Namaskaram
Yama - 1st Limb
Yama being the first limb of yoga, the five yamas are the foundation of spiritual life on which the super-structure of samadhi is built. Following the yamas means sticking to ideals and principles. It is about development of positive traits that will transform the human nature into a divine nature and annihilate cravings and negative qualities. When the yamas are truly practised, the heart is filled with cosmic love, goodness and light.
There is a deliberate order in the five yamas.1) Ahimsa (non-violence) comes first because one must remove one’s brutal nature first. One must become non-violent and develop cosmic love. Only then does one become fit for the practice of yoga. Then comes satya or truthfulness. The whole phenomenon of maya or illusion is asat or unreal and the aspirant should be aware of this fact. He should ever remember the truth or Brahman. Next comes asteya or non-stealing. As one must develop moral consciousness, one must know right from wrong, righteousness from unrighteousness, and one must know that all is one. Brahmacharya or continence, which is the fourth yama, is a divine attribute. The aspirant is now becoming superhuman through its practice. The fifth is aparigraha, non-covetousness. The yogic student is now free from cravings, unnecessary wants, the desire to possess and enjoy, and his heart has expanded manifold. Ahimsa: Ahimsa is abstention from injuring any living creature. On the spiritual path, the first step is to eliminate the beastly nature. The predominant trait in beasts is cruelty; therefore, the wise sages prescribed ahimsa as the first yama. Ahimsa is not merely non-killing. It is perfect harmlessness and positive love. It is to abstain from the slightest thought of harm to any living creature. The practitioner must abandon even unkind looks. There is no excuse or exception to the above rule. Harsh words to beggars, servants or inferiors is himsa (cruelty). To fail to relieve pain or trouble in another is negative himsa. To approve of another’s harsh actions is also against ahimsa. So practise ahimsa in its purest form. 2) Satya: Truthfulness or satya comes next in the order of yamas. Thought must agree with word and word with action. This is truthfulness. To think of one thing, say another and do another is nothing but crookedness. By telling lies you pollute your conscience and infect your subconscious mind. The Self is truth. It can be realized only by speaking truth and observing truth in thought, word and deed. There are thirteen forms of truth: truthfulness, equal vision, self-control, absence of envious emulation, forgiveness, modesty, endurance, absence of jealousy, charity, thoughtfulness, disinterested philanthropy, self-possession, and unceasing and compassionate harmlessness. These virtues are attainable only by the unselfish. Truth means the strength to abide by positive principles. Speak the truth, but let it not be unpleasant and speak not any pleasing falsehood – this is eternal religion. It is said that if you speak the truth for twelve years, you will acquire vak siddhi, whatever you say will come to pass. There will be great power in your speech, you will be able to influence thousands. If you are established in truth, all other virtues will cling to you. 3)Asteya: Asteya is non-stealing. This is another form of self-restraint. Why does a person steal? He wants something. When he cannot get it by legitimate means, he steals it. Desire, thirst or trishna is the root cause of stealing. You remove a thing secretly without the knowledge of the owner and you do not want others to know of this act. This is stealing. Taking blotting paper, pins, paper, pencil, etc. from the office is stealing. Hoarding too much money, eating too much, adding to your cravings are all forms of stealing. A yogic student must be free from all these forms of theft. Even a sensitive mind becomes blunt by continuous stealing. Even a little dirt, a little theft affects the mind of a yogic student seriously. He will have to be very careful. Then alone will he have success in yoga. 4)Brahmacharya: The fourth yama is the practice of continence. When controlled, the part of human energy which is expressed in sexual union becomes transmuted into a special spiritual energy called ojas shakti and is stored up in the brain. All great spiritual giants of the world have practised celibacy and that is the reason why they were able to electrify the whole world through the power of their ojas. A yogi with an abundance of this energy keeps his audience spellbound. There is a peculiar charm in his smile and power in the words emanating from his heart. He produces a very profound impression in the minds of all. What is wanted is restraint and not suppression of sexual desire. In restraint no sexual thought will arise in the mind. There is perfect sublimation of sexual energy. But in suppression the aspirant is not safe. When favourable opportunities occur, the repressed desire manifests with redoubled force and there is danger of a miserable downfall. What is wanted is deep inner life. Open yourself to higher spiritual consciousness. Feel the divine presence and divine guidance in your life. Become like a child. Speak to Him freely. Do not hide your thoughts. Pray for light, purity, strength, peace and knowledge. You will be established in brahmacharya. Aparigraha is indeed an aid to the practice of ahimsa, satya and asteya. When the craving is not satisfied you become angry, you hate the person who stands in your way of attaining things. You harm him in different ways, speak untruth and begin to steal things. Aparigraha removes all these. It is the foundation of all yogas, just as dhyana or meditation is the meeting point of all yogas. Om |
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