NIYAMA, THE DISCIPLINES
Also five in number in Patanjali, the Niyama apply more particularly to those who direct their lives towards spiritual seeking. These disciplines contribute to conversion, to the reversal of our natural tendencies, and lead towards detachment. Thanks to them we can make a first fruitful attempt to break the lock of Karman, which reduces the “old man” to the state of a domestic animal (pashu).
1/ Shauca: outer and inner purification.
Outer and inner purification. Purification begins with rejecting slovenliness, which requires scrupulous cleanliness of body and clothing. It continues with the choice of a suitable place, arranged so as to live and meditate there in the best possible conditions (see Chap. XI, mental attitude and discipline of life), and with the right orientation (facing north to sleep, east or north to practise). Hatha yoga places great emphasis on purifying the natural passages and the organs, and on the need to eliminate the waste and toxins that build up in the body through the purging practices called Satkarman (see the supplement to the 3rd degree, âsana). A vegetarian diet and the selection and preparation of food are part of this element of the Niyama.
Inner purification requires constant work against the impurities of the mind: anger, sensuality, agitation, envy, etc. Self-satisfaction in no way results from these practices, as one might imagine. In reality, “purification brings aversion to one's own body and the absence of contact with others. One also gains the luminous purity of the mind (sattva), concentration, conquest of the senses and the ability to realise the universal soul (âtman)” (y.s.II.40-41).
2/ Samtosa: serenity, contentment.
Serenity is a state of equanimity towards opposites. The mind has no need to be affected by joy or pain, success or failure, sympathy or hostility. Nothing ever requires us to be carried away by passion, exaltation or despair. “Serenity brings perfect happiness” (y.s.II.42).
3/ Tapas: asceticism, austerity.
As we noted regarding the obstacles, opinions on asceticism are divided. Above all it seems important to clarify what is meant by austerities. If they are excessive mortifications that may cause disorders or injuries, one should be very wary of such methods, which are sometimes utterly contrary to the spirit of yoga. Excessive rigour, as much as laxity, is widely contested. Even Vyâsa (ad. y.s.II.1) stresses that Tapas must be practised in moderation and without disturbing the calm of the mind. He adds that asceticism means above all tolerance of opposites and impassivity.
Patanjali nevertheless insists on this element of the Niyama, which can become a yoga in its own right: Kriyâ yoga, the path of sacrificial action and purification, which reduces the sources of suffering.
In any case, work on oneself is an indispensable means of physical and psychic control, extremely invigorating and able to reveal unusual and hidden faculties (see Vyâsa ad. y.s.II.43).
“Asceticism gives special powers to the body and the senses. It destroys impurity” (y.s.II.43).
More broadly interpreted, Tapas often encompasses all of the first four degrees (yama, niyama, âsana and prânayâma).
4/ Svâdhyâya, the study of the sacred Scriptures.
The term Svâdhyâya means precisely the study of the Veda and the repetition of hermetic formulas (mantra) as well as of the syllable OM. This discipline also includes deepening one's understanding of the metaphysics of the Yoga Darshana.
“The study of the Scriptures and sacred formulas allows us direct contact with our tutelary deity.” y.s.II.44.
5/ Îshvara pranidhâna, complete surrender to God.
Îshvara pranidhâna, complete surrender to God in the form of Îshvara, the supreme and transcendent Lord.
Pranidhâna should be understood as sustained attention on the divine principle, which leads to the abolition of the ego. We have seen that for the great majority of yogas that offer mastery of the physiological and mental functions, the role of God is modest, if not insignificant (hatha, râja, laya, jnâna yoga). But for those who follow the path of devotion and love, Bhakti yoga, this rule becomes the most important and often the only one needed. Patanjali mentions it several times, wishing to present every orientation capable of leading to realisation. The later commentators, Vâcaspati Mishra and Vijnâna Bhiksu, would give it an increasingly dominant place in response to the great mystical currents of their time.
“If one surrenders completely to the supreme Lord, one attains Samâdhi” (y.s.II.45).
The Hatha yoga Pradîpikâ mentions ten Niyama: “asceticism, serenity, faith in the supreme reality and in the Scriptures, giving, surrender to the deity, study of the principles of yoga, shame at conduct contrary to that taught by the Shâstra, right understanding, repetition of Mantras and oblation are called the ten Niyama” (1.16).
The Shândilya Up. replaces oblation (huta) with religious vows (vratani).
The next step of Yoga is Asana, the postures.