Saucha: (First Niyama) Purity/Clarity

We often refer to Niyamas as the “Do’s” or observances of Yoga. To follow the Niyamas is to take a pro-active attitude toward life. The first Niyama, which Patanjali mentions is Saucha, means cleanliness or purity, but this is a much deeper issue. Cleanliness and purity have many levels.

Saucha is the purposeful movement of purity in thought, action, intention and in words.  At first this particular niyama may sound judgmental.  If the concept of “purity” is interpreted with rigidity it is distorted. A more practical way to understand Saucha is to simply observe that if one embraces impurity in thought, word or deed, they will suffer. This suffering has more to do with our thoughts than our actions.  It may take years to understand saucha on this more complex level. A good rule is to always check if one’s intention originates in purity, goodness and love.

Saucha (purity) means both bodily and moral purification.  Purification is much in evidence in Yogic practice.  The breath controls, postures, hygienic processes, and dietary rules described in Yoga of Breathing all contribute to psychophysical purity, whereby body and mind are prepared for the progressive refinement of consciousness that is the Yoga of Meditation.  Yogins are instructed to change the quality of their body cells by eating sattvic (purity) foods , and sattva is the guna which predominates in pure consciousness.  Internal (ethical) purity is obtained by obeying the abstinences and observances. 

Practice: evenness of mind, thoughts, speech and discrimination.  Keep the environment clean and clear. Orderliness surrounding the self and our thoughts. Orderliness of environment. Clearing of energy.

Saucha/not Judgmental

 

Santosha: Contentment

 

Santosha (contentment) is cultivation of calmness and equanimity of mind. In the immobile postures (asanas) and smooth, rhythmic breath controls (pranayama) are helpful.  All the yogic disciplines foster contentment.  Peace of mind comes, the Yoga masters say, when body and mind are kept pure.  Yogins should be cheerful and uncomplaining, even in the midst of chaos both on their mats and in their lives.  Tush, the root from which Santosha comes, means “to be pleased.”

It is easy to understand theoretically that through the cultivation of Santosha the yogi is content (pleased), but the process of cultivation may not be so overtly clear.  According to yogic philosophy we cultivate Santosha through acception of what “IS”.  We never push or pull against reality and instead make the best out of everything and move from a place of gratitude.

Santosha is contentment, acceptance, and an attitude of gratitude. Remaining focused in the face of adversity. It is a practice of choosing Love (consciousness) rather than Fear (unconsciousness).

Practice:   Remain calm with success or failure.  Neither cling or push away life’s experiences.  Instead embrace all experiences with a gratitude and joyfulness that does not depend on any externals.  A nice adage for Santohsa is  “accept that which we cannot change, change what we can, and have the wisdom to know the difference.”

Santoshsa is not rooted in externals

By including contentment as an active practice rather than a reaction to events around us, Patanjali points out that peace of mind can never finally rely on external circumstances, which are always changing in ways beyond our control.

Santohsa requires our willingness to enjoy exactly what each day brings, to be happy with whatever we have, whether that is a lot or a little. This second Niyama uncovers the hollowness of achievement and acquisition; while material wealth and success are not evil, they can never, of themselves, provide real contentment.

Santoshsa in the midst of the storm

We can easily practice santohsa on the sunny days, in beautiful moments and joyous experiences of our lives. Patanjali asks us to be equally willing to embrace the practice of Santoshsa on stormy days, in difficult moments and the not so content moments of our lives. 

Only when we can be content in the midst of difficulty can we be truly free. Only when we can remain open in the midst of pain do we understand true openness and freedom.