The ancient sage Patanjali has, in the Yoga Sutras, enumerated eight limbs of yoga (the ashtanga yoga) by the dedicated practice of which impurities of the body and of the mind are removed ; and the wisdom of Atman (the soul) shines forth. These aspects of yoga are yamas (abstentions from evil doing), niyamas (certain observances), asana (posture), pranayama ( regulation of the breath), pratyahara (withdrawal of the senses from their objects), dharana (concentration), dhyana (meditation) ; and samadhi (absorption of the consciousness in the self).
The first two constituents of this eight-fold path of liberation namely yamas and niyamas have been described in sutras numbering from 2.30 to 2.45. While the yamas have laid down certain activities from which one should desist, the niyamas have prescribed certain principles which must be adhered to. Both of them put together set out the doctrines of morality by the pursuit of which one can prepare himself for further journey on the path of spiritual perfection.
Ahimsa (non-violence), satya (to abstain from falsehood), asteya (non-stealing), brahmacharya ( restraining one’s senses from the objects of lust) ; and aparigraha (having no greed for possessions beyond one’s needs) - these are the five restraints (yamas). The above mentioned ethical principles have been termed as the great universal vows ; and the one aspiring for self-realisation has been urged to not indulge in these vices, under any circumstances.
The behavioural patterns one must follow (the niyamas) are shauch, santosh, tapa, svadhyay and Ishvara-pranidhan. Shauch refers to the cleanliness of the body and of the mind. The mind is said to be clean when it is free from hate, fear, arrogance and jealousy etc. A free mind is a cheerful mind. Santosh refers to the state of contentment. In such a state of being, one realises that true happiness does not lie in the worldly objects. He understands that the pleasures obtained through the objects of desire are vulnerable and fleeting. Therefore, he remains content with whatever he gets. By cultivating an attitude of contentment towards life, one experiences that supreme joy which is inherent in the self. Tapa means austerity i. e. keeping the senses under control. Through self-discipline, the body becomes healthy ; and the power of the senses like vision, hearing etc. increases immensely. Svadhyay literally means self-study. It also refers to the study of the sacred scriptures. The two meanings are not contradictory to each other because the sacred scriptures also impart knowledge of the self only. Ishvara-pranidhan refers to the complete and unconditional surrender to God. Through true love and devotion, one realises the Supreme in whatever form he chooses to worship Him.
Yamas and niyamas being the moral means of self-realisation, cannot be achieved in immoral ways. It has been explained by Patanjali that the evil deeds such as violence and untruth, which create obstructions on the path of spiritual evolution ; are caused by greed, anger or delusion. Done in whichever manner and to whatever extent, the end result of such actions is incessant pain. It has thus been advised that keeping the adverse consequences of wrongdoings in the mind, one should always shun the evil deeds.
Yamas and niyamas are the lessons in morality which guide man as to, in the given circumstances, what must be done and what must not be done. These value systems lay firm foundations for one’s societal behaviour and spiritual practices. When these principles are adhered to in thought, word and deed ; obstacles on the path of self-realisation are removed and one is able to comprehend the innermost consciousness. By getting firmly established in these values, one gains material prosperity and spiritual perfection.
On the path of spiritual evolution, an aspirant faces innumerable obstructions in the form of negative thoughts. Such thoughts arise due to the accumulated old sanskaras lying dormant in the subconscious depths of the self. It has been advised that one should not feel disheartened on the emergence of such distressing thoughts. The need is to counter unpleasant thoughts consciously. As soon as one becomes aware of his vicious thought process, he should make a conscious effort to counter it by invoking benevolent ideas. Hate for someone, for example, should be countered with love for him.
When the yamas and niyamas are internalised and willingly put into practice, the senses then start coming under control. Slowly and slowly, the impurities of the mind get reduced. The mind so purified becomes eligible to reflect the light of the self. The personality of the seeker starts getting transformed for the better ; and positive thoughts begin to arise, more naturally and spontaneously.
A doubt is often raised about the practicability of such strict spiritual disciplines. Though seemingly difficult to follow, these doctrines of virtue are not incompatible with normal life. They play an important role in day to day dealings. These are like the lamps which light the path of every individual. Their illumination saves one from the clutches of repeated temptations, uncalled for doubts and unfounded fears. The more one abides by the principles of yamas and niyamas, the more he is benefitted. When one is perfected in the spiritual disciplines, he can act in the phenomenal world from a position of enlightenment.