1

“YAMA AND NIYAMA FOR THE IMRPOVEMENT OF SOCIAL

HEALTH”

A Descriptive Study

(2022)
Submitted By-
Kalika Sinha
MA/M.Sc. Yogic Science and Human Consciousness (II Sem.)
Roll No: YSHC-04/21

Supervisor-
Varsha Maske
Assistant Professor
Department of Yogic Science and Human Consciousness

MAHAPURUSHA SRIMANTA SANKARADEVA VISWAVIDYALAYA,

GUWAHATI UNIT, RUPNAGAR-781032
 2

ACKNOWLEDGEMENT

I would like to show my special thanks and gratitude to my guide Varsha Maske ma’am for
helping me with this project through their guidance and support.

It has been a wonderful experience doing this project and I also show my thanks to our
HOD Ujjwal Arun Kumar Maske Sir for assigning me to this project.

Kalika Sinha
25-07-2022
 3

CONTENT

 Chapter 1-
.1 Introduction 4
.2 1.2 Need or significance of the study

1.3 Objectives of the study

1.4 Statement of the problem

1.5 Research Methodology-

 Chapter 2- Review of Yama and Niyama for the improvement of 6

Social Health- A descriptive study
 Chapter 3- 8
3.1 Dependent Variable- Social Health
3.2 Independent variable- Yama and Niyama
 Chapter 4- Effects of Yama and Niyama on Social Health 18
 Summary and Conclusion’ 24
 Reference and Bibliography 27
 4

1.1 INTRODUCTION

According to Hatha Yoga Pradipika, mentioned in verses 16 (ii and iii), ten rules of conduct and ten
observances, called Yama and Niyama are listed in Raja Yoga, but Hatha Yoga does not place much
emphasis on them. Raja Yoga claims that Yama and Niyama must be practiced before commencing
Hatha Yoga. It says, to control the mind and then purify the body, but in this day and age, too many
problems can arise I an aspirant comes into confrontation with his mind at the beginning of his
spiritual quest. It is like running from a den of lions into a cage of tigers. Therefore, in Hatha Yoga,
the whole system has been designed for the people of Kaliyuga. Hatha yoga commences with
purification of the body, the satkarmas, then comes asanas and pranayamas. Yama and niyama can
be practiced later when the mind has become stable and its outward-going tendencies can be
controlled. Here, Swatmarama mentioned how yoga can be enhanced and the factors that can lead to
failure. The Yama and niyama are given to verify why he states these causes, so there may be a little
repetition on certain points. He advised not to adhere to rules. Yama adds that niyama are rules and
to an extent, they are also moral goods. Initially, it is not essential to practice this and it should not be
thought that you cannot succeed without them. The Yama and niyama have been given as guidelines
to keep a sadhaka on a path.

1.2 Need or significance of the study

The yama and Niyams are often seen as moral codes, or ways of right living. They really form the
foundation of our whole practice and honoring these ethics as we progress along the path, which
means we are always being mindful of each action and therefore cultivating a more present and
aware state of being.
1.3 Objective of the study
 To study Social health.
 To study Yama and Niyama from hata Yoga Pradipika.
 To study Yama and Niyama from Patanjali Yoga Sutra.
1.4 Statement of the problem.
To study “ a descriptive study on Yama and Niyama for the improvement of Social health”.
1.5 Research Methodology
 5

The present study is based on a qualitative method. It is a social research method which is used as a
tool to obtain needs documentary elements. The style is based on the main sources :
 Primary sources- the yogic text.
 Secondary sources- Articles, websites.
 6

Chapter 2
Review of Yama and Niyama for the improvement of Social Health.

 Wen Xu, Itagi R Kumar, Thaiyar M Srinivasan- (published on 02/03/2021) -The current
study is the first randomised control trial of Yama and Niyama (YN) intervention to analyse the
subtle energy in the human body. The results of the experiment have shown that after 12 weeks
of regular YN practices, statistically significant differences were observed in the physiological
energy levels in the body compared to the control group. In the YN group, all the variables are
significantly decreased after the intervention and all in optimal energy level, regardless of the
changes in external conditions (eg, low temperature, academic exams). The energy level of the
five major emotion-related organs showed optimal homeostasis. Data obtained from Bio-Well
found that the values of physiological energy parameters were very stable in the YN group.
These data indicate improvement in physical health, optimization of the five major emotion
related organs, and harmony between the specific emotions and related corresponding organs.
The observation showed the variables of the control group are all below normal range, which
indicates lower homeostasis levels in the body and its emotion. The regular daily practice of
Yama and Niyama can aid homeostasis energy to stay within a stable range, better coping with
the changes in environmental conditions, and keeping the mind and body in a more robust
harmony. Furthermore, the practice of the Yama and Niyama techniques heightens awareness
and cognitive ability, provides the basis to regulate emotions, and removes blockages of vital
energy in meridians.

 Sejal Shah, (July30th 2020)-Practice practice and pactice – with reverence is the way

Despite being on the path of yoga for more than two decades, though I have made good progress, I
still fee that I am scratching the surface of putting them into full practice in my life. But having them
as goals in my mind and heart keeps the enthusiasm and fire of Svadhyaya (Study of the Self) allve
in me. It is relatively easy for me to observe and apply the obvious or gross aspects of yemas and
niyamas My challenge and next stop is how to apply them at very subtle levels, in letter and spirit
Another challenge is how to integrate thei with ease. like a flowing river that doesn't get stuck
despite any hurdles, but finds a way to keep flowing no matter what. And finally how do I make
 7

them part of me: how do my very being radiate all these beautiful principles. I know this requires
great skill, patience and most importantly grace of the Guru

Despite being on the path of yoga for more than two decades, though I have made good progress, I
still fee that I am scratching the surface of putting them into full practice in my life. But having them
as goals in my mind and heart keeps the enthusiasm and fire of Svadhyaya (Study of the Self) allve
in me. It is relatively easy for me to observe and apply the obvious or gross aspects of yemas and
niyamas My challenge and next stop is how to apply them at very subtle levels, in letter and spirit
Another challenge is how to integrate thei with ease. like a flowing river that doesn't get stuck
despite any hurdles, but finds a way to keep flowing no matter what. And finally how do I make
them part of me: how do my very being radiate all these beautiful principles. I know this requires
great skill, patience and most importantly grace of the Guru

 EverydayYoga .com( sept 19th 2013)

The yamas and niyamas are the foundation for a meaningful and life-changing yoga path. Living
according to these principles brings peace, joy, and understanding to your world. Your compassion
and awareness will grow, and your yoga practice will flourish. As you begin incorporating the yamas
.and niyamas into your everyday life, prepare for positive changes!

 Aditya Agarwal, Ashish Pandey ( June 2022)-

In this work, we study the first two dimensions of the Ashtanga (eight-limbed) Yoga: Yama
andNiyama and bring out two important ideas: the first idea is of integral existence, and the
secondidea is of pursuance of excellence. While the Yama inputs reinforce coexistence and
collocativeworking, the Niyama inputs help develop a mindset of quality consciousness and
elcellence. We explain how Yama and Niyama inputs change the mindset from "only my growth" to
"my growth along with others."Examining the philosophical underpinnings, we explain that Yama
and Niyama inputs, while seemingly working at an individual level, lay the foundation of a collective
level change. In this pursuit, Yama and Niyama inputs can improve workplace relations, enhance a
sens of responsibility and lead towards a better person-job fit.
 8

Chapter 3

3.1 Dependent Variable- Social Health

It is an individual's ability to handle and act based on different social conditions. Need of social
health. Having healthy relation involves good communication, empathy, and care for family, friends
and colleagues. Social health is the ability of individuals to form healthy and rewarding interpersonal
relationships with others.

