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Definition of AHIMSA: the Hindu and Buddhist doctrine of refraining from harming any living being

Ahimsa has been part of the English language since at least the late 19th century, but the word did not gain the attention of the English-speaking world until the first half of the 20th century, when it was recognised as an important component of the teachings of Mahatma Gandhi. Ahimsa comes from a Sanskrit word meaning “non-injury," and Gandhi's policy of non-violent protest played a crucial role in the political and social changes that eventually led to India's independence from Britain in 1947.

Ghandi promoted the principle of Ahimsa by applying it to all spheres of life, particularly to politics. His non-violent resistance movement satyagraha had an immense impact on India, impressed public opinion in Western countries, and influenced the leaders of various civil and political rights movements such as the American civil rights movement's Martin Luther King, Jr. In Gandhi's thought, Ahimsa is not only about inflicting a physical injury, but also mental states like evil thoughts and hatred, unkind behaviour such as harsh words, dishonesty and lying, all of which he saw as manifestations of violence incompatible with Ahimsa. Gandhi believed Ahimsa to be a creative energy force leading one's self to find satya, the "Divine Truth". Sri Aurobindo criticised the Gandhian concept of Ahimsa as unrealistic and not universally applicable; he adopted a pragmatic non-pacifist position, saying that the justification of violence depends on the specific circumstances of the given situation. Gandhi stated that he viewed "Ahimsa is in Hinduism, it is in Christianity as well as in Islam.” (In Wikepedia, 15 December 2108)

In Raja Yoga, Ahimsa is the first limb in Patañjali's eight limb Raja yoga system. It is also the first of five Yamas (self-restraints concerned with our relationship with others) which, together with the second limb (Niyamas), make up the code of ethical conduct in Yoga philosophy. Ahimsa is also one of the ten Yamas in Hatha Yoga according to verse 1.1.17 of its classic manual Hatha Yoga Pradipika. (non-violence, truth, non-stealing, continence, forgiveness, endurance, compassion, humility, moderate diet and cleanliness). Ahimsa defines the necessary foundation for progress through Yoga. Before Asana (the 3rd limb of Yoga), it is implying that success in Yogasana can only take place if the self is purified in thought, word and deed through the self-restraint of Ahimsa.

How to achieve this? Everyone holds pain inside themselves and this tends to express itself through anger, frustration, agressivity, hatred, stress … However, this can be overcome in a positive way when we practise ahimsa. There is nothing inherently wrong with negative feelings. We must, however, learn to fully experience these negative feelings without reacting negatively to them. This may seem contradictory, but ahimsa understood and exerted in this way may lead to a path of peaceful living. By observing but not acting on our natural feelings of pain or hatred , violence will move out of our lives, and doors will open to new understanding.

Releasing negative energy through positive intentions transcends its negative aspects, creating inner peace. It is important to let go of expectations of what you should do, and stop clinging to the need to scold ourselves with negative, violent thoughts. When we do this, our bodies respond and instead of bringing in those negative emotions and working against us, our bodies start working with us. Practice ahimsa in your interactions each day by accepting, then releasing negative thoughts about yourself and others. You can have ahimsa in your diet, in your thoughts, and in how you communicate with the people around you.Yoga creates a peaceful reconciliation with your true nature. Non-violence comes from love of the true self, from true self-acceptance. Next week we will look at what Yoga considers as our “True nature” and truth (Satya).

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Definition of SATYA

“For one established in truth, the result fits the action” PYS, II.30

Veracity covers several domains: what we express, what we do not express and how we express. It presupposes non-violence. The Mahabharata defines truth as something that should be told …. “ … when agreeable, should be said agreeably, and truth should not be said that does harm; however, never lie to give pleasure”.

Now according to this aphorism, the acts of someone who really respects the truth will be powerfully and perfectly effective. In a lot of traditions, truth is with God. In the christian tradition,God says: “I am the way, the truth, the life”. In the Chandogya Upanishad, truth is “Being”(REF: the essence of Yoga by Bernard Bouanchaud).

