magnetism, creates situations in the same way as the consciousness of God creates the Universe. The main role belongs to consciousness, not form. Divine consciousness working through a pure channel (established in the yamas and niyamas) can create any miracle.
The precepts of Yama, taken in full, cover the entire field of morality. By following these instructions, the yogi avoids the main difficulties that can stop his progress along the path of Self-realization. Violation of the moral code not only creates problems in the present life, but also has long-term karmic consequences that entangle the violator in chains of suffering and death. Self-restraint fights the desire to indulge in behavior that is contrary to moral law and helps neutralize the karmic consequences of past mistakes.
Niyama puts at the yogi's disposal an army of spiritual self-discipline that ensures victory over the battalions of vicious behavior and past bad karma.
Yama Niyama is the foundation on which a yogi begins to build his spiritual life. These injunctions and prohibitions bring the body and mind into harmony with the laws of Nature, lead to internal and external well-being, happiness, and also increase the attractiveness of spiritual practice for the beginning yogi and make him receptive to receiving blessings from the sadhana given by the spiritual teacher.
Paramhansa Yogananda
Sin is the denial of one's own deepest nature
“Why is murder considered a sin? Because you contain the same life as all living beings. To deny someone the right to life is to deny the reality of that universal life that you yourself express. Therefore, from a spiritual point of view, murder is suicide.