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[Full title: Eight Steps of Yoga (1) Yama or Abstinences]

According to 惭补丑补谤峁�i 笔补迟补帽箩补濒颈 [the following] five constitute what are known by the term yama.^[1]

1. non-injury (补丑颈峁僺腻);
2. truthfulness (satya);
3. non-stealing (asteya);
4. preservation of one鈥檚 proves (semen) by control over senses (brahmacarya) and
5. non-deprivation (aparigraha);

The 惭补丑补谤峁�i further makes an important observation that: these, which are in fact a great austerity or vow (尘补丑腻惫谤补迟补) are of universal application and are not conditioned by any consideration of birth, place, past, present future or time.^[2]

The goal of Yoga is the highest goal for a human being. One has therefore to prepare oneself mentally for the same by imbibing and practicing these noble intended to cleanse the mind.

The 碍奴谤尘补 辫耻谤腻峁嘺, while enumerating these five constitutes of yama, emphasizes the fact that they bring about purity of mind.^[3] The 艢颈惫补辫耻谤腻峁嘺 also mention only above five yamas.

Now it is necessary to have a proper conceptualization of each of the above enumerated yamas. What is the content of each term and what benefits flows from it towards the goal of Yoga.

(i) Non-Injury or Non-violence (补丑颈峁僺腻):

According to the 狈腻谤补诲颈测补辫耻谤腻峁嘺:-The noble persons define 补丑颈峁僺腻 as 鈥渘ot causing injury to any living being鈥�. It helps in the attainment of the goal of Yoga.^[4]

The 碍奴谤尘补辫耻谤腻峁嘺 amplifies it further by saying that non-causing of injury has to be in every way, i.e. verbal, mental and indeed.

It also assets that 补丑颈峁僺腻 is the ultimate dharma. It is also the ultimate enjoyment. According to this 辫耻谤腻峁嘺, that injury, which is caused in accordance with law (the rules and procedures laid down by the scriptures) does not fall in the category of injury or violence. In fact that is non-violence.^[5]

The Agni 辫耻谤腻峁嘺 also says that 补丑颈峁僺腻 includes everything else just as the foot covers the foot of all others.^[6]

The 艢腻峁囜笉颈濒测 鲍辫补苍颈峁�a诲 also says the same thing.^[7]

惭补丑谤峁�i 笔补迟补帽箩补濒颈 observes鈥搘hen a person masters 补丑颈峁僺腻 all creatures (both human beings as well as those belonging to the animal kingdom) give up a feeling of animosity in his presence.^[12]

(ii) Truth (Satya):

The N膩rad墨ya辫耻谤腻峁嘺 defines it as鈥�

鈥淭o describe a thing, as it is actually is called satya, but the same has to be said with a sense of discrimination about what is dharma and what is adharma i.e. with reference to that which conforms to the code of right conduct and that, which does not鈥�.^[9]

The 碍奴谤尘补辫耻谤腻峁嘺 also says the same thing more or less, but is also eulogises satya鈥搒aying, one gets everything through satya. Everything is founded in satya.^[10]

According to 艢腻峁囜笉颈濒测a 鲍辫补苍颈峁�a诲: That utterance, which through mind, speech, body and action describes a thing as it is actually, is satya. It should also be something which is considered to contribute towards the welfare of all living beings.^[11]

The 顿补谤艣补苍补 鲍辫补苍颈峁�a诲 is however a little more explicit. According to it: when someone says only that which he has experienced through his senses such as seen through his eyes, hear with his ear and smelt through his nose etc. that is called satya. It adds further that according to those who have mastered the scriptures (痴别诲腻苍迟补 in particular), the Brahma is the most superior and all inclusive satya. There is no other truth than that. This belief is the best satya.^[12]

And lastly 惭补丑补谤峁�i 笔补迟补帽箩补濒颈 says:

Once satya is firmly grounded in a person, whatever he says must come true. For example, if that person says that 鈥測ou be a multimillionaire鈥�. It is bound to happen. It is absolutely unfailing.^[13]

(iii) Non-stealing (asteya):

According to N膩rad墨ya 辫耻谤腻峁嘺鈥�

鈥淭aking away of some one鈥檚 property either by theft or by force is called steya (stealing). The opposite is of it is asteya鈥�.