If there was only one religion and one universal way of thinking amongst all human beings, I would not have a problem with identifying truth with God. Unfortunately there are so many religions and ways to apprehend “the truth” that I find it difficult to attribute it to one or the other. Indeed a lot of abuse and violence have been brought about by religious people claiming that they were the sole holders of THE truth. As Oscar Wilde in "The Importance of Being Earnest" says: “The truth is rarely pure and never simple.”

I tend to associate Truth (Satya) with reality, and its opposite delusion. Often our senses and perception lead us to misunderstanding and misinterpretation of situations and events. You only have to look at families and the way each member of the same family has different ways of interpreting the supposedly same childhood history. They all seem to have literally different points of view.

Our full yoga practice helps us to develop non-attachment (Vairagya) and discrimination (viveka), which help us in turn to see things in a more objective way. These skills help us to discover our “true Self”: that personal alignment of mind and body that constitutes “Being” and more specifically, “well-being”. We are truly Sat, Chit, ananda: the desire for existing, the desire for knowledge and the desire for joy and happiness.

I would like to finish with a quote from Fyodor Dostoevsky in The Brothers Karamazov:

Above all, don't lie to yourself. The man who lies to himself and listens to his own lie comes to a point that he cannot distinguish the truth within him, or around him, and so loses all respect for himself and for others. And having no respect he ceases to love.”

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Definitions of ASTEYA (wikepedia)All the jewels appear for one who is firmly set in honesty II.37, Patanjali Yoga Sutras (B. Bouanchaud, translation)

Asteya is the Sanskrit term for “non-stealing" (A=non, steya=stealing). Asteya is defined in Hindu scripts as "the abstinence, in one's deeds or words or thoughts, from unauthorised appropriation of things of value from another human being.

Gandhi held ahimsa as essential to the human right to life and liberty without fear, asteya as human right to property without fear. Asteya follows from Ahimsa, in Gandhi's views, because stealing is a form of violence and injury to another person. Asteya is not merely "theft by action" but it includes "theft by intent" and "theft by manipulation". Persistent exploitation of the weak or poor is a form of "asteya in one's thought”.

DiscussionIn non-stealing there is the idea of taking without permission, whether that means material possessions or intellectual and spiritual ideas from others. There is also the idea of exchange, through payment or through services. For example, if I work for you, I deserve a decent salary: “Tout travail merite salaire” (Any form of work should be rewarded). Other forms of exchanges could be exchange of skills. Maybe I could teach an hour of yoga in exchange for an hour of massage!

I find the idea of “theft by manipulation” interesting. I can think of situations where I have been manipulated to give something. When I was in primary school, I had this “friend” who used to walk with me from school part of the way. Sometimes my parents would give me some small change and I would invariably spend it in the sweet shop opposite the school. This girl, who happened to be called Marianne like me, talked me into buying and sharing these sweets equally between us, arguing that it was what REAL friends do. This argument hold until the day she eventually got some money … and kept all the sweets for herself. She was never my REAL friend; but she was a skilful bully! Thankfully we did not go to the same secondary school!

When I did my initial training with the Sivananda tradition, we studied the different types of teachers according to the 3 Gunas, the 3 qualities: Sattva (light), Rajas (movement) and Tamas (inertia). One type, the rajasic teacher, was one who did not aim to have students, but adoring fans. He/she would try to impress his/her students constantly in an effort to control them by controlling their emotions, projecting a flamboyant image. I would say that this is the same type of manipulation that may qualify as “steya” (stealing). The teacher there is not honest with him/herself, only trying to dupe other people.

This said, amongst Yoga teachers, it is common and even recommended to share our practice: I sometimes get ideas from the sessions I attend, and I am sure some teachers get some from me! However, it would never occurs to me to blandly copy whole sessions; one of the reason being that preparing handouts and lessons, and then delivering them to people is what makes my own practice interesting. It maintains my motivation up. These are the jewels mentioned in the introductory quote.

