Niyama - 2nd Limb
The niyamas also consist of five limbs, namely shaucha, internal and external purification; santosha, contentment; tapas, austerity, swadhyaya, self-study and Ishwara pranidhana, surrender to divinity.
1) Shaucha: Shaucha is purity, both internal and external. External purity generates internal purity. For example, a bath early in the morning helps one to get into the meditative mood quickly. With the practice of shaucha one gradually gives up attachment to the body and it becomes easier to maintain brahmacharya.
Removal of lust, anger, greed, jealousy, etc. constitutes internal purity. Internal purity is more important than external purity. It makes the mind one-pointed, bestows serenity, cheerfulness, poise and happiness. It instils love, patience and magnanimity. Therefore develop internal purity through vigilant effort.
2) Santosha: Santosha or contentment cuts at the root of all desires. It bestows peace, one-pointedness of mind, serenity and satisfaction. It brings success in the practice of yamas. Contentment does not mean satisfaction, but willingness to accept things as they are and to make the best of them.
Divine light will descend in a contented mind alone. A contented person is satisfied with his lot. He is happy in whatever condition he is placed, he does not crave for things he does not have. Contentment is a mystic stream of joy that cools the three fires of samsara and joins with the ocean of immortal bliss.
The mind is always restless on account of greed. Greed is a kind of internal fire that consumes one slowly. Contentment is a powerful antidote for the poison of greed. It is said that there are four sentinels that guard the domain of moksha: shanti or peace, santosha or contentment, satsanga or company of truth and vichara or enquiry. It you can approach any of these sentinels you can get hold of the other three.
3) Tapas: Tapas is one of the three methods of dynamic yogic practice. Tapas means austerity or even practice of penance. A yogi of tapas is brilliant like a blazing fire. Tapas also means restraint of the senses and meditation. It leads to control of the mind. Austerities like occasional fasting and observance of silence increase the power of endurance. Standing on one leg, raising one hand up for a long time is also tapas, but this is tamasic tapas of an ignorant person. The unintelligent tapasvi is always irritable, hot-tempered and proud. So practise intelligent tapas. it includes chanting of powerful mantras like om and om namah shivaya etc Mental tapas is more powerful than physical tapas. He who bears heat and cold does physical tapas. He increases his power of endurance, but he may not be able to bear insult. He will be easily upset by a harsh or unkind word for he has disciplined only the physical body. To keep a balanced mind in all conditions of life, to bear insult, injury and persecutions, to be ever serene, contented and peaceful, to be cheerful in adverse conditions, to have fortitude in meeting danger, to have presence of mind and forbearance, are forms of mental tapas.
4) Swadhyaya: Swadhyaya or self-study is not just study of scriptures and books written by the realized ones, but also enquiry into the nature of the self. Swadhyaya is asking the question, “Who am I?”Swadhyaya is indirect satsang. When you cannot get the direct company of the realized and the wise, swadhyaya clears doubts and strengthens the flickering faith. It fills the mind with sattwa, inspires and elevates the mind, helps in concentration and meditation, cuts new positive grooves in the mind and makes the mind run in these grooves.
5) Ishwara pranidhana: Surrender to God is Ishwara pranidhana. This is the practice where the devotee consecrates everything to the higher force or divine, . He no longer has a will of his own. He says, “I am thine. All is thine. Thy will be done. I am an instrument in your hands.” Self-surrender is regarding every work as that of the Supreme Lord and renouncing all claims to its fruits. In surrendering his will to the Divine the devotee’s will becomes one with the cosmic will. He becomes one with the Lord. There is no loss in surrendering one’s will to God. Self-surrender makes the devotee feel the reality of divine grace and the Lord’s readiness to bestow help on him at all times. The divine influence streams into his being and moulds it to make it a fit medium for divine realization and divine instrumentality.
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Om
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