The Niyamas (नियम) are positive duties or observances. In Indian traditions, particularly Yoga, niyamas and their complement, Yamas, are recommended activities and habits for healthy living, spiritual enlightenment, and a liberated state of existence. It has multiple meanings depending on the context in Hinduism. In Buddhism, the term extends to the determinations of nature, as in the Buddhist niyama dhammas. Siddha Spirituality of Swami Hardas Life System also has some “does” and “don’ts”, which are essential to living well. However, let us know Niyamas in detail based on various texts.

Definition of Niyamas

Niyama is the Sanskrit term for duty or observance recommended by yogic philosophy and teaching as part of the path of yoga. In Patanjali’s Yoga Sutras, he outlines five niyamas as part of the second limb of yoga. 

These niyamas are all practices that can be considered inner observances. They are a way of applying the ethical codes of yoga to the student’s own mind, body, and spirit, helping to create a positive environment internally.

Niyamas in Hinduism

Virtues are extensively discussed in various ancient and medieval era texts of Hinduism. In its Yoga school, they are described in the first two of eight limbs (steps, branches, components). The first limb is called yamas, which include virtuous self-restraint (the “don’ts”).

The second limb is called niyamas which include virtuous habits, behaviors, and observances (the “dos”). These virtues and ethical premises are considered in Hinduism as necessary for an individual to achieve a self-realized, enlightened, liberated state of existence (moksha).

Five Niyamas as per Patanjali’s yoga sutras

In Patanjali’s Yoga Sutras, the Niyamas are the second limb of the eight limbs of Yoga. Sadhana Pada Verse 32 lists the niyamas as:

• Shaucha (शौच): purity, clearness of mind, speech and body,
• Santosha (सन्तोष): contentment, acceptance of others and of one’s circumstances as they are, optimism for self,
• Tapas (तपस्): austerity, self-discipline, persistent meditation, perseverance,
• Svadhyaya (स्वाध्याय): a study of self, self-reflection, introspection of self’s thoughts, speeches, actions, and
• Ishvarapranidhana (ईश्वरप्रणिधान): contemplation of the Ishvara (God/Supreme Being, Brahman, True Self, Unchanging Reality), attunement to the supreme consciousness.

Ten Niyamas as per Hindusim

Shandilya and Varaha Upanishads

In the diverse traditions and historical debate within Hinduism, some texts suggest a different and expanded list of niyamas. For example, the Shandilya and Varaha Upanishads, the Hatha Yoga Pradipika, verses 552 to 557 in Book 3 of the Tirumandhiram of Tirumular suggest ten niyamas, in the sense of positive duties, desirable behaviors, and discipline. The Hatha Yoga Pradipika lists the ten niyamas in the following order, in verse 1.18:

• Tapas (तपस् ): persistence, perseverance in one’s purpose, austerity,
• Santoṣa (सन्तोष): contentment, acceptance of others and of one’s circumstances as they are, optimism for self,
• Āstikya (आस्तिक्य): faith in Real Self (Jnana yoga, Raja yoga), belief in God (Bhakti yoga), a conviction in Vedas/Upanishads (orthodox school),
• Dāna (दान): generosity, charity, sharing with others,
• Īśvarapūjana (ईश्वरपूजान): worship of the Ishvara (God/Supreme Being, Brahman, True Self, Unchanging Reality),
• Siddhānta vakya śrāvaṇa (सिद्धान्त वक्य श्रवण) or Siddhānta śrāvaṇa (सिद्धान्त श्रवण): Listening to the ancient scriptures,
• Hrī (ह्री): remorse and acceptance of one’s past, modesty, humility,
• Mati (मति): think and reflect to understand, reconcile conflicting ideas,
• Japa (जप): mantra repetition, reciting prayers or knowledge, and
• Huta (हुत) or Vrata (व्रत): rituals, ceremonies such as yajna sacrifice and Vrata (व्रत): Fulfilling religious vows, rules, and observances faithfully.

Meaning of Vrata

Some texts replace the last niyama of Huta with Vrata. The niyama of Vrata means making and keeping one’s vows (resolutions), which may be pious observances. For example, a promise to fast and visit a pilgrimage site is a form of Vrata. 

Other Numbers of Niyamas

Niyamas range from just one to eleven

At least sixty-five ancient and medieval era Indian texts are known so far that discuss Niyamas and Yamas. Most are in Sanskrit, but some are in the regional Indian languages of Hindus. The number of Niyamas mentioned in these texts ranges from just one to eleven, however, 5 and 10 are the most common.

Only one Niyama

The order of listed niyamas, the names, and nature of each niyama, as well as the relative emphasis varies between the texts. For example, Sriprashna Samhita discusses only one Niyama in verse 3.22, and that Niyama is Ahimsa. 

Ten Niyamas

Shivayoga Dipika, Sharada Tilaka, Vasishtha Samhita, Yoga Kalpalatika, Yajnavalkya Smriti and many others, each discuss ten Niyamas.

