Niyamaḥ

29 Oct

When a game is played according to certain rules, there is fun. If not, there is chaos. What is the rule, niyamaḥ, that should govern the game of life, so that we enjoy it to the full extent?

सजातीयप्रवाहश्च विजातीयतिरस्कृतिः ।
नियमो हि परानन्दो नियमात् क्रियते बुधैः ॥ १०५ ॥
sajātīya-pravähaśca vijatiya-tiraskrtih, niyamo hi paranando niyamat kriyate budhaiḥ.1

सजातीयप्रवाह: – a continuous flow of the same kind of thought ; च – and, विजातीयतिरस्र्कतिः – the rejection of all that is foreign to it, (इति – this); नियम: – niyama (उच्यते – is called), (अयम् – this), हि – verily परानन्दः – the supreme Bliss, (अयम् – this); नियमात् – regularly; क्रियते – is practised, बुधै:- by the wise

A continuous flow of the same kind of thought, to the exclusion of all other thoughts, is called niyama, which is verily the supreme Bliss and is regularly practised by the wise.

Rules are generally considered to be a restraint on our freedom and following them seems a pain, However, just as traffic rules facilitate our travel, certain rules (niyamas), made into good habits, bring discipline and order to life. Most of us brush our teeth and bathe as part of our normal routine.

Niyama is also a vow (vrata) taken on as an exercise to purify and discipline oneself (atma suddhi). For example, I will not eat without feeding another, I will chant the gayatrī mantra 108 times every day, 1 will fast on Mondays”.

There are five sub-aspects of niyama according to Astänga Yoga:

1. Śauca – Purity

This includes outer and inner purity:

Outer Purity : Keeping one’s body, clothes, food and surroundings clean is called outer purity. The body constantly emits dirt and so ‘the ears, eyes, nose, tongue, teeth, navel, nails, anus, genitals, hair and body hair have to be kept clean and groomed’. Good healthy habits ensure outer purity. ‘One well established in outer cleanliness feels a revulsion towards one’s own body and a dispassion towards others’ body.’ Attachment to one’s own body is the cause for attachment to another’s body. When we realize that this body is just a bundle of filth, packed beautifully to look presentable and attractive, one gets detached and avoids even tactile pleasure with others.

Inner purity : The presence of good thoughts, pure intentions, love, kindness and so on, denotes inner purity. Negative emotions like anger, jealousy and lust, surface very easily in the mind. Regular spiritual practices and an alert mind ensure inner purity. ‘One established in this virtue enjoys a sense of well-being, cheerfulness, concentration and control of the senses, which make one fit for Self-realisation.’

2. Santoṣa – contentment:

We feel dissatisfied because of a sense of incompleteness, strong unfulfilled desires, greed for more, comparing ourselves with others and so on. “Who is a poor person?” asks Ᾱdi Śaṅkarācārya and answers, “He who is always dissatisfied.”
‘One should entertain oneself (be content) with whatever one earns with one’s own effort.’
‘One who is established in this value gains unparalleled happiness.’
‘Even worldly and heavenly pleasures are nothing in comparison to the joy of contentment.’
Pūjya Gurudev Swami Chinmayananda said, “I have always wanted what I got, so I am always happy!”

3. Tapaḥ – Austerity

Tapaḥ is to endure the pinpricks of life at the physical and mental level for the sake of a higher cause. Walking barefoot on a pilgrimage to a temple, putting up with physical discomforts during a spiritual retreat, smiling at the taunts of friends when you attend satsaṅga are some instances of tapaḥ. It also refers to conserving one’s physical and mental energies for a higher cause. For example, I fast so that my body feels light and the mind is available for spiritual practices. Tapaḥ is also to perform one’s duties choicelessly (svadharma-vartitvam). ‘When one is so established in austerity, owing to the exhaustion of all impurities, one’s body, senses and mind become pure, healthy and strong.’ Great yogīs are able to stay in the cold climates of Himalayas with bare minimum necessities because of the power of their penance.

4. Svādhyāya – Study of the Scriptures

Most people feel that they are busy and progressing in life; but are confused about the direction in which they are moving and unclear about the purpose of their life. Svādhyāya brings into our life the great wealth of the scriptures and saints. Such study acts as our friend, philosopher and guide, to reveal to us the very purpose of our existence and show us the way to reach our goals. The Dharma Śāstras show us how to live happily here and hereafter and the Mokṣa Śāstras teach us how to liberate ourselves from the bondage of here and hereafter, the cycle of birth and death. The study of the scriptures renders the mind pure, reflective and subtle. Svādhyāya also means introspection, to look within and know ourselves, our strengths and weaknesses. This helps us in overcoming our weaknesses. ‘One who is established in svādhyāya can directly experience the desired form of the Lord.’

5. Iśvara-praṇidhāna – Surrender to God

Everything belongs to Him. Whatever I have and whatever I am is His and because of Him. Knowing thus, I perform all my actions for Him alone. This is called total surrender to Him. In the language of Bhakti Yoga it is called śaraṇāgati or ātma nivedanam and in terms of Karma yoga, it is called īśvara-arpaṇa-buddhi and prasāda-buddhi. Since there remains no barrier of ego between the devotee and the Lord, one who has thus surrendered his mind becomes absorbed in Him in deep meditation. 20 ‘The common causes for acts of violence, untruth, and so on, either done by oneself or prompted and encouraged by one are greed, anger, ignorance, delusion, desires and so on Violence, untruth and so on, are the opposites of the five yamas and niyamas. When we think of the endless sorrow caused by greed, anger and so on (pratipakṣa bhāvanā), we are able to overcome them. For example, pride prevents us from surrendering to anyone and it surely causes a fall which bruises and hurts. All of us know the disastrous consequences of unbridled anger and uncontrolled desire. If we recall this fact, when anger or desire sprouts in our mind, we can overcome it. The mind is a continuous flow of thoughts. At present these thoughts are distracted and disturbed. After ascertaining that ‘I am the infinite Self, the Truth’, when we maintain this thought exclusively, ignoring or rejecting every other thought, it is called meditation, known as niyama. The thought, ‘I am the infinite Self,’ is only one of its kind. Every other thought is different from it (vijātīya) and gets negated by it. For instance, the thought ‘I am sad’ presupposes the notion that ‘I am the finite mind’. This gets negated by the thought, ‘I am the infinite Self’. Such meditation leads to supreme Bliss (parānanda), which is our true nature.

Niyamaḥ

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