Good social health looks like:

 Adapting to social situations

 Staying true to yourself in all situations
 Balancing your social and personal time
 Being engaged with others in your community
 The ability to develop and maintain friendships
 Creating boundaries in friendships and relationships
 Having a supportive network of family and friends

Social health is considered a pillar of wellness as it relates to how comfortably we can adapt in social
situations and includes our support structure to get through life’s challenges.Wide-ranging research
suggests that strong social ties are linked to a longer life. In contrast, loneliness and social isolation
are linked to poorer health, depression, and an increased risk of early death. Studies have found that
having a variety of social relationships may help reduce stress and heart-related risks.

 Types of health

Personal health has five main aspects: physical, emotional, social, spiritual, and intellectual. In order
to be considered "well," it is imperative for none of these areas to be neglected.

 Social health skill

 9

It is a child's ability to form secure relationships with others and develop trust so that they can feel
safe to explore and learn. This ability is closely connected to their emotional regulation skills. For
adults, social health also includes the networks and social support structures we have around us.

 Importance of social health.

The reason why social wellness is so important is that people who have healthy relationships, and a
strong social network tend to live longer and respond better to stress. This reduction in stress and
anxiety results in a healthier endocrine system, cardiovascular function, and an enhanced immune
system resulting a healthy society.

 Steps to Improve Social Wellness

a. Surround yourself with good people. A strong support system has a positive influence on
your overall well-being.
b. Practice self-care.( Yama and Niyama , Pratyahar)
c. Engage in hobbies and extracurricular.( Asana, Pranyama,Dharana)
d. Stick to a healthy routine (Dhyan).
e. Continue working on better communication.

3.2 Independent Variable- Yama and Niyama

The first yama is ahimsa, or non-violence ; to remain passive in any situation , without the desire to
harm any one or any thing either physically , emotionally psychologically or psychically. Ahimsa
means not acting with the will to violet ant thing even the atmosphere.Harmony and serenity have to
be maintained.

Non stealing is easy to understand, not taking what does not belong to you, not only for social and
moral reasons but to avoid psychological and karmic repercussions. Stealing breeds guilt. In yoga we
 10

are trying to release to complexes and samskaras rom our mind and personality. So we really do not
want to creat any more . If you need some thing and it is truly essential, somehow it will come to
you.

Brahmacharya is the next Yama. It is considered to be abstention from sexual involvement or

relationship. Some people even go as far as having absolutely no contact with the opposite sex,
neither talking nor looking at a woman or man . However it is not the true meaning of
Brahmacharya. Basically Brahmacharya is the combination of two wards : Brahman, “ pure
consciousness “ and charya, “ one who moves”. Therefore it means one who lives in contant
awareness of Brahman ; one whos awareness is absorbed in pure consciousness . One who is in
constant communion with the atma ,is a Brahmachari.

The next Yama is Forgiveness or kshama. It actually means the ability to let experiences go from the
mind and not to hold on the memory of past events.It means, living in the present, which is for own
benefit. If you can forgive, life becomes more pleasant and harmonious, bring happiness and
lightness in our heart. Whereas revenge brings anger and remorse and creates Karma.

The next Yama is perseverance. The trials and tribulations of life are often difficult and painful, but
they have a positive purpose. A spiritual experience can occur at any moment and we have to be
prepared to sustain it on every level, one has to be ever alert and constant in both practice and
aspiration. Even if the whole world collapses, around it doe not matter. If we give up hope and
efforts we can never be successful. However, whether circumstances seems to be pleasant or
unpleasant. We must maintain faith and continue our practice, only then can sadhana bear fruit.

Compassion is kindness to the young and old, reach and poor, worthy and seemingly unworthy. We
are all of the one atma. Cruelty to others ultimately rebounds on us. Kindness to others brings divine
mercy, our heart feel compassion for every creature, we make quick progress in the search for the
atma.

Swatmarama has described humility as modesty. Spontaneous humility comes with devine
awareness and surrender of the ego or” I “awareness. It is ego which ctearts the feeling of separation
from the atma and prevents us from feeling the inner being.The soul needs to levish accessories, food
or prises and when we seek them, they pull us away from our true identity.