Eleven Niyamas

Bhagavata Purana discusses eleven Niyamas, with the kind hospitality of guests, to one’s best ability, as an additional virtuous behavior. Other texts substitute one or more different concepts in their list of Niyamas.

For example, in the five Niyamas listed by Markandeya Purana in verse 36.17, Matanga Parameshvaram in verse 17.31, and Pashupata Sutra in verse 1.9, each suggest Akrodha (non-anger) as a Niyama.

Patanjali’s five Niyamas

Many of the texts match Patanjali’s five Niyamas. Ahimsa is the most widely discussed ethical theory and is highlighted as the highest virtue by the majority of these texts.

Overlap Between Yamas and Niyamas

Some yamas (restraints, the “don’ts”) are understood as the reverse of niyamas (attitudes, behaviors, the “dos”) in the Hatha Yoga Pradipika. 

The text calls Ahimsa (nonviolence and non-injuring anyone by one’s actions, words, or thoughts) as the highest virtuous habit, Mitahara (moderation in one’s eating and drinking habits) as the best personal restraint, and Siddhasana as the foremost of Asanas in verse 1.40.

Niyamas as per Buddhism

Buddhist commentary from the 5th to 13th centuries CE contains the pañcavidha niyama, the fivefold niyamas, in the following texts:

Aṭṭhasālinī

In the Aṭṭhasālinī (272-274), the commentary attributed to Buddhaghosa on the Dhammasangaṅi, the first book of the Theravāda Abhidhamma Piṭaka.

Sumaṅgala-Vilāsinī

In the Sumaṅgala-Vilāsinī (DA 2.431), Buddhaghosa’s commentary on the Dīgha Nikāya.

Abhidhammāvatāra

In the Abhidhammāvatāra (PTS p. 54), a verse summary of Abhidhamma by Buddhaghosa’s contemporary, Buddhadatta.

Abhidhammamātika

Abhidhammamātika Internal Commentary. (p. 58) The Abhidhamma-mātika is a matrix of abstracts for the Abhidhamma, with lists of pairs and triplets of terms from which the whole of the text can theoretically be reconstructed. The passage on the niyamas is from an internal commentary on the mātika associated with the Dhammasaṅgaṇī (the niyāmas don’t appear to be mentioned in the mātrix itself, but only in this appendix.); and was composed in South India by Coḷaraṭṭha Kassapa (12th–13th century).

Abhidhammāvatāra-purāṇatīkā

Abhidhammāvatāra-purāṇatīkā (p. 1.68). Composed in Sri Lanka by Vācissara Mahāsāmi c. 13th century or Sāriputta c. 12th century. This text is an incomplete word-by-word commentary on the text of the Abhidhammāvatāra Nāmarūpa-parichedo (ṭīka).

Niyamas in Abhidhammāvatāra Nāmarūpa-parichedot

1. utu-niyāma “the constraint of the seasons”, i.e. in certain regions of the earth at certain periods the flowering and fruiting of trees all at one time (ekappahāreneva), the blowing or ceasing of wind, the degree of the heat of the sun, the amount of rain-fall, some flowers like the lotuses opening during the day and closing at night and so on;
2. bīja-niyāma “the constraint of seeds or germs”, i.e. a seed-producing its own kind as barley seed produces barley;
3. kammaniyāma is “the constraint of Kamma“, i.e. good actions produce good results and bad actions produce bad results. This constraint is said to be epitomized by [Dhammapada] verse 127 which explains that the consequences of actions are inescapable;
4. Chitta-niyāma “the constraint of mind”, i.e. the order of the process of mind-activities as the preceding thought-moment causing and conditioning the succeeding one in a cause and effect relation;
5. dhamma-niyāma “the constraint of dhammas”, i.e. such events as the quaking of the ten thousand world-systems at the Bodhisatta’s conception in his mother’s womb and at his birth. At the end of the discussion Sumaṅgalavilāsinī passage, the Commentary says that dhammaniyāma explains the term dhammatā in the text of the Mahāpadāna Sutta (D ii.12) (Cf. S 12.20 for a discussion of the use of the word dhammaniyamatā in the suttas)

Oiginal purpose of Niyamas

The original purpose was, according to Ledi Sayadaw, neither to promote nor to demote the law of karma, but to show the scope of natural law as an alternative to the claims of theism.

Christian theodicy

C.A.F. Rhys Davids was the first western scholar to draw attention to the list of pañcavidha niyama in her 1912 book, Buddhism. Her reason for mentioning it was to emphasize how for Buddhism we exist in a “moral universe” in which actions lead to just consequences according to a natural moral order, a situation she calls a “cosmodicy” in contrast with the Christian theodicy:

Niyamas as per Rhys Davids’ scheme

• Kamma niyama: (“action”) consequences of one’s actions,
• Utu niyama: (“time, season”) seasonal changes and climate, the law of non-living matter
• Bīja niyama: (“seed”) laws of heredity,
• Chitta niyama: (“mind”) will of mind, and
• Dhamma niyama: (“law”) nature’s tendency to perfect.

