Yamaḥ

Human beings often hurt others when they are themselves hurt, sometimes in revenge, or because of selfishness, in a bid to subdue others, or simply because of sadistic tendencies, sometimes due to inadvertence, or even unknowingly. People hurt others physically, verbally or mentally. Some serve the poor with great love, but do not mind pelting animals for their fur. Some are very kind to their pets, but eat the flesh of a cow or pig without compunction. Some are vegetarians on certain days. Some hurt through cruel words or negative thoughts. ‘Not harming any being, at any time by one’s body, speech or mind is called ahiṁsā.’ ‘In the presence of one well established in this great virtue, all thoughts of violence or revenge disappear.’ 4 Wild animals are known to have lived peacefully near great sages. Lions and tigers followed the saint Chaitanya Mahāprabhu as he danced through the forest singing the name of the Lord. Aṅgulimāla gave up his violent ways, when he came in contact with Lord Buddha.

We speak untruth prompted by desire, selfishness, greed or attachment, to appear better in the eyes of others, or out of sheer habit. Truthfulness is to be honest in your thoughts (intellectual honesty – ṛtam), words (satyam) and actions (straightforwardness – ārjavam). To be honest is to speak as is seen (yathā dṛṣṭam), known (anumitam) or heard (śrutam), without exaggeration or omission. However, our words should be appropriate (mitam), pleasant (priyam) and beneficial to others (hitam). We should not delude, cheat or confuse others with our words. We should keep our promises (satya vrata). ‘When one is established in this divine virtue, even a mere wish becomes true (satya-saṅkalpa).’ 5 Yudhiṣṭhira’s and Hariścandra’s commitment to truth have become legendary. It is Gandhiji’s observance of satya and ahiṁsā that made him a true Mahātmā – a great soul.

Man steals out of desire, greed, selfishness, lust, possessiveness and sometimes out of habit or addiction (kleptomania). Some copy ideas or words without acknowledgement, some cheat on taxes, some steal others’ achievements and glory, while some mentally arrogate another’s wealth or wife. ‘Asteya is not just physical non-stealing, but refusal to covet another’s wealth or possession, verbally or mentally.’ 6 One who is content with what he has will not steal that which belongs to others. ‘All the hidden wealth of the world gets revealed to one well established in the virtue of asteya.’ 7 Some are known to have special powers (siddhis) to recognise underground sources of water (water diviners are well known in India), oil and so on. But when we do not covet another’s wealth, all wealth becomes revealed and available to us. When Bharata came with hundreds to the simple hermitage of Sage Bharadvāja, they were treated with royal comfort made available immediately by the yogic power of the sage!

To some, sexual restraint seems impractical, impossible or insane. However, over-indulgence and inappropriate sexual relation, as we all know, have been the cause of untold sorrow to man. For a householder, an appropriate relation with one’s own spouse is brahmacarya, and for a renunciate, it is total abstinence from all sexual contact. The scriptures describe eight-fold brahmacarya – avoiding remembrance, speaking, touching, playing, seeing, talking in solitude, mental-revelling, all the aforesaid with a sexual connotation, and also intercourse with the opposite sex. ‘One established in such continence gains immense power and brilliance.’ 8 The might and greatness of Bhīṣma, who took the vow of brahmacarya is a famous instance in this context. The Lord Himself had to save the skilled Arjuna, who was about to be vanquished by Bhīṣma.

Insecurity, possessiveness, selfishness, greed, desire, pride and so on, make a person collect and hoard more than he needs. Faith, dispassion and a value for a simple lifestyle will prevent one from collecting and hoarding unnecessarily. Also, when one thinks of the time, effort and pain involved in acquiring, protecting and enjoying things, and the problems of getting attached, fear of loss, pangs of separation and so on, one automatically avoids collecting them (asvīkaraṇam). Many rich people spend all their time maintaining their treasured collections of antique jewellery, coins, and so on and spend a fortune in security systems to safeguard them. Life is too precious to be wasted away in collecting and maintaining things we have to leave one day anyway! ‘To one established in aparigraha, all previous lives become known.’ 9 Buddha knew about his hundred previous lives, which are described in the Jātaka tales. When we do not hold on to (hoard) any thoughts, knowledge or possessions, all becomes known to us! It is our ignorance that makes us think that the world is different from us, that it is real and joy-giving. No wonder we run after objects and beings in search of happiness, get hurt, seek revenge, wish to possess, fear their loss and so on. With the Knowledge that ‘All is the infinite Self alone’, the senses are automatically restrained and virtues like non-injury and truthfulness become natural. To maintain this thought again and again, till it becomes natural and spontaneous, is the meditation called yamaḥ, recommended in this verse.Worldly knowledge can make us proud, agitate our mind and disturb our senses. Spiritual knowledge quietens the mind and the senses.