The science of Yoga considers every aspect of human life. While considering an individual, Yoga has thought of both the body as well as the mind. As an individual is a subject belonging to the society, Yoga as a science, has considered the society as well. Though, this science maintains that a seeker has to shun all his requirements and pursue the sadhana in a remote place like a cave in a mountain, to achieve the ultimate goal of Samadhi, it has also admitted that such a seeker is basically a common human being. Like all others, he too has his own requirements. In addition to needing companionship and a place to reside, he also wants to be a part of society. In actuality, he emotionally engages with and responds to society. Such a regular person is intended to learn sadhana through yoga, which then guides him to samadhi. Using this as a starting point, the science of yoga defines eight stages of development, with Yam and Niyam being the first two. The first two facets of the eightfold Yoga are yam and niyam. In the second pada, Sadhana Pada, Rishi Patanjali made reference to this in the following aphorism:
यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि ॥ २.२९॥
yamaniyamāsanaprāṇāyāmapratyāhāradhāraṇādhyānasamādhayo’ṣṭāvaṅgāni || 2.29||
(29) Yama (restraint), niyama (observance), āsana (posture), prāṇāyāma (regulation of breath), pratyāhāra (withholding of senses), dhāraṇā (fixity), dhyāna (meditation and samādhi (perfect concentration) are the eight accessories (means of attaining Yoga).
Asanas and Pranayam are the third and fourth steps in the yoga process. Before it, there are yam and niyam. This further demonstrates that the study of Yam and Niyam rather than Asanas and Pranayam is where yoga studies should begin. If one begins studying yoga without taking into account these Yam and Niyam, he will not be able to experience the outcomes of the studies as intended. Therefore, this Yam and Niyam should be carefully followed in order to achieve the desired effects from the yoga studies. In this regard, negotiation is impossible. The results of the studies won’t be fully realised if the Yam and Niyam are not fully observed. This holds true for all sciences.
Many people wonder why the Yam and Niyam are observed in the case of yoga. What would occur if they were not noticed? How would the observation of Yam and Niyam affect how well the asanas and pranayam study work? Observing Yam and Niyam is a requirement for studying yoga, right? But there is a straightforward response to each of these queries: one cannot learn Yoga and Pranayam without also practising Yam and Niyam.
Yam and Niyam have been described as conditions or constraints up until this point. In order for the meaning to be clear, it is stated in this way. In contrast, Yam and Niyam represent freedom from restrictions rather than actual restrictions. Common folks lack a basic understanding of what constitutes constraints and what constitutes freedom from restrictions. Yoga begins with the removal of these constraints. We put certain limitations on ourselves in daily life. Our karma causes certain limitations to appear. Yam and Niyam study actually offers independence from these limitations.
Five Yam and five Niyam are present. These Yam and Niyam are discussed in Patanjal Yoga. Hathapradeepika did, however, describe ten Yam and ten Niyam. Yam is clear about how the average person should act in society, whereas Niyam is a guidance for personal conduct. Niyam, which is stated at the beginning, come after Yam. That implies that the guidelines for social behaviour are presented first, followed by the guidelines for personal conduct. Additionally, it shows that yoga prioritises society over the individual. The science of yoga, which places an emphasis on renunciation and sadhakas being outside of society, has provided clear instructions on how one should behave in society.
We will first analyse the Patanjal Yoga Aphorisms before moving on to how the Hathapradeepika has provided a thorough examination of the Yam and Niyam.
Stating the eight aspects of Yoga in the 29 th aphorism, the next aphorism describes Yam : अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ॥ २.३० ॥
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम् ॥ २.३१ ॥
ahiṃsāsatyāsteyabrahmacaryāparigrahā yamāḥ || 2.30 ||
jātideśakālasamayānavacchinnāḥ sārvabhaumā mahāvratam || 2.31 ||
(30) Ahimsā (non-injury), satya (truth), asteya (abstention from stealing), brahmacarya (continence) and aparigraha (abstinence from avariciousness) are the five yamas (forms of restraint). (31) However, (they become a) great vow when they become universal, being unrestricted by any consideration of class, place, time or concept of duty.
Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha are the five Yam. We will look into this in detail.
AHIMSA (NON VIOLENCE) -
To be ahimsa is to not kill. Ahimsa can be defined as not causing suffering to anyone because killing causes pain. Yoga demands complete ahimsa. Thus, the term “himsa” does not just refer to beating or killing somebody. That is merely the physical component or a small portion of what the word means. Ahimsa is also when someone is mentally harmed. The oral himsa is that. Yoga goes on to say that another himsa, or mental himsa, is thinking negatively about someone. Ahimsa therefore encompasses all spheres, such as physical, oral and mental. This demonstrates the excellence and profundity of yoga science. The outcomes of adhering to such ahimsa are stated in the Patanjal Yoga aphorism:
अहिंसाप्रतिष्ठायां तत्सन्निधौ वैरत्यागः ॥ २.३५ ॥
ahiṃsāpratiṣṭhāyāṃ tatsannidhau vairatyāgaḥ || 2.35 ||
(35) As the Yogī becomes established in non-injury, all beings coming near him cease to be hostile.
One who practises ahimsa is successful in getting rid of hostile feelings. Ahimsa is a practise that, when practised for a long period, affects not just the sadhaka but also those around him, eradicating hostility in the minds of everyone who come into contact with him. Ahimsa thus encompasses not only the eradication of harm that is caused by the body, mind, or mouth, but also the eradication of hostility. These sadhaka’s surroundings are also successfully altered.
As a result, ahimsa to this extreme degree is advised for yoga studies. But not every Yoga Sadhak strives for samadhi. They have modest hopes for the yoga studies. From their perspective, it might not be possible to consistently practise such much ahimsa. Therefore, it should be thought about in daily life to what extent such ahimsa is to be observed. A common man might not be able to fully practise ahimsa.
The meaning of ahimsa should always be kept in mind, and one should make an effort to adhere to it. To identify whether form of ahimsa—physical, oral, or mental—arises from one’s behaviour, all activities should be mentally analysed. After analysis, it might be discovered that some actions occasionally cause ahimsa, which is easily avoidable. The body and mind can then be trained to refrain from engaging in such behaviour. The first step toward a complete adherence to ahimsa is such practice.
SATYA (TRUTHFULNESS)
Also meriting careful consideration is Satya. It goes beyond simply telling the truth. The truth is proper comprehension of discourse and thought. Proper here refers to exactly what is seen, heard, or understood; the same thing should be followed by our propensity to speak as well as by the intellect. When we try to explain something to someone else, even though it is accurate, it is not the truth if it leads to confusion, misunderstanding, or is useless to the other person. Furthermore, God designed our tongue for universal good, not for its own ruin. Therefore, the truth that causes someone or something to be destroyed is also untrue. The truth, according to the Mahabharata, is as follows: Silence is more than speech, real speech is greater than speech, speech that is in accordance with one’s dharma is greater than it, and true speech that is both joyful and beneficial to others is the greatest.
Patanjali Rishi has stated the results of the truth as under :
सत्यप्रतिष्ठायां क्रियाफलाश्रयत्वम् ॥ २.३६ ॥
satyapratiṣṭhāyāṃ kriyāphalāśrayatvam || 2.36 ||
(36) When truthfulness is achieved the words (of the Yogī) acquire the power of making them fruitful.
One attains vachasiddhi through unwavering adherence to the truth and behaviour consistent with it. This means that, even without engaging in any religious rituals, he and others benefit from the effects of karma brought about by his speech and blessings.
ASTEYA (HONESTY)
Asteya denotes thievery. Asteya is the Actual word for not stealing. Asteya, however, has a broad definition and refers to more than just not taking anything from someone else and preserving it for oneself. It entails not retaining something that is not rightfully yours. If someone sees something laying on the ground and picks it up under the assumption that no one has noticed them and that since it was lying there, someone must have picked it up, so why not me?, that is also considered theft. It is also theft to take something that has no owner and to keep it in your possession. There is an urge to grab some cash that is laying on a desolate street. The money does not belong to him, thus one should not pick it up, but then one’s conscience begins to sting. The opposing thought states, “Why not pick it up? Someone else is likely to pick it up if not me.” The conflict between the two minds begins to quicken heartbeats. If the bad conscience triumphs, the body is propelled to pick it up by intelligence. However, the voice of reason continues to warn against it. After losing mental clarity and speeding up heartbeats, the money is finally collected. Even after the money is picked up, the mental pressure continues to grow. There is mental agitation; job requires no concentration. When this becomes intolerable, one decides to donate the money, which will somewhat lessen the commotion. Again, as I place the money in a temple or other religious establishment, my heartbeat quickens as I anticipate potential objections. When it is finally deposited and one is set free, the pressure goes away and the mind becomes quiet and tranquil. This procedure can be seen as the beginning of a theft. The process does cause pressure that is unhealthy for the body and the internal glands. The body and the mind won’t have to go through this strain if asteya is observed. This is the asteya’s meaning and climax.
This is a result of the theft’s actual physical process. However, even if the concept of the theft crosses your mind, it can harm your mental and therefore bodily health. It is discovered that there are significant alterations when in this state when the electronic impulses produced by the brain are measured with the aid of a machine. Yoga therefore advises against even imagining the theft. The results are stated in the aphorism that follows:
asteyapratiṣṭhāyāṃ sarvaratnopasthānam || 2.37 ||
A sadhaka is endowed with all jewels (virtues) when he practises asteya.
BRAHMACHARYA (SEXUAL CONTINENCE)
Yoga sadhaka should practise continence, but this does not entail that he should give up his family and become a monk; yoga science does not anticipate such an action. When a sadhaka advances along the path of yoga, he thinks that he should give up worldly pursuits in order to become free of all wants and be able to study dhyana and dharana with ease. We are not required to take this route, though. Therefore, we don’t need to take the definition of continence to this extreme. Continence is the controlled satisfaction of desires while operating within the bounds of dharma and science. We can advance in yoga if we comprehend this meaning and act accordingly. We are more constrained as a result of our unrestrained behaviour. There should be some limits on desires, their satisfaction, and happiness in family life. Instead of letting our impulses rule us, we should be in charge of them. When our impulses take over, we are no longer free. If the cravings are not satisfied, our mental and physical health suffers.
Even while initially seeming challenging, maintaining such continence is not as challenging as it first appears. But one needs to put in some effort. Consuming things that promote desire or reading information that arouses emotions should be purposefully avoided. Old religious scriptures provide in-depth justification for this idea.
Patanjali Rishi has stated the following aphorism :
brahmacaryapratiṣṭhāyāṃ vīryalābhaḥ || 2.38 ||
When continence is established, vīrya is acquired.
One who observes continence, gets illuminated and acquires various siddhis.
APARIGRAH (NON POSSESSIVENESS)
Aparigrah translates to “not hoarding.” Parigrah is the practise of storing items that we do not need. For instance: After drinking a glass of water, we can slake our thirst if we are thirsty. Even if one supplies a pot of water, one glass is all that is needed to quench one’s thirst. However, this results in further issues. To bring a pot full of water, one must first look for both a pot and a lot of water. In order to get these goods, one must run around. One must make some effort to provide water as well. Even after the thirst has been sated, the issue of what to do with the leftover water persists. These issues arise, adding to the emotional and physical stress, such as where it should be kept, how long the water will stay clean, and efforts to preserve it safely. All these issues do not exist if one quenches their thirst by drinking water with their hands. As a result, all the efforts are saved. This illustration can be used in other contexts as well. We can also question why we work so hard when we can easily sate our hunger by consuming the many bulbs and fruits that nature produces. In actuality, it is not necessary. However, we make a lot of work to develop food crops and to process them later. We continue to consume more in order to make up for all these efforts. This circle keeps on forever. Yoga attempts to completely prevent the emergence of these cycles. Only what is required should be enjoyed, and even then, in moderation. The opposite of storage and hoarding is aparigrah.