This is similar to the scheme proposed by Ledi Sayadaw. Western Buddhist Sangharakshita has taken up Mrs. Rhys Davids’s conception of the niyamas and made it an important aspect of his own teachings on Buddhism.

How to practice Niyamas?

You might also think of it this way: While the yamas are evident in a yogi’s lifestyle choices, the niyamas are more subtle. Here’s what you need to know about each of the five niyamas, and how to put them into practice in your life right now.

Niyama: Śaucha

Traditionally the principle of śaucha is applied to body, mind, and speech. It’s important to keep in mind that the term “body” can be taken to include not only one’s own physical body but the environment that one occupies, both in terms of living space and world.

Mind implies the type of thoughts that dominate the inner world; speech usually indicates responsibility for every word spoken, in terms of both intention and effect. This one principle has the power to radically change your life if applied with diligence. I encourage you to choose one aspect of śaucha that you find inspiring to apply in your life. Perhaps you feel motivated to clean out an old closet or sweep the floor. Or, maybe it’s time to clean out your thoughts and replace destructive self-hate with positive affirmations.

Finally, consider being mindful about your speech and drop all gossipy or snarky comments, whether written or spoken.

Niyama: Santosa

Some people resist practicing Santosa because they think that being content and accepting of what is normalizes (and even pardons) grievous actions taken by others. Or, others feel like optimism is spiritual bypassing—a way to ignore reality in favor of positive thinking. Yet Santosa couldn’t be further from this. So often we run from inconvenient truths and try to avoid situations that bring up discomfort. Acceptance in this context implies the willingness to see clearly—and truly and go into the places that scare you.

If there is something in your life that you need to acknowledge but you are avoiding, Santosa encourages you to be plainly honest with yourself. Without that first step of honesty, healing cannot take place. Similarly, if a society cannot see its own injustice then it will never take the steps necessary to create true equality.

Niyama: Tapas

Perhaps the easiest of the niyamas to apply, tapas gives you the foundation of the ritual of practice. The spiritual path is an operation of the mind—and, like any good surgeon, you have to practice.

Commit to 5 minutes a day and get on your mat to do yoga asana or meditation every single day this week. Let this be the foundation of consistent practice.

Niyama: Svādhyāya

Traditionally svādhyāya includes not only the actual reading of sacred texts but the paradigm of the study itself. When reading the key texts of any spiritual tradition, svādhyāya instructs the yogi to be open-minded and receptive to the teaching. Instead of taking a critical perspective that seeks to debunk the text, the yogi is encouraged to read the primary texts from the paradigm of personal usefulness.

This paradigm epitomizes the student’s mind and acknowledges that the yogi is first and foremost a student. In a nod to the lineage-based traditions of yoga, Patañjali includes svādhyāya in the niyamas to ensure that all yogis remain students.

Choose a key text

For your practice this week, choose a key text from your main spiritual lineage. It could be the Yoga Sutras, but it could also be the Dhammapada or the Bible. In the morning, before you start reading the news and answering emails, commit to reading a few lines or paragraphs of the text.

You could start at the beginning or you could flip through and randomly choose a passage. Let the words of the ancients be your start to the day. Later, as you move about your day, reflect on these words and see if you can find relevance in their teaching. If you have time, journal about your experience at the end of the day.

Niyama: Iśvarapranidhāna

While there are many religions and definitions of God, the Divine principle is nearly universal in all human beings. Even self-proclaimed atheists usually believe in a force greater than themselves. Whether you call this force the Universe, Source-energy, Life Itself, Oneness, Love, Light, Buddha Nature, Emptiness, Spirit, Brahman, īśvara, Jesus, or God doesn’t actually matter. Devotion and surrender are two key aspects of faith.

Choose a place in your life

This week, as an exercise in building your relationship with the Divine, choose a place in your life where you feel utterly stuck or stressed out. Then, rather than asking for God to solve your problems and grant your every wish, ask for your need to fix it, solve it, or control to be lifted off your heart. Turn it over and ask for stress and stuck-ness to be replaced with peace and understanding.

Benefits of the Niyamas

Next, Patanjali explains the benefits of the five niyamas, which are:

• Saucha (Purity),
• Santosha (Contentment),
• Tapas (Austerity),
• Svadhyaya (Study), and
• Ishvara pranidhana (Devotion to a higher power).

We learn in sutra 2.40: From purity follows a withdrawal from enchantment over one’s own body as well as a cessation of desire for physical contact with others.

Control senses

Contentment, the sage tells us next, will enable us to control our senses. This will make us happy. Austerity—the fire within that leads us to more spiritual life—removes both physical and mental impurities that can be obstacles to enlightenment.

We learn about our true nature through study, which connects us with the higher power that is our source.

True power comes from faith

We recognize that we are part of all that is and learn to live in union with the great power of the universe. Through surrender to this higher power, we attain enlightenment.

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