The Ethics And Morality Of Yoga

It will probably come as a surprise to many to learn that progress in yoga depends upon goodness in personal character and in social relations, and that this is, indeed, laid down authoritatively as the first requisite in the main-line system of yoga, namely, the Toga Sutras of Patanjali.

In the Yoga Sutras eight limbs (angas) or tools or aids are prescribed. These are sometimes spoken of as 'steps', because the course of yoga practice is often alluded to as a road (marga) or path or way.

The following is a list of the eight 'limbs', in order, though it is intended in the present chapter to draw particular attention to only the first two. The others are listed merely to give a preview of the other six, to which they lead1 The eight are:

I. Abstention (yama).

2. Observance (Niyama).

3. Posture (Asana).

4. Breath-control (Pranayama).

5. Sense-withdrawal (Pratyahara)

6. Concentration (Dharana).

7. Meditation (Dhyana).

8. Contemplation (Samadhi)

It will be noticed that the first two of these eight are concerned with the aspirant's attitude towards the outer world and towards himself, in short, to ethics and morality in the widest sense of those terms; the next three have to do with the body and the senses; and the last three deal with the mind. Really, the transactions of life are between the real man (purusha) or Self (atma) and the world, but there are two instruments in between, as it were - the mind as inner instrument and the body as outer instrument. These two tools - or perhaps we should call them kits, as they are both quite complex  have to be put into good order and kept in good order as part of the regular system of conditioning.

Now to the Abstentions and Observances:

Abstention, says the text of the Toga Sutras, consists of five self-restraints, described as

(I) non-injury

(2) truthfulness

(3) non-theft

(4) spiritual conduct

(5) non-greed

The ideal is to maintain these five in all circumstances and at all times. The would-be student may be somewhat staggered by this demand at the outset, but if he confesses this to his teacher (guru) the following conversation is likely to ensue:

Teacher. Yes, I admit these are difficult to carry out perfectly. But tell me, can you say that you have entirely given up the desire to injure, to lie, to steal, to be sensual, and to be greedy ? Is it a pleasure to you to think of injuring, Lying, dishonesty, sensuality, and greed ?

Pupil. Yes, I can truly say that I do not want these impulses. I do not do these things for pleasure, but through either force of habit or temptation I do them occasionally.

Teacher Well, if you have given up the desire to injure anybody or to lie or steal or be sensual or greedy, and have given up pleasure in the thought of injury to another, etc., the battle is already almost won. You may proceed.

The second step, Observance, is also described as fivefold, but this time the five are things to do, whereas the first step listed things not to do.

They are: I. Cleanliness (Shaucha).

2. Contentment (Santosha).

3. Austerity (Tapas).

4. Self-study (Swadhyaya)

5. Attentiveness to God (Ishwara-pranidhana)

Cleanliness is usually described as having reference to both mind and body - in thought, word, and deed. The word for contentment (santosha) comes from a verbal root, tush, which means to be pleased, so this virtue is something more than mere passive contentedness. It does not imply passivity or resignation, but is allied to the doctrine of equanimity (samatwa) much emphasized in the Bhagavad Gita. Speaking of the advanced yogi, it says: