Chapter 10b

Yama and Niyama Icon

January 31, 2022

Those spiritual revolutionaries who work to achieve such progressive changes for human elevation on a well-thought, pre-planned basis, whether in the physical, metaphysical or spiritual sphere, by adhering to the principles of Yama and Niyama, are sadvipras.

The 5 principles of Yama are:

Yama Meaning
ahiḿsá not causing suffering to any harmless creature through thought, word or deed
satya action of mind or use of words with the object of helping others in the real sense. It has no relative application.
asteya non-stealing in physical and mental actions. All actions originate in the mind. And so this means to give up the desire of acquiring what is not rightly one’s own
aparigraha the non-acceptance of such amenities and comforts of life as are superfluous for the preservation of the physical existence.
Brahmacarya to experience His presence and authority in each and every physical and psychic objectivity. This occurs when the unit mind resonates with Cosmic will.

The 5 rules of Niyama are:

Niyama Meaning
shaoca purity of both physical and mental bodies. Mental purity is attained by benevolent deeds, charity, or other dutiful acts
santośa contentment. This implies accepting ungrudgingly and without a complaint the out-turn of the services rendered by one’s own physical or mental labour
tapah efforts to reach the goal the physical discomforts that they bring
svádhyáya study of the scriptures or other books of learning and assimilating their spirit
Iishvara prańidhána

Iishvara prańidhána:

  • is an auto-suggestion of the idea that each and every unit is an instrument in the hands of the Almighty and is a mere spark of that supreme fire.
  • implies implicit faith in Him irrespective of whether one lives in momentary happiness or sorrow, prosperity or adversity.

Only those who by their nature adhere to these 10 commands in their normal and spiritual conduct are sadvipras. Such a morally- and spiritually-equipped sadvipra has to perform a fundamental and vital duty to society.

In the cycle of social evolution, during each age before it is succeeded by another age, one particular class enjoys domination and superiority.

Such a class, while in political power, has every chance of exploiting the society. History has shown that this is not mere chance, but has been repeating itself. The duty of the sadvipra is to see that the dominating class does not take recourse to exploitation.

As mentioned previously, the 4 classes are:

  1. Shúdra, the toiling class
  2. Kśatriya, the warrior class
  3. Vipra, the intellectual class
  4. Vaeshya, the capitalist class

These have remained well defined in the cycle of human civilization. The gradual domination and decline of each class shall continue.

Life is a dynamic principle. The movement of the samája cakra continues without any break or pause.

The cycle cannot be checked, as stagnation implies death.

The job of a sadvipra is to see that the dominating or the ruling classes do not have any scope for exploitation.

The moment one class turn into exploiters, the life of the majority becomes miserable: a few enjoy at the cost of many whose lot is only to suffer.

More than that, in such a state of society both the few and the many get degenerated. The few (exploiters) degenerate themselves due to [an] excess of physical enjoyments and the many (exploited) cannot elevate themselves, because all their energy is taken up in mundane problems and all their mental waves are always tending to attain psycho-physical parallelism, thus getting day by day cruder.

Hence, for the physical, mental and spiritual welfare of the administrator and the administered of the society as a whole, it is essential that no one be given any scope to exploit the rest of the society.

Sadvipras are not inactive witnesses. They are active participants to see that no person or class exploits the rest.

For this, they may have to resort even to physical violence. This is because the sadvipras will have to strike at the source of the power which is tending to become the exploiter.

If the kśatriya class are becoming exploiters, the sadvipras may have to resort to physical force.

If the intellectual or vipra class are dominating, they will have to create a revolution in the intellectual field.

If the vaeshyas are dominating, the sadvipras may have to contest and win elections. This is because the vaeshya class rules by democracy which enables them to accumulate undue gains.

4 June 1959

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