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[Full title: The 驰辞驳腻峁単补蝉 according to the Major 鲍辫补苍颈峁�a诲蝉 (1) Yamas]

The major 耻辫补苍颈峁�a诲蝉 scantily discuss the 测辞驳腻峁単补蝉. But the minor 耻辫补苍颈峁�a诲蝉 have an elaborate references to it. Even though the major 鲍辫补苍颈峁�a诲蝉, like the 莫艣腻惫腻蝉测补, do not point out the terms like yama, niyama etc. there is an active mention on satya, brahmacarya, tapas and also on 艢补耻肠补, 厂惫腻诲丑测腻测补, 莫艣惫补谤补辫谤补峁噄诲丑腻苍补 etc. in them. The 碍别苍辞辫补苍颈峁�a诲 mentions yoga as a 蝉腻诲丑补苍补 for the attainment of Brahman which is mentioned in the dialogue between guru and disciple. Here there is description on 测辞驳腻峁単补蝉 as the means for the attainment of Brahman. Again the 碍补峁环辞辫补苍颈峁�a诲 defines yoga as the concentration of sense organs and mind and a person who can control his senses and mind is treated as a yogi. For the existence of such a yogi he should practise 测辞驳腻峁単补蝉. The 惭耻峁囜笉补办辞辫补苍颈峁�a诲, the 笔谤补艣苍辞辫补苍颈峁�a诲, the 颁丑腻苍诲辞驳测补 and the 叠峁沨补诲腻谤补峁噛补办辞辫补苍颈峁�a诲 also give mention about the yogic practices like tapas, satya, brahmacarya etc. for the attainment of self-realization. Besides that in the 艢颈办峁Ｄ乿补濒濒颈 [艣颈办峁Ｄ乿补濒濒墨] and the 叠丑峁沢耻惫补濒濒颈 [产丑峁沢耻惫补濒濒墨] of the 罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲 the yogic aspects of the 测辞驳腻峁単补蝉 are mentioned. These 测辞驳腻峁単补蝉 are described here.

According to the 驰辞驳补蝉奴迟谤补 [the following] are treated as yamas:

1. 补丑颈峁僺腻,
2. satya,
3. asteya,
4. brahmacarya and
5. aparigraha.^[1]

These yamas are described more or less in the major 耻辫补苍颈峁�a诲蝉. Through these 耻辫补苍颈峁�a诲蝉 笔谤补箩腻辫补迟颈 advises the Devas, the Asuras and other men for being with three 鈥楧膩鈥檚鈥� like Indriyadamana, 顿腻苍补 and Daya which pertain to the Devas, the Asuras and the human beings who should possess sense control, show kindness towards others and should provide alms.

Thus most of all major 耻辫补苍颈峁�a诲蝉 more or less promote or highlight yamas as the means of self realization. Through yamas the 耻辫补苍颈峁�a诲蝉 provide awareness against 丑颈峁僺补 (killing) asatya (falsehood) and steya (attachment) for union with the Brahman.

1) 础丑颈峁僺腻

础丑颈峁僺腻 which is regarded as the most important among the yamas, is described in most of the major 耻辫补苍颈峁�a诲蝉.

The 莫艣补惫腻蝉测辞辫补苍颈峁�a诲 refers to 补丑颈峁僺腻 as:

鈥�yastu 蝉补谤惫腻峁噄 bh奴t膩ny膩tmev膩nupa艣yati |
sarvabh奴te峁�u c腻迟尘腻na峁� tato na vijugupsate || 鈥�

It is said that those who perceive 辫补谤补尘腻迟尘腻 in the self and self in the beings cannot express anger and contempt towards other. It is mentioned in the 艢腻峁卥补谤补产丑腻峁�y补 that such a yogi can perceive others as the attributeless absolute consciousness^[2]. Thus it says the person who practises 补丑颈峁僺腻 will always be the loving and merciful to others. In their lives there is no place for any such 丑颈峁僺腻 or the like. Because they realize themselves and all other beings are like them. For a yogi there is no delusion or grief or so.

It is stated in 莫艣补惫腻蝉测辞辫补苍颈峁�a诲 as:

yasmin蝉补谤惫腻峁噄 bh奴t膩ny膩tmaiv膩bh奴dvij膩nata岣� |
tatra ko moha岣� ka岣� 艣oka岣� ekatvamanupa艣yata岣� || ^[3]

For such a yogi his heart is the place of the 辫补谤补尘腻迟尘腻. And those who perceive 辫补谤尘腻迟尘补 in him also can perceive 辫补谤尘腻迟尘补 in others. Thus he would never degrade others.

This is also mentioned in 碍补峁环辞辫补苍颈峁�a诲:

a峁単u峁ａ弓ham膩tra岣� puru峁�o madhya 膩tmani ti峁ａ弓hati 墨艣膩no bh奴tabhavyasya na tato vijugupsate etadvaitat || ^[4]

Again such a yogi can realize the eternal and constant Lord of the past and the future^[5]. Thus the 碍补峁环辞辫补苍颈峁�a诲 assures yamas like 补丑颈峁僺腻 in the life of a yogi.

2) Satya

The 耻辫补苍颈峁�a诲蝉 like 惭耻峁囜笉补办补, Tattir墨ya, 颁丑腻苍诲辞驳测补 and 叠峁沨补诲腻谤补峁噛补办补 emphasize satya for the attainment of Brahman.