Moderation in diet means neither overeating nor undereating. It means eating sparingly but
comfortably feeling the stomach and meeting the requirements of the body. Thus the body and mind
remains healthy and balanced. A weak body cannot support strong mind. A strong and a healthy
 11

body reflects the nature of the mind. Overeating and greediness for food shows an uncontrolled
mind. Our diet should be simple, pure and not overpriced. We should eat what is necessary to
maintain our bodily requirements and choose a diet which will be the most conductive for our
sadhana. Being too food conscious is prohibited.

The last of the Yamas is cleanliness in our whole lifestyle; keeping the body and mind in a pure
state. When the body is cleaned and there are no blockages, it can become a perfect vessel for devine
energy and pure consciousness. Not only should the internal body be cleaned, so should the
surroundings in which we live. To clean the body internally hatha yoga prescribes the six cleansing
techniques: Neti, Dhauti, Nauli, Basti, Kapalbhati and Trataka.

These ten Yamas are followed by the Ten Niyamas:

The first is Tapah which means “to heat,” and also refers to austerities. Thre are three types of
tapas: Sharirik (Physical), Vachik (Vocal), and Manasik (Mental) which may be sattvic, rajasic or
tamasic.In the past tapas meant, standing in cold water on one foot for hours at a time, or wearing a
lion cloth in the freezing cold and such like. This austerities may help strengthen the mind but there
are other less sever methods of doing this. For the people of this age involve doing those things
which test the will power and strength of mind and body. Austerity is doing away with comforts and
luxurious such as expensive clothing, television, heater, air conditioner, doing tasks which we do not
like etc. Once we adjust ourselves to such conditions they no longer remains austerities for us. These
processes mould the body and mind into a purer and more sattvic state and help in spiritual growth.

Santosha means developing a sense of satisfaction in any situation. Whether we have a lot or
nothing, if we gain or lose we should try to feel that we have more than enough, the opposite of this
insecurity which creates restlessness and unsteadiness. When we realize that desire can never be
satisfied, it is time to search for fulfillment in spirits. This is the only way to truly feel santosha or
satisfaction.

Astikyam is belief in the supreme. Some people call the supreme as god. The god is not a man
sitting I haven on a throne. Life and creation are vary systematic and scientific. We may call the
cosmic power as God, nature or supreme consciousness, but definitely a higher force exists and
controls all lower existence. If we have faith in the will and work of the supreme, this faith is enough
to guide and protect us.
 12

Daanam not only means providing materials things and financial aids for the poor and un privileged,
but also means helping or serving others in any way required, of course not the extent that we
exhaust our own resources.

Ishwara Poojaman or worship of the Supreme Being, should not be misunderstood as pertaining to
religion. External Pooja is done to awaken the inner consciousness; but if we still argue with the
family and friends, cheat others and cause them pain and suffering, your Pooja is meaningless. Pooja
means caring with awareness and respect for the subtle force, the supreme or in everything.

Siddhantavakya Shravanam is listening to discourses of spiritual scriptures. Traditionally

siddhanta is specific section of vadas. It is the culmination of spiritual knowledge collected in a
concise form. Listening to spiritual knowledge and what ancient sages found in their quest and
experience helps develops to our higher faculty of knowledge. It helps us understand the spiritual
path and the way in which the spirits unfolds. In India there s tradition where people sit together with
a person who has spiritual knowledge and discuss matters of the soul, which is called satsang.

Modesty or hree is part of humility.

Mati or a discerning intellect is essential for discriminating between truth and untruth. It means be
able to perceive the essential nature or underlying truth of a situation. It is some thing like being able
to interpret the significance of a dream. Life is also symbolic of the internal world. Understanding its
meaning and being able to analyze and judge correctly is to have a discerning intellect.

