This article explores the Niyama, a code of ethical principles. Patanjali's Yoga Sutras describe these principles as the second of eight limbs in Raja Yoga. According to Patanjali, Yama and Niyama—the first two limbs—form the foundation of successful yoga and meditation. Yama translates to "restraint, control" (what should *not* be done), setting ethical guidelines for external interactions. Niyama, conversely, means "non-restraint" (what *should* be done), focusing on internal relationships and spiritual growth.

Ethical discipline isn't solely for beginners; advanced yogis also benefit fr om observing Niyama. It strengthens the foundation of spiritual practice. The benefits include:

  • Regular and stable meditation practice;
  • Purification of the jnanendriyas (organs of perception—hearing, touch, sight, taste, smell), improving concentration;
  • Elimination of kleshas (causes of mental fluctuations and suffering) from the subtle layers of consciousness;
  • Calmer emotions and a state of absolute calmness.

Yama and Niyama provide the key that unlocks the spiritual gates.

B.K.S. Iyengar

The Five Principles of Niyama in Yoga

Rishi Patanjali details ethical prescriptions in the Yoga Sutras' second chapter, Sadhana Pada (verses 29–45). In addition to the five Yamas, a yogi must observe five Niyamas:

  1. Shaucha—external and internal purity;
  2. Santosha—contentment;
  3. Tapasya—yogic self-discipline;
  4. Svaadhyaya—knowledge of one's inner essence, studying texts;
  5. Ishvara Pranidhana—surrender to the Supreme Being, the Universe.

Patanjali's Niyama establishes a personal discipline for yoga and meditation practitioners. Ethical discipline transcends occasional actions or exercises; it's a fundamental approach to self. Mere familiarity with these rules is insufficient; lifelong adherence is crucial for effective yoga and meditation.

Mastery in yoga is impossible without adhering to the ethical prescriptions of Yama and Niyama.

B.K.S. Iyengar

Shaucha, or Purity

Shaucha is the first Niyama principle. Yogic cleanliness encompasses external and internal purity.

External purity involves basic hygiene: daily washing, brushing teeth, maintaining a tidy home, etc. Cleanliness promotes well-being; a healthy body and calm mind are essential for meditation. Shaucha also implies consciously rejecting negative thoughts.

Internal purity improves bodily functions and mental clarity. Beginners should cleanse their bodies of accumulated toxins and impurities before starting yoga practice. Hatha Yoga asanas and Pranayama improve lung ventilation and cleanse the intestines, blood, and nervous system. A clean physical body facilitates better energy flow in the subtle body, freeing the mind from hatred, anger, greed, and pride.

A common question arises: Can one practice Asana and Pranayama (the third and fourth limbs of Raja Yoga) without mastering Yama and Niyama? Yes, and it's recommended. Only highly advanced or exceptionally virtuous individuals fully embody Yama and Niyama. Shaucha, for example, requires absolute purity of body and mind—a state difficult to achieve without asanas, pranayama, and meditation.

Patanjali's Raja Yoga is also known as Ashtanga Yoga ("eight-limbed yoga," wh ere "ashta" means "eight" and "anga" means "limb" or "branch"). This suggests a holistic, not solely sequential, approach. Progress in yoga requires practicing Yama, Niyama, asanas, pranayama, and meditation.

Swatmarama's Hatha Yoga Pradipika presents a different system—Hatha Yoga—suitable for the Kali Yuga (the current age of ignorance). In this age, people are prone to desires and toxins in food. Hatha Yoga prioritizes purification through asanas, pranayama, and shatkarmas (cleansing techniques), delaying the practice of Yama and Niyama until mental purification is achieved.

Bodily pollution affects energy and mental state. Shatkarmas ("six actions") are techniques for physical cleansing and thus align with Shaucha. These techniques include:

  1. Dhauti—techniques for cleansing the esophagus, stomach, and intestines;
  2. Basti—yogic enema;
  3. Neti—techniques for cleansing nasal passages;
  4. Trataka—technique for cleansing tear ducts;
  5. Nauli—abdominal manipulations to improve intestinal peristalsis;
  6. Kapalabhati—a breathing technique stimulating brain cleansing.

Mental state is significantly impacted by intestinal health. Shaucha extends to diet: food should be clean and fresh, ethically sourced. Meat, imbued with the suffering of the animal, and decaying meat and fish release toxins, fostering negative thoughts and hindering meditation. The practitioner's diet should be simple, moderate, and free of chemicals.

According to the Yoga Sutras, Shaucha leads to:

  • Dissociation from one's own body;
  • Dissociation from other bodies (living beings);
  • Cheerfulness;
  • Improved concentration;
  • Control over sensory organs;
  • Ability to perceive one's higher Self (Atman).

Santosha, or Contentment

Santosha emphasizes modesty. The practitioner must accept life's circumstances—material conditions, etc. Resentment, disappointment, or anger hinder practice; a disturbed mind cannot focus for meditation. Acceptance brings peace, facilitating deeper introspection.

Yoga practice requires minimal resources: a quiet place and time. Contentment reduces desire, freeing time for yoga, meditation, and selfless service. The Yoga Sutras state that contentment, not desire fulfillment, leads to supreme happiness. Santosha largely stems from Shaucha—purity of mind.

