The guidelines for a sadhaka in self-defense are provided through niyam. The five Niyam are as follows:
Shoucha Santosh tapah swadhya Eshwar pranidhan aniniyamh | P Y S 2.32
We will consider each one separately.
SHOUCHA (PURITY)
It refers to purity. This purity is also oral, mental, and bodily, like ahimsa. Again, there are two components to physical purity: the outside and the inner. Yoga has taken into account all forms of purity and provided instructions on how to reach them. But Patanjali Yoga doesn’t go into great length about this. But Hatha yoga explains it in great detail.
Hathayoga offers a number of procedures beginning with brushing one’s teeth while considering exterior purity. In Hatha yoga, the term Shuddhikriya also refers to the precise powder (churna) that should be used for brushing teeth.
Shuddhikriyas come in six different varieties for internal purity. Kapalbhati, Dhouti, Basti, Neti, Tratak, and Nouli. These six shuddhikriyas will all be thoroughly studied. As a result, they are not further discussed here. Yoga has taken interior purity into account in the smallest of details, and that is sufficient.
Yoga has conveyed the idea that speaking too much is bad for oral purity. The tongue should be cleansed after the yam to prevent unnecessary tongue use.
Yoga recognises the interdependence of the body and the mind. Therefore, every single yogic practise has an impact on both the body and the mind.
There is a procedure known as Trataka that is used to purify the mind. Later, we’ll give it careful thought.
The following aphorism states the result of the shoucha :
शौचात् स्वाङ्गजुगुप्सा परैरसंसर्गः ॥ २.४० ॥
śaucāt svāṅgajugupsā parairasaṃsargaḥ || 2.40 ||
Satvashuddhi, mental well-being, mental peace, dominance over the organs, and the intention to observe the self (atma) are all outcomes of the purification process.
When purity is attained through this procedure, the sadhaka loses the sense of the body’s significance and has no desire to interact with other bodies.
The sadhaka believes that the body is filthy when he begins to purify it, and he is horrified by it. When such sentiments appear, he makes every effort to avoid even touching the other person and loses himself in his own blissful thoughts. Another aphorism by Patanjali reads:
सत्त्वशुद्धिसौमनस्यैकाग्र्येन्द्रियजयात्मदर्शन-योग्यत्वानि च ॥ २.४१ ॥
sattvaśuddhisaumanasyaikāgryendriyajayātmadarśana-yogyatvāni ca || 2.41 ||
Purification of mind, pleasantness of feeling, one-pointedness, and subjugation of the senses and ability of self realization are acquired.
SANTOSH (CONTENTMENT)
Another essential quality is contentment. All creatures make constant attempts in their daily existence, and when we consider why, we realise that these efforts are all made to find mental satisfaction and tranquilly. We make an effort to find fulfilment in external factors. Nobody is aware, nevertheless, that these external factors are not what determine contentment. It is a frame of mind. It is not a response of mind to any specific incident. Therefore, it can be handled regardless of incidents. The underlying message of yoga is that one should learn to be content with what they have. With this mindset, life’s misery and anguish will be lessened. But one should mentally get ready for this. Perpetual happiness is not far behind when the mind adopts this predisposition to feel content. In actuality, this mental propensity is the source of happiness. And Trishna is the source of all pain (thirst). This trishna is described as follows in one Sanskrit shloka:
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 hope will lead to only pain and suffering.
Patanjali has given the following aphorism while describing the results of the contentment :
संतोषादनुत्तमसुखलाभः॥४२॥
saṁtoṣāt-anuttamas-sukhalābhaḥ ॥42॥
All of one’s thirst is lessened and the satva is increased in someone who continually practises being content. He experiences the greatest joy and believes that nothing can compare to his delight to the joys of the sky or even the home of the god Indra.
TAPA (ENDURANCE)
Tapa means to endure some difficulty while having noble intentions. Even if one is experiencing physical or mental discomfort, one should continue with their actions. Tapa is the name for this. There may be some physical discomfort while learning about or doing yoga. One should take it in stride and continue their education. This is called Tapa.
Tapa is described in Bhagwad Gita’s seventeenth chapter. Tapa comes in three varieties: Satwik, Rajas, and Tamas. Satwik is tapa performed with trust rather than in expectation of rewards. Rajas tapa refers to actions taken in anticipation of rank, praise, or other rewards. And tamas tapa is tapa that results from foolishness, causes some physical discomfort, and has the goal of upsetting other people. The tapa’s outcomes are described in the following sutra by Patanjali:
Kayendriyasiddhirashuddhikshayatapas | P Y S 2.43
Adarma is ashuddhi. A tamas guna, that is. The siddhis, like Anima, are shrouded in impurity. After it is finished, the daily tapa practise and study purge all such pollutants. Ashuddhi, or impurities, must be eliminated before siddhis like Anima, Mahima, and Lachima, among others, can be attained.
SWADHYAYA (SELF STUDY)
When discussing swadhyaya, Ishwar gita claims that japa is swadhyaya. It contains both Manan and Shrawan (listening and contemplation). There are two sorts of japa: oral and mental. Again, oral japa is divided into two categories: audible, which involves loud chanting that other people can hear, and inaudible, which involves whispers that nobody else can hear. There are two variations of mental japa: without dhyana and with dhyana. The best japa among all of these is regarded as one without dhyana.