Of course, common sense should enter into our consideration of this. One should not rush to acquire things that are not necessary in order to observe aparigrah. The idea is demonstrated through a prevalent example. When we are hungry, we eat to sate our appetite. Even when our hunger has been sated, we occasionally have a tendency to eat more just because we enjoy the flavour and it pleases our tongue. Such excessive consumption negatively impacts the body. When food is not properly digested, illnesses like constipation and poor digestion start to appear. We won’t have to suffer if we only consume what is necessary. Yoga sadhaka should therefore make an attempt to follow aparigraha. These are the results’ descriptions:
aparigrahasthairye janmakathaṃtāsambodhaḥ || 2.39 ||
(39) On attaining perfection in non-acceptance, knowledge of past and future existences dawns.
A person who fully understands and practises aparigraha gains knowledge of the past, present, and future. He is also aware of his previous birth.
Patanjali made the following proverb after elaborating on the five niyam:
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम् ॥ २.३१ ॥
Jatideshkalsamayanavachinnah sarvabhouma mahavatrah | P Y S 2.31
The five yams should be followed religiously by yogis. This adage says that when the yams are to be followed, they are to be followed regardless of caste, country, period, time, etc. According to yoga, all castes should adhere to these yams regardless of location, time of day, or season.
Hathapradeepikkar’s scripture states 10 yams, however Rishi Patanjali’s Ashtangyoga prescribes five yams. The description is slightly different, but the fundamental ideas are the same. In Hathapradeepika, the 10 yams listed below are stated.
Ahimsa Satyamsteyam brahmacharyam kshama dhrutih ||
Dayarjavam mitaharh shoucham chaiva yama dash || H P
Ahimsa, Satya, Asteya, Brahmacharya, Kshama, Dhruti, Daya, Arjav, Mitahar and Shoucha.
Ahimsa, Satya, Asteya, and Brahmacharya have already been discussed in detail. Shoucha is a part of Niyama, hence the remainder of the Yam will be considered.
KSHAMA (PARDON)
Kshama is a great quality. Many times, ordinary individuals make mistakes that damage or inconvenience other people. The others then have a furious reaction. Another reaction follows the first one once more. The body and mind’s natural serenity is lost during this process. As a result, the yoga sadhaka should refrain from resisting or reacting to someone else’s incorrect behaviour or error. Resistance sparks more arguments, and everyone must deal with the outcomes. From the perspective of the sadhaka, kshama is the absence of reaction or resistance. Because of this, the sadhaka is spared the commotion that results from such opposition. Also, the impact of the strike is lessened and the mind becomes quiet when both physical and mental preparation are made to avoid reacting. People typically refrain from striking the sadhaka when they recognise the seriousness of the mental preparation.
DHRUTI (COURAGE)
Dhruti denotes bravery. It is necessary to do or accomplish anything. Without bravery, big things are impossible. There are many instances in human existence where one is attacked by a variety of emotions. We must combat these emotions. Many succumb to these emotions and lose their courage in the process. Later, they are sorry. Therefore, when leading a life, one should have the fortitude to face their emotions and triumph over them whenever such occurrences occur. Avoiding such feelings does not reduce issues; on the contrary, it makes them worse.
DAYA (PITY)
Daya is an action in and of itself, as opposed to kshama, which is a reaction to any action. To lend sympathetic support is daya. Daya is physical, oral, and mental, just as ahimsa. Physical assistance can be provided by contributing money or by lending a helping hand. Oral daya is to comfort someone by empathising and offering encouraging words. Mental daya is the act of having a good thought for the underprivileged and wishing them well in life. Daya not only promotes mental fulfilment but also physical and emotional well-being.
AARJAV (HUMBLENESS)
After letting go of one’s ego, aarjav is acting modestly toward everyone. It’s crucial to put one’s ego aside. Our daily struggles are often the result of ego. There are no problems and no need to look for solutions when there is no ego. The heart, tongue, and mind become simple and tender when the ego is abandoned. Aarjav is the term for something. Sadhaka are required to be modest and humble. This modest outlook brings the sadhaka closer to God.
MITAHAR (RESTRICTED DIET)
The body requires food, yet we frequently eat more than is necessary. Sometimes people do things simply because they enjoy the flavour, occasionally because they wish to, and sometimes just out of habit. Sadhaks of yoga should make an effort to refrain from such excessive consumption. Consuming such an excessive amount of food harms the body. Additionally, the emotional and physical health also suffer. The right times should be used to consume the required diet. This is referred to as mitahar.