Tapasya, or Self-Restriction; The Heat of Practice

Tapasya (or Tapa) means self-discipline or asceticism. It signifies firm commitment to yoga and meditation, coupled with dedicated practice. Tapa encompasses the first four stages of yoga—Yama, Niyama, Asana, and Pranayama. The "fire" of Tapasya strengthens the body and purifies the mind, destroying avidya (ignorance). Asceticism eliminates negative habits and tendencies.

Tapas involves voluntary self-restriction and discomfort; however, it shouldn't be self-destructive. The discomfort inherent in yoga practices is a sign of appropriate Tapas.

This includes dedicated, selfless work for others' benefit.

B.K.S. Iyengar, in The Yoga Sutras of Patanjali: Clarification, notes that Ahimsa (non-violence) requires Tapas. Internal discipline enables external compassion and forgiveness.

The Yoga Sutras state that asceticism perfects the body and sensory organs, crucial for focused meditation. The body must function flawlessly during extended meditation sessions, unaffected by discomfort or pain. It must withstand heat, cold, and resist toxins and illness.

Tapas and Samadhi (deep meditation) are the best ways to attain yogic abilities (siddhis). Other methods—inheriting siddhis, consuming potions, or chanting mantras—can lead to moral degradation through pride or negligence.

Svaadhyaya, or Self-Education; Study of Scriptures

Svaadhyaya (self-analysis, self-study) involves studying oneself—from the physical body to the deepest Self. This implies ongoing self-reflection, encompassing mental, emotional, and spiritual aspects. Identifying and correcting negative tendencies calms emotions, leading to stable and profound meditation.

It also involves studying sacred texts. Spiritual teachers have outlined paths to higher meditative states. Studying these teachings provides insight into one's spiritual nature. Through this practice, the individual connects with their inner essence.

Svaadhyaya includes chanting mantras dedicated to specific deities. Swami Satyananda Saraswati's translation of the Yoga Sutras states that self-observation (Svaadhyaya) fosters a connection with a desired deity.

Ishvara Pranidhana, or Surrendering Merits

Ishvara Pranidhana signifies surrendering the fruits of one's actions to the Supreme Being and accepting His will. The practitioner offers actions and their merits to Ishvara (the Universal Soul). The approach is: "It suffices that I do my utmost," leaving the results to the universe. This principle teaches humility and resonates with Santosha. It can be summarized as: "Thy will be done."

Ishvara represents the Supreme Being, a teacher free from karma and suffering, transcending time, place, and circumstance. Ishvara embodies tranquility, freedom, and absoluteness—the ultimate consciousness manifested in humans, symbolized by the syllable OM or AUM.

Lacking foresight into the consequences of actions, selfish pursuits often lead to larger problems. Ishvara Pranidhana focuses on the eternal, not temporary, selfish happiness.

This practice sharpens the practitioner's intellect, facilitating deeper practice. However, Ishvara is not attained solely through intellect; surrendering the ego is challenging, but releasing the "I" and "mine" fosters self-awareness. According to Patanjali, Ishvara Pranidhana leads to Samadhi—a state of complete tranquility and unity.

Niyama and Kriya-Yoga

The Yoga Sutras present three aspects of Niyama, representing three levels of Kriya-Yoga (yoga of action):

  1. Tapasya (yogic practice) unites the first four stages—Yamas, Niyamas, Asanas, Pranayamas;
  2. Svaadhyaya (self-study) is necessary for practicing the fifth and sixth stages—Pratyahara and Dhyana;
  3. Ishvara Pranidhana (surrender) reflects the seventh and eighth stages—Dhyana and Samadhi.

Patanjali identifies three paths to perfection:

  • Karma-marga (path of action, Tapasya) eradicates suffering in its gross (Sthula) form;
  • Jnana-marga (path of knowledge, Svaadhyaya) liberates from subtle (Sukshma) forms of suffering;
  • Bhakti-marga (path of devotion, Ishvara Pranidhana) annihilates suffering in its most subtle (Sukshmatam) form.

Niyama in Other Sources

Patanjali's Yoga Sutras share similarities with Shakyamuni Buddha's teachings, particularly regarding Yama and Niyama. Many world religions have moral and ethical standards aligning with Patanjali's principles.

Other yogic and Hindu sources, such as Swatmarama's Hatha Yoga Pradipika, the Shandilya Upanishad, and the Varaha Upanishad, list ten Niyamas (and Yamas). These lists vary slightly.

List of Niyamas from Hatha Yoga Pradipika:

  1. Tapas—asceticism;
  2. Santosha—satisfaction;
  3. Astikya—faith in the goodwill and actions of a higher power;
  4. Dana—mercy, the desire to give;
  5. Ishvarapujana—worship of the Supreme;
  6. Siddhanta-sravana—listening to the reading of sacred manuscripts;
  7. Hri—modesty, humility;
  8. Mati—a discerning mind, distinguishing truth from falsehood;
  9. Japa—repetition of mantras;
  10. Hutam—inner sacrifice, relinquishing material for spiritual pursuits.

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