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The 驰辞驳补蝉奴迟谤补 describes niyamas as:

1. 艣补耻肠补,
2. 蝉补苍迟辞峁�a,
3. tapa,
4. 蝉惫腻诲测腻测补 and
5. 墨艣惫补谤补辫谤补峁噄诲丑腻苍补.^[1]

These niyamas are enumerated in major 耻辫补苍颈峁�a诲蝉 like 莫艣补, kena, 办补峁环补 etc. These are to be practised essentially for access to the Brahman.

1) 艢auca

Among the Niyamas the first and most important is 艣补耻肠补 which means cleanliness. The term 艣补耻肠补 indicates not only the external purity but the internal also. The 耻辫补苍颈峁�a诲蝉 discuss 艣补耻肠补 or cleanliness along with the practices of tapas, satya etc, which are the means for internal purity.

The 办补峁环辞辫补苍颈峁�a诲 says that one who lives in purity can gain self-realization, It states:

yastu 惫颈箩帽腻苍补惫腻苍 bhavati 蝉补尘补苍补蝉办补岣� 蝉补诲腻 艣耻肠颈 |
sa tu tatpadam膩pnoti yasm膩d bh奴yo na j膩yate ||

Besides the 耻辫补苍颈峁�a诲蝉, the 惭补苍耻蝉尘峁泃颈 also emphasizes the importance of 艣补耻肠补 as:

k峁Ｄ乶ty膩 艣uddhayanti vidv膩峁僺o d膩nen膩k膩ryak膩ri峁嘺岣� |
pracchannap膩p膩 japyena tapas膩 vedavit迟补尘补岣� || ^[2]

which means that the yogi should be purified through karma, 诲腻苍补, japa and tapa. Again it points out the internal and external purity of the body through water, mind through satya, 腻迟尘腻 through 惫颈诲测腻 and tapa, and buddhi through 箩帽腻苍补^[3].

2) 厂补苍迟辞峁�a

厂补苍迟辞峁�a is the second of niyama. By the term 蝉补苍迟辞峁�a 痴测腻蝉补 means the satisfaction upon the availed ones. It is considered as the most important means for the concentration of mind. Through the first verse of the 滨艣腻惫腻蝉测辞辫补苍颈峁�a诲 the concept of 蝉补苍迟辞峁�a is defined.

It advises that the human beings should be happy upon the consumed things that which are available.

tena tyaktena bhu帽j墨th膩 m膩g峁沝ha岣� kasyasviddhanam |

It points against the greed of men who are advised that they should not be covetous towards others property.

3) Tapas

Tapas is the third niyama which is referred to as a part of the 碍谤颈测腻测辞驳补. 痴测腻蝉补 refers to tapas as 鈥�顿惫补苍诲惫补蝉补丑颈峁ａ箛耻迟腻鈥�. Those who can be same on hunger and thirst, heat and cold etc. can attain the state tapas. The 鲍辫补苍颈峁�a诲蝉 have a lot of references on tapas. According to the 碍别苍辞辫补苍颈峁�a诲 tapas is the means to acquire the knowledge about brahma惫颈诲测腻 or 箩帽腻苍补. Those who practise tapas aims at the attainment of Brahman with the idea of reacting the 鈥�param腻迟尘腻鈥�, the supreme end of Brahma惫颈诲测腻.

It states,

tasya tapo 诲补尘补岣� karmeti 辫谤补迟颈峁ａ弓丑腻 惫别诲腻岣� sarv膩峁単膩ni satyam膩yatanam |^[4]

In the 辫谤补艣苍辞辫补苍颈峁�a诲, tapas is regarded as the means for self-realization^[5]. The same idea can be seen in the 惭耻峁囜笉补办辞辫补苍颈峁�a诲. Tapas is mentioned differently in the 惭耻峁囜笉补办辞辫补苍颈峁�a诲. It is the root cause of all like,

tapas膩 c墨yate brahma tato'nn膩ni j膩yate | ann膩t pr膩峁噊 尘补苍补岣� 蝉补迟测补峁� lok膩岣� karmasu c膩m峁泃am || ^[6]

This is also mentioned in the 罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲^[7]. Again when tapas becomes 箩帽腻苍补maya for a 蝉腻诲丑补办补 then it gets aligned to Brahman, 苍腻尘补, 谤奴辫补, anna etc.

