Moral precepts and prohibitions (yamas and niyamas) - as the basis of yoga practice

Yama and niyama

At the core of the eight-member path are yama and niyama. Yama is the choice to practice moral restraint in external interactions, and niyama is the observance of daily practices designed to purify the inner connection with the Self.

YAMA

Ahimsa (non-harming). Compassion, patience, love towards others, love towards self, value and understanding.

Satya (truthfulness). Honesty, forgiveness, non-judgement, owning feelings, loving communication, releasing masks.

Asteya (not stealing). Righteous use of things, releasing envy, cultivating a sense of self-sufficiency and wholeness.

Brahmacharya (controlling the senses). Channeling emotions, moderation.

Aparigraha (non-lust). Satisfying needs, not lusts.

NIYAMA

Shaucha (purity). Equality of mind, thought, speech. Purity of the body.

Santosha (contentment). Gratitude, acceptance, peace in the face of both success and failure.

Tapas (purification, enthusiasm). Determination, the will to practice.

Svaddhyaya (study). Reflection, meditation, expansion of knowledge.

Ishvara pranidhana (devotion, surrender). Faith, devotion.

Kant's words can be applied to the teaching of yoga, which says that the world of which we are a part has its macrocosm, and that there is a reproduction of this in the form of a microcosm in every human being. The functioning of the world is based on fundamental laws that are identical for the macrocosm and the microcosm. From the individual's point of view, these laws translate into injunctions and prohibitions (yamas and niyamas). The yamas are the prohibitions and tell us how we are to function in relation to the external world, while the niyamas are the injunctions that tell us how we are to function in relation to the internal world.

Immanuel Kant placed all moral laws within each human individual. Any „moral” action cannot be imposed on us from the outside-by the political or social system or by another individual. Ethics was so important to Kant that he assigned the realisation of its laws the role of the ultimate goal of every human life. For there can be no other justification for human existence than the enactment of the moral law. Each of us is a moral being and this fact explains the meaning of our lives.

As with Kant, the moral precepts and prohibitions (yamas and niyamas) that yoga speaks of are well-known principles that should apply in every society, religion and culture.

What differs between the Eastern and Western worlds is the attitude towards the application of philosophy in everyday life. The yamas and yamis are part of the yoga philosophy, which determines the choice of purpose of an individual's life. One can find only one justification for Western man's indifference to philosophy, namely his total absorption in the struggle for existence, which leaves him no time for deeper reflection. Philosophy can only be practised by those who are not under the power of lusts or too heavy a preoccupation and Westerners are not free in this respect. The study of philosophy is considered an end in itself and as such has almost no meaning for the common man.

In India, the opposite is true. Philosophy is not regarded as a kind of mental gymnastics, but rather-and with deep religious conviction-as a path to salvation, to liberation from the darkness and ignorance that hides from our eyes the wonderful vision of the Supreme. Philosophy is regarded as the key to the labyrinth of life, which opens up to us the secrets of its riddles and indicates the means to reach its goal.

Observance of prohibitions (yama) as a form of social discipline

The practice of yoga requires adherence to these basic laws, where yamas are the first step, aniyamas are the second step of this practice in the eight-step path of yoga mentioned in the first chapter. The yama resembles the roots of a tree in that it is the foundation that forms all the other elements of yoga practice.

All religious and spiritual systems urge moral living. Patanjali defines yamas as the spontaneous evolution of the conduct of every being that evolves. When a person realises that as an individual he is intimately connected to the life around him, that he is a thread in the web of life, he loses the ability to act in a way that is harmful to himself and others. He fits into the rules of social conduct because he spontaneously does good.

Jama are five universal moral prohibitions: - non-harming, non-violence (ahimsa), - truthfulness (satya), - not allowing oneself to steal (asteya), - temperance (brahmaciarja), - freedom from greed, not being greedy (aparigraha).

Non-harming (ahimsa)

The word ahimsa consists of the prefix „a” meaning „not” and the noun „himsa” meaning killing or rape. However, it is a broader concept than the prohibition of killing alone, as it also includes love for all creatures.

A yogi should fight the manifestations of evil and not the persons doing evil. Associated with ahimsa is freedom from fear and freedom from anger. A yogi is not afraid of anyone and no one needs to be afraid of him.

The yogi believes that every creature has the same right to life. He feels that he was born to help others and looks at every creature with the eyes of love. He knows that his own life is inseparable from the lives of others. He rejoices if he can help them to become happy. He puts the happiness of others above his own and becomes a source of joy for everyone he meets. Just as parents embolden a child to take his first steps, so he gives courage to those less fortunate than himself and makes them capable of living. The Yogasutras say that if a disciple follows the principles of ahimsa, all beings around him will desist from hostile behaviour.

If a person takes action from the level of the soul, he is incapable of violence because his whole life is oriented towards peace. Violence does not occur because man's heart and mind are filled with love and compassion for the other. This principle was masterfully applied by Mahatma Gandi when he led India to liberation from British rule. He said: : „If you express love in such a way that it has an effect on the supposed adversary, then he must respond with love (...) This requires much more courage than dealing blows”.”

Very close to the ahimsa is the Christian commandment of love: „Love your neighbour as yourself”. Love is a force that permeates our entire life. Bert Hellinder also speaks about this: „I saw that behind every behaviour, even if it seems strange to us, there is love. It is what works. Also behind the symptoms there is always love. Therefore, the decisive thing in therapy is to find the point where love is concentrated. Then you are at the root and there you also find the path leading to the solution. For the path to the solution always leads through love.”

Non-harming (ahimsa) applies to many aspects of our lives, it talks about the attitude towards people, towards animals, towards nature. In broad terms, following the principle of ahimsa means caring for the environment, taking care of all creatures.

Truthfulness (satya)

The Yogasutras say that if one's thinking is sincere, if one's tongue pronounces words of truth and one's whole life is based on truth, one is ready to merge with the Infinite. Satya implies total sincerity in thought, words and actions. A person who speaks the truth is listened to with respect and attention. However, truth is not only limited to speaking, it is first and foremost an attitude towards life.

Truthfulness derives from a state in which one is able to distinguish between perceptions and interpretations. Realising that truth for everyone can mean something different, we make decisions that are in line with our broader perception of ourselves. Patanjali defines truth as the congruence of thought, word and deed. From immediate benefits

from deviating from the truth, the discomfort resulting from the misappropriation of honesty becomes stronger. Satya is best expressed in honesty with oneself,

From it comes honesty with the outside world.

The commandment of the Decalogue immediately comes to mind: „Do not bear false witness against your neighbour”, which also refers to the truth-that in the word, but also in a broader sense.

Non-stealing (asteya)

Asteya refers not only to taking without permission what belongs to others, but also to using something for a purpose other than it was intended. The yogi reduces his physical needs to a minimum believing that if he accumulates things he does not really need, he is a thief. The desire for possessions, lust, destroys peace and makes people mean and despicable.

Christianity also talks about this, in the commandments: „Thou shalt not steal”,

„Do not covet any of your neighbour's possessions”.

Temperance (brahmacarya)

Brahmacarya means abstinence, living a celibate life, studying holy books. This does not mean that yoga is only for celibate people. It is not necessary to give up marriage and the family hearth to achieve liberation. On the contrary. All traditional Indian legal codes recommend marriage. Without experiencing human love and happiness, it is not possible to know divine love.

Brahmacarya is all about seeing the divine in everything. The yogi uses his strength wisely: he uses his physical strength to work for the Lord, his mental strength to spread culture and his intellectual strength to develop his spiritual life.

This is where the Decalogue also comes into contact with the principles of the yam when talking about bodily purity in the commandments: „Thou shalt not commit adultery”, „Thou shalt not covet thy neighbour's wife”.

Freedom from greed (aparigraha)

Aparigraha - freedom from greed, the abandonment of the accumulation of wealth. This is another aspect of asteya (non-stealing). One should not accumulate goods that one does not really need. One should also not accept anything without earning it-in the form of grace from others, as this indicates poverty of spirit.

By adhering to aparigraha, the yogi simplifies his external life to the highest degree and habituates the mind to indifference to the loss or lack of anything. Then everything he really needs comes to him by itself at the right time. The yogi develops in himself the capacity to feel contentment no matter what happens to him.

Cleanliness (saucha)

Śaucha-purity is of two types: external and internal. Daily bathing is the external śaucha and the internal is yoga postures (asana) and breathing techniques (pranayama). These help to purify one's own thoughts, words and actions.

More important than the physical cleansing of the body is the liberation of the mind from such disruptive emotions as hatred, anger, lust... This inner cleansing is done through self-knowledge.

In addition to purity of body, word and thought, pure food is also essential. Food should be wholesome, tasty and suitable for the body. It should not be consumed merely for sensual pleasures. Food is to sustain health, strength, energy and life. It should be succulent, nutritious and calming. The way we eat and the type of food we eat affect our character.

Diet affects a person's temperament because what they eat affects the functioning of the mind. Humans are the only living beings who eat when they are not hungry. The emotional state when eating is also important-we should not eat when we are agitated, and only good things should be discussed at the table. Yogic texts recommend filling one's stomach half full of solid food, a quarter full of liquids and leaving a quarter empty.

Satisfaction (santosza)

Santosha, or contentment and acceptance of everything that happens to us, induces a state of serenity and kindness. A mind that is dissatisfied cannot focus. The yogi feels no lack of anything and is therefore spontaneously content.

Contentment, is also an awareness of the present moment. Contentment arises when we let go of attachment to the need to exert control, achieve power and acceptance. Through the practice of yoga, peace of mind is achieved, regardless of the situation or circumstances.

