The divine messengers (named saints, sages, prophets, or initiates), regardless of the geographic space or religion, have enounced certain rules (guiding principles, or commandments), which allow human beings to feel and manifest the Universal Harmony, when respected.
Thus, in the West there are the Ten Commandments, while in the East there are the Ten Rules of the ethical and moral plan (Yama and Niyama in the Hindu tradition). Such guiding rules are characteristic to any spiritual path.It is not a coincidence that in each case, there are ten such commandments, and nor that the inducement of these commandments is essentially identical, expressed only with a language specific to each civilization and tradition. This identity is based on the fact that behind these laws there is something unique and everlasting – God.
In the Hindu tradition, we may distinguish two categories within these “Ten Commandments”: the first five commandments make up the Moral Plan (in Hindu terminology Yama) and the other five – the Ethical Plan (Niyama).
In any spiritual tradition, there is an important note regarding the significance of reaching a state of harmony in one’s individual life, before moving on to more “advanced” techniques. Thus, before moving on, the novice is recommended to observe the rules. In truth, when observed, these rules may spontaneously lead to states of ecstasy.
However, these rules are respected also by other people besides those engaged in a spiritual quest. To a certain degree, each human being observes at least partially some of these rules. But the one who is consciously and actively trying to find his/her spiritual path should try to transform them into inner convictions, into life-guidelines. Such an attempt requires total commitment, aspiration, perseverance and courage.
Consequently, the first and most important stage is represented by harmony in one’s individual life, because this harmony is the foundation of the spiritual life. Regardless of the body’s harmony and vitality, regardless of the number of the techniques known and applied, the seeker will not meet any spiritual progress until his/her behavior refines.
The Moral Code (in Hindu – YAMA) implies five rules of behavior in order to reach a state of profound equilibrium with the other beings.
These five rules refer to the control of certain negative tendencies, frequently met in human beings. These rules are mentioned in the secret Eastern treatises as follows: non-violence, truth, non-theft, sexual purity, non-possession.
The Personal Code (in the Hindu tradition – NIYAMA) is based on the idea that external rules are sufficient for a truly deep transformation/change, and that the personality has to be restructured through a personal code involving other five rules. They refer to the perfect structure of our inner attitudes, emotions, and feelings. Consequently, they are rules of individual discipline and allow to the person who observes them to reach a state of equilibrium with one’s own person and purpose in life.
The secret treatises mention them as follows: austerity, individual study, contentment, physical and mental purity, complete devotion towards God.
It is important to understand that as long as we have not attained spiritual self-realization yet, we will not be able to observe perfectly these rules. However, it is also important to try constantly to observe them day by day.
Making from these guidelines a true day to day practice, a living “barometer” of our presence and awareness in our actions, words and thoughts certainly improves our perspective on ourselves, as well as on what man can be – that is a perfect divine being!
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Patanjali in Yoga Sutra Yoga synthesized in eight steps (ashtanga):
2. Niyama - individual precepts
3. Asana - posture
4. Pranayama - control of vital energy through breathing
5. Pratyahara - withdrawal of the senses
6. Dharana - concentration
7. Dhyana - meditation
8 . samadhi - superconsciousness, experience of the Self
Begins by proposing a set of principles on which to base relations with others and with everything around us - YAMAS-: Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha and a number of provisions aimed at the attitudes we have with ourselves - niyamas -: Saucha, Santosha, Tapas, Swadahyaya and Ishwarapranidhana.
YAMAS
Ahimsa : nonviolence. Understanding the inherent nature not to damage or harm. Respect for life. Be aware of your thoughts, words and actions is the first step to take responsibility for them. It does not refer not only to kill, but involves abstinence from causing physical or emotional pain to any living creature, either by thought, word or deed. This Yama encompasses all others, practice develops sensitivity and leads to the experience of unconditional love, not a "love" for living creatures as an accessory and concern for their welfare, but as a true emanation of what is the essence of peace.Satya : truth. Involves truthfulness in word, thought and action, the consistency between these three aspects is what makes you free. Be honest with others first requires you to be yourself. Its practice brings you to the perception of the Self through openness to spiritual self as desprendes what you're actually not. The only reality is the Atman (the spiritual essence, cosmic consciousness - Brahman - individualized).
Asteya : not steal. Absence of greed, ability to resist the wish of what does not belong, honesty. Not to appropriate objects or atribuirte ideas, words or thoughts of others. It also refers to respect for others: their time, their space. His practice takes you to pass values have to be values, understanding of your true nature.