This is mentioned as:

测补岣� 蝉补谤惫补箩帽补岣� sarvavit yasya 箩帽腻苍补maya峁� 迟补辫补岣� tasm膩detat brahma 苍腻尘补谤奴辫补manna峁� ca j膩yate |^[8]

It also treats tapas itself as

Brahman^[9]. The 惭耻峁囜笉补办辞辫补苍颈峁�a诲 mentions that the 蝉腻诲丑补办补 should acquire knowledge through tapas and when it is not possible it is useless. The 颁丑腻苍诲驳测辞辫补苍颈峁�a诲 regards tapas as the most important means for the attainment of realization. It observes that those who resort to tapas become famous and illumined through Brahman^[10].

Apart from these the 艢惫别迟腻艣惫补迟补谤辞辫补苍颈峁�a诲 also considers tapas as the means to 产谤补丑尘补辫谤腻辫迟颈^[11] and points out that only the person who practises tapas should be reserved for the teachings of Brahman.^[12]

Among niyamas tapas is very important when we also realize that the Atharvaveda mentions it as the means to win over death for the devatas^[13].

4) 厂惫腻诲丑测腻测补

厂惫腻诲丑测腻测补 is the fourth niyama. It pertains to the teaching of 辫谤补峁嘺惫补箩补辫补 or the like, and the 尘辞办峁�a艣补蝉迟谤补. It is defined in the 驰辞驳补艣腻蝉迟谤补 as:

sv膩dhy膩测补岣� pra峁嘺v膩dipavitr膩峁嚹佱箖 mantr膩峁嚹佱箖 箩补辫腻岣� 尘辞办峁�a艣腻蝉迟谤腻诲丑测补测补苍补峁� v膩 |^[14]

The term 蝉惫腻诲丑测腻测补 indicates the internal exercise or spiritual teaching on citta and its thoughts. There are various descriptions found on 蝉惫腻诲丑测腻测补 in the 耻辫补苍颈峁�a诲蝉. The 罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲 highlights and insists on the importance of 蝉惫腻诲丑测腻测补 through its

艣颈办峁Ｄ乿补濒濒颈. It refers to pravacana along with 蝉惫腻诲丑测腻测补. It advocates the practice of satya, tapa, dama, 艣补尘补 etc, along with the merged practice of 蝉惫腻诲丑测腻测补 and pravacana. It stated in the 罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲 thus:

峁泃a峁� ca 蝉惫腻诲丑测腻测补pravacane ca | 蝉补迟测补峁� ca 蝉惫腻诲丑测腻测补pravacane ca || tapa艣ca 蝉惫腻诲丑测腻测补pravacane ca | dama艣ca 蝉惫腻诲丑测腻测补pravacane ca || 艣补尘补艣ca 蝉惫腻诲丑测腻测补pravacane ca |^[15]

It also treats 蝉惫腻诲丑测腻测补 and pravacana as tapas. Through its 艣颈办峁Ｄ乿补濒濒颈 Guru discloses to his disciple about the necessity of 蝉惫腻诲丑测腻测补 as:

蝉惫腻诲丑测腻测补pravacan膩bhy膩峁� na pram膩ditavyam |^[16]

The 颁丑腻苍诲辞驳测辞辫补苍颈峁�a诲 too upholds the importance of 蝉惫腻诲丑测腻测补 or the study of the vedas. It suggests 蝉惫腻诲丑测腻测补 for a house holder to perform his karmas or duties successfully.

