—Yama Niyama—
—Swami Lakshamanjoo—
∫Sunday, April 27, 1980∫
Every human being must strive for self-realization. When the individual self has right knowledge of the universal Self and recognizes its Divinity without the least apprehension, it is known as Union or Yoga. Patanjali has explained eight limbs of Yoga in his Yoga-Sutras. However The Kashmir Śaiva philosophy also recognizes the Yoga-Sutras and we have our own independent system for limbs of Yoga, where it is stressed that the first two parts, i.e. Yamas and Niyamas must have already been practised. In Kashmir Śaivism the eight limbs of Yoga begin from Asanas—the right posture. By practising the first two one prepares oneself for the spiritual path. This is the development of etiquette. This is the external behavior. Unless one develops the external behavior how can one delve deeper into subtleties!
नित्योदिता पराशक्तिर्यद्यप्येषा तथापि च।
बाह्यचर्याविहीनस्य दुर्लभा कौलिकी स्थितिः॥
— Quoted by Jayarathа on Tantraloka 12.16.
Meaning:
The power of supreme consciousness is always present in awareness, always pure and untainted. But for a person who lacks in external behaviour, it is impossible to get established in this unalloyed bliss.
Therefore, unless the aspirant has become well prepared in the external behaviour, or developed the right etiquette, he is bound down with chains of illusion/limitedness and doubt more and more in the prison of this world.
तथा हि शंका मालिन्यं ग्लानिः संकोच इत्यदः॥
संसारकारागारान्तः स्थूलस्थूणाघटायते।
— Tantraloka 12.20-21.
Meaning:
Ignorance is the subtlest impurity which gives rise to doubt. This loosens the spirit of courage to advance towards purity of mind and renders lethargic. Automatically one gets bound to limitation of body etc. This causes degradation. Thus the human being gets strongly tethered like tame animal with the rope of ignorance in the prison of this world.
Therefore, it is necessary that one must first execute one’s efforts towards the development of external behaviour or etiquette for becoming fit to receive grace of the Master.
Otherwise, the one upon whom the Master becomes angry is left out:—
गुरुर्हि कुपितो यस्य स तिरोहित उच्यते।
—Tantraloka 23.63.
The favour of doing good is denied to him.
It is, therefore, stressed that the five Yamas (internal disciplines) should be followed first:—
∆ Non-violence (Ahiṃsa) ∆ — Do not hurt anybody by mind, word or deed. Do not reveal the faults of others. Keep quiet. Do not look to others' faults. Seeing your ideal they will by themselves be set right. By practising this virtue one's foes turn into friends in course of time.
∆ Truth (Satyaṁ) ∆ — Do not harbour any idea of deceit and trouble in the mind in your dealings with others. Speak the loving and sweet truth. Do not use harsh words in doing so, lest the listener's feelings should get hurt in any way. Be friendly with all. Being truthful in this sense your word of blessing will bear immediate fruit. Your word will be effective.
∆ Non-stealing (Astēyaṁ) ∆ — Do not have any idea of stealing through your mind, word or deed. Never even think, for instance, “what a nice watch he has. I would like to have this.” Mere thinking like this involves you in the crime of theft. One who never steals or becomes greedy, enjoys real happiness.
∆ Celibacy (Brahmacaryaṁ) ∆ — Maintain high character in mind, word and deed. Even the householder, who leads his life according to the injunctions of the Sacred Ordinance, can live the life of Brahmacaryaṁ—celibacy. To be given to the practice of the Realization of Self is also termed celibacy. Such a person gets wonderful powers and no common man can compete him.
∆ Non-hoarding (Aparigrahaḥ) ∆ — Hoarding money and articles of enjoyment out of selfish aim will avail you no good. Do not keep more than what suffices your needs. If you do you are committing a great social evil. By the practice of this virtue you can have clear knowledge of past and future births.
You must also practise the following Niyamas (external disciplines) in right earnest:—
∆ Purity (Śaucaṁ) ∆ — Dress and food must be clean and pious. Internal purity is to have healthy and pious thoughts and friendliness towards all. Attachment and hatred are both impurities. Throw them off into the river so that they do not come to you again. By doing so you will understand that this body is always impure. Renunciation will dawn.
∆ Contentment (Santōṣaṁ) ∆ — Have faith in yourself and never be greedy. You will get immense joy. You must be always up and doing but do not feed greed.
∆ Penance (Tapas) ∆ — Follow your duty according to your own capacity and circumstances, even if you may have to face hardship. Your internal organs will get purified by doing so. You will develop fine intellect to enable you to understand the subtleties of life.
∆ Self-study (Svadhyāya) ∆ — Study of the sacred scriptures of Trīka śāsana leading to knowledge of Self. Repetition of Gāyatrī Mantra with Aum syllable and breathing exercise (Prāṇāyāma) will lead you to study your own self. By this you can receive the favour of your ideal deity.
∆ Surrender to Self (Īśvarapraṇidhānaṁ) ∆ — Always resign yourself to the will of Self. That will ward off all obstacles and grant success in concentration.
In summing up, I have to say again that unless you are friendly among yourselves, unless you cultivate the habit of being truthful, unless you give up looking to the faults of others, unless you eradicate greed and unless you cast your life according to the injunctions of the Sacred Ordinance, mere studying and learning lessons will avail nothing. Your thoughts must be pure and pious, you must be able to avoid greed with full confidence and faith in your own actions—Both past and present, you must increase your power of tolerance and endurance and you must witness your own deeds resigning everything to the will of Self. Then life will be beautiful and you will be blessed. To be continued on internal posture.
∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞∞
— The Awareness Of The Supreme Consciousness; Revealed by Īśvarasvarupa Swāmī Lakṣamaṇajū.