Be it enemy, friend, stranger or relative, to behave towards all with the same good intentions without differentiation is daya.

When such attitudes (anger, hatred and aversion) disappear from society, we will develop purity both internally and in our environments which leads to reforms without any obstacles and to the growth of the highest constant state of peace and tranquility.”

Sri T. Krishnamacharya

In Yoga Sutra Chapter 2, v.33 and v.34 Patanjali explains why we would be motivated to act in harmful ways that are contrary to yama and niyama. The consequences of these tendencies is said to be infinite misery and unending ignorance. Some people see the yamas and niyamas as a kind of unwelcome moralising; in verse 34 Patanjali points straight at the mental states that give rise to any action that would be contrary to the Yogi’s ethical principles and peaceful mental disposition; greed, hatred and delusion. Lord Buddha called these mental states “Three Poisons”. Even if we emotionally or intellectually wish to comply with yama and niyama it will not be possible while these three mental states arise in us. We cause harm through greed when we try to achieve or obtain something we desire at the expense of another; thr ough anger if harming someone who has upset or harmed us; and through delusion when we harm by a misguided view. Patanjali says that the mind can be said to be pure when we are not motivated to act in ways that harm, to support harmful actions of others or to approve of such actions.

In our society many of us are conditioned to a kind of confusion by the use of retributive justice. In short we are punished or rewarded for our actions. In my school days, fighting boys were punished by caning. We were taught that violence was wrong by having violence inflicted upon us by authorities. Students treated like this in the school system can grow up and be violent in action, view or thought to others. Some get to run countries and then bomb people who do not behave how they want them too.

The peaceful principles are not just for the other-worldly ascetic but have a direct effect on the world.

“If there is an opposition between the spiritual life and that of the world, it is that very gulf which he is here to bridge, that opposition which he is here to change into a harmony.” Sri Aurobindo – The Synthesis of Yoga p.238

The Buddha told this story of Prince Dighavu of Kosala which I have condensed here.

A powerful King named Brahmadatta invaded the small kingdom of Kosala and King Dighiti and his Queen fled from the powerful host. They lived in disguise for may years working as potters and had a son, Dighavu. It happened that King Dighiti’s former barber recognised him and betrayed him to Brahmadatta for a reward.

The King and Queen were captured and executed. Before he was executed the King saw his son in the crowd and cried out, “O Dighavu, my son. Be not far-sighted, be not near-sighted, for not by hatred is hatred appeased, hatred is appeased by non-hatred only.”

Dighavu managed to steal the bodies of his parents by getting the guards drunk and carried out the cremation with all correct honours and rites.

When King Brahmadatta heard of this incident he became filled with fear as he felt that Dighavu would seek to assassinate him for the theft of his kingdom and the murder of his parents.

Dighavu grieved and then took a job in the Royal elephant stables. Being competent in his duties and well-liked he rose to a position of trust and often accompanied King Brahmadatta on hunting trips. On one such excursion Dighavu and the King became separated from the entourage and were alone in the forest. Tired, Brahmadatta rested his head in Dighavu’s lap and slept. With the King in his power Dighavu unsheathed his sword; then remembering his father’s last words he replaced it. The King awoke from a nightmare, confessing that he never slept well as he dreamed that Dighavu was about to slay him. Dighavu revealed his identity and the King begged for his life. Dighavu granted the King his life and asked for his own life.

They saw that hatred and fear arise due to the acts that we have committed and the acts that others commit. Acting from these motivations leads to an endless cycle of suffering. They were both grateful for Dighiti’s wise teachings given before his execution. Brahmadatta and Dighavu vowed never to harm each other and King Brahmadatta restored Kosala to Prince Dighavu and gave him his daughter in marriage.

Prince Dighavu and his Queen had a long and peaceful reign, the King was remembered as Dighavu, the long-lived.

“Whether mankind will consciously follow the law of love, I do not know. But that need not perturb us. The law will work, just as the law of gravitation will work whether we accept it or not.” Gandhi -Young India Magazine, October 1,1931

Recommended reading: Non-violence – the history of a dangerous idea by Mark Kurlansky

The yamas (restraints) are often seen as a kind of moralising and so are sometimes overlooked in contemporary Yoga practice. I would like to suggest that yama is the practice of love and that to take up and refine this is the greatest gift that we can offer the world. Cultivating heart-qualities that bring forth respect and trust is a practical way to give and receive peace and love. These yamas are the Five Gifts.