As Tapah has been mentioned in the first place, it seems more likely that the original words is Japa.
Japa means repetition of mantra: mentally, whispered, sung or written. Not just any sound can be a
mantra, nor are mantrs, the names of Gods or holy words. These are specially formulated sound
vibrations which affects the deeper layer of the mind and consciousness. There are different grades
of mantras: some affects the subtle body, some affects the pranic vibration and others are
transcendental. The universal manta which can be used by every body is OM, comprised of the
sounds A, U and M. A represents the conscious world, U represents subconscious and M represents
the unconscious. The three sounds together represent the existence of supreme consciousness. There
is no greater manta to repeat.

Hutam or sacrifice is the last Niyama. It does not mean the ritualistic form of offering in a fire
ceremony. It means internal sacrifice, giving up worldly desires and surrendering the ego; sacrificing
 13

sensual experiences for spiritual experiences. Sacrificing is giving up the idea that life is for worldly
pleasure alone.

All the Yamas and Niyamas stated here constitute twenty mental disciplines and self-restrains which
were originally designed to help a sadhaka convers and build up his store of pranic and psychic
energy. These disciplines are also helpful in maintaining social health. It should not be considered
religious practices, they are a part of yogic science and society as a whole.

In Patanjala Yogasutra of sage Patanjali, he mentioned in chapter, II verse 30, that the
observance of Yamas by a sadhaka has not the primary objective to produce a good and well-
disciplined society. These observances are recommended to produce a comparatively peaceful
condition of mind, which is the first prerequisite for the practice of yoga. The breaking of any of the
Yamas is to be avoided, mainly because it produces adverse effects on the mind leading to
its disturbance. The observance of yamas should be on all the three levels viz. käyika (body), vācika
(speech) and manasika(mind).

Most of the yamas,particularly Ahimsa, satya, asteya and brahmacharya should be observed in all
these aspects. Even if one does not cause by some physical action actually some injury or harm to
others and yet mentally has an intention or idea to cause such injury or harm to others, one has, from
the point of yoga, broken the yama of ahimsa on mental level. So also a speech, which may give
mental pain to someone, is an act of himsa on verbal plane. Thus a sadhaka has to be very cautious
and keep a watch on his activity so as to avoid any such act of injury or harm in any manner caused
by him consciously.

In the case of Satya, the term is translated as truthfulness and so gives an impression that it would
only mean, always speaking the truth. But an act of deceit or even an idea of deceiving is a breach of
the yama of satya.

Asteya , non-stealing is not limited to actual stealing of things from others which rightly do not
belong to oneself. Even an intention or desire to possess things belonging to others is a mental asteya
 14

( stealing). Instances of verbal stealing are not unknown. The plagiarism often practised by writers
and speakers is an example of this, considered as a punishable criminal act even by the present day
laws.

Brahmacarya is usually translated as continence or abstinence from sex, celibacy, chastity etc. But
the word brahmacarya is made up of two words: brahman, the highest Reality (the word brahman is
the Vedantic term for this Highest Reality or Principle. But this very specific meaning is not there
behind the term when used in this compound word bbrahmacharya and when used specially by other
Darśanas) carya-. mode of behaviour. Thus the basic and broad meaning of brahmacharya is a mode
of behaviour which will be conducive for reaching the highest goal for the spiritual sadhaka. So
brahmacarya should be understood as a life correctly disciplined for spiritual progress and ultimate
realization.

Many yoga-sādhakas interpret the word Aparigraha to mean giving up attachment to things. They,
therefore, feel and claim that even if they collect things, since mentally they are disattached or non-
desirous for them, they are obeying the yama of aparigraha. But such an understanding is not correct.
Non attachment or mentally relinquishing the desire for things is samnyāsa. This can be on the
mental plane. But aparigraha does not mean only this much. Out of the yamas mentioned by
Patanjali, this is the only one, whose observance on physical plane (by body) is more important than
that on mental level. Indeed aparigraha on mental level is samnyasa and the practical aspect of
samnysa in actual life is aparigraha. A person may be a true samnyasi,. he has lost all attachment and
desire for things (has a total vairagya). In that case making use of things with complete aloofness and
without a feeling of pleasure and enjoyment may be a feasible and possible state. But in such a case,
though the person may be rightly called a viragi and samnyasi, he is not an aparigrahi. Because a real
aparigrahi has not to have things, which are not unavoidably necessary. In fact samnyasa and
aparigraha are two facets of the same coin and so should go together. Aparigraha without samnyasa
(desirelessness and disattachment) and vairagya would not be easy to practise. So also, if samnyasa
is not accompanied by aparigraha, the danger lurks that the person may get habituated to the use of
pleasure giving things and attachment with desire for them may again raise their heads in the mind of
the samnyāsi.

