Page 3 of 4 FirstFirst 1234 LastLast
Results 21 to 30 of 40

Thread: Yama and Niyama: ahiṁsā or non-injury

  1. #21
    Join Date
    September 2006
    Age
    71
    Posts
    7,705
    Rep Power
    223

    Re: Yama and Niyama: ahiṁsā or non-injury

    hariḥ oṁ
    ~~~~~~

    namasté

    Some progressive thinking on ahiṁsā leads us to the other 4 yama-s:
    • satya is true , real , actual , genuine , sincere , honest , truthful , faithful , pure , virtuous , Reality. We know there are two levels or experiences of this. One is the spoken word, the truthful word, some call this honesty.
    • asteya or non-stealing

    • brahmacarya - the conventional view: state of an unmarried religious student; a state of continence and chastity yet we talked of its components brahma+carya; Brahma as the creator, the creative impulse of all + carya is conduct. So , both put together, it is the conduct of Brahma, the source, Brahman. The path that leads to Brahman.

    • aparigraha is to back-away from and release (from the behavior of, since it is a yama) of grasping, binding and seizing. Therefore apaigraha is a most descriptive term for the absence of hoarding
    What is very interesting here is these additional 4 yama-s help one perfect ahiṁsā.
    • With truth one is outside falsehood and is not deceiving anyone.
    • With asteya one is not taking another's resources and diminishing another.
    • With aparigraha one removes themselves from hoarding , taking more then needed and leaving others with less.
    Let me ask the astute HDF reader, how does brahmacara support the notion or advance ahiṁsā in one's self ?



    ... that which is first (ahiṁsā) is last ( the goal). We start with ahiṁsā , and it blossoms with the
    development of the other
    yama-s. How brillant the sages are to see this.

    praām
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  2. #22
    Join Date
    September 2006
    Age
    71
    Posts
    7,705
    Rep Power
    223

    Re: Yama and Niyama: ahiṁsā or non-injury

    hariḥ oṁ
    ~~~~~~

    namasté

    What is very interesting here is these additional 4 yama-s help one perfect ahiṁsā.
    • With truth one is outside falsehood and is not deceiving anyone.
    Many say, yes I will speak the truth, the unvarnished truth. In the spirit of ahiṁsā the words must be chosen properly. They should not inflict grief but are to be said for one's benefit.

    praām

    references
    more on the yama of truth can be found here : http://www.hindudharmaforums.com/showthread.php?t=2953
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  3. #23
    Join Date
    July 2009
    Location
    Dublin, Ireland
    Age
    36
    Posts
    860
    Rep Power
    1516

    Re: Yama and Niyama: ahiṁsā or non-injury

    Namaste Yajvan,

    Thank you for helping us to understand a little deeper the yamas that can lead to a true state of ahimsa. I think we discussed this before somewhere on HDF, and some members were trying to debate which was of greater virtue: satya or ahimsa? I would say ultimately, one should not lie (unless to spare a life in a dire and extreme example), but at the same time, words must not be harsh, malevolent or unkind. And spoken always with respect for that person to whom you're speaking the truth to.

    Let me ask the astute HDF reader, how does brahmacara support the notion or advance ahiṁsā in one's self ?


    I have been mulling over this for a little while, and my suggestion is that perhaps it has to do with the responsibility one has to other parties involved? To keep the mind and desires under control is to avoid from entering into relationships that could potentially hurt others; if sexual desire and lust runs rampant, there is a risk that someone could get hurt. This is just my rough guess, though.

    Om namah Shivaya
    "Watch your thoughts, they become words.
    Watch your words, they become actions.
    Watch your actions, they become habits.
    Watch your habits, they become your character.
    Watch your character, it becomes your destiny."

    ॐ गं गणपतये नमः
    Om Gam Ganapataye namah

    लोकाः समस्ताः सुखिनो भवन्तु ।
    Lokaah SamastaaH Sukhino Bhavantu

  4. #24
    Join Date
    October 2010
    Location
    New Orleans, LA
    Age
    44
    Posts
    625
    Rep Power
    2262

    Re: Yama and Niyama: ahiṁsā or non-injury

    Namast, all,

    Let me ask the astute HDF reader...

    Oh, Yajvan, you ask an intriguing question and then tack the qualifier "astute" onto the request for responses! I'll pretend I didn't see that part, and reply anyway.

    Following Sunyata's thought, whom I think is on the right track - with brahmacarya defined as conduct that leads to the source. Or conduct honouring the creative impulse, perhaps....

    There is equanimity in creation, in that God does not judge some of us as inherently better than others. To enter into any relationship with another person does set up a 'ranking' based on preference, when we determine that person's companionship, form, appearance, etc. more preferable than others'. That indeed will cause pain at some point, most certainly. So on an emotional level, we already know we are likely to hurt, and be hurt by, anyone to whom we are attached.

    On a spiritual level, close relationships can create karmic entanglements. For a husband and wife, that relationship is desirable and dharmic, for it is sanctified, witnessed by the Devas, serves to unite the couple so that they may help each other on the path of dharma. But non-marital relationships create more burdens of karma, can entangle both partners further in delusion and sense-pleasures, pull both of them further from moksha. And while the motive for such relationships may feel well-intentioned, on a spiritual level it causes harm. If we see people as desirable bodies, interesting minds, there is great incentive to pursue such relationships with them. But if we see people as divine essence, then the most truly loving thing we may do is help them along the spiritual path. The elevation of satsang, rather than the snare of kāma.

    Returning to the idea of attachment, it seems that attachment - because of the inevitable pain it causes - opposes ahiṁsā by its very nature. If the end result of the yamas is indeed the first, ahiṁsā, then perhaps the yamas serve to dispense with attachments so that the bud of ahiṁsā, cultivated by the beginner aspirant, may fully blossom with the adoption of the other four yamas. A few thoughts on what each yama might achieve:

    One who adopts Satya will lose attachments to pride, dignity, and ultimately, appearances. They will be their true selves instead of a projected image.

    With Asteya, the aspirant will delve within those true selves, and end attachments to entitlement, greed, jealousy, feeling that the world "owes" them something, and generally, the ego, which competes with other egos and feels it must triumph at any cost. They will learn calm generosity with all beings.

    The one who pursues Brahmacarya will apply that generosity to their relationships with others. They will release their attachments to sense-pleasures, seeing others as objects for one's enjoyment or annoyance, and external forms. They will see the souls within and learn to honour others as the Creator might.

    With Aparigraha, one severs attachments to things, to hoarding, to the fear that there will never be enough. Having learned that appearances, competition, sense-enjoyments, and forms are all false, they will seek the sense of fulfilment and "enough" in the only remaining source - the true Source.

    And the person who finds a home in God will have no reason to harm, and will have the wisdom, experience, and self-discipline to harm none. Hence, ahiṁsā.

    Indraneela
    ===
    Oṁ Indrāya Namaḥ.
    Oṁ Namaḥ Śivāya.

  5. #25
    Join Date
    September 2006
    Age
    71
    Posts
    7,705
    Rep Power
    223

    Re: Yama and Niyama: ahiṁsā or non-injury

    hariḥ oṁ
    ~~~~~~

    namasté sunyata, indraneela (et.al)

    It is rewarding to read your responses as you add a nice dimension to the conversation.

    you mention
    There is equanimity in creation,

    and
    To keep the mind and desires under control is to avoid from entering into relationships that could potentially hurt others
    This notion of knowing brahman is that of sama¹ - evenness. One's demeanor is that of balance and treating others in a likable and even manner.
    Yet too brahmacarya is study and knowledge. The study of right action. Through this, the intellect is honed, and behaviors are improved as to do the right thing - thus avoiding harm to others.
    On a higher note, that of being infused with brahman, then each action is in accord with the laws of nature - no harm comes to any one or thing, as all things are an extention of one's self , there is no other to harm.

    Yet in the beginning we are the student, and in the end we are brahman.

    praām

    words
    sama - same , equal , similar , like , equivalent , like to or identical or homogeneous
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  6. #26
    Join Date
    September 2006
    Age
    71
    Posts
    7,705
    Rep Power
    223

    Re: Yama and Niyama: ahiṁsā or non-injury

    hariḥ oṁ
    ~~~~~~

    namasté

    Based upon the conversations above we can come to the conclusion that ahiṁsā is a very important value for one that is set on practicing yoga. Yoga here is yuj युज् to yoke or join . To what ? Initially the Self.

    So, we can assume this ahiṁsā is a big deal. Within the mahābhārata the ṛṣi tulādhāra ( tulā+dhāraḥ - who possesses or upholds balance, even-ness ) informs us of the following:
    They that are seeking ordinary happiness practice this duty of universal harmlessness for the sake of fame; they that are truly skilled practice the same for the sake of attaining brahma. What ever fruit one enjoys by tapas or by yajña or practicing liberality (giving, generosity and broad-mindedness), by speaking the truth and by heeding wisdom may all be had by practicing the dharma of ahiṁsā.

    Per this whole string we know too that patañjali-ji has called this out in his yama list. Yet he takes it further.

    In patañjali’s yogadarśana, the 3rd chapter called vibhūti pāda, he calls out various siddhi-s or perfections. He calls out in the 23rd ( some may have this as the 24th ) sūtra, and says:

    maitryādiśu balāni
    maitrī = friendliness + ādiśu = aim or intent ( some say 'and the others') + balāni = powers, strengths
    Note that since this is a sūtra the words 'by practicing saṁyama' is implied as this is defined in the initial instruction of this 3rd chapter itself.

    This formula says the power (balāni) of friendliness is the intent (ādiśu) by practicing saṁyama on friendliness ( maitrī ) and others (ādiśu). This 'and others' means other virtues like compassion, goodwill, harmlessness (ahiṁsā ) etc. Hence one can increase the quality of universal harmlessness and friendliness offered to all creatures via ones sādhana.

    For those that are not familiar with this term saṁyama , let me offer the following ( that I have posted before).

    Saṁyama (संयम) defined by Monier Williams Dictionary is considered holding together , restraint , control; concentration of mind. Yet I find this a 'clinical' definition, devoid of practice or experience. The sense of control maybe mis-leading to many. The word control comes with the following: dominate, command, to hold in check and more extremely to eliminate or prevent the flourishing or spread ( like in controlling a forest fire perhaps).

    I not a fan of the word 'control' as it suggests effort. With effort expended saṁyama becomes a fleeting idea. This saṁyama is more towards the notion of holding together, gently, then 'restraining or controlling' . It's a very delicate thing that happens when practiced.

    If I had to define it i.e. the Monier Williams Dictionary offer, I would add one operative word, formula.
    This saṁyama is the formula for (gently and with minimum effort) holding together dhāraṅā, dhyāna, and samādhi within the field of consciousness.

    praṇām
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  7. #27
    Join Date
    September 2006
    Age
    71
    Posts
    7,705
    Rep Power
    223

    Re: Yama and Niyama: ahiṁsā or non-injury

    hariḥ oṁ
    ~~~~~~

    namasté


    maitryādiśu balāni
    maitrī = friendliness + ādiśu = aim or intent ( some say 'and the others') + balāni = powers, strengths
    If one is settled, possessed, steeped in friendliness from where can hiṁsā¹ arise ? This is the wisdom offered by patañjali.


    praṇām

    words
    hiṁsā - injuring , injurious , mischievous , hostile . It is said there are 3 kinds: mental - bearing malice, verbal - abusive language, personal - acts of violence .
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  8. #28
    Join Date
    September 2006
    Age
    71
    Posts
    7,705
    Rep Power
    223

    Re: Yama and Niyama: ahiṁsā or non-injury

    hariḥ oṁ
    ~~~~~~

    namasté

    Based upon the conversations above we can come to the conclusion that ahiṁsā is a very important value for one that is set on practicing yoga. Yoga here is yuj युज् to yoke or join . To what ? Initially the Self.

    So, we can assume this ahiṁsā is a big deal

    If we take this ahiṁsā to another level we are informed of the following in the 31st sūtra ( chapter 2) of patañjali’s yogadarśana.
    He says,

    jātideśakālasamayānavacchinnāḥ sārvabhaumā mahāvratam ||

    The previous verse ( 30) offers the 5 yama-s which include ahiṁsā. So with this tra it is a continuation of the conversation; hence we can add to the front of this sūtra 'applying the yama-s aforementioned in the 30th sūtra ' - we then begin with this 31st sūtra, as it says ( in general) :

    These yama-s become a great vow (mahāvratam) when they are praticed or applied on all occasions (sārvabhaumā¹), unlimited ( some say unrestricted) by birth, place, time, (jāti-deśa-kāla-samaya-anavacchinnāḥ)

    The implications are far reaching. One can practice ahiṁsā yet in a limited manner. Let me give an example. The fisherman practices ahiṁsā, yet for his profession he does not extend this to the fish he catches. The kṣatriya¹ can practice ahiṁsā when there are no threats to country or the population. When this is violated then ahiṁsā is now at the back and one's duty comes to the forefront.

    Yet for the yogin the practice of ahiṁsā is for all time, place and birth. Doesn't matter what the condition is - what place (varṇa -rank) or birth (jāti) one is brought into ;in every instance, this non-injury is to be practiced - that is why it is mahāvratam, a great vow.
    My teacher¹ has said, with proper practice ( or the blooming of yama and niyama) not even the thought of harm arises in one's mind. That is because of the influence of Being being refreshed and established on the level of one's actions. Harmony within one's self has no room for hiṁsā even to arise.

    praṇām

    words

    • sārvabhaumā = sārva + bhaumā
      • sārva = relating to all , fit or good for all, universal
      • bhaumā = produced or coming from the earth
    • kṣatriya are those that posess or wield kṣatṛa - power; a member of the military or reigning order
    • A review of the 8 limbs of yoga : http://www.youtube.com/watch?v=vqfs24_2SvY&feature=related
    Last edited by yajvan; 19 November 2011 at 12:10 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

  9. #29
    Join Date
    March 2006
    Location
    Italy
    Age
    36
    Posts
    651
    Rep Power
    231

    Re: Yama and Niyama:non-injury

    Quote Originally Posted by yajvan View Post
    [FONT=Tahoma][SIZE=3]This ahisā अहिंसा we know as non-injury. Some call this non-violence. This infers to all beings ( even ourselves). At the ultimate level this ahisā when in full bloom brings no harm in thought, deed, word or action. This observance is substantial -to bring no harm to any being.
    About thought...I have a (serious) question.

    In a book written by a shivaite guru I did read that playing violent videogames violate ahimsa.
    Is this true?

    P.S: please note that my english is enough low.

  10. #30
    Join Date
    September 2006
    Age
    71
    Posts
    7,705
    Rep Power
    223

    Re: Yama and Niyama:non-injury

    hariḥ oṁ
    ~~~~~~

    namasté and salve BoG,


    Quote Originally Posted by Bhakta of God View Post
    About thought...I have a (serious) question.

    In a book written by a shivaite guru I did read that playing violent videogames violate ahimsa. Is this true?

    P.S: please note that my english is enough low.
    Your English is fine...

    re: Your question , one must ask, do the games create hiṁsa (harm) ? If this is true then one does harm to ones own self.

    I am not a big fan of video games overall ( again, this is me only); it does not leave me in a peaceful state, condition or the feeling of any accomplishment. It serves me little, so I avoid most all (video) games as the affects are negative for me.

    praṇām
    Last edited by yajvan; 28 September 2011 at 02:35 PM.
    यतस्त्वं शिवसमोऽसि
    yatastvaṁ śivasamo'si
    because you are identical with śiva

    _

Thread Information

Users Browsing this Thread

There are currently 1 users browsing this thread. (0 members and 1 guests)

Bookmarks

Posting Permissions

  • You may not post new threads
  • You may not post replies
  • You may not post attachments
  • You may not edit your posts
  •