Yoga’s Ethical Guide to Living – Principles for Mindful Life

Yoga is more than just a physical practice, as it encompasses a holistic approach to life that includes mental, emotional, and spiritual aspects. While the postures, or asanas, are an important aspect of yoga, they are just one part of a larger system that involves the observance of the Yamas and Niyamas, which are principles of ethical behavior and personal conduct. By applying these principles to our daily lives, we can transform not only our yoga practice but also our relationships, work, and overall well-being.

WHAT IS YAMA?

Yama is the very foundation of Yoga, without which the superstructure of Yoga cannot be built. Practice of Yama is really the practice of Sadachara (right conduct).Yama means self-restraint, taming the animal within. Patanjali cites five Yamas . There are five Yamas in total listed in Patanjali’s Sutras:

Ahimsa (non-harming or non-violence in thought, word and deed)
Satya(truthfulness)
Asteya(non-stealing)
Brahmacharya(celibacy or ‘right use of energy’)
Aparigraha (non-greed or non-hoarding)

Self-restraint is basic to Yoga. You cannot have balance of mind without restraint and sublimation of the lower urges. There is so much of violence in life–in thought, word and deed. Not a single day passes when one does not hurt another in some form or other. A single act of injury destroys a good deal of one’s sadhana.

WHAT IS NIYAMA?

The Niyamas are principles that focus on how we think and behave towards and within ourselves. The practice of Niyamas helps us maintain a positive environment in which to grow, and gives us the self-discipline and inner strength necessary to progress along the path towards full enlightenment, inner peace and contentment. Patanjali lists a total of five Niyamas:

Saucha(cleanliness)
Santosha(contentment)
Tapas(discipline, austerity or ‘burning enthusiasm)
Svadhyaya (study of the self and of the texts)
Isvara Pranidhana(surrender to a higher power)

The yamas and niyamas are yoga’s ethical guidelines laid out in the first two limbs of Patanjali’s eightfold path. They’re like a map written to guide you on your life’s journey.

How to approach the Yamas and Niyamas in daily life?

There is one approach which sees the 8 limbs as steps, and it can lead us to believe that until we follow and master the Yamas and Niyamas, we can not practice other limbs and get benefit out of their practice. This approach may raise many self-doubting questions like –

How can we calm the mind in meditation, when it is full of anger and discontentment?

How can we experience the stillness in the posture if we are not ready for tapas (penance)?

How can we enjoy the relaxation in savasana if we are not prepared to let go and surrender?

How can we go deeper into our breath when our body and surroundings are not clean (shouch) enough?

Yoga anga anushtanat ashuddhi kshaye jnanadi Apthiraviveka khyatehe’’ (Sutra II — 28)

“By the sustained practice of the eight limbs of yoga, the impurities are destroyed and the light of wisdom, discrimination shines forth.”

Explaining this sutra, Gurudev Sri Sri Ravi Shankar says, “Human consciousness is like a seed. A seed has the possibility of a tree, of the leaves, of a branch, of fruits, of flowers, of multiplication; so also the human mind. A seed needs a proper ground, proper conditions, sunlight, water, proper soil for it to sprout and blossom. Similarly human consciousness and human mind. Either the seed can be dormant for years, keeping its possibility within itself, or it starts blossoming, sprouting. The sprouting of the seed of human consciousness is viveka — discrimination. Freedom comes with viveka — discrimination.”

With this I understand that one need not master the 1st or 2nd limb of yoga in order to learn the 3rd to 8th limbs of yoga. All eight limbs can be practiced simultaneously. And when we practice all 8 limbs together, we have the possibility to fully blossom our human potential. With practice of eight limbs of yoga, the freedom that comes from discrimination dawns in you.

He further says, “To the extent you practice Yamas and Niyamas, you will go deeper into your practice and purpose of yoga. There is no need to doubt or analyze yourself too much. Just the intention to practice Yamas and Niyamas is good enough. Just sow the seeds, keep nurturing them with your practice and relax. The seeds will sprout.”

This is so empowering. With this approach I find that it becomes easy to make the yamas and niyamas an ingrained part of my daily habits; it motivates me that it is easy to cultivate a full and fulfilling Yama/Niyama practice in our modern life, without going to the Himalayas.