Patanjali Yoga Sutra — शौच-सन्तोष-तपः स्वाध्यायेश्वरप्रणिधानानि नियमाः॥2.32॥
śauca-santoṣa-tapaḥ svādhyāyeśvarapraṇidhānāni niyamāḥ ॥
The five niyamas are: śauca, santośa, tapaḥ, svādhyāya, īśvarapraṇidhāna.
Yamas describe the way one should have a relationship with others — in society. If five Yamas described in the previous two aphorisms establish the macro-level disciplines, the Niyamas (obligatory performances) launch micro-level disciplines a sādhaka is expected to observe in his endeavor to achieve purity. Describing how one should be within oneself, Niyamas initiate inner transformation for one’s outer evolution.
The five niyamas according to this aphorism are:
1. Śauca: Purity or cleanliness (both exteriors and interiors). We do not enter pūja room without having a bath, leave alone performing worship. Such is the divinity attached to worship. Our scriptures proclaim that this physical body is the abode of different gods and Yogābhyāsa is nothing less than worship of these gods. Such a purity needs constant watchfulness and observance of this niyama builds up confidence and a sense of purity in the mind of sādhaka.
अनपेक्षः शुचिर्दक्ष उदासीनो गतव्यथः।
सर्वारम्भपरित्यागी यो मद्भक्तः स मे प्रियः॥गीता १२.१६॥
anapekṣaḥ śucirdakṣa udāsīno gatavyathaḥ|
sarvārambha parityāgī yo madbhaktaḥ sa me priyaḥ॥Gīta 12.16॥
Bhagavān says, ‘whoever is desireless, pure (both antaraṅga and bahiraṅga śuddhi), efficient and resourceful (in one’s own field of activity), detached from the worldly (sensual) pleasures, remains free from all kinds of agonies or worries, and stays indifferent to all kinds of hurdles leading to Him, such a person is dear to me’.
Svacchatā (External spotlessness)
Śubhratā (Internal purity)
Sundaratā (Magnificence)
Daivatā (Divinity)
Paripūrṇatā (Completeness)
‘Progressively one should lead to the other’
1. Santoṣa: The simple translation could be ‘contentment’. But mere translation could be misleading. If sādhaka is content with what he has achieved, how can he grow? No. That is not the meaning here. Sādhaka should have a positive approach with his achievement so far, besides being steadfast in his sādhana. The achievement so far should guide and motivate him to progress further. If the progress is slow and not comparable to his sādhana (efforts), that should not discourage him; but one should take positively.
Even a failure can be looked upon very positively. A small, good-humored story would explain this view:
A man got up early in the morning with a view to go out for morning walk. The climate was pleasant and brilliant. Cool breeze, chirping sound of birds, whistling sound of the wind, whispering trees, etc, made the atmosphere very captivating. Our man stood under a large tree and looked up to see the beautiful birds. Suddenly one of the birds’ excreta fell on his face! What one would think at that moment? “Oh, idiot bird, does she need my face for this dirty work? Is my face a commode? To hell with her”. But our man slowly took out his hanky and gently wiped his face and exclaimed: “Oh, thank God, cows do not have wings to fly!”
2. Tapaḥ: It is the act of focusing all energies and leaving no stones unturned in one’s endeavor to achieve the desired goal. Thus, it is rigorous, sober, devoted practice using one’s all blessed powers:
§ Oja — Manobala: Power of mind
§ Saha -Indriyabala: Power of senses
§ Bala — śārīrikabala: Power of physical body
3. Svādhyāya: The mere translation could be ‘Self-study’. Some commentators have stated that svādhyāya is a ‘Scriptural study’. But, they are not different from each other. Scriptures deal with our true nature and tell us what we really are. Obviously, scriptural study leads to ‘Self-study’ in true sense. Great scriptural dictum like ‘Tatvam asi’, ‘Ahaṃ Brahmāsmi’, etc impart what our true nature is.
4. Īśvarapraṇidhāna: īśvara is the Lord of the universe and Īśvarapraṇidhānā is taking refuge in the Supreme Soul by total surrender — kāyā, vācā, manasā. Thus yogi is a theist. He believes in the existence of the Supreme Lord who controls everything in this creation.
