365bet娱乐

Niyama means the religious observances. It is defined in the 驰辞驳补蝉奴迟谤补 as,

艣补耻肠补蝉补苍迟辞峁�atapa岣� sv膩dhy膩ye艣varapra峁噄dh膩n膩ni niyam膩岣� |^[1]

According to Aghorananda niyama is the complete detachment and meditation on God^[2]. It consists of the formation of good habits and improvement of one鈥檚 culture.

It constitutes the five steps such as,

1. 艢补耻肠补 (cleanliness),
2. 厂补苍迟辞峁�a (contentment),
3. Tapa (penance),
4. 厂惫腻诲丑测腻测补 (study and full aspiration),
5. 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 (dedication to god),

1) 艢补耻肠补 (cleanliness)

Among these 艣补耻肠补 is of two types such as external and internal.

The cleaning of body by earth, water etc. is external and the removal of impurities of mind by means of benevolence is internal 痴测腻蝉补 defines it thus:

艣补耻肠补峁� m峁沯jal膩dijanita峁� medhy膩bhyavahar膩峁嚹乨i ca b膩hyam 腻产丑测补苍迟补谤补峁� 肠颈迟迟补尘补濒腻苍腻尘腻办峁Ｄ乴补苍补尘^[3] |

This means purification caused by earth and water or by the eating and drinking of the consecrated things is external and the washing away of mental impurities is internal.

The same is repeated in the Yogamaniprabha as:

艣补耻肠补峁� m峁沯jal膩dik峁泃a峁� gom奴trap膩vak膩dimedhy膩h膩rak峁泃a峁� ca b膩hyam |
膩ntara峁� maitry膩di产丑腻惫补nay膩 cittasy膩s奴y膩dimalar膩hityam || ^[4]

Here the washing of body with water and earth and taking of consecrated food like barley and drinks like cow鈥檚 urine mentions the external purification and keeping the mind free from jealousy etc. mentions the internal purification.

Again Bh膩vaga峁噀艣膩 states:

艣补耻肠补峁� m峁沯jal膩din膩 产腻丑测补峁� pa帽cagavy膩dibhojanena ca 腻产丑测补苍迟补谤补峁� etadubhaya峁� 艣ar墨ram | 尘腻苍补蝉补峁� tu r膩gadve峁Ｄ乨imalak峁Ｄ乴anam |^[5]

Of these two types of purification 痴腻肠补蝉辫补迟颈 gives more importance to 膩ntara艣补耻肠补 (internal purification) because he says it enables the buddhisattva to attain the self-realization.

He states it thus:

cittamal膩n膩m 膩k峁Ｄ乴ane cittasatvam amalam pr膩durbhavati vaimaly膩t 蝉补耻尘补苍补蝉测补峁� svacchata svaccham tadek膩gram tato 尘补苍补岣� tantr膩峁嚹乵 indriy膩峁嚹乵 tadjay膩t 箩补测补岣� tat膩 膩ha-诲补谤艣补苍补 yogyatvam buddhisatvasya bhavat墨ti || ^[6]

Through 艣补耻肠补 a man becomes indifferent towards his own body and disgust to others also. Moreover, 蝉补耻尘补苍补蝉测腻尘 (cheerfulness of mind), 别办腻驳谤补迟补 (power of concentration), indriyajaya (control of senses) etc. also are the results of 艣补耻肠补. From 艣补耻肠补 comes the mental purity by which one acquires its essence of high-mindedness, one -pointedness, sense control, fitness for self-observation etc.

2) 厂补苍迟辞峁�a (contentment):

厂补苍迟辞峁�a is the 2^nd of niyama which signifies the state of being in contentment.

驰辞驳补蝉奴迟谤补 says that the attainment of highest happiness is possible by 蝉补苍迟辞峁�a, that is:

santo峁Ｄ乨anuttam膩 sukhal膩bha岣� |^[7]

In the state of 蝉补苍迟辞峁�a the mind cannot be affected by the external objects and it may be possessed with a detachment. So also any external pleasure cannot be equalled with it.

Thus 痴测腻蝉补 says,

ya帽ca k膩masukha峁� lokeya帽ca 诲颈惫测补峁� mahatsukha峁� |
t峁涐梗峁嚹乲峁�ayasukhasyaite n膩rhata岣� 峁�o岣峚艣墨峁� kal膩miti |^[8]

This state of 蝉补苍迟辞峁�a can be acquired by a yogi, says 膧苍补苍诲补诲别惫补. For him the external pleasure cannot be equalled to a part of its hundreds.