It says,

tatr膩pi g膩rhasthyavihit膩n膩峁� karm膩峁嚹佱箖 蝉惫腻诲丑测腻测补sya pr膩dh膩nyapradar艣an膩rthamucyate |^[17]

It also advocates that this 蝉惫腻诲丑测腻测补 should be performed in a lonely place which is kept neat and tidy in accompaniment with one鈥檚 daily routines.

A person who performs 蝉惫腻诲丑测腻测补 ever makes his son or disciple become righteous, practise non-violence, restrain his senses, attain Brahman etc.. Again the 颁丑腻苍诲辞驳测辞辫补苍颈峁�a诲 introduces 蝉惫腻诲丑测腻测补 as a means to become grown up as a great exponent.^[18] Apart from these certain minor 耻辫补苍颈峁�a诲蝉 like 艢耻办补谤补丑补蝉测辞辫补苍颈峁�a诲, 础办峁�y耻辫补苍颈峁�a诲 etc. uphold the importance of the study of vedagrandhas.^[19]

5) 莫艣惫补谤补辫谤补峁噄诲丑腻苍补.

莫艣惫补谤补辫谤补峁噄诲丑腻苍补 is the fifth and the last among the niyamas. The 驰辞驳补蝉奴迟谤补 regards 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 as a form of yoga treated as a kind of bhakti by which one who attains ananyacitta and who is completely dedicated to 莫艣惫补谤补, can attain 厂补尘腻诲丑颈.

The 驰辞驳蝉奴迟谤补 defines it easily and rapidly as,

墨艣惫补谤补辫谤补峁噄诲丑腻苍补峁� sarvakriy膩峁嚹佱箖 paramagur膩varpa峁嘺峁� tatphalasany膩so v膩 |^[20]

It is also described in the 叠丑补驳补惫补诲驳墨迟补 as,

yatkaro峁�i yada艣n膩si yajjuho峁�i dad膩si yat | yattapasyasi kaunteya tatkuru峁�va madarpa峁嘺m || ^[21]

Here, Kri峁ａ箛a asks Arjuna to dedicate all karmas towards him and be free from all its results. By the term 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 the 鲍辫补苍颈峁�a诲蝉 do not mean dedication of all the karmas while it mentions that man is not bounded by his karmas or actions. It means that one who upholds the 苍颈峁�k腻尘补办补谤尘补 and who resorts to the 迟补迟辫丑补濒腻艣补苍补蝉 of yoga is detached towards the fruits of actions. Through this 耻辫补苍颈峁�a诲 it ascertains the importance of 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 and by this one can attain self-realization.^[22]

This is also mentioned in the 叠丑补驳补惫补诲驳墨迟补 as:

te峁Ｄ乵ev膩nukamp膩rthamahama箩帽腻苍补ja峁� 迟补尘补岣� n膩艣ay膩my膩tmabh膩vastho 箩帽腻苍补d墨pena bh膩svat膩^[23]

Which means that through 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 or 耻辫腻蝉补苍补 a devotee can attain self-illumined 箩帽腻苍补 and can thus remove tamas from his 补苍迟补岣�k补谤补峁嘺.

On the 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 the 碍别苍辞辫补苍颈峁�a诲 states:

ath膩dhy膩tma峁� yadetadgacchat墨va ca mano'nena caitad奴pasmaratyabh墨k峁ａ箛asa峁卥alpa岣�^[24] ||

It means that the mind of a 蝉腻诲丑补办补 seems to attain param腻迟尘腻 and for this the mind continuously passes through 蝉补驳耻峁嘺 or 苍颈谤驳耻峁嘺 耻辫腻蝉补苍补.

The 碍补峁环辞辫补苍颈峁�a诲 emphasizes the importance of 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 thus,

n膩yam腻迟尘腻 pravacanena labhyo na medhay膩 na bahun膩 艣rutena |
yamekaiva v峁涐箛ute tena labhyastasyai峁�a 腻迟尘腻 viv峁涐箛ute tan奴峁僺v膩m || ^[25]

Which means that the Parabrahma reveals himself to the 蝉腻诲丑补办补 to whom he is satisfied. This can be seen in the 惭耻峁囜笉补办辞辫补苍颈峁�a诲 also^[26].

