Yama and Niyama 1 – Why they are important

• Everything we do revolves around us…, what we are, how we view the world and the feedback we receive for our actions. Our sense of identity.
• Our sense of identity changes to the circumstance; whenever we experience an accolade, our sense of identity swells, while an experience of depreciation results in a contraction of our sense of identity.
• Therefore, our sense of identity depends completely on the environment for its existence. But, to get the attention of the environment, we needs to manifest our identity. When we do, our first experience is fear of existence, that no one will acknowledge us. When someone does, our first experience is one of happiness. We immediately try and forge a bond with whoever acknowledges us, and keep that bond even if the relationship is sub-optimal, for fear of loss of identity.
• A bond rests on the principle of “give and take”, or “stimulus-response”. Whenever we get a stimulus from another entity, we examine it against our “value-system” or “conditioning”. If the stimulus is in congruence with our conditioning, then our sense of identity gets attracted to the stimulus and the source of the stimulus, drawing the source closer to experience more of the congruence. Should the stimulus be divergent from our conditioning, then we try to push the source of the stimulus away, unless the bond that we are in is existential.

For example – Even though we may be in a company where we cannot get along with the boss, we may have no choice but to continue working in the company as the alternative might be poverty and severe deprivation for our family. However, our output will be severely hampered because much of our energy will be used in overcoming our dissonance. However, should the boss change to one we can work with, the output will change dramatically.

• It is also important that once a bond is established, our ability to remain and function in the relationship will determine the extent of peace we experience with our environment. This means yoking our sense of identity with our manifestation to be in harmony with the output and its reaction.
• This means that we need to harmonise two aspects unique to us – the quality of our interaction with our environment (Yama) and our ability to receive, absorb, assimilate and respond to stimulus to ensure harmony between our sense of our identity and conditioning with our actions (NiYama).

Share your opinion and experiences;

• How do you relate in difficult relationships?
• What are the important factors which make a relationship successful?
• What is the importance of vivekam (discrimination) and vairagyam (emotional intelligence) in difficult situations?
• How does one’s sense of identity impact one’s conditioning and behavior?

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Niyama – Daana (Charity) and Tapas (Austerity)

Patanjali Yoga Sutra speaks about Tapas (Austerity) as a critical element of Raja Yoga. Yogacharya Sundaram, in his book Raja Yoga, has included Daana (Charity) as an important element. Let us review these two elements.

Tapas (Austerity) – is the exercise of isolating the senses. It consists of neutralizing all but one sensory stimulus which is then disciplined to a high degree of harmony and homeostasis. This aspect requires deprivation of the senses which can only be achieved by isolating oneself from the environment, hence cannot be used as a regular tool for enhancing niyama unless the practitioner is willing to move away from a materialistic environment. In its place, I have proposed Sahana and Shraddha, which can never replace Tapas, but are more relevant to today’s lifestyles.

Daana (Charity) – means relinquishing of ownership with no expectation of return. There can be many types of charity and the most important, in order of significance;

Anna daana                 (giving food as charity)

Vastra daana               (giving clothes as charity)

Vidya daana                (giving knowledge as charity)

Kriya daana                 (giving effort as charity)

Lakshmi daana            (giving money as charity)

Off all forms of daana or charity, that where there is direct benefit to another such as Anna daana (feeding others) is considered the highest form of daana. This is followed by any charity which requires sacrifice of one’s personal time or energy such as kriya (effort), where one sacrifices ones time and energy as a form of charity; followed by vidya (knowledge sharing). Vastra daana (giving clothes to the needy) comes next in the list of charities, finally followed by lakshmi daana (money). Lakshmi is not considered the highest form of charity because often the giver does not know how the money is used and often, it does not reach the intended recipient. Also, the personal sacrifice component is lower unless, the charity is made by a person who has little to a person who has less, when the sacrifice is significant. But, this is not to take the sheen away from any form of charity. All forms of charity and sacrifice result is a feeling of goodness and altruism which opens the sense of identity to other forms of stimuli and introspection (jnaana).

Anecdotes, experiences and situations to help understand…

(Wikipedia extract):

Charity in Christianity – Whilst in the early years, Charity was a simple act of giving money, over time, it evolved into building charitable institutions such as hospitals, schools and other educational institutions for common benefit. Carnagie Mellon University, Rockfeller University, John Hopkins hospital and many other well-known and world class educational institutions were founded as a result of charitable endowments by individuals.

Tzedakah in Judaism – Judaism does not have any specific concept of charity, but Jews are supposed to set aside 10% of their income for acts of righteousness, irrespective of who the recipient may be.

Zakat in Islam – Muslims are expected to set aside 2.5% of their income for charitable activities. During Bakr-id, the meat from the sacrificed animal is supposed to be divided into three parts. The family retains one third of the share; another third is given to relatives, friends, and neighbors; and the remaining third is given to the poor and needy.

In Hinduism – Kanya daana or handing over the bride to the groom is considered the highest of daana.

Seva in Sikhism – While this is voluntary, Sikhs often perform Kar Seva (charity of action) such as cleaning floors, preparing food or serving it at the community kitchen or Langars, etc.

Buddhism – states that giving increases the spiritual content of one’s life and is considered one of the foundation of perfection.

Share your opinion and experiences;

• Do you perform any acts of charity? Is it structured of random? Why do you do it?
• How do you perform this act of charity? What is your attitude when performing the act?
• How do you feel after performing any act of charity?

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Niyama 5 – Sharana (surrender)

Sharana (Surrender) – Subordination of identity. Complete surrender of one’s identity empties it of conditioning (dharma). It removes fear of failure or consequences and allows fresh solutions and insight into ones sense of identity (jnana).

Surrender is done without justification, judgement and absence of motivation. Only then can it be complete.

Generally, this is done for an activity with a higher purpose and the results can be incredibly powerful.

Anecdotes, experiences and situations to help understand…

(Wikipedia extract) Mitsuru Ushijim was a Japanese general at the Battle of Okinawa, during World War II.

Ushijima was sent to Okinawa to take command of the newly formed 120,000 man Japanese 32nd Army, charged with the defence of the Ryukyu Islands against American invasion. Ushijima commanded all Japanese forces in the southern portion of the Okinawa main island from his headquarters based in Shuri Castle in Naha. He led a skillful defence of the island.

After an offensive action led to a near massacre of the attacking Japanese troops by superior American firepower, Ushijima adopted a defensive attrition tactics. However, slowly, this failed too. Ushijima and his Chief of Staff General Cho retreated to Hill 89; but the situation of the 32nd Army soon deteriorated, as communication with the last defensive positions was cut.

Ushijima refused to surrender. Instead, Ushijima and General Cho committed ritual suicide, each disemboweling himself with a short sword followed by his beheading by his principal aide.

General Yahara, his Second in command, was the most senior officer to survive the battle and be captured by American forces. Yahara had asked Ushijima for permission to commit suicide, but the general refused his request, saying, “If you die there will be no one left who knows the truth about the battle of Okinawa. Bear the temporary shame but endure it. This is an order from your army commander”. Yahara later authored a book entitled "The Battle for Okinawa", describing Ushijima’s last moments.

Ushijima was described as a humane man who discouraged his senior officers from striking his subordinates and disliked displays of anger because he considered it a base emotion.

• How would you define the identity of Mitsuru Ushijim?
• What was his sense of identity and what were the similarities or differences from his conditioning?
• Is seppuku (Japanese ritual suicide) a form of surrender? If yes, to what? If No, why not?

Share your opinion and experiences;

• What is the relationship between surrender, conditioning and stress?
• What is the relationship between surrender, yama and niyama?
• How does surrender impact Situational Awareness?
• In the above example, there are two kinds of surrender – surrender to an external entity (the enemy in this case) and surrender to one’s fate, which is based on one’s conditioning. What is common and different between these two types of surrender?

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Niyama 4 – Sahana (Patience) – Shraddha (Commitment)

Sahana (Patience): The ability to start and maintain an activity till its logical conclusion.
Can anyone guarantee the result of a project? If we were to insist on knowing the outcome before starting any activity, we may never begin. We start an activity based on certain assumptions. All we can guarantee is effort, not the result. To sustain effort over time and be able to keep going in adverse circumstances calls for engagement as one can experience extreme eustress (motivation) and distress. 
On the path of achievement, one experiences fear, frustration, self-doubt, loneliness, failure and learning. This does not mean one has failed in the endeavour. The lessons are subconscious and take time to manifest as behaviour. The ability to stay invested in a project creates a stability in one’s sense of identity because of the tempering of expectation with achievement and management of fear.
Shraddha (Commitment): Shraddha is actually a mix of sincerity, focus, drive for results, passion and willingness to change solution-set to complete the task. Often, this may mean working with no help- maybe in adverse conditions, no recognition or resources, including money.
Anecdotes, experiences and situations to help understand…
(Wikipedia extract) Harriet Tubman was an African-American abolotionins, humanitarian and Union spy during the Civil War period. After escaping from slavery, into which she was born, she made thirteen missions to rescue over seventy slaves using the network of anti-slavery activists and safe houses known as the Underground Railroad.
As a child, Tubman was beaten and whipped by her various owners. Early in her life, she suffered a traumatic head wound when she was hit by a heavy metal weight thrown by an irate slave owner, intending to hit another slave.
In 1849, Tubman escaped to Philadelphia, then immediately returned to rescue her family. Slowly, one group at a time, she brought relatives with her out of the state, and eventually guided dozens of other slaves to freedom. Traveling by night and in extreme secrecy, Tubman (or “Moses”, as she was called) “never lost a passenger”.
When the American Civil War began, Tubman worked for the Union Army, first as a cook and nurse, and then as an armed scout and spy. The first woman to lead an armed expedition in the war, she guided a raid on the Combhee River, which liberated more than seven hundred slaves.
She was active in the women's suffrage movement until illness overtook her. She died in poverty.

Tubman, widely known and well-respected while she was alive, became an American icon in the years after her death. She inspired generations of African Americans struggling for equality andcivil rights.

• How do you think Harriet found the strength to sustain?
• She obviously had no resources and worked in adverse conditions. It must have been very lonely. How might she have managed?
• What can you say about her drive and patience? Would she have been patient all the time?

Share your opinion and experiences

• What is the essence of patience?
• How we increase our ability to face adversity and keep moving towards the goals?
• When we demonstrate sincerity, what happens to others?
• Can we be patient all the time? How do we keep our spirits up in all situations?
• Should we stay invested in all projects at all times?
• How do we decide when to let go a project which is not going anywhere? What impact does such a decision have on our sense of identity?

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