What recommends Yoga about interacting with others and to conduct ourselves?
In yoga, behaviors towards others and the environment are called yama and those to ourselves are called niyama. The yama and niyama relate to social behaviour and our way of life, the way we interact with others and with the environment, the way in which we tackle the problems. Everything is part of yoga, but cannot be "practiced" voluntarily, What we can do are the Surya namaskara and prānāyāma, which make us aware of where we are, We are defending positions and the way we look at things. Recognize the mistakes is the first step towards clarity. Then we can start to introduce gradual changes in the way we express our respect for nature and in which we relate to friends. No one can change in a day, but yoga helps us to gradually change our behaviour, our yama (discipline that rule our actions in the world) and niyamas (personal discipline). The contrary cannot work. The yama and niyama are the two first two limbs of the eight limbs of yoga that are:
Yama, the behaviors towards what surrounds us.
Niyama, the behaviors towards ourselves.
Asanā, the practice of physical exercises.
Prānāyāma, the practice of breathing exercises.
Pratyāhāra, control of the senses.
Dhārāna, the ability to direct the mind.
Jhanas, the ability to enter in relation with what we try to understand.
Samadhi, the complete merger with the subject to understand.
Yama
Ahimsā
The first pattern of behavior is called ahimsā. The word himsā means ' injustice ' or ' cruelty ', haimsā is much more the lack of himsā that the to right would suggest. The ahimsā is much more to do violence. Means kindness friendship, loving consideration for people and things. It's a word we need to reflect. Does not mean just eat meat or fish, or not to offend. It means treating others with care and consideration and also treat with kindness themselves. If we are vegetarians and we find ourselves in a situation where the only food is meat, We have to starve or eat what you need? If in this life we still have duties such as the responsibility of a family, We must not put in dangerous situations for us or the risk to prevent us from fulfilling our duties. Then, in the previous example, the answer is simple: cling blindly to our principles would be arrogance, lack of consideration for others. The ahimsā also applies to our duties and responsibilities. Means defend if our life is threatened. Take in each situation weighted behavior: This is the meaning of ahimsā.
Satya
Satya means truth ' tell the truth ', but in some cases the truth is not necessary if unnecessarily hurts another. We must consider what we say, as we say, and what effect they have on others our words. If truth be told has negative consequences for another person, It is better to remain silent. The satya should never put himself at odds with the rule of ahimsa. The MahābhāŚrata, the great Indian epic, says: "Of the truth pleasant, don't tell unpleasant truths. Do not lie even though it is sweet to the ear lying. This is the eternal law of dharma " (duty, ethical value).
Asteya
The third yama is asteya. Steya meaning ' steal ', asteya and its opposite: don't take what you don't belong. It also means that if someone gives us something or gives us his confidence, We must not avvantaggiarcene personal purposes.
Brahmacarya
The word is formed from the root car, ' move ', and from Brahma ' truth ', in the sense of essential truths. The brahmacarya, and then move to the essential. It is usually presented as abstinence, primarily as sexual abstinence. But better yet, the brahmacarya is the invitation to establish relationships that help to walk to the Supreme Truth. If these relationships is sex, We have to be careful that there discourages from the direction that we're following. On the way of the search for truth, There are a few ways to control the senses and sexual desire. This control is not identified with total abstinence. In India we have a lot of respect for the family. According to the Indian tradition, everything in life has its time and its place. We share life in four stages: the first is that of childhood, the second that of studies, the third includes the formation of a family and the upbringing of children, and the fourth and one in which, completion of family responsibilities, You can dedicate entirely to hover and searching for the truth. In the fourth stage of life everyone can become sannyasins i.e. monks or nuns. But a sannyasins to begging for food from people still linked to family life. The Upanishads recommend to marry and procreate immediately after finishing his studies. This does not indicate rather brahmacarya, celibacy. Rather indicates a responsible behaviour with regard to the fireplace to the truth.
Aparigraha
The last yama is called aparigraha, term that means "do not touch" or "not grasping the chance". Parigraha means "take hold". Aparigraha means so take only what is needed and not exploit the situation to our advantage.
Niyama
As the five yama, the niyamas are not just boss of theoretical study, and are much more than simple behavior. In reference to yama, the nyama is the most intimate and personal. Indicates the attitude we adopt towards ourselves.
Śauca
The first niyama Śauca, the "clean". Śauca has an external and an internal aspect. External cleaning the body; internal cleaning has to do with the health of the body and with the clarity of mind. The asanā and the pranāyāma are essential tools for the internal cleaning.
Santośa
The second niyama is Santosa, modesty and ability to settle for what we have. Very often smaniamo to see the results of actions, and just as often we remain disappointed. Instead of sorry, simply accept things the way they took things. This is the true meaning of santosa: accept what is. A commentary on the yoga sutras says "be content worth more than sixteen skies". Instead of complaining about something wrong, We accept what happened and learn from it. The santosa includes mental activities as the study, the physical effort and the way we earn a living. About the way we relate to what we have and the things that God has given us.
Tapas
The third niyama is tapas in the context of the niyamas tapas means everything we do to keep your body in shape. Literally meaning "warm up" the body and thereby purify. Behind the concept of tapas there is the idea of the possibility to get rid of physical waste. I have already spoken of the asana prānāyāma as tools to keep us healthy. Another form of tapas is be careful what you eat. Eat unless we are hungry is the opposite of tapas. Attention to the position of the body. The attention to eating habits and attention to breath are forms of tapas that contribute to avoid the deposit of slag in the body, including obesity and breathing incomplete. The tapas keeps the body fit and healthy.
Svādhyāya
The fourth niyama is svādhyāya, SVA meaning "self" or "belong to me", and adhyāya "examination survey " (literally get closer to something). Svādhyāya means approach to oneself, i.e. Study themselves. Any study or reflection or listening that helps to better know oneself is svādhyāya. In the context of niyama, This term is also translated as "study of ancient texts". Yoga in fact suggests to read ancient texts. Because? Why don't you just sit to contemplate things, We need points of reference. May be the Bible, a sacred text that we consider important, or the Yoga Sutras. In the Yoga Sutra it says that, progress in investigation of ourselves, We discover little by little a connection with the divine laws which the prophets have revealed. And, for this purpose we use the recitation of mantra, are often translated as svadhyaya "repetition of mantra".
Iśvarapranidhānā
The last niyama has already been treated in the first part. IŚvarapranidhānā means "lay all our actions at the foot of God". Since our actions are often driven by avidya, often turn out wrong. For this reason santosa, modesty, It is so important: just know that we did our best. The rest I leave to a higher power. In the context of niyama, We can define iŚvarapranidhānā as the offer to God the fruits of our actions as daily prayer.
Excerpted from: The heart of Yoga, T.K.V. Desikachar