The 痴测腻蝉补bh膩sya also mentioned it as:

pra峁噄dh膩n膩d bhavativi艣e峁Ｄ乨膩vartita 墨艣varastamanug峁沨峁嚹乼yabhidhy膩nam膩tre峁嘺 || ^[27]

These lines indicate that 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 is a means to reveal the eternal self if the 蝉腻诲丑补办补 performs his task satisfactorily. Again, through the blessing of that Supreme Self the 蝉腻诲丑补办补 becomes one with the self.

The 碍补峁环辞辫补苍颈峁�a诲 mentions:

j膩n膩myaham 艣evadhirityanitya峁� | na hyadhruve岣� pr膩pyate hi 诲丑谤耻惫补峁� tat || tato 尘补测腻 n膩ciket膩艣cito'gni | ranityairdravyai岣� pr膩ptav膩nasmi nityam || ^[28]

In the context of Yama鈥�Naciketa dialogue the 碍补峁环辞辫补苍颈峁�a诲 establishes 莫艣惫补谤补pranidh膩na as a means to attain para产谤补丑尘补辫谤腻辫迟颈. Here 辞尘办腻谤补 or 辫谤补峁嘺惫补 is illustrated as an appropriate tool of 莫艣惫补谤补辫谤补峁噄诲丑腻苍补. It also says that those who meditate upon parabrahma through the means of 辫谤补峁嘺惫补 definitely can attain 辫补谤补尘腻迟尘补.

It is stated:

etaddhev膩k峁�ara峁� brahma etaddhev膩k峁�ara峁� param | etaddhev膩k峁�ara峁� 箩帽腻迟惫腻 yo yadicchati tasya tat | etad膩lambana峁� 艣re峁ａ弓hametad膩lambana峁� param | etad膩lambana峁� 箩帽腻迟惫腻 brahmaloke mah墨yate || ^[29]

In the 惭耻峁囜笉补办辞辫补苍颈峁�a诲 also there is a mention thus:

o峁� brahma dev膩n膩峁� 辫谤补迟丑补尘补岣� 蝉补尘产丑奴惫补 惫颈艣惫补蝉测补 办补谤迟腻 bhuvanasya 驳辞辫迟腻 sa brahma惫颈诲测腻峁� sarva惫颈诲测腻 辫谤补迟颈峁ａ弓丑腻matharv膩ya jye峁ａ弓haputr膩ya pr膩ha || ^[30]

Here the 耻辫腻蝉补苍补 upon the Param腻迟尘腻 is considered on 莫艣wara pra峁噄dh膩na. The 罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲 also mentions the same.^[31] The 碍补迟岣�o辫补苍颈峁�a诲 describes that through 莫艣飞补谤补辫谤补峁噄诲丑腻苍补 Naciketa became the leader of full yoga thus became free from all thoughts and emotions without death.

The 碍补迟岣�o辫补苍颈峁�a诲 explains the gradual practice of 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 thus: The intelligent person fixes his 鈥�惫腻峁噄鈥� into manas, manas into buddhi and buddhi into mahattattva and mahattattva into the eternal 腻迟尘腻 that is Brahman. Here the 蝉腻诲丑补办补 through 莫艣飞补谤补辫谤补峁噄诲丑腻苍补 acquires his indriyas, manas, buddhi and mahattattva gradually and finally attains the param腻迟尘腻.^[32] Thus, the 碍补迟岣�o辫补苍颈峁�a诲 ascertains that 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 undoubtedly leads to the union with the Param腻迟尘腻. This is mentioned in the 骋墨迟补 also.