The 碍奴谤尘补 笔耻谤腻峁嘺s definition is almost the same.

According to 艢腻峁囜笉颈濒测a 鲍辫补苍颈峁�a诲鈥�

鈥淣on-coveting of someone else鈥檚 property, either through mind, speech, body or action is called asteya.鈥�^[14]

The 顿补谤艣补苍补 鲍辫补苍颈峁�a诲 蝉补测蝉鈥�

鈥淎 mental in different towards what belongs to someone else, be it as insignificant as a blade of hay or as valuable as jewel or gold or pearl is called asteya.鈥�^[15]

And lastly 惭补丑补谤峁�i 笔补迟补帽箩补濒颈 蝉补测蝉鈥�

When asteya is thoroughly ingrained in a person, all the jewels of the world present themselves to him. That is to say that there is no material wealth or valuable that cannot be available to him.^[16]

(iv) Celibacy (brahmacarya):

The N膩rad墨ya辫耻谤腻峁嘺 says: Giving up of sexual intercourse altogether is called brahmacarya. But if one gives up brahmacarya, then even a man of knowledge (箩帽腻苍补) becomes a sinner.

The 碍奴谤尘补 笔耻谤腻峁嘺 defines it as giving up of sexual intercourse in all circumstances and in every way, physically, mentally and verbally, is called brahmacarya.

The 顿补谤艣补苍补 鲍辫补苍颈峁�a诲 makes it a little more explicit when it says:鈥�

鈥淎voidance of the company of woman physically, mentally and verbally in general and avoiding sex even with one鈥檚 own wife during her menstrual cycle is called brahmacarya. Also applying the mind to the thought of Brahma (God) is brahmacarya.鈥�^[17]

The definition given by 艢腻峁囜笉颈濒测a 鲍辫补苍颈峁�a诲 is almost the same as given by 碍奴谤尘补 笔耻谤腻峁嘺.^[18]

The Agni 笔耻谤腻峁嘺 gives a rather detailed description of what constitutes brahmacarya. According to it; renunciation of sexual intercourse is brahmacarya.

It has to be total and include:鈥�

1. Renouncing it mentally;
2. No mention of sex;
3. No amorous sport;
4. No staring at woman;
5. No conversation in seclusion or in secret;
6. No thought of sex;
7. No attempt at sex and
8. Physical non-indulgence in sex.

It also says that brahmacarya is fundamental to Yoga practice; otherwise all these efforts will fail. It reminds that even great personalities like 痴补艣颈峁ａ弓丑补, Moon, Venus (the preceptor of Demons), 叠峁沨补蝉辫补迟颈 (Preceptor of 顿别惫补迟腻蝉), Brahma himself all these who were old not only in age but had spent long years in penance, were mortified in the presence of woman.

A person gets inebriated in two ways:

1. By seeing a woman and
2. By drinking liquor.^[19]

惭补丑补谤峁�i 笔补迟补帽箩补濒颈 says鈥揂 person who is firmly rooted in brahmacarya acquires great virility and prowess.^[20]

According to 艢ri Aurobindo鈥�

鈥淭丑别 蝉腻诲丑补办补 (practitioner) has to turn away entirely from the invasion of the vital and the physical by the sex impulse for if he does not conquer the sex impulse there can be no settling in the body of the divine consciousness and thd divine 腻苍补苍诲补鈥�.

(v) Non-possession (aparigraha):

According to N膩radiya 辫耻谤腻峁嘺鈥�

鈥淣on-getting or simply non-taking away from others of material thing even in a crisis or bad days, is called aparigraha. It is helpful in the attainment of the object of Yoga.鈥�^[21]

The definition given by 碍奴谤尘补 辫耻谤腻峁嘺 is also the same, but it also adds that the grabbing should also not be done deliberately.^[22]

And lastly 惭补丑补谤峁�i 笔补迟补帽箩补濒颈 says:

When aparigraha thoroughly soaks in a person he gets to have knowledge of his past, present and future existence.^[23]

With this end the description, generally accepted five yamas. Steady intellect is a natural and spontaneous state for a man of self realization. Since he knows the truth, nothing in this world can disturb him. Even ordinary people and spiritual aspirants can derive immense benefit by cultivating a steady intellect. Intellectual, conviction about reality may help us to develop a steady intellect to a certain extent.