Swadhyaya, as used in commoners’ daily lives, is the revision of what is taught.
Swadhyaya’s outcomes are as follows:
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 is entirely giving oneself to God without expecting anything in return while believing in the existence of God and having faith in his greatness.
This universe’s foundation is made of a supernatural power that is unfathomable to us. To recognise the divine power and fully submit to it is ishwarpranidhan. There are nine different kinds of prayers to 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
Tapa, Santosh, Aastikya, Dan, Ishwarpujan, Siddhanta-Vakya Shravan, Lajja, Mati, Japa, and Hom are the 10 Niyama. We gave Tapa, Santosh, Ishwarpujan, and Japa some thought. We’ll look into the remaining six.
AASTIKYA (THEISM)
Aastikya firmly believes in the existence of God. Everything in this vast universe serves to remind us that God is real. But understanding this realisation is something that is needed right now. The huge trees and the sloping summits of the hills appear to point to God. The sounds of the rivers that flow from the mountains to the sea, the thunderous sound of the clouds during the rainy season, and the tumbling waterfalls all attempt to express the existence of God. The flawless order of this vast world and the controlled movements of the smallest atoms and molecules serve as a constant reminder of his existence. He has made provisions for the foetus in the womb to eat, as well as for the newborn baby to get milk. Being ignorant is demonstrated by denying His existence. He permeates everything. Aastikya is to recognise his absolute pervasion and presence.
DAN (DONATION)
Dan refers to giving something we possess to someone else on our own, out of love and respect. Giving something away that is not needed or giving away food or other necessities is widespread. It is not a good dan to give leftovers to a beggar. Of course, it is preferable to donate them rather than discard them. But the best Dan is to part with something that we need. Giving the guest a portion of our meal while we are eating is a fantastic idea. However, the greatest sin is to give without first taking care of one’s own needs.
The wisest course of action if a visitor shows up while we are eating is to fully feed him without eating anything. If we promise to do no harm, then dan is unmatched and covers all kinds of qualities.
SIDDHANTAVAKYA SHRAVAN (LISTENING TO THE ULTIMATE TRUTH)
While the human body and this planet are transient and fleeting, God is unchanging and unbreakable. The term for this is siddhanta vakya. The key to understanding this sentence’s deeper meaning is siddhatavakya shravan. This is feasible with shravanbhakti (continuous listening).
MATI (INTELLIGENCE)
The state of intellect known as mati is the ability to achieve the absence of desire, to give up the pursuit of earthly pleasures, to put one’s erratic mental tendencies aside, to bravely confront criticism from the outside world, and to have no imagination. It is possible to reach this stage through studying aparigraha.
LAJJA (SHAME)
Sadhaka should not be ashamed of their accomplishments and should be ashamed of their flaws. Often, beneficial things are shunned, which prevents action from being taken. Even when there is a will, certain things are not done because of the humiliation. As a result, one should not hide their accomplishments. There are numerous similar instances when examining yogic processes. The body moves atypically or goes through some unusual procedures. The study will stop right then if sadhaka feels ashamed of these things. In addition, we need not feel humiliated if someone younger than us can execute a task that we are unable to, but we are not required to. Such a pity can put an end to the studies. Without feeling guilty, one should continue their education in order to advance.
HOM (SACRIFICE)
The word was created from the word havan. Havan translates as “sacrifice to the agni” ( fire ). Havan, or home, is offering something that is ours to the flames. The universe is made up of panchmahabhutas, which make up every article. Agni transforms anything that is offered to him back into panchmahabhuta whenever it is. Offering something to this agni that we have worked hard to obtain without feeling ownership toward it and with the knowledge that it would be completely sacrificed by being converted into panchmahabhuta is called havan. Havan signifies complete sacrifice. Compared to dan, this is a higher stage because dan assumes that the article will be valuable to someone else. The entire sacrifice of the piece is anticipated in Havana. It is a perpetual offering. Naturally, this is a description of earthly sacrifice. Even spiritual sacrifice is expected in yoga.
The sacrifice of sensory perceptions into the sense organs and the sacrifice of the sense organs into the mind (antakaran) are expected for advanced yoga studies. This can be done by yoga swadhyay.
We have thoroughly researched yam and niyam. The yoga books’ descriptions of this yam and niyam in detail have been attempted. Yoga texts include detailed descriptions that guide the reader into samadhi. When looking at things from the perspective of the average person and after beginning the study of yoga, it might not be able to follow the Yam and Niyam to the fullest extent possible. The goal of yoga studies, however, is not samadhi for those of us who live ordinary lives, but rather a happy and contented family life. As a result, we ought to make an effort to adhere to Yam and Niyam. It may not be possible for us to remain in this world if we strive to adhere to the text’s definition of the ahimsa principle. Therefore, Yam and Niyam should be observed to the greatest extent feasible while keeping in mind the traditions of this world. To at least have a general understanding of Yam and Niyam’s ideal condition, though, in order to follow them. It is a common observation that as yoga study progresses, the propensity to follow the Yam and Niyam grows. Any journey requires that the traveller be informed of their destination and proceed in that direction. Then, one must eventually arrive at the desired location. Everyone’s travel time will likely vary, but whoever begins their journey will undoubtedly arrive there one day or another. As a result, practising Yam and Niyam at least on a daily basis will be sufficient and beneficial for the study of yoga.