Rawness (tapas)

Tapas is an ardent effort combined with purification, self-discipline and rigorous practice. Tapasu heals and purifies the body, senses and mind. Tapas can be of three types; it involves the body, speech and mind. Temperance and non-harming are tapas of the body. Using nice words, speaking the truth regardless of the consequences and not speaking ill of others - these are tapas of speech.

To develop tapas of the mind is to produce a mental attitude in which one is balanced and calm and maintains complete self-control, despite the happy and sad experiences of life. Tapas is also about working without any selfish motive or hope of reward.

Tapas also means fire. People often associate discipline with restrictions. People leading a yogi lifestyle look disciplined because their biological rhythm is in harmony with the rhythm of nature. They get up early, meditate daily, exercise regularly, eat a healthy diet and go to bed early because they directly experience the benefits of harmony between their own rhythm and the rhythm of nature.

Deepest self-knowledge, study, research (swadhyaya)

Swadhyaya is different from mere study, learning.

When people come together for the experience of swadhyaya, the speaker and the audience are in spiritual communication, there is no preaching there, but one heart speaks to the other. For a healthy, happy and peaceful life, it is essential to study spiritual literature. The study of sacred books enables the yogi to concentrate and will help the

in solving difficult problems in life. Through the study of the books, the yogi grasps the nature of his or her soul and obtains a connection with the divine. The sacred books of the world belong to everyone, they are not meant for the believers of a particular religion. Yoga itself is not a religion, it is the science of all religions, learning about it can help one appreciate one's own religion, just as philology is not a language, but the science of all languages.

Knowing oneself, swadhyaya is also interpreted as knowing one's inner self. There is a difference between having knowledge and knowing oneself, just as there is between information and wisdom. Knowing oneself encourages one to refer to oneself instead of external entities. Self-esteem and security come from deep contact with the realm of the spirit, not from things in the environment.

Dedication of one's actions and thoughts to the Lord (iśwara pranidhana)

If a person does not prostrate himself before God, he may overindulge in pride and power and indulge in pleasures. Devotion to pleasures can lead to attachment and lust forcing a person to repeat pleasurable sensations, and if the senses are not satisfied, sadness ensues. While the senses can be tamed with knowledge and self-control, mastering the mind is much more difficult. When one exhausts all one's personal potential and has not yet reached the goal, one turns to God for help. This is where bhakti begins. The yogi prays: „Lord, I do not know what is good for me, let Thy will be done”.

Close to this are the words of the Christian prayer: „Thy will be done on earth as it is in heaven”. By asking for the fulfilment of God's will, we touch upon the immensely important problem of human freedom. In interpersonal terms, the desire for personal freedom and the struggle for such freedom testify to the dignity of individuals and of whole peoples.

However, this does not interfere at all with a readiness to submit to God's will, and this submission itself only has full value if it is carried out in an atmosphere of total voluntariness.

A mind freed from desires for personal gratification should be filled with thoughts of the Lord. If the mind is filled with thoughts of benefits, there is a danger that the mind will again direct the mind towards objects of desire.

Actions reflect the human personality better than words.

The most important message of this niyama is to voluntarily surrender to fate, whatever it may be, with the faith that it will be beneficial to us, because there is some great intelligence in it all. One can hear from people who accept their fate with humility; „you can see it was meant to be this way”, „I needed this experience”.

Basic moral principles

The psychosocial significance of yam and niyam is rarely discussed, yet yoga is primarily concerned with the transformation of the personality.

The yamas and niyamas of yoga were not established merely as precepts of a mere moral code, but as practical guidelines for achieving mental health.

Virtually every religious or social system is guided by universal moral precepts.

Morals are a set of principles that define what is right and wrong. Which, according to a given religious or philosophical worldview, people should follow.

Most people have moral principles deeply inculcated into their subconscious during their upbringing and often do not reflect on their genesis at all. Violation of these principles usually results in internal psychological conflict.

Yamas and niyamas are the first two stages on the eight-step path of yoga. Like the roots and trunk of a tree, they are the foundation without which one cannot begin to follow the path of yoga. Yamas and niyamas are simple universal principles, but in their simplicity-as they often are-difficult to implement. This does not immediately mean that one has to follow these precepts always, all of them; one is entitled to make mistakes. It is more important to agree to them and to accept them fully. The teaching of yoga says in many texts that those who follow the moral precepts do not encounter any difficulties on their path, and that fate favours them.

text: Malgosia Klaniecka

Bibliography:

1 Iyengar B.K.S. (1996), „The Light of Yoga”, Warsaw: Virya

2 Iyengar B.K.S., (1995), „The Tree of Yoga”, Warsaw: Virya

3. Szyszko-Bohusz Andrzej, (2005), „Philosophical, healing and pedagogical aspects of yoga” Krakow

4 Deepak Chopra, David Simon, (2006), „Yoga seven spiritual laws with exercises”. , Warsaw: Studio EMKA Publishing House