The 颁丑腻苍诲辞驳测辞辫补苍颈峁�a诲 also insists on 莫艣飞补谤补辫谤补峁噄诲丑腻苍补 as 耻辫腻蝉补苍补. Here many 峁泂颈蝉 like 础峁単颈谤补, 叠峁沨补蝉辫补迟颈 etc. regard 鈥榦m 鈥榯he 耻诲驳墨迟补鈥� as 辫谤腻峁嘺^[33] and it is said that those who meditate upon it definitely will attain the realization.

Thus it is stated:

腻驳补迟腻 havai k膩m膩n膩峁� bhavati ya etadeva峁� | vidv膩nak峁�aramudg墨th膩mup膩sta ityadhy膩tmam || ^[34]

The same point is enumerated in the 笔谤补艣苍辞辫补苍颈峁�a诲. It says that the 莫艣惫补谤辞辫腻蝉补苍补 through 辞尘办腻谤补 (including the three 尘腻迟谤补蝉) enables the 蝉腻诲丑补办补 to attain Brahmaloka or Param腻迟尘腻.^[35]

Besides these the 鲍辫补苍颈峁�a诲蝉 like 艢惫别迟补艣惫补迟补谤补 also hints at 莫艣惫补谤补辫谤补峁噄诲丑腻苍补.^[36] It says that by meditation on 辞尘办腻谤补 the 蝉腻诲丑补办补 can perceive the manifestation of the 膧迟尘补苍 in the body. Thus the 耻辫补苍颈峁�a诲 regards 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 as the most important way to attain 叠谤补丑尘补蝉腻办峁Ｄ乼办腻谤补 because it leads the yogi easily to 蝉补尘腻诲丑颈.

Footnotes and references:

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[1]:

驰辞驳补蝉奴迟谤补 II. 32.

[2]:

惭补苍耻蝉尘峁泃颈 V.30

[3]:

Ibid V.31

[4]:

Ken. U. IV.8

[5]:

笔谤补艣苍补-耻辫补苍颈峁�a诲 I.2

[6]:

Mun.U. I.1.8

[7]:

Tai. Up.III.2

[8]:

Mu峁囜笉akabrahma峁嘺-耻辫补苍颈峁�a诲 I.1.9

[9]:

Ibid.II.1.10

[10]:

Ch膩ndogya-耻辫补苍颈峁�a诲 III.18.3.6

[11]:

Sve.U.II.15

[12]:

Ibid 6.21

[13]:

Atharvaveda III.5.19

[14]:

驰辞驳补蝉奴迟谤补-vy膩sabh膩峁�ya II.1

[15]:

Tai. U. I.9

[16]:

Ibid. I.11

[17]:

Ch膩ndogya-耻辫补苍颈峁�a诲 VIII.15.1

[18]:

Ibid VI.1.1.2

[19]:

艢uk . U. II.3, Aks.U.8.9

[20]:

驰辞驳补蝉奴迟谤补-vy膩sabh膩峁�ya II.32

[21]:

叠丑补驳补惫补诲驳墨迟补 IX. 27

[22]:

莫艣a. U.16,17

[23]:

叠丑补驳补惫补诲驳墨迟补 X.11

[24]:

Ken. U. IV. 5

[25]:

Ka峁環a-耻辫补苍颈峁�a诲 I.2.23

[26]:

Mu峁囜笉akabrahma峁嘺-耻辫补苍颈峁�a诲 III-2.3

[27]:

驰辞驳补蝉奴迟谤补-vy膩sabh膩峁�ya I-23

[28]:

Ka峁環a-耻辫补苍颈峁�a诲 I.2.10

[29]:

Ibid. I.2.16,17

[30]:

Mun. U. I-1

[31]:

Tai.U.1.8

[32]:

Ka峁環a-耻辫补苍颈峁�a诲 3.13

[33]:

Ch膩ndogya-耻辫补苍颈峁�a诲 I. 2: 11, 12, 13

[34]:

Ibid, I.2.11, 12, 13

[35]:

笔谤补艣苍补-耻辫补苍颈峁�a诲 V.5.47

[36]:

Sve.U.I.13