Lord Buddha spoke of these gifts in the Anguttara Nikaya.

“There are these five gifts, known from early times, known for long, known by tradition, ancient and unrejected; not rejected before, they are not rejected now and will not be rejected in future; they are unrepudiated by intelligent recluses and Brahmins”.

Buddha lists the “great gifts” but importantly comments that by abstaining from acts contrary to the five precepts that “….by giving to immeasurable beings freedom from fear, hostility and oppression, he himself will enjoy freedom from fear, hostility and oppression”.

Krishnamacharya says that yama is important to cultivate peace and societal fortitude and further, “…one develops a relationship of affection and compassion not just for other people but equally for all living beings”. If we give these gifts to others we will receive them back in equal measure, a gift that is never diminished or exhausted.

The Four Friends are four mental attitudes to cultivate. They are friendliness, compassion, appreciation and equanimity. Patanjli indicates that these attitudes are shown towards four groups of people. Problems can arise if we apply a particular attitude to the wrong group. It is suggested that we are friendly towards contented people, compassionate towards those that are suffering, appreciative of others good deeds, and we avoid those that commit unwholesome deeds while maintaining a benevolent and equanimous mind.

So this season let us embrace the noble teachings of the Five Gifts and Four Friends and give and receive these wonderful presents to create a beautiful environment of peace and tranquillity.

Seasonal blessings with hope for a New Year of peace.

Be it enemy, friend, stranger or relative, to behave towards all with the same good intentions without differentiation is daya.

When such attitudes (anger, hatred and aversion) disappear from society, we will develop purity both internally and in our environments which leads to reforms without any obstacles and to the growth of the highest constant state of peace and tranquility.”

Sri T. Krishnamacharya

In Yoga Sutra Chapter 2, v.33 and v.34 Patanjali explains why we would be motivated to act in harmful ways that are contrary to yama and niyama. The consequences of these tendencies is said to be infinite misery and unending ignorance. Some people see the yamas and niyamas as a kind of unwelcome moralising; in verse 34 Patanjali points straight at the mental states that give rise to any action that would be contrary to the Yogi’s ethical principles and peaceful mental disposition; greed, hatred and delusion. Lord Buddha called these mental states “Three Poisons”. Even if we emotionally or intellectually wish to comply with yama and niyama it will not be possible while these three mental states arise in us.

We cause harm through greed when we try to achieve or obtain something we desire at the expense of another; through anger if harming someone who has upset or harmed us; and through delusion when we harm by a misguided view. Patanjali says that the mind can be said to be pure when we are not motivated to act in ways that harm, to support harmful actions of others or to approve of such actions.

In our society many of us are conditioned to a kind of confusion by the use of retributive justice. In short we are punished or rewarded for our actions. In my school days, fighting boys were punished by caning. We were taught that violence was wrong by having violence inflicted upon us by authorities. Students treated like this in the school system can grow up and be violent in action, view or thought to others. Some get to run countries and then bomb people who do not behave how they want them too.

The peaceful principles are not just for the other-worldly ascetic but have a direct effect on the world.

“If there is an opposition between the spiritual life and that of the world, it is that very gulf which he is here to bridge, that opposition which he is here to change into a harmony.” Sri Aurobindo – The Synthesis of Yoga p.238

The Buddha told this story of Prince Dighavu of Kosala which I have condensed here:

A powerful King named Brahmadatta invaded the small kingdom of Kosala and King Dighiti and his Queen fled from the powerful host. They lived in disguise for may years working as potters and had a son, Dighavu. It happened that King Dighiti’s former barber recognised him and betrayed him to Brahmadatta for a reward.

The King and Queen were captured and executed. Before he was executed the King saw his son in the crowd and cried out, “O Dighavu, my son. Be not far-sighted, be not near-sighted, for not by hatred is hatred appeased, hatred is appeased by non-hatred only.”

Dighavu managed to steal the bodies of his parents by getting the guards drunk and carried out the cremation with all correct honours and rites.

When King Brahmadatta heard of this incident he became filled with fear as he felt that Dighavu would seek to assassinate him for the theft of his kingdom and the murder of his parents.

Dighavu grieved and then took a job in the Royal elephant stables. Being competent in his duties and well-liked he rose to a position of trