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The Five Principles of Yoga…

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The following are the five main general principles of all traditional yoga. As a holistic system, Ayurveda states that each aspect should be done in an individualized manner and according to the season and your current individual constitution (and/or imbalance) to avoid any aggravation of the “Doshas” (bodily humors that make up one’s constitution) and promote or restore health. Ayurveda and Yoga complement each other for an overall balanced and healthy lifestyle.

These Five Principles of Yoga are the basis of attaining a healthy body and mind through the Practice of Yoga.

The Five Principles:

Principle 1: Proper Relaxation

By releasing the tension in the muscles and putting the whole body at rest, you revitalize your Nervous System and achieve inner peace, making you feel relaxed and refreshed. This relaxed feeling is carried over into all your activities and helps you conserve your energy and let go of all worries and fears. Proper relaxation leaves you refreshed like after a good night’s sleep.

Principle 2: Proper Exercise

This principle revolves around the idea that our physical body is meant to move and exercise. Proper Exercise is achieved through the Yoga Postures or Asana which systematically works on all parts of the body – stretches and tones the Muscles and Ligaments, enhances the flexibility of the spine and the joints, and improves Blood Circulation. The asanas are designed to regulate the physical and physiological functions of the body. Practicing these Yoga Poses makes your body relaxed, gives you more strength and energy, and rejuvenates the various systems of the body. The Yoga Posture goes together with Proper Breathing. Each movement and stretch should be guided by your breath, making your movement and your breath coordinated; feeling like one and the same. The execution of the Asana is beneficial to the body, and at the same time contributes to spiritual and mental growth.

Principle 3: Proper Breathing

This means breathing fully and rhythmically, making use of all the parts of your lungs to increase your oxygen intake. Proper Breathing should be deep, slow and rhythmical. To achieve this, you need to be able to regulate the length and duration of your inhalation, exhalation, and the retention of air in your lungs or the pauses between breath. Yoga Breathing Exercises or Pranayama teaches you on how you can recharge your body and control your mental state by regulating the flow of Prana – the life force. This helps you achieve a calmer and more focused mind, and increases your energy level.

Principle 4: Proper Diet

What you eat extremely affects your mind. Improper diet results to mental inefficiency and blocks spiritual awareness. Proper Diet is one that nourishes both mind and body. It should be well balanced and based on natural foods. Proper Diet in Yoga also means eating in moderation and eating only when you are hungry. We sometimes tend to eat when we are upset, using food to fill the gap or the emptiness that we feel. Bad eating habits will cause our senses to be dull that we won’t even notice how much we eat or how it tastes and may result to diet related ailments like Obesity and Diabetes. Food should sustain our body. It should keep the body light and supple, the mind calm, and it should also help in keeping a strong immune system.

Principle 5: Positive Thinking and Meditation

The way we think highly affects our way of life. Practice keeping a positive outlook in life, this will facilitate in having a peaceful mind. Positive thinking and Meditation helps you remove negative thoughts and place your mind under perfect control.

* The first 4 yoga principles mentioned above will strongly support your meditation practice (the 5th principle) by providing you with the necessary tools to attain (and maintain) a healthy body and mind, calmness and peace, as well as discipline and inner strength.

The Five Niyamas (Part 5 – Ishvara Pranidhana)

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This article is the fifth and final part of a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

The fifth of the five Niyamas is Ishvara Pranidhana. In its simplest form, the Sanskrit term is a combination of the words; Ishvara, meaning Lord, God, Supreme Being or Life Force, and Pranidhana, meaning attention to, love for, surrender to, faith in, or reunion with. “Attentiveness” and “Surrender” are both close English approximations.

Surrender (Ishvara Pranidhana) is considered the “final” step, stage, practice or observance (Niyama) for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Patanjali says of Ishvara Pranidhana: “From an attitude of letting go into one’s source (ishvarapranidhana), the state of perfected concentration (samadhi) is attained.” (Yoga sutra 2.45 – samadhi siddhih ishvarapranidhana).

For Patanjali, Ishvara Pranidhana is a powerful “observance” for dissolving the seemingly endless fluctuations (or agitations) of the mind, and is therefore a means to the realization of the ultimate unified state of yoga, “Samadhi.” By embodying the practice of Ishvara Pranidhana we can shift our perspective from our obsession with the “ego-I” that causes so much of the mind’s distraction and creates the sense of separation from our Source. Since Ishvara Pranidhana focuses on the sacred ground of being rather than the ego, it reunites us with our true Self. As B. K. S. Iyengar states in his Light on the Yoga Sutras of Patanjali, “Through surrender the aspirant’s ego is effaced, and…grace…pours down upon him like a torrential rain.”

A note on the meaning of Ishvara (from Swami Rama): “In the Upanishads, the word Īśvara is used to denote a state of collective consciousness. Thus, God is not a being that sits on a high pedestal beyond the sun, moon, and stars; God is actually the state of Ultimate Reality. But due to the lack of direct experience, God has been personified and given various names and forms by religions throughout the ages. When one expands one’s individual consciousness to the Universal Consciousness, it is called Self-realization, for the individual self has realized the unity of diversity, the very underlying principle, or Universal Self, beneath all forms and names. The great sages of the Upanishads avoid the confusions related to conceptions of God and encourage students to be honest and sincere in their quests for Self-realization. Upanishadic philosophy provides various methods for unfolding higher levels of truth and helps students to be able to unravel the mysteries of the individual and the universe.”

In the West we commonly view surrender as giving up; a last resort when all else has failed and we are exhausted or in a weakened state, but on the other hand, the type of surrender indicated by Isvara Pranidhana requires tremendous strength and courage. This is why the observance of the other four Niyamas precedes it.

In order to surrender the “fruits” of our actions to God we are required to give up all illusions that we know best, and instead accept and trust that the way our life unfolds is most likely part of a much larger pattern too complex and/or beautiful for us to understand. Isvara Pranidhana instructs us to make a conscious choice to love regardless of the harshness or comfort of our current circumstances.

This surrender is definitely not a passive inactivity. Isvara Pranidhana requires that we completely and whole heartedly surrender to all that “is”, while simultaneously acting with an abundance of goodness and love.

The practice of Isvara Pranidhana is relatively simple. Just let all the activities of body, mind and spirit be consciously rooted in unconditional love, the love of an open heart radiating kindness and compassion.  Actively surrender to reality of Life, the Divine and Existence Itself.  As we actively surrender to what “is” while we intentionally move towards the highest expression of our spiritual Self in each moment with no attachment or thought of any “attainment”, a great sense of freedom and peace arises within us and we become a healing light to all.

Isvara Pranidhana inherently requires a profound trust in the goodness of the Universal Divine which permeates all existence, both within and beyond our finite understanding.

The Five Niyamas (Part 4 – Svadhyaya)

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This article is the fourth of a five part series based on this post:  The Eight Limbs of Yoga (Part 2 – Niyama)

The Five Niyamas (Part 4 – Svadhyaya)

Svadhyaya

The fourth of the five Niyamas is Svadhyaya – a compound Sanskrit word literally translated sva, meaning “one’s own”, and adhyaya, “study”; therefore Svadhyaya would mean study of one’s self. Svadhyaya also is interpreted as studying the Vedas, Yoga Sutras and other scriptures, basically the source materials of yoga practice.

Self-study is very important for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga) and it would include reflection on sacred texts. Patanjali says of Svadhyaya: “From self-study and reflection on sacred words (svadhyaya), one attains contact, communion, or concert with that underlying natural reality or force.” (Yoga sutra 2.44 – svadhyayat ishta samprayogah).

Through deep inquiry into the self, comes an acknowledgment of the oneness of that self with all that is arises naturally. In other words, when practicing Svadhyaya our boundaries begin to melt and the illusion of separateness we feel from ourselves, those around us, and our world begins to dissolve. To practice Svadhyaya is to find the Divine appearing in us (and as us) at this very moment.

Yogis throughout the ages have practiced Svadhyaya by asking the simple question, “Who am I.”  Sri Ramana Maharishi often spoke of self-enquiry as the “direct path” meaning it was the fastest path to moksha (liberation from Maya [illusion] and samskara [the cycle of death and rebirth] including all of the suffering and limitation of worldly existence).

Svadhyaya is purposefully preceded by Tapas (fiery discipline) because it takes an enormous amount of discipline to move beyond the material world that defines, binds and shrouds us in Maya (ignorance). In the practice of Svadhyaya, prayers, mantras, japa, meditation, purposeful intent and other devotional practices, including ancient yogic methods are used to strip away the ego and unveil truth, layer by layer. In the study of one’s self, the student becomes the witness of their thoughts, emotions, actions and life.  During this witnessing process the distance between the real and unreal is unveiled.  The incessantly chattering mind, unsettled emotions and physical limitations of the body are no longer seen as the “Self”, but instead are viewed as an experience of Self. In this recognition and realization of Truth, the practice of Svadhyaya brings a resounding peace.

In yoga practice, Svadhyaya has most traditionally been concerned with the study of various scriptures. But in truth, any practice that brings us to the point of recognizing our interconnection with all that is, is Svadhyaya. Svadhyaya could be studying Patanjali’s Yoga Sutras, practicing asana, chanting, or even reading this blog.

In the study of Svadhyaya, as with all of our sadhanas, there is a natural, organic movement towards becoming more and more present.  Along with this movement, there is an automatic falling away of fear.  A sense of peace emerges along with the knowledge that love (presence) permeates all that is and ever was.  Through the recognition of our inherent goodness and divinity, we realize that everything occurs for both the good of the individual and the good whole. In this state there are no random events,  in fact, it would appear as if from your very first breath you were meant to find that you are loved far more than you could ever possibly imagine.

Final thoughts: Incorporating the practice of Svadhyaya into your everyday life is an effective way to experience life more fully. It’s about getting to know yourself better. And as we begin to truly understand who we are, we identify with the connectedness (union) that yoga is really all about.

The next article will continue this series with: The Five Niyamas (Part 5 – Ishvara Pranidhana)

The Five Niyamas (Part 3 – Tapas)

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This article is the third of a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

The Five Niyamas (Part 3 – Tapas)

Tapas (heat)

The third of the five Niyamas is Tapas – a Sanskrit term meaning “heat”. In Vedic religion and Hinduism, Tapas is also used figuratively, denoting spiritual suffering, mortification or austerity, and also the spiritual ecstasy of a yogin or tāpasa (a Vriddhi derivative meaning “a practitioner of austerities, an ascetic”).

Self training is very important for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Training the senses is a subtler training, as these are the instrument of the mind, acting through the vehicle of the body. Patanjali says of Tapas: “Through ascesis or training of the senses (tapas), there comes a destruction of mental impurities, and an ensuing mastery or perfection over the body and the mental organs of senses and actions (indriyas).” (Yoga sutra 2.43 – kaya indriya siddhih ashuddhi kshayat tapasah)

The Katha Upanishad (III.3-4) presents a metaphor of a chariot, in which the senses (indriyas) are like the horses, the reins are the mind (manas), the driver is the intelligence or intellect (buddhi), the chariot is the physical body, and the passenger is the true Self, the atman. If the senses and mind are not trained, then the horses run in random, uncontrolled directions. With self-training, the senses stay on course, under the proper control of the driver. The Katha Upanishad is also notable for first introducing the term yoga (lit. “yoking, harnessing”) for spiritual exercise: “When the five organs of perception become still, together with the mind, and the intellect ceases to be active: that is called the highest state. This firm holding back of the senses is what is known as Yoga.” (VI.10-11, trans. Paramananda).

Since it comes from the Sanskrit root “to burn,” the word tapas represents the transformational essence of fire. Just as fire transforms all that it touches, tapas is a method of personal transformation. When practicing tapas, the student or Yogi finds his own inner flame which becomes the motivation that keeps him focused on his goals and helps him to eliminate or “burn” the obstacles on his path. Temptations of the senses, laziness, negative thoughts, energy blockages in the body, etc. are gradually weakened and overcome. The power the senses have to distract us is limited by the student’s clear and disciplined focus and in this way Tapas perfects the body and senses and destroys impurities.

Tapas is often regarded as “austerity” but in today’s culture, we generally (and mistakenly) associate the term “austerity” with severe depravation. Although, according to the yoga philosophy, austerity is an opportunity to set ourselves free from distraction. When we discipline ourselves, establishing long-term goals, difficulty can definitely arise; because it is both frustrating and challenging to confront the limits of our own commitment to maintaining self-control. However, when we finally gain the strength and courage to make the commitment, the results are unbelievable. We discover that beyond the end goal of personal transformation, our self-esteem is improved and the realization of our inherent inner strength is our biggest reward. And fortunately, this is a “snowballing” effect; the more often we act in accordance with our convictions, the more we gain self-control and empower a sense of purposeful self-direction.

But beware, austerity and self-discipline can act as two-edged swords, especially if (and when) an individual can be tempted toward extremes of behavior in order to gain recognition and/or notoriety. The Bhagavad Gita specifically warns against practicing austerities “…with hypocrisy and egotism, impelled by lust, and attachment,” stating that this is tortuous for the body, and destroys any divine presence in the body. It also states that the results of such ego-driven pursuits are “unsteady and impermanent.” (Bhagavad Gita, Chapter XVII). For example, consider two individuals who have both decided to change their diets and eating habits. One of them has changed their diet because of an ego-driven desire to be skinnier, to look “better,” become more attractive, more desirable. The other has decided to change their diet in order to have a healthier and happier body, so that they can focus on their highest goals with less distraction from illness and fatigue, or they may do so by observing Ahimsa, eliminating the mental poisons of guilt and regret that comes from killing. These are truly Tapasic approaches.

A simple way to understand Tapas is to think of it in terms of consistency. All disciplines and practices are most effective when engaged with consistency; getting on the yoga mat every day, sitting in meditation every day or carefully observing the constant fluctuations of the mind on a regular basis. Giving up some negative attitude about someone and forgiving them is another effective way to practice Tapas. When Tapas is practiced in this manner, it then becomes subtle and more constant, resulting in a more positive practice that is more concerned with the quality of life and relationships; rather than just enduring some difficulty, like gritting your teeth while trying to remain for another few seconds in a difficult asana (posture). 

If Yoga was practiced without goals, there would be no need for Tapas or the other Niyamas. In fact, the very existence of the Niyamas implies the existence of goals; Niyamas are the observances, the disciplines, meant to be practiced consistently to achieve a specific result. Tapas may well be considered pure discipline itself.

Final notes: Without Tapas any journey, especially one that follows a spiritual path will be chaotic and without structure or direction. Tapas essentially adds richness and meaning to the path. With regular and consistent practice, Tapas will make you stronger and more resilient. Both the enlightened Yogi and the most successful entrepreneur have one thing in common – both are infused with the spirit of Tapas.

The Five Niyamas (Part 3 – Tapas)

Unleash the fiery enthusiasm of Tapas!

The next article will continue this series with: The Five Niyamas (Part 4 – Svadhyaya)

The Five Niyamas (Part 2 – Samtosha)

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This article is the second of a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

The Five Niyamas (Part 2 – Samtosha)The second of the five Niyamas is Samtosha (also Santosha) – a Sanskrit term meaning contentment or satisfaction. The word Samtosha is derived from the Sanskrit root word ‘tush’ which means to be satisfied, pleased, or delighted, as well as quiet or calm.

Samtosha is an observance that is key to all the Niyamas for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Along with the other four Niyamas (observances or practices) it establishes the student or yogi’s self-training, dealing with their personal, inner world. Patanjali says of Samtosha: “From an attitude of contentment (samtosha), unexcelled happiness, mental comfort, joy, and satisfaction is obtained.” (Yoga sutra 2.42 – samtosha anuttamah sukha labhah)

Contentment is required for true peace of mind, yet we are challenged by a society and a culture that fosters its opposite – discontentment, especially in the western world. We are constantly bombarded by advertisements, commercials and other messages that make us feel inadequate and promote a steady grasping for material wealth, possessions and even sensual experiences. We are taught from early childhood to seek superficial gratification with little to no regard for future consequences for either ourselves or the world. All too easily we become attached to things or others to avoid facing our personal discomforts. We are mistakenly led to believe that by satisfying our cravings (as well as our egos), we will attain lasting happiness. But sadly, and to the contrary, ignorance, egotism, attachment, aversion and clinging to things that stimulate out senses pervade and actually become obstacles to contentment and any prospects for liberation.

The Five Niyamas (Part 2 – Samtosha)

So, this begs the question, what is contentment (Samtosha), and how can we incorporate it into our lives as an “observance”? Contentment is serenity, but not complacency; comfort, but not submission; reconciliation, not apathy; acknowledgment, but never aloofness. Contentment is a conscious decision, an ethical/moral choice, a step into the reality of the cosmos. Contentment/Samtosha is the inherent and natural state of our humanness and our Divinity and from this state our creativity and love flow. It recognizes our station and function in the universe at every moment. It is unity with the omniscient, omnipotent reality.

Observing Samtosha simply means that we remain contented in the midst of any situation we find ourselves in at any given time in our life, and if we slip into a state of discontentment then we need to practice returning to the state of Samtosha. There are certain pre-determined characteristic traits and tendencies that are hard or even impossible to change. A good example is our physical appearance; height, body makeup, facial features, skin color etc. are all things that cannot be easily changed. The problem however, is that many people are not contented with their appearance and will go to any length to look different or “better” than they really are. Efforts to change our natural appearance are actually cause for further discontentment, plus sometimes it can cause permanent or irreversible.

This isn’t just limited to physical appearance; many people are discontented with host of other personal faults and shortcomings, such as social status, financial situation, place of employment, etc. Examples of discontentment abound and with careful examination may be found in all spheres of our lives. But, it is also important to realize that being contented does not mean that we sit on our backsides and do nothing to improve our lot in life. In fact, when a person is genuinely contented, they would exhibit a natural zest and enthusiasm for life.

In the Bhagavad Gita (V.47-48) it is stated: “Your human right is for action only, never for the resulting fruit of actions. Do not consider yourself the creator of the fruits of your activities; neither allow yourself attachment to inactivity. Remaining immersed in union, perform all actions, forsaking attachment to their fruits, being indifferent to success and failure. This mental evenness is termed Yoga.”

In conclusion: By cultivating contentment (Samtosha) we promote the energies that alleviate suffering and turn ignorance into intelligence and wisdom. With practice, Samtosha will guide us toward fearless action, a deeper sense of community and a greater love for all sentient beings, thus putting all hearts at ease.

The Five Niyamas (Part 2 – Samtosha)

 

 

 

 

 

 

 

 

The next article will continue this series with: The Five Niyamas (Part 3 – Tapas)

The Five Niyamas (Part 1 – Shaucha)

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This article begins a five part series based on this post: The Eight Limbs of Yoga (Part 2 – Niyama)

The Five Niyamas (Part 1 – Shaucha)

Shaucha (purity)

The first of the five Niyamas is Shaucha – a Sanskrit term meaning purity. The word Shaucha is derived from the Sanskrit root word ‘shuch’ which means to cleanse or purify.

Shaucha is an important observance for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Along with the other four Niyamas (observances or practices) it establishes the student or yogi’s self-training, dealing with their personal, inner world. Patanjali says of Shaucha: ”Through cleanliness and purity of body and mind (shaucha), one develops an attitude of distancing, or disinterest towards one’s own body, and becomes disinclined towards contacting the bodies of others.” (Yoga sutra 2.40 – sauchat sva-anga jugupsa paraih asamsargah). He goes on to say: ”Also through cleanliness and purity of body and mind (shaucha) comes a purification of the subtle mental essence (sattva), a pleasantness, goodness and gladness of feeling, a one-pointedness with intentness, the conquest or mastery over the senses, and a fitness, qualification, or capability for self-realization.” (Yoga sutra 2.41 – sattva shuddhi saumanasya ekagra indriya-jaya atma darshana yogyatvani cha)

In addition to the benefits cleanliness and purity of body and mind described in the Yoga Sutra (2.40), there are other benefits:

  • Purification of the subtle mental essence (sattva)
  • Goodness, pleasantness, gladness, high-mindedness, cheerfulness
  • One pointedness
  • Mastery over the senses
  • Fitness, qualification, and the capacity or capability for Self-realization

The student or Yogi would do well to realize that there is a big difference between something that is clean and something that is pure. Of course, cleanliness is a big part of Shaucha, but to think in terms of only of cleansing the body as part of Shaucha is to be considered ignorant; according to the Darshanopanishad; since the Self is pure, the knowledge “I am the Self” is said to be the true Shaucha, which is represented by purity itself.

There are many other sources that differentiate between an internal and external Shaucha. According to the Shandilyopanishad, cleansing the body with earth (soap) and water is external Shaucha, whereas purification of the mind is said to be internal Shaucha, which can only be achieved by training the mind. TheVashishtaSamhita also states something similar; that mental purity is to be attained through spiritual knowledge which results in right action.

Purifying the mind involves increasing discipline and control over our incessant mental activity and perhaps the most important goal of Sauca. During the normal course of a day, most of us experience a constant, random inner dialogue, a disturbance or chattering of the mind. Whenever we find our senses being pulled in one direction or another, we have opportunity to observe how the mind follows, as well as our attention and energy. Devotion, self-study, concentration and meditation are all recommended as methods to bring this constant “chattering” under control.

On the physical level, Asana (postures) and Pranayama (breath work) are effective means to cleanse our physical bodies. In “Light on Yoga” BKS Iyengar says: “The practice of asanas tones the entire body and removes the toxins and impurities caused by over-indulgence. Pranayama cleanses and aerates the lungs, oxygenates the blood and purifies the nerves.”

Since ancient times Shaucha has also been viewed as an opportunity to consider the importance of diet and nutrition, our eating habits, and the effect food has on our bodies. According to Yoga philosophy, food is meant primarily, to nourish and sustain the body, promoting continuous spiritual development.

In conclusion: Shaucha (purity) is not only important when it comes to our physical bodies, but to our environment, especially where we live and practice yoga. It is also of significant importance when it comes to the foods we eat, the words we choose when speaking, and the cultivation of mental discipline. At its very foundation however, Sauca emphasizes the removal of obstructions to the inherent purity of our hearts. When this is attained, the inner mental dialogue is naturally quieted; because one’s whole being is unified, along with confidence and conviction. When unhesitatingly entering into a pure act, simultaneously the student has access to the source of both energy and respite. Ordinarily, these moments may come and go with uncertain regularity; however, yogic texts propose that we can promote such experiences by cultivating devotion toward and sincere appreciation for others, including a regular practice of gratitude, and the unrestricted offering of loving affection.

The Five Niyamas (Part 1 – Shaucha)

The next article will continue this series with: The Five Niyamas (Part 2 – Samtosha)

The Five Yamas (Part 5 – Aparigraha)

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This is the fifth and final article of a five part series based on this post: The Eight Limbs of Yoga (Part 1 – Yama)

The Five Yamas (Part 5 – Aparigraha)

 

 

The fifth of the five Yamas is Aparigraha, a Sanksrit word for greedlessness or non-grasping. It comes from the word parigraha, which means reaching out for something and claiming it for oneself; by adding the ‘A’ it becomes its antonym. Aparigraha, unlike Asteya, means taking what is truly necessary and no more.

Aparigraha instructs the students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga) to consider what they really need, and to diligently question if greed might be driving them to pursue something simply to delight their senses once again. Patanjali says of Aparigraha: “When one is steadfast in non-possessiveness or non-grasping with the senses (Aparigraha), there arises knowledge of the why and wherefore of past and future incarnations.” (Yoga Sutras 2.39 – aparigraha sthairye janma kathanta sambodhah).

The reason yoga insists upon the practice  of Aparigraha (non-greediness) is because every time something is pursued that appears on the “outside” of yourself, you get farther away from your own Divine essence which is inherently “within”. Take some time to ponder these words regarding Aparigraha by B.K.S. Iyengar in Light on Yoga: “By the observance of Aparigraha, the yogi makes his life as simple as possible and trains his mind not to feel the loss or the lack of anything. Then everything he really needs will come to him by itself at the proper time.”

While it is important for us have certain material objects in our life so that we can live without undue struggle, hoarding things and/or becoming obsessed with material possessions results in these possessions controlling the direction of our life. Seeing material objects simply as tools that can help us to accomplish our goals in life, can free us from being bound or controlled by these objects. When our focus is no longer directed outward towards the material world, we find we then have opportunity to focus on our inward spiritual journey that frees us up to create positive change and to purify ourselves. The student then recognizes that the collection or hoarding of things implies a lack of faith in Divine Providence to provide for their future.

Aparigraha also gives us permission to release any fear or clinging we may experience during loss of anything that we believe we “own”. This yama has a huge effect on both suffering and happiness whether momentary or in the long term. All suffering, no matter how intense, is caused by our resistance to loss (or change). It’s so simple, whenever we cling to something, we suffer; and this applies to both material things and concepts.

Implementing the practice of Aparigraha in your yoga routine can be as simple as deciding to let go of something during that session. For example; try letting go of the idea of doing an asana perfectly, or perhaps better than someone else. You can also let go of the fear of some difficult poses and approach them in a different way. When doing this, you’re letting go of your fear of change and loss, and you’re able to break free of habitual ways of thinking and/or doing.

Be mindful of what you are holding on to in your practice and consider what would happen if you simply gave that up. Do you unnecessary hold on to muscle tension? Are there places in your body where you can relax, yield and allow the energy to flow? Are you able to maintain a gentle attitude toward your poses, surrendering the impulse to try to achieve a goal that may be impractical or premature. Do you need to forcefully “own” a certain pose in your mind or can you surrender the notion of “owning” and simply visualize it and experience it through your body? This is a proper way to inquire according to Aparigraha.

The Five Yamas (Part 5 – Aparigraha)A quick summary: Aparigraha is really all about letting go. It’s about living the “now”, this present moment, and doing that with generosity, truth, and compassion; then its very essence can embrace all the other yamas.

Stay tuned, the next series of articles will address each of the five Niyamas – See: The Eight Limbs of Yoga (Part 2 – Niyama)

The Five Yamas (Part 4 – Brahmacharya)

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This article is the forth of a five part series based on this post: The Eight Limbs of Yoga (Part 1 – Yama)

The Five Yamas (Part 4 - Brahmacharya)The forth of the five Yamas is Brahmacharya – a Sanskrit term that translates into English as “behavior that leads to Brahman”. The word brahmacharya stems literally from two root words – Brahma, (shortened from Brahman), represents the absolute, eternal, supreme God-head. (As opposed to “Brahmā”, the deity in the Hindu triad responsible for creation), and “Charya”, which means “to follow”. So Bramacharya is generally translated as activity, a mode of behavior or a “virtuous” way of life, i.e.; a lifestyle adopted to enable one to attain the ultimate reality.

Brahmacharya dictates the behavior and lifestyle of students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Patanjali says of Brahmacharya: “When walking in the awareness of Brahmacharya (the highest reality) is firmly established, then a great strength, capacity, or “virya” (vitality) is acquired.” (Yoga Sutras 2.38 – Brahmacharya pratisthayam virya labhah).

Brahmacharya brings virya by recognizing (and remembering) the highest and purest energy or force of reality, then that energy is not dissipated. Because it is not dissipated, it seems as if it’s acquired, attained, or gained and this keeps growing. Although we appear to gain virya, which is strength, vigor, vitality, and courage, virya is actually an inherent aspect of our subtler nature, which we have never been without.

Most often celibacy is considered to be the primary practice of Brahmacharya. However, celibacy isn’t the cause, instead it’s the effect. The practice, or cause, is of constant remembering of the highest reality, absolute truth, the divine, or the presence of God (Brahman). This very recognition and remembrance is the cause, and celibacy is the inevitable result. Since the end result might be so visible when observing a spiritual person, or practicing yogi, we tend to mistakenly reverse cause and effect, and imitate what we see on the surface and try to practice, starting with the restraint of sensual urges. Once again, the practice of Brahmacharya is focused on walking in the awareness of the highest reality, absolute reality, remembering the divine, or practicing the presence of God. When the yogi reaches the point where remembrance of the Divine is seamless all sexual urges drop away by themselves along with other primitive urges and desires.

The practice called Brahmacharya, does not necessarily mean total or absolute abstinence from sex as it is often mistakenly translated. The word literally translates as “resting in Brahman,” or “cultivating awareness of the Absolute Divine Reality”. The positive effect of this practice is that the senses are not so easily distracted. Therefore, the regulation and control of the senses is the natural outcome of the yogi’s resolute practice of remembrance of Truth. It is definitely not a case of a forced restraint of the sexual urge, or of any of the other sensory desires. 

Yoga recognizes two paths in regard to Bramacharya; the path of renunciation, and the path of worldly (or family) life. In one (renunciation) there is a gradual progression to the complete abstinence from sex, and in the other (family life) there is wise and intentional regulation of the sex life. Both are recognized by most schools of yoga as valid paths. 

In summary: The issue of balancing sex and sadhana (spiritual practices) is very practical. Regardless of one’s background, especially with such a diversity of peoples, societies, and cultures, it should be self-evident that a poorly regulated sex life can (and often does) lead to external problems in life, as well as internal anxieties. A well-balanced, healthy sex life leaves one with peace of mind and mental/emotional stability. That peace and stability, while not directly causing meditation, allows a stability and provides a fertile ground from which meditation can more easily arise, greatly assisting us in cultivation of our awareness of the Divine (Bramacharya).

The Five Yamas (Part 4 - Brahmacharya)

Stay tuned, coming up next: The Five Yamas (Part 5 – Aparigraha)

The Five Yamas (Part 3 – Asteya)

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This article is the third of a five part series based on this post: The Eight Limbs of Yoga (Part 1 – Yama)

The Five Yamas (Part 3 – Asteya)The third of the five Yamas is Asteya – a Sanskrit term that translates into English as “avoidance of stealing” or “non-stealing”. But in principle Asteya means more than that, referring also to not coveting, nor hoarding, as well as not obstructing other people’s desires in life.

Asteya guides students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga) in the practice of cultivating an awareness of what is theirs and what isn’t. Patanjali says of Asteya: “When Asteya (non-stealing) is established, all jewels, or treasures present themselves, or are available to the Yogi.” (Yoga Sutras 2.37 – Asteya pratisthayam sarva ratna upasthanam). In other words, when the heart is pure, all means will come.

Additionally, Asteya includes the concept that you should learn to be content with what comes to you naturally and by honest means. If you find yourself dwelling on things that other people have and comparing that to what you don’t have, eventually the thought of taking something that isn’t yours becomes more acceptable, and subsequently this thinking can lead to actual theft. You may even be able to convince yourself that someone else has so much they won’t miss this or that if you take it, in other words you’re giving yourself the permission to steal. This approach might reduce your feelings of guilt, but only temporarily and for a short time, for in the long run this still a violation of Asteya.

Although many people aren’t aware of it, the idea of “hoarding” is another aspect of Asteya. Suppose you are keeping more than what you need for yourself rather than sharing or giving away things that you no longer want or require. Excessive accumulation of money and possessions are good examples or signs of hoarding, as well as other things, including eating too much food. Naturally you should keep what is necessary and reasonable in order to provide for yourself and your family, but a thoughtful analysis should be made, and diligence exercised as to what is actually necessary, compared to what you may be clinging to because of various mental, physical or emotional attachments.

Yoga teaches us that when we relinquish our desire for something it will come to us by itself if and when we really need it. This holds true for Asteya as presented by Patanjali in his Yoga Sutras. After all, desire is the root cause of taking what doesn’t belong to us, and when we give up our desire for things, all sorts of “treasures” will come to us naturally, and by themselves. To master Asteya we should begin curbing our desires little by little and one by one; through regular Yoga practice, gradually our thoughts and deeds will come under our conscious control.

To summarize: Not hoarding implies taking only what you need and nothing more. If the world offered us a limitless supply of resources, then it might be acceptable to take as much as you want. But of course the world does not have limitless resources, and if we take more than we need, then we leave others lacking, essentially stealing from them by depriving them of their rightful share of the resources. The idea of Asteya, especially when combined with the other Yamas, has a very deep meaning and the more you think about it, the more you begin to realize all the subtle ways that you can steal. Eventually, with regular practice, you’ll be able to recognize any action that might create disharmony and see that Asteya and Ahimsa (like the other Yamas) are closely tied together.

The Five Yamas (Part 3 – Asteya)

Stay tuned, coming up next: The Five Yamas (Part 4 – Brahmacharya)

The Five Yamas (Part 2 – Satya)

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The Five Yamas (Part 2 – Satya)

Satya

This article is the second of a five part series based on this post: The Eight Limbs of Yoga (Part 1 – Yama)

The second of the five Yamas is Satya – a Sanskrit term that translates into English as “truth”, “truthfulness” or “honesty”. Satya is also defined in Sanskrit as “sate hitam satyam” which translates to “The path to ultimate truth or Sat is satya (the real truth)”.

Satya is indispensable for students and practitioners of Patanjali’s “classical” Yoga (Raja Yoga). Patanjali says of Satya: “As truthfulness (satya) is achieved, the fruits of actions naturally result according to the will of the Yogi.” (Yoga Sutras 2.36 – satya pratisthayam kriya phala ashrayatvam)

Basically what is meant by this is; for the one who increasingly practices honesty or truthfulness in all their actions, speech, and thoughts, their will is naturally fulfilled. But there is a cautionary note associated with this sutra, being the exercising of care in speaking truth: Truth needs to be concurrence with thought, word and deed. It must be true to fact and at the same time considerate. If by speaking the truth, another is hurt it ceases to be truth and becomes himsa [harming]. So, the student or yogi is instructed to exercise great care when speaking and each word must be weighed carefully before it is voiced.

The relationship between Satya (truthfulness) and Ahimsa (non-harming) must be balanced, even though, at times, this practice can be extremely challenging, if not downright confusing. It’s important to keep in mind that Ahimsa is the primary focus and central goal when practicing the five Yamas, and that the other four Yamas are in service of it. Learning how to delicately balance not lying, while at the same time avoiding being painfully honest with others, is a real art within Yoga practice.

When you consider the many situations in life when your so-called “truthfulness” might cause pain to others, it can be overwhelming, this may include something as simple as your comments about a meal served by a friend or how you respond when someone asks you about their appearance or clothes when they’re dressing for some special event? If your mind isn’t “in the moment”, and quick enough to artfully maneuver around such a situation, you would have to choose to be either painfully honest, or marginally honest for the sake of not hurting the other person. Of course, we’d all like to be quick-minded enough to balance non-harming and non-lying perfectly, but many of us have not yet developed the skill necessary to master this, and need to remain ever mindful of the most important practice, which is to first and foremost to cause no harm. This principle also applies to practicing the other Yamas.

Throughout the world the greatest spiritual teachings all acknowledge that what we say has profound power to affect our consciousness and the consciousness of others. Buddhism, for example, teaches “Right Speech” as one of its main precepts. In this context, “Right Speech” is taken to mean speech that is non-harming, posessing the intention to support all sentient beings. In his Yoga Sutra (Chapter II, verse 30), Patanjali presents the concept of Satya (truthfulness) as a similar teaching, but he offers a slightly different approach. Satya is one of the five yamas, and because it’s presented as a yama, Patanjali’s teaching on the subject has mainly been associated with restraint rather than with action; focusing on what we should refrain from doing rather than with what specifically we should do. The teaching of satya is not presented in this manner is not meant to be an accident, oversight or negative in any way. Instead, the practice of satya is about restraint in a positive sense: it’s about slowing down, filtering, carefully considering our words so that when we utter them, they are in harmony with the first yama, ahimsa. Patanjali and even his major, contemporary commentators agree that no words can reflect the truth unless they flow from the spirit of non- harming and non-violence. And as a result Patanjali is in perfect harmony with the Buddhist teaching of “Right Speech”. Patanjali made it clear that he did not want his students to confuse Satya with speech that is factually accurate but harmful.

To summarize; the yogic practice of Satya instructs the student to mindfully and carefully choose their words so they do the least harm, and most good.

The Five Yamas (Part 2 – Satya)

Stay tuned for: The Five Yamas (Part 3 – Asteya)