Patanjali mentions five yamas and five niyamas, but other spiritual, religious and yogic texts mention
ten each of yamas and niyamas. Again the enumeration of these ten yamas and niyamas is also
varying in different texts. It is also seen that the items mentioned under yama in one text are noted as
 15

niyama in another text. Thus, if considered in a broad way, all these things enumerated under yamas
and niyamas in different texts seem to be injunctions or rules of self-restraints and for one's conduct,
which are generally called good rules of self-control and behaviour, which are conducive for spiritual
advancement. Patanjali has mentioned five which he probably considers as cardinal and of utmost
importance. It is evident that though Patanjali does not mention these other rules of self-restraint and
good behaviour, they could not have been thought as unnecessary by him. In a way, as said, these all
are automatically implied in brahmacharya.

Sauca which means cleanliness has been explained by most commentators as purification of body
and mind both. But here it seems that the word should be understood primarily as the cleanliness of
the body. Though the words 'sauca', 'sucita' etc., derived from the verb-root 'sue', meaning to cleanse,
to purify, can be used in relation to the purificatory processes pertaining to both the mind and body.
The word sauca is usually used for cleansing processes more concerned with the body. In fact a usual
special meaning of sauca is defecation or evacuation of excreta (bowels). And the word here is very
probably used in the sense of body-cleansing procedures. The reasons for taking this sense of the
word here: (1) There are many different techniques in yoga for the purification of mind. In fact the
main aim of any yoga system is first to purify the mind, after which only its stabilization and
tranquillisation could become possible. Most of the astangas of Patanjali's system have purification
of mind as the first objective. (2) The word niyama has a general sense of things of practical conduct
to be performed regularly, usually daily. Thus, the things coming under niyama are to be put into
actual practice , Except santoșa all the remaining four angas of Patanjali's niyama are of such nature.
That tapas, svadhyaya and iśvara-pranidhana are components of kriya-yoga and so are activities
predominantly to be done by the body has been clearly and emphatically brought out under II:
Taking this fact into consideration sauca also must be understood as bodily activity( cleansing of the
body).Though Patanjali does not mention even indirectly about the special purificatory techniques
for cleansing of internal organs of the body as neti, basti, dhauti, which are purely. Hathayogic, these
or any other methods of cleansing the body from outside or inside can be included in Sauca.

Santoșa means contentment. It is a mental attitude. It can also be said that though santosa is
primarily a mental attitude, by including it in niyama Patanjali wants to emphasize that a mere
pretense of having a contented mind is not enough for a yoga sadhaka. He should regulate his actions
in life to depict this contentment in actual practice. Often it is seen that people claim that they are
contented and have no desire for any worldly acquisition. But in actual life their actions show that
they are still hankering after things like wealth, power etc. This is to be avoided strictly and totally
by the real aspirant of yoga.
 16

There are innumerable varieties of Austerities (tapas) described in Hindu rituals as well as in all of
the religions. The sadhaka can select any one or more suitable to him and of his liking and practise
them regularly. It is said that praṇāyāma is the supreme tapas (prāṇāyāmaḥ param tapah). So, a yoga
sadhaka can preferably select this as the form of tapas to be practised. In fact yoga practice of any
school always includes performance of prāṇāyāma as almost a compulsory activity.

