Yamas and Niyamas

 Guidelines for Conscious Living

What are they? 

The Yamas and Niyamas are the first two limbs of Pantanjalis eightfold path. They are rules of conduct, ethical disciplines that ensure the Yogin is approaching the serious business of Self-realization in a suitable state of mind. On an ethical plane they provide the purification that is essential preparatory training in Yoga.

 In other words, Yamas and Niyamas are powerful GUIDELINES for conscious living. When deeply contemplated they have the power to positively alter our existence.  It is clear, after reading the Yamas and Niyamas, that yoga is much more than a physical discipline.  It is a path with rich philosophy and spiritually based truths.  With the introduction of this philosophical and spiritual awareness into a social context of our lives, we are offered the opportunity for expansion and growth both individually and as a mass consciousness. The invitation of the Yamas and Niyamas is to contemplate these profound and ancient truths, and then to apply them as a living practice of yoga both on and off the yoga mat.

Why study the Yamas and Niyamas?

Through study of Yamas and Niyamas we learn to manage our energy in an integrative manner, complementing our outer life with our inner development.  We learn to view ourselves and others with compassion and awareness. We learn to respect the multitude of values in the world, balancing our inner growth with outer restraint on the road to a more conscious life.

 

Yamas (Disciplines)

 

Guidelines for how we interact with the outer world.  Social disciplines to guide us in our relationships with others.  

The five yamas are:

1.     Ahimsa                                    Non-violence

2.     Satya                                                Truthfulness           

3.     Asteya                                                Non-stealing                                                                       

4.     Brahmacharya                                    Moderation           

5.     Aparigraha                                    Non-Greed

 

 

Roots of the Yamas & Niyamas 

All the Yamas and Niyamas are rooted in ahimsa (not harming living beings); their aim is to perfect this love that we ought to have for all creatures

Ahimsa: non-violence, kindness, no harm in your action.

Awareness and gentleness in action, thought and speech. Violence arises out of fear, anger, restlessness and selfishness.

“Ahimsa is not merely a negative state of harmlessness but it is a positive state of love, of doing good  even to evil-doer. But it does not mean meek submission to the will of the evil-doer: it means the putting of one’s whole soul against his will.  Working under this law of our being it is possible for a single individual to defy the whole might of an unjust empire, to save his honour, his religion, his soul, and lay the foundation for that empire’s fall or it generation.”

 –Mahatma Gandhi

Practice: compassion, love, understanding, patience, self-love, and worthiness.

Non-violence in action, thought, or words toward ourselves or other living beings.  Begin by viewing yourself with tenderness and compassion and extend that gift out to all those who you pass or meet on the sacred journey of your life. Build bridges with people.

This is NOT “how to be a doormat.” One side of non-violence is creating boundaries for peace if someone is acting violently towards you. “NO” needs to be in your vocabulary to practice Ahimsa. Ahimsa can be powerful. Gandhi’s whole life was based on the principle of Ahimsa, but he used that as a potent tool.

In the actual practice of ahimsa we take responsibility for our own harmful behavior as well as for attempting to stop the harmful behavior we experience around us. Sometimes it takes a great deal of love and compassion, two key elements of ahimsa, to step in and say “no” to what we see happening. Being neutral is not necessarily practicing ahimsa. Instead, practicing true ahimsa springs from the clear intention to act with clarity and love. 

The Greatest Teaching: Ahimsa

Not being like the Lion

 

Ahimsa, the first yama, is perhaps the most famous. It is usually translated as meaning “non-violence,” However, one Sanskrit teacher translated it slightly differently; he defined “himsa” as “lion” and “a” as the negating prefix. Thus, “ahimsa” became “not being like the lion.” This colorful and endearing translation is helpful to those of us seeking to live a life of clarity and insight. 

 

 

 

Violent thoughts

There have been many words written about what ahimsa means. Besides physical violence, there can be the violence of words or thoughts. What we think about others or ourselves can be as powerful as any physical attempt to harm. To practice ahimsa is to be constantly vigilant, to observe ourselves in interaction with others, our thoughts about those interactions and the intention behind our words. Try practicing ahimsa by observing your thoughts when a smoker sits next to you. Your thoughts may be just as damaging to you as his cigarette is to him. 

Ahimsa perfected subsumes all other yogic practices

It is often said that if one can perfect the practice of ahimsa, one need learn no other practice of yoga, for all the other practices are subsumed in it.  Also understood is that whatever practices will be recommended after the yamas must include Ahimsa as well.

Practicing breathing practices or postures, or example, without Ahimsa negates the benefits these practices offer. 

Vedic Story of a Snake: Ahimsa

There is a famous and powerful story about Ahimsa told in the Vedas, the vast collection of ancient philosophical teachings from India. The story is about a sadhu, a wandering monk who would make a yearly circuit to a number of villages in order to teach. One day as he entered a village, he saw a large and menacing snake. The snake was terrorizing the villagers and making their life difficult. The sadhu spoke to the snake and taught him about Ahimsa; it was a lesson that the snake heard and took to heart. 

The following year when the sadhu made his annual visit to the village, he again saw the snake. How changed he was. Now this once magnificent snake was skinny and bruised. The sadhu asked the snake what had happened to cause such a change in his appearance. The snake replied that he had taken the teaching of ahimsa to heart and had realized the error of his ways.

Thus, he had stopped terrorizing the village. Because he was no longer menacing, the children now threw rocks at him and taunted him. He could hardly hunt and was afraid of leaving his hiding place. The sadhu shook his head wisely and said that while he had indeed taught the importance and power of practicing Ahimsa, he had never told the snake not to hiss. 

The powerful message of this story can help to clear up the confusion that sometimes occurs when we try to practice Ahimsa. Making a choice to protect others and ourselves does not violate Ahimsa. To allow violence to occur does not express ahimsa. Staying “neutral” is in reality a form of action.