Five Ni+yama
Hari Om
~~~~~
Namaste
Yama or Śani is known to bring about discipline, restraint. This blossoms into focused attention, leadership qualities, tenacity, durability, steadfastness, logic, renunciation and the like. Many have a negative view of Śani, yet it is he, acting as moksha karaka [the significator of moksha] and supports the native's spiritual endeavors via this discipline.
One does not much negotiate with Śani. It is by his influence that discipline or restraint is gained. Some even say it is he as Yama that brings and manages death. In the case of the 5 yamas we talk of , it is the death of the yamas we wish to have succeed in our being… bringing death to hoarding, untruthfulness, injury and the like. So the association of Yama + Śani + behaviors we want to be rid of aligns well.
If we talk about the 5 niyamas, is there some additional inferences we can make ? This is the notion of this post.
Some call out niyama as observances, of this there is no doubt.
Yet if look at this word, perhaps it tells us something, ni+yama. This ni has the meaning of do, back, into or down into.
Also though as a prefix it also can be used as a meaning of negation. What then is my inference ? Ni (negating) + yama ( in this application) yama as death. That is, niyama can been seen as the negation death, therefore birth… One can then view niyama as giving birth and life to the observances, that bring life and substance.
It can also be looked at the negation of disease, ni+ya+ ama;
ni - the negation and + ya - restraint of + ama -disease. Hence this view suggests niyama is to negate and/or restrain disease (or dis-ease, that cause for mind-body dis-harmony).
And what brings life to earth, what one thing does the universe offer that without, no life can be started? That of light. And this light comes from the sun ( Surya, Ravi, Śiva, Rāma, Savitor). Light brings birth. Birth of the tattvas, of heat, of warmth and the ablity to grow. And this Sun from a jyotish perspective is the Atma-karaka of all. The Atman+significator. It is the core of all things and all beings.
What are the 5 niyamas?
We can see how they compliment the 5 yamas. The yamas and niyamas are not mutually exclusive but support each other and bring sustenance to each quality.
Śauca - cleanliness. Yet in essence, purity. We can consider the purity of the heart and mind ( thinking and emotions)
Santoṣa - contentment. The absence of greed and possessing in excess ( hoarding)
Tapas - is from tapa , to consume by heat or fire; this tapas blooms as tapasya. Most think austerity; some think religious austerity, penance, even severe restrictions. From a practical perspective , tapasya is self-control. This tapas compliments the yama of aparigraha¹.
Svadhayāya - is considered study. It is also self-knowing. The study that can assist the individual to become SELF-knowing.
Īśvara-praṇidhāna - this is the notion of recognizing and advancing ( some say adoring) Īśvara. Creating that personal relationship with Sarvesvara (Lord of All).
Chapter 1, sutra 23 of Patañjali’s yogadarśana (the yoga sutras of Patañjali) says the following:
Īśvara-praṇidhānad vā
- Īśvara - Isa + vara or Lord, Ruler + vara or enclosing, circumference , space - Lord and Ruler of all - Sarvesvara (Lord of All)
- praṇidhāna - respectful conduct , attention paid; profound religious meditation; vehement desire; one-pointedness
- vā - or
(vā) or further progress comes from dedication, devotion (praṇidhāna) to Īśvara- the most pure Puruṣa
Why did I take the liberty to call Īśvara the most pure Purusa? Because in the next sutra 24, Īśvara is defined as follows:
kleśa-karma-vipākasayair apara-mrshta puruṣa-viśeṣa īśvarah
This Īśvara is apara , has nothing beyond or after, having no rival or superior; He is beyond kleśas or afflictions, beyond actions or their vipāka, ripening, maturing of karma ( hence cause and any binding effects); He has viśeṣa or the quality, property or Puruṣa¹ - the Supreme Being, Soul-Self of the universe.
And the benefits of this Īśvara-praṇidhāna? Impediments or internal (antara) obstacles to ones progress are resolved or destroyed (abhava); so says sutra 29, Chapter1.
Yet to what progress are we alluding to? To ones sādhana.
I also take note of the 4 niyamas listed before Īśvara-praṇidhāna; IMHO this prepares one accordingly for the relationship with Him.
pranams
1. Words Used
- aparigraha -non-hoarding, non-craving, non-clinging, or the absence of greed i.e. freedom of being compelled to attachments.
- kleśas - are afflictions that bring kliṣṭa or torment, affliction, distress ;connected with pain or suffering
- puruṣa पुरुष - means a man , male , human being , also a member or representative of a race or generation; yet puruṣa some spell Puruṣa as the Universal Being, not confined as a human, but the Universal Person. Some call this Puruṣa the primeval man as the soul and original source of the universe
- abhava - non-existence, destruction.
- antara - being in the interior
Last edited by yajvan; 11 May 2008 at 08:30 PM.
Reason: spelling revisions
यतस्त्वं शिवसमोऽसि
yatastvaṁ śivasamo'si
because you are identical with śiva
_
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