Brahmacharya : sensual control, moderation in all your acts, moderation or sexual renunciation (chastity). Regulation of attraction, desire and enjoyment. Literally means "conduct in Brahman (the Absolute) "act in a manner consistent with your spiritual essence - Atman - be a servant of the Absolute, flow with the order of the universe ( dharma ), a deeper knowledge of this Cosmic Consciousness .
Aparigraha : no possession. It really is the attitude you have toward everything around you (objects, people, goods, one's body, thoughts, ideas, etc.), realizing that nothing belongs to you and that really your opinion is in Being and not in the have, this allows you to cultivate an attitude of generosity and service to others. His practice leads you to become aware that nothing remains and everything in this life is temporary. Keep in mind that is not the richest but most have the least need.
Niyamas
Santosha : contentment. Be happy with who you are, be satisfied with one's actions and what you have and what you've done or what you're doing. You must not permanently dream of the future and your mind must remain anchored in the past. If you do not want to be who you are, you will not find any happiness in life either. Dissatisfaction causes of mental illnesses and complex. Contentment is essential to the spiritual life. If you can not get what you want, you learn to want what you have.
Tapas : austerity. Your goal is to be able to meditate properly, strengthen self-control not accept the inferences of the body "I have hunger", "I'm thirsty," "hurts" strengthen the body and mind, keep them healthy to quell distraction during meditation. Leads to the abstraction of the senses ( pratyahara ). In the Bhagavad Gita it mentions that there are three kinds of austerities: physical body austerity, austerity of communication and language, silence ( mouna ) and the austerity of the mind. It is including control over thoughts to avoid talking unnecessarily. Do the things that you do not crave for laziness or inertia ( Tamas ) is another way of working austerity. The same applies to the moderation of entertainment you just like yourself and it does no good to others, in this way it helps control ego, making it more disciplined.
Swadhyaya : self study. It is a good way to improve yourself and find the right path. We must develop the attitude of witness, bystander ( sakshi bhava ), applying it can monitor and modify your own reactions, it can be moderated own negativity and improve the way you perceive things through self-observation. It also includes the study of traditional texts of yogic literature: Bhagavad Gita, Upanishads, Yoga Sutra , etc. Invoke the Absolute Cosmic Consciousness, reciting or chanting the Gayatri mantra, the mantra Om , a prayer, kirtan (chanting Vedic), etc., it helps focus the mind and promotes self-study. When one chants a mantra from the heart, you not necessarily have to understand what he's singing to experience spiritual elevation.
Ishwarapranidhana : surrender to the divinity. Such is the human mind that can develop faith only when a desperate situation, where only (Iswara, God, Allah, Yahweh, or our personal idea of the Absolute) can help arises. People understand God in many different ways. Some do not even believe in the concept of God. However, anyone looking for spiritual guidance and evolution, reach this stage, if they are sincere in their search. As the concept of God is different in each (in Hindu philosophy it is said that there is only one reality, but many truths as beings come close to it), we reached this stage through different means and situations. It is the moment when you let go completely the desires of the ego and surrender to a higher will. Patanjali Yoga Sutra says that one can even reach the highest embodiment ( samadhi ), the last stage before the release ( kaivalya ), if he can truly and fully surrender to the Unmanifest. His self-surrender must be free and unconditional.
Patanjali lists five Yama, although in other texts referred to ten, adding to those already mentioned: Kshama (patience), Dhriti (determination), Daya (love and compassion for all beings), Arjana (openness) and Mitahara (moderation) .
Also in some texts we find ten Niyama, adding to those reported by Patanjali: Hri (modesty), Dana (generosity), Astikya (faith), Siddhanta Shramana (listening texts and the gurus), Mati (consideration) Vrata (loyalty) .
However, as in the Hindu tradition it has always been oral transmission and teaching embodied in writing only when the transmission was in danger for any reason therefore to consult different texts also appear different values, undoubtedly they are all complementary and a way to develop is through a continued, systematic and constant practice ( sadhana ) to facilitate the self-consciousness and this, in turn, the autoconocmiento and self-realization as the ultimate goal of Yoga.
Hari Om Tat Sat
Yama
1. AHIMSA
2. SATYA
3. ASTEYA
4. BRAHMACHARYA
5. APARIGRAHA
Niyama
1. SAUCHA
2. SANTOSHA
3. TAPAS
4. SVADHYAYA
5. ISHVARA PRANIDHANA