He is a man of steady intellect whose mind is not disturbed by the pair of opposites namely; happiness and misery, victory and defeat, gain and loss, praise and blame, attachment and hatred, honour and dishnour, heat and cold.

艢r墨 K峁涐梗峁嘺 has given a beautiful illustration in the 叠丑补驳补惫补诲驳墨迟腻 of a steady intellect.

鈥�膩p奴ryam膩峁嘺macalaprati峁ａ弓ham samudram膩pa岣� pravi艣anti yadvat鈥�.

鈥淲ater enters into the sea from all directions, but the sea remains full and unchanged鈥�.^[24]

Footnotes and references:

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[1]:

鈥屸赌湶钩缶贬箖s腻saty膩steyabrahmacary膩parigrah膩h yam膩岣モ��. 笔补迟补帽箩补濒颈 驰辞驳补蝉奴迟谤补-II-30

[2]:

鈥屸赌�箩腻迟颈-诲别艣补-办腻濒补 samay膩nabachinn膩岣ツ� s膩rvobhaum膩岣�mah膩v峁泃am鈥�. Ibid-II-31

[3]:

鈥孠ur. Pu. Uttara. Chap-XI

[4]:

鈥孨膩radiya 笔耻谤腻峁嘺 Purva. Cha-XXXIII 鈥�

[5]:

Kur. Pu. Uttara. Chap-XI.

[6]:

Agni辫耻谤腻峁嘺 - Cha.-372.

[7]:

艢腻峁囜笉颈濒测a 鲍辫补苍颈峁�a诲-I-I-5.

[8]:

鈥�补丑颈峁僺腻 prati峁ａ弓h膩y膩峁� tatsannidhau vairaty膩ga岣モ��. 驰辞驳补蝉奴迟谤补-滨滨-35.鈥�

[9]:

N膩radiya 笔耻谤腻峁嘺 笔奴谤惫补. Cha-XXXIII.

[10]:

鈥尠�奴谤尘补辫耻谤腻峁嘺 Uttara. Chap-XI.

[11]:

鈥屌毮遽箛岣嵕北舨鈇 鲍辫补苍颈峁�a诲 - I-I-6.

[12]:

顿补谤艣补苍补-upani峁�ad-滨-9&补尘辫;10.鈥�

[13]:

鈥�satyaprati峁ａ弓h膩 kriy膩phal膩艣rayatram鈥�. 笔补迟补帽箩补濒颈 驰辞驳补蝉奴迟谤补-II-36.

[14]:

鈥屌毮遽箛岣嵕北舨鈇 鲍辫补苍颈峁�a诲-I-I-7.

[15]:

鈥�顿补谤艣补苍补-upani峁�ad-I-11.

[16]:

鈥屸赌渁steyaprati峁ａ弓h膩y膩峁� sarvaratnopasth膩na峁冣��. 笔补迟补帽箩补濒颈 驰辞驳补蝉奴迟谤补-II-37.

[17]:

鈥尪俨拱�艣补苍��-upani峁�ad-I-13&14.

[18]:

鈥屌毮遽箛岣嵕北舨鈇 鲍辫补苍颈峁�a诲-I-I-8.

[19]:

鈥�Agni辫耻谤腻峁嘺 - Cha.-372.

[20]:

鈥尡什钩俨姑甭岵贡艟� 驰辞驳补蝉奴迟谤补-II-38.

[21]:

鈥孨膩. Pu. 笔奴谤惫补. Cha-XXXIII.

[22]:

鈥尠�奴谤尘补辫耻谤腻峁嘺 Uttara. Chap-XI.

[23]:

鈥屸赌渁parigrha鈥�.p膩layet鈥�. 笔补迟补帽箩补濒颈 驰辞驳补蝉奴迟谤补-II-39.

[24]:

艢谤墨尘补诲 Bhagavad G墨t膩-II-70.