292 Ashtanga Yoga Niyamas Shoucha Part I

Synopsis of lesson292:
Niyama: Shaucha, Santosha, Tapas, Swadhyaya, Ishwarapranidhana.
Just as Ahimsa was like the elephant’s foot, subsuming all the other 4 Yamas, as also, Shaucha is all pervasive. It ends in Pavitra Mangalam, supreme sanctity.
In Sutra 2.1 of Sadhana Paada, PYS. Kriya yoga sutra, the three of Tapas, Swadhyaya, Ishwarapranidhna are composite.
In Niyama, they are all seperate.
It’s not right to say that niyama are more pervasive than Kriya Yoga. Nor, by practicing Niyama, Kriya Yoga is accomplished.
By literal meaning, one would be misled.
Kriya Yoga is of Madhyamadhikari and Ashtanga Yoga is of Adhamadhikari. They are separate practices.
Tapas Sadhana, Swadhyaya Sadhana, Ishwarpranidhana Sadhana, and the Anushtahana of all these three in Niyama.
In Kriya Yoga, the three are composite and integral practices. They are not for common persons but rather for the accomplished yogis.
Niyama are for common persons, the seekers and not accomplished ones.
Hence, the difference is mountainous.
Samadhi actualises and Klesas weaken in Kriya Yoga.
Whereas, for Ashtanga yoga Sadhana, it is about Klesa vritti management, overcoming the Kleshas.
For Niyama, Kaayendra shuddhi will take place through Tapas.This is for Adhamadhikari.
Tapas which is integral to practice in Kriya Yoga, will actualise Samadhi for the Madhyamadhikari like Jnaneshwara and Yajnayavalkya and yogis of such order.
Swadhyaya of Niyama will include Ishtadevataa Upaasanaa which will lead to Ishtadevataa Sahayoga.
Kriya yogi already has grace of Ishtadevataa and so he will get Shreyas and Preyas and Samadhi is already attained.
There is Kanishthataa in the Niyama and Shreshthataa in Kriyayoga.
Vyasabhashya: Anaadi kleshakarma Vaasanaas create complex Vaasanaas in the mind hence Rajo- tamo Gunas play havoc in the mind of seekers. Hence there are some measures taken for this.
In the Kriyayogi, they get attenuated hence Samadhi actualises.
Tapas in Niyama is of nature of Dwandva. Certain practices of Vrata mentioned by Vyasa in 2.32 in his commentary, become applicable to the seekers.
Swadhyaya is Mokshasa Shastra Adhyayan and Pranavaadi Japa. A neophyte is introduced to these Shastras. Various Japas have to be on the mantras chanted.
Upanishad Adhyanam and Dharma Shastras study is carried out for common seekers.
But the same texts studied by Jnaneshwar and other Acharyas and sages results in a different contemplation and reflection on these since they had understood the purport totally. Their understanding is on a different plane.
For one who has understood the deep purport of every Naama and every mantra, the chanting is very very different.
Common person at most would do some Naama chanting, Pooja and Archa.
Yamas are restraints and Niyama are observances.
Yamas are don’ts and Niyama are dos.
Niyama are observances. Should be followed.
Shaucha: Wide range of meanings. Hygiene and cleanliness is an explanation of convenience. It’s not just about health hygiene.Patanjali mentions Shaucha Anushthanam. More than just health hygiene. It circumscribes Pathriyam, Mangalam, Shuchi.
It includes sanctity besides hygiene.
Yamas can be Anushthaanam, so also Niyama.
Bhaya and Abhyantara Shaucham.i.e., external and internal Shaucha.
Bahyabhyantara Shuchi….