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II.38, Patanjali Yoga Sutra (PYS), Brahmacharya

When we are firmly established in chastity, subtle potency is generated (Alistair Shearer)

At his best, moderation produces the highest individual vitality (T.K.V Desikachar)

Vitality appears in one who is firmly set in moderation (B. Bouanchaud)

Brahmacharya is a concept with Indian religion, that literally means "conduct consistent with Brahma". In simple terms on the path of Brahma. So Brahmacharya is different from the English term "Celibacy" which merely means non-indulgence in sexual activity.Brahmacharya is also the first of four ashramas (age-based stages) of a human life, with Grihastha (householder, up to 50 yo), vanaprastha (forest dweller, up to 70 yo), and Sannyasa (renunciation, over 70 yo) being the other three ashramas. The brahmacharya (bachelor student) stage of life – from childhood up to twenty-five years of age – was focused on education and included the practice of celibacy. In this context, it connotes chastity during the student stage of life for the purposes of learning from a guru (teacher), and during later stages of life for the purposes of attaining spiritual liberation (Sanskrit: moksha). In another context, brahmacharya is the virtue of celibacy when unmarried and fidelity when married. It represents a virtuous lifestyle that also includes simple living and meditation.

Different translations convey different meanings (see above). In his comment Alistair Shearer say that Brahmacharya means literally “moving in the immensity” or living in Reality, which rejoins the Indian concept of following the path of Brahma. Brahma is the un-manifested reality, the essence of everything. In raja Yoga this reality is Purusha or pure consciousness. This is what we attain at the end of our yoga journey. Once again reality here can translate into “sat, chit, ananda”: we are, we know and we achieve bliss. We can give up names and forms and live in eternity; our cycle of re-births is coming to an end.

“True yoga is a natural process and has no place for repression, whether for the ego, sex, or anything else. Such an attitude of force is against life, ad can only result in strain and tension incurred in the name of a supposedly “higher” ideal, says Alistair Shearer.

So Bramacharya is not about repression of our senses, it is more about how to control them to achieve maximum contentment and happiness. This is why, rather than using the word/concept of “chastity” which has a more sexual connotation, translators tend to use the word/concept of “moderation”. To a certain extent, Bramacharya is going against the equivalent of the christian 7 capital sins: pride, greed, lust, envy, gluttony, wrath and sloth.

I am sure that anybody had at least one experience in their life where they had too much of one thing or another, to the point of feeling sick. Food is probably one of them: too much food altogether, too much chocolate, too much alcohol … Michael Pollan in his book “In defence of food” mentions that people may become obese because they are so disconnected with their senses that they cannot recognise when they are full … and therefore overeat. It does happens as well when people drink before a meal and eventually become unaware of how much they eat. So they not only ingest the “empty calories” contained in alcoholic drinks, they also add up excess calories to their diet through regular extra food. In France, to have an “Aperitif” is to have a drink before the meal in order to open your appetite; so you want to eat more.

Bramacharya means that if our mind keeps control of our senses, and we exert our discrimination, we potentially can achieve more and fulfil our true potential; and most essentially live a happier life.

www.yogalite.co.uk The 5 Yamas Yoga with MariannePYS II.39: translations, Aparigraha

When we are established in non-attachment, the nature and purpose of existence is understood, A. Shearer

One who perseveres on the path of non-covetousness gains a deep understanding of the meaning of life. B. Bouanchaud

One who is not greedy is secure. He has time to think deeply. His understanding of himself is complete, T.V.K Desikachar

Definition (Wykepedia):

Aparigraha is a compound in Sanskrit, made of "a-" and "parigraha". The prefix "a-" means “non-“. The word parigraha means ‘to amass’, ‘to crave’, ‘to seek’, ‘to seize’, and ‘to receive or accept’ material possessions or gifts from others. The word also includes the idea of doing good with the expectation of benefit or reward, not just for the sake of merely doing good.