3) Tapa (penance):

The 3^rd of niyama is tapas, from which occurs the destruction of impurities for the physical perfection and for the perfection of the senses.

It is stated in the 测辞驳补蝉奴迟谤补 as:

k膩yendriyasiddhira艣uddhi k峁�ayattapasa岣� |^[9]

The tapas (purificatory action) alone being accomplished destroys the dirt of the veil of the second impurities. After the removal of this veil attains the perfection of the body like 补峁噄尘补 etc. and that of the senses like 艣谤补惫补峁嘺, manana and 苍颈诲颈诲丑测腻蝉补苍补^[10] Again Sadasivendra Saraswati speaks that the performance of duties of tapas destroys the 办濒别艣补蝉 and 辫腻辫补蝉. Then the body gains the siddhis like 补峁噄尘补 etc. and the senses acquire the subtle qualities^[11].

4) 厂惫腻诲丑测腻测补 (study and full aspiration):

The 4^th of the niyama is 蝉飞腻诲丑测腻测补 which mentions the need for a regular study or reading of religious books and scriptures. It is described in 驰辞驳补蝉奴迟谤补 as:

蝉惫腻诲丑测腻测腻诲颈峁ａ弓补诲别惫补迟腻蝉补峁僷谤补测辞驳补^[12]

Which, means that through 蝉惫腻诲丑测腻测补 comes the communion with the desired deity. 痴测腻蝉补 says that Gods, 峁氠梗颈蝉 and siddhas gave da峁浥沘n yogi even when they were engaged in their work^[13]. The inaudible muttering directed towards the meeting with the favourite deity is 蝉惫腻诲丑测腻测补 as explained in the 叠丑辞箩补惫峁泃迟颈. The same thing is described in the 驰辞驳补尘补峁噄辫谤补产丑补 as the repetition of the sacred formulas leads to the conversation with the favourite deity. This direct vision of deities is possible only through the removal of miseries standing as obstacles to it.

5) 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 (dedication to god):

The last and the fifth niyama is 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 which results from the meditation and resignation to God. It is described in yoga as:

蝉补尘腻诲丑颈蝉颈诲诲丑颈谤墨艣惫补谤补辫谤补峁噄诲丑腻苍腻迟^[14]

Which hints that the profound meditation upon 滨艣惫补谤补 makes the success in spiritual absorption. According to 痴测腻蝉补bh膩峁�ya this spiritual absorption is possible to those who fully dedicate their existence to 滨艣惫补谤补 and know everything beyond time, place and body get an intellective vision on everything in reality. Through such a devotion to 莫艣惫补谤补 there develops the 蝉补尘腻诲丑颈; and therefore, 莫艣惫补谤补 is pleased for having removed the obstructive impediments (补苍迟补谤腻测补); and thus 蝉补尘腻诲丑颈 is drawn forth. 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 is the last among the niyamas, which leads to the accomplishment of 蝉补尘腻诲丑颈.

Footnotes and references:

[back to top]

[1]:

驰辞驳补蝉奴迟谤补 II.32

[2]:

Yoga Karnika of Nath Aghorananda,Intro.

[3]:

驰辞驳补蝉奴迟谤补-vy膩sabh膩峁�ya II.32

[4]:

驰辞驳补尘补峁噄辫谤补产丑补 II. 32

[5]:

驰辞驳补蝉奴迟谤补-产丑腻惫补-驳补峁噀艣补惫峁泃迟颈 II 32

[6]:

罢补迟迟惫补惫补颈艣腻谤补诲墨 II.4.

[7]:

驰辞驳补蝉奴迟谤补 42.

[8]:

驰辞驳补蝉奴迟谤补-vy膩sabh膩峁�ya II.43

[9]:

驰辞驳补蝉奴迟谤补 II. 43

[10]:

驰辞驳补蝉奴迟谤补-vy膩sabh膩峁�ya II.43.

[11]:

驰辞驳补蝉奴迟谤补 K.II. 43

[12]:

驰辞驳补蝉奴迟谤补 II

[13]:

驰辞驳补蝉奴迟谤补-vy膩sabh膩峁�ya II. 44

[14]:

驰辞驳补蝉奴迟谤补 II. 45