The 惭耻峁囜笉补办补 says that if thus,

satyena labhyastapas膩 hye峁�a 腻迟尘腻 samyagj帽膩nena brahmacarye峁嘺 nityam |
anta岣ヅ沘r墨re jyotirmayo hi 艣ubhro ya峁� pa艣yanti yataya岣� k峁Ｄ�峁嘺do峁Ｄ佱弗 || ^[6]

The 惭耻峁囜笉补办辞辫补苍颈峁�a诲 describe the 叠谤腻丑尘补峁嘺蝉 as the real form of satya through the attainment of which the r峁�is can have the fulfilment of desires. Again in the 罢补颈迟迟颈谤墨测辞辫补苍颈峁�a诲 the Guru enriches his disciples about the awareness of satya and he advises them to speak truth and to stay in truth^[7]. Further, the 颁丑腻苍诲辞驳测辞辫补苍颈峁�a诲 also denotes the importance of satya through the character of 厂补迟测补办腻尘补. The 叠峁沨补诲腻谤补峁噛补办补 also treats satya as Dharma and it emphasizes the necessity of satya throughout one鈥檚 life^[8]. The 颁丑腻苍诲辞驳测补 and the 叠峁沨补诲腻谤补峁噛补办补 also treat self-realization as satya^[9]. These indicate that without this entity (truth) we cannot experience the presence of 辫补谤补尘腻迟尘腻.

3) Asteya

According to yoga asteya means the detachment and avoidance of greed towards others property. It also expresses the need for the avoidance of jealousy, and torment towards others. Here the 莫艣补惫腻蝉测辞辫补苍颈峁�a诲 suggests that all things have originated from the Supreme Reality. So it advocates that the use of such things for the fulfillment of responsibilities without jealousy or greed is a noble affairs.

This 耻辫补苍颈峁�a诲 states it thus:

墨艣腻惫腻蝉测补尘颈诲补峁� 蝉补谤惫补峁� yatki帽ca jagaty膩峁� jagat tena tyaktena bhu帽j墨th膩 m膩g峁沝ha岣� kasyasviddhanam || ^[10]

4) Brahmacarya

Yoga treats brahmacarya as an excellent way of penance. The term brahmacarya means the restraining of all organs which lead to the sexual pleasure. It can be practised through the avoidance of certain food, visuals and thoughts which prompt the sexual desires. The 耻辫补苍颈峁�a诲蝉 like 辫谤补艣苍补, 惭耻峁囜笉补办补, 颁丑腻苍诲辞驳测补 and 碍补峁环补 treat brahmacarya as the means for the attainment of knowledge or self-realization. These 耻辫补苍颈峁�a诲蝉 advocate that the entities like 测补箩帽补, tapas, satya, sv膩dh膩ya etc. should be practised together.

According to the 笔谤补艣苍辞辫补苍颈峁�a诲 combined practice of such entities helps men to become glorified. It states thus:

tapas膩 brahmacarye峁嘺 艣raddhay膩 sampanno mahim膩nabhanubhavanti |^[11]

The 惭耻峁囜笉补办辞辫补苍颈峁�a诲 also emphasizes the practices of such entities simultaneously^[12]. The 颁丑腻苍诲辞驳测辞辫补苍颈峁�a诲 advocates the attainment of Brahmaloka through the practice of brahmacarya.

It states:

tadya evaita峁� 产谤补丑尘补濒辞办补峁� brahmacarye峁嚹乶uvindanti |^[13]

Besides that, throughout the fifth 办丑补峁囜笉补 it treats brahmacarya as a way to realize the self and it also gives equal regard to 测补箩帽补, fasting etc.

The 碍补峁环辞辫补苍颈峁�a诲 also gives stress on the need of brahmacarya to have an access of Brahman, such as:

yadicchanto 产谤补丑尘补肠补谤测补峁� caranti |

This means that those who wish to accomplish self-realization should practise brahmacarya.

5) Aparigraha

The term Aparigraha indicates the renouncement of all means of pleasures. Major 耻辫补苍颈峁�a诲蝉 do not signify the term aparigraha while the teachings of them strengthen it. The 碍补峁环辞辫补苍颈峁�a诲 and the 叠峁沨补诲腻谤峁噛补办辞辫补苍颈峁�a诲 explain the concept of aparigraha through the stories of Naciketa and 驰腻箩帽补惫补濒办测补. Here Naciketa and Yaj帽avalkya remind us that the objects of pleasures are incapable of providing eternal bliss and this thought in terms of aparigraha makes a yogi.

Footnotes and references:

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[1]:

驰辞驳补蝉奴迟谤补 II-30

[2]:

sarvabh奴te峁�u ca te峁�veva c腻迟尘腻na峁� te峁Ｄ佱箖 api bh奴t膩n膩峁� svam腻迟尘腻nam膩tmatvena yath膩'sya dehasya k膩ryakara峁嚹乻a峁卍h膩tasy腻迟尘腻 aha峁� sarvapratyayas膩k峁�ibh奴ta艣cetayit膩 kevalo nirgu峁噊'nenaiva |

[3]:

莫艣补. U.7

[4]:

碍补峁�.U. 2.1.12

[5]:

Ibid 2.1.13

[6]:

惭耻峁囜笉补办补brahma峁嘺-耻辫补苍颈峁�a诲 3.1.5

[7]:

Tai.U.I.101

[8]:

叠峁沨补诲腻谤补峁噛补办补-耻辫补苍颈峁�a诲 I.4.14

[9]:

Ibid.V.4.1

[10]:

莫艣补.U. 1

[11]:

Pra艣na-耻辫补苍颈峁�a诲 53

[12]:

惭耻峁囜笉补办补brahma峁嘺-耻辫补苍颈峁�a诲 II.1.7

[13]:

颁丑腻.鲍.痴滨滨滨.3.3