A Code of Ethics: Yamas and Niyamas

CHAPTER FOUR

Raja Yoga

The next major study is that of Raja Yoga, the Yoga of Concentration and Meditation. It is based on the Yoga Sutras of Sage Patanjali dating back to the second century B.C. Raja Yoga, literally meaning “Royal Yoga,” deals with the profound study of the mind and how to control it.

According to Raja Yoga, each person has unlimited potential, and through profound and scientific techniques, one is able to tap into this infinite potential. It covers many topics; a few basic ones are addressed in this book.

The purpose of Yoga philosophy is to remove “pain” of all kinds—physical, mental or those experienced through life’s circumstances. This pain cannot be removed unless the mind and its way of thinking are changed. Raja Yoga presents some simple scientific and methodical techniques which, when followed, very effectively change the mental makeup of the individual.

Here it should be understood that one is not required to believe in anything—no concept of God is imposed upon you, or any way of worship or faith. A profound psychological change is effected through Raja Yoga by way of which one is able to better understand, handle, and finally overcome “pain.”

THE EIGHT STEPS OF RAJA YOGA

The basic structure of Raja Yoga is laid out in eight steps. The first five steps are “external” (Bahirmukhi), or relevant to the psycho-physical body. The last three steps are “internal” (Antarmukhi), or more mental in nature.

Cultivating a Code of Ethics

The first two steps are the Yamas and Niyamas— the Restraints and Observances. They lay down the ethical foundation for the practice of Yoga and are similar to the Ten Commandments in the Bible.

1. Yamas (Restraints)

The first Restraint is Ahimsa, or Non-violence. This is the basic virtue of Yoga ethics and supersedes all others in importance. It is practiced by not hurting anyone in thought, word or deed, and implies cultivating a feeling of Universal Love towards all life and understanding that the same light of consciousness flows through everyone and everything. Non-violence therefore is practiced on the philosophical basis and insight that all living beings are essentially one.

The second virtue is Satyam or Truthfulness, and has many implications. It implies being truthful to oneself, through sincerity. Self-sincerity is of the utmost importance, for it does not allow you to rationalize your errors. It allows you to see them as they are, so you can correct them. The second implication of truthfulness is that of being outwardly truthful, speaking the truth. But note, speaking the truth is conditioned by the law of non-violence—if the truth is going to hurt someone, then do not speak it. Say nothing!

The third restraint is Brahmacharya, and literally means celibacy. The implication of sublimating sexual energy has far-reaching effects in the study of Yoga. The simple understanding is that the mind runs after repetitive experiences of gratification through food, drink and sex, only when it does not have a better dimension, a lofty perspective of Universal Love and higher ideals. That process continues endlessly without any substantial satisfaction, creating more and more craving.

Brahmacharya does not imply an indiscriminate withdrawal from sex, but rather the intelligent handling of it. Those who enter a householder’s life consider sex as a means for procreation and thereafter learn to channelize their energy to attain higher ideals and goals. These first three virtues are the most important and fundamental to the progress in Yoga.

The fourth Restraint is Asteya, or Non-stealing, implying freedom from desiring, misappropriating or taking the possessions of others.

Aparigraha or Non-covetousness is the fifth restraint, and is practiced by “simple” living and possessing little. Instead of hoarding objects, live a life of simplicity. The fewer the possessions, the easier it is for the mind to enjoy an atmosphere of peace.

2. Niyamas (Observances)

The first Observance, or Shauch, is Purity, referring both to physical and mental purity. Keeping the body clean and healthy by following the laws of hygiene, paying attention to what you eat, and proper elimination comprises “external” purity. Keeping the mind free from jealousy, hatred, anger, and other negative sentiments comprises “internal” purity.

Santosh, or Contentment is the second Observance, and implies keeping the mind free from craving for more and more “objects” of the world. It is a state of peace and tranquility within oneself that is undisturbed at all times, no matter what one's circumstances or conditions may be.

The third Observance is Tapas or Austerity. This is the practice of developing physical and mental endurance under all circumstances of life. Remain unaffected and unagitated through life's varying conditions. Austerity is discussed in more detail in Chapter 8 under Kriya Yoga.

The fourth Observance is Swadhyaya. It entails the study of elevating literature, including scriptures, and sharing the knowledge expounded by Sages and Saints. Elevating texts such as the Upanishads, books on Yoga philosophy, the Bible, the Koran and others, offer deep insights into man's real purpose in life and means to attain it. They need to be read with an open mind and profound interest.

The fifth Observance is Ishwar-pranidhana or Surrender to God. God is the Supreme Reality behind all existence, and surrender to that Reality implies an understanding that there is a Divine Plan that governs this universe and everything in it. Therefore, do your best, but do not become upset if your action does not bring the expected result. Have faith in the Divine Plan.

Feel that you are a traveler on a train; you need not carry “your baggage” on your head. Relax and let the train carry it for you. This is the practice of surrender.

From the book Integral Yoga: The Secret to Enlightenment by Swami Jyotirmayananda, published by the Yoga Research Foundation. © Swami Jyotirmayananda. All rights reserved.

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