The meaning of Svādhyāya, usually given by most commentators, mentions that the material to be
chosen for the practice of svadhyaya should be some sacred and holy book or scripture. But this
much explanation is not enough. The prefix 'sva' has a sense of ownership. The sädhaka should have
a feeling of such ownership towards the material to be read. Therefore, the material to be read,
besides being conducive for spiritual development, must be the same from day-to-day. This will in a
way produce sense of ownness about it in the sadhaka's mind. The word adhyaya, which means a
chapter (fixed portion) also suggests that the matertial read should be a fixed one. Another point
which has been completely overlooked by all the old commentators is the result or criterion of
perfection of svādhyāya, mentioned by Patanjali in sutra, 'svādhyāyāt iśța devata samprayogah'
which means “meeting with the Ista devata”. For this the matertial for svadhyāya must therefore be
of the type of a prayer to the iśța devatā. How can reading any religious or scriptural material,
varying from day-to-day and not addressed particularly to a deity would make the deity to appear
before and meet the devotee. From this it may be stressed again that the svadhyaya should be defined
as a reading or recitation of a fixed portion from a text, which has a nature of prayer implying that
the deity may be propitious to the devotee. Unless this is clearly understood, the svadhyāya is not
expected to produce the result mentioned in sutra, of meeting the desired deity.

Iśvarapraṇidhāna is usually rendered as 'Surrender to God or iśvara'. Again this explanation is not
adequate. The iśvara praṇidhāna here in sutra II:1 is a component of kriyayoga. The word Kriya is
normally used for physical action. Now the surrender to God is an attitude, a state of mind and not an
activity of body. The iśvarapranidhana, which is a part of kriyā yoga should be an activity to be done
by the body. Its interpretation as isvara pujanādi (worship in some form of the divinity) given by
some old commentators is more correct. Under Kriyayoga the sadhaka must do some physical
activity of the nature of yajana, pūjana or havana etc. by the body. How elaborate this activity should
be will depend on the circumstances and the liking of the sadhaka. Too much elaboration leading
merely to a mechanical routine, without the mental attitude of surrender and devotion, would not be
at all desirable. Yet too much contraction or condensation is also not helpful. The mode of ritual and
the time required for it should be adequate enough to develop a devotional state of mind leading to
the surrender to the Divinity.The ritual of sandhya-vandana, which is recommended to be performed
 17

three times ; at sunrise, noon and sunset, or at least two times i.e. at sunrise and sunset, is a compact
practice of kriyayoga, beautifully combining all the three components (tapas as prāṇāyama,
svādhyāya as praṇava japa and upasthana and Gayatri-japa and arghyapradana as isvara pranidhana)
and requiring the minimum of time and material equipment. Condensing it also further would not be
desirable, as then possibility of the desired.
 18

Chapter 4

Effects of Yama and Niyama on Social Health

Yama and niyama (YN) in yoga refers to the universal precepts of ethical codes which work
toward improving the body, mind, and soul of an individual The principles of YN are enumerated
in the ancient traditional scripture of Yoga Sūtrās by Patañjali. A qualitative study
identified yoga practice may benefit one's social contentedness, personal transcendent, and spiritual
transcendence The practice of YN may have an indirect effect on attitudes of compassion and
nonharmfulness The ethical aspects of yoga in the above-mentioned outcomes remain to be
studied. There is limited literature for researchers to reference on the themes of yoga ethics.
According to the Indian traditional philosophy such as Bhagavad Gītā, a person's actions and
 19

SUMMARY

The yamas primarily focus on our actions when in community with others, while the niyamas focus
more generally on our relationship with our physical and psychological selves.

For the majority of modern yogis, it may seem that the yamas and niyamas are two of the hardest of
the eight limbs of yoga to blend into our daily routines and our lifestyles. The question, “How do we
integrate the yamas and niyamas into our lives?” keeps haunting us, and may leave us feeling guilty
or discouraged.
The following graphic can help you understand yamas and niyamas at a glance along with how they
benefit us.
 20

The yamas and niyamas are not commandments from on high to follow because we’re afraid of what
will happen if we don’t follow them. On the contrary, Sree Ravishankar sees them as practical ways
to live life so we can access inner peace, bliss, and love in our day-to-day life, not just momentarily
but 24/7. Maybe that is what we can call self-realization or enlightenment.
The practice of the yamas and niyamas definitely inspires us to remember that yoga is a way of life
and not just something we do for 90 minutes three times a week on a rectangular yoga mat. In fact, if
they are interwoven in every fabric of our life, every moment becomes sadhana (spiritual practice).
They add the necessary juice to our practice. Without them, the rest of the eight limbs may become
empty, mechanical, and boring techniques.

We all desire to have the benefits of practicing these 10 guidelines or observances. But the benefits
are often intangible. In our rush to get on the mat, get moving, and get noticeable and tangible
results, we may not spend enough time to understand them, practice them, and gauge their benefits
correctly.

The aspects of yoga are not steps but limbs that grow simultaneously, removes all self-doubts and
gives us so much space, freedom and enthusiasm to practice yoga as a whole with a full heart. Sree
Ravishankar further says, “To the extent you practice yamas and niyamas, you will go deeper into
your practice and purpose of yoga. There is no need to doubt or analyze yourself too much. Just the
intention to practice yamas and niyamas is good enough. Just sow the seeds, keep nurturing them
with your practice, and relax. The seeds will sprout.”
 21

This is so empowering. With this approach I find that it becomes easy to make
the yamas and niyamas an ingrained part of my daily habits; it motivates me that it is easy to
cultivate a full and fulfilling yama/niyama practice in our modern life, without going to the
Himalayas.

The late Dr. B K S Iyengar describes both the yamas and niyamas as the ‘golden keys to unlock the
spiritual gates’, as they transform each action into one that originates from a deeper and more
‘connected’ place within ourselves. From that state of being, we move closer towards wholeness,
connectedness, and unity, and start to not just ‘do’ yoga, but live and breathe ‘yoga’ in each and
every moment.

CONCLUSION

Despite being on the path of yoga for more than two decades, even though Sree Ravishankar has
made good progress, he still feels that he is scratching the surface of putting them into full practice in
my life. But having them as goals in my mind and heart keeps the enthusiasm and fire
of swadhyaya (the study of the Self) alive in him. It is relatively easy for him to observe and apply
the obvious or gross aspects of yamas and niyamas. His challenge and next step are how to apply
 22

them at very subtle levels, in letter and spirit. Another challenge is how to integrate them with ease,
like a flowing river that doesn’t get stuck despite any hurdles, but finds a way to keep flowing no
matter what. And finally, how does he make them a part of him; how does his very being radiate all
these beautiful principles. He knows this requires great skill, patience, and most importantly grace of
the Guru. Once understood correctly and mastered, these will slowly but surely become our natural
habits that can place us in that perfect state of balance. He is extremely hopeful.

Our on-the-mat practices of asana, pranayama (breathing exercises), and meditation will help us
calm the mind and increase self-awareness and thus will help with the practice
of yama and niyama too.

Reference and Bibliography

1.https://indjst.org/download-article.php?
Article_Unique_Id=INDJST12179&Full_Text_Pdf_Download=True
 23

2.https://www.artofliving.org/us-en/how-to-make-the-yamas-and-niyamas-work-for-you-in-the-
modern-world

3. Wen Xu, R Kumar Itagi, M Srinivasan Thaiyar

Division of Yoga and Physical Sciences, S-VYASA Deemed-to-be-University, Bengaluru,
Karnataka, India

4. https://www.ijoyppp.org/article.asp?issn=2347-
5633;year=2021;volume=9;issue=1;spage=32;epage=39;aulast=Xu

Bibliography

 Hatha Yoga Pradipika, Swami Muktibodhananda, Yoga Publication Trust, Munger, Bihar,
India.
 Patanjala Yoga Sutra, Sanskṛta Sūtras with Transliteration, Translation & Commentary by
Dr. P.V. Karambelkar
 Google Scholar- https://scholar.google.com/schhp?hl=en&as_sdt=0,5