The precept of aparigraha is a self-restraint from the type of greed and avarice where one's own material gain or happiness comes by hurting, killing or destroying other human beings, life forms or nature. So Aparigraha does not mean that you should renounce all possessions (that would go against asteya: non-stealing, which implies that you should not become fearful around your possessions). It simply mean that our life should not simply go around these possessions and their accumulation. The virtue of aparigraha means taking what is truly necessary and no more. It is easily said; but not easily done!

DiscussionMost of us have had to work hard in our youth to acquire what is considered as minimal in our Western society: a house, a car, entertainment, yoga sessions … definitely more than the food that we put in our mouth to survive and the animal skin (fake skin) that we put on our back to keep warm! I quite like this quote from Ellen Goodman:

Normal (in the Western World) is getting dressed in clothes that you buy for work and driving through traffic in a car that you are still paying for – in order to get to the job you need to pay for the clothes and the car, and the house you leave vacant all day so you can afford to live in it.” ―

I often had this feeling of doom whenever I started reflecting on the meaning of my life as a full-time working mother, running from children to work, and from work to children, only to collapse in the evening in front of the TV, going to bed and … surviving yet another day. I kept saying to myself: “Why do I do all this? Would it not make more sense to stay home and enjoy my life with my children?” . But then all sort of things would start cropping up in my mind: it was not about getting the basic survival kit; but the BEST kit: better quality food, better house, better car, stimulating sportive and cultural activities, planning for University fees for the children, exotic holidays … Where shall we stop? It is so tempting to get on that Hamster wheel, forever running for more material and intellectual goods.

I am still jumping on that wheel from time to time. However my Yoga practice, here in the UK, and also in ashramas in France and in India where you have a chance to stop and reflect, have helped me to calm down and see things in a more universal, detached way. As I practise BEING, I am starting to pay more attention to what is going on around me,

www.yogalite.co.uk The 5 Yamas Yoga with Mariannenoticing the reality of other people more rather than focusing exclusively on my tribal life of friends and family. In the process I am getting more affected by homeless people in the street for example, and world suffering generally, generating some angst too. But, on the plus side, I am getting more sociable and open. I am also paying more attention to nature, to my surroundings, whether I am in the forest, on the seaside, or even just looking out of my window.

But most of all, I spend so much less time “making plans”. It means that I get less disappointed if my “plans” do not work the way I think they should work. The Sanskrit word ‘Parinamavada’ is the teaching that: ‘everything is in a constant state of flux’. Indeed, change is the only constant thing we can expect in life. Just as the trees drop their leaves in autumn so that they may grow new buds in spring, the day turns to night, the seasons come and go and we too go through changes every moment of every day. Our physical bodies are undergoing change every second with cells regenerating, blood flowing, bone wearing down and then being stimulated to build up again, breath moving in and out of the body; so too do our minds experience change continuously.  It is the same with emotions and feelings. Happiness, joy and peace are important emotions to feel, yes, but so too is sadness, anger and loss. To experience only the good stuff is to experience only half of what life has to offer. I am beginning to understand that this duality is an illusion; everything that we experience is part of a whole and it is called existence, SAT. The reason that we are what we are, Human Beings, is to BE.

Aparigraha is actually one of the central teachings in the Yogic text the Bhagavad Gita, in which Krishna shares one of the teachings that could perhaps be the most important lesson of all to learn: ‘Let your concern be with action alone, and never with the fruits of action. Do not let the results of action be your motive, and do not be attached to inaction’. What Krishna is essentially saying here, is that we should never concern ourselves with the outcome of a situation, we should only concern ourselves with what we are actually doing right now as we work towards that potential outcome.

When we let the moment be what it is without either trying to cling to it, or to push it away, we can really say we are living in that moment, allowing things to come and go, without the need to possess any of it. Aparigraha offers us so much freedom - the freedom to work and do what we love without worrying about the outcome, the freedom to rely less on external and material possessions to bring us happiness, and the freedom to experience everything life has to offer, whatever that may be, without the FEAR of loosing out on life. Let see what happens when we apply this Yama to our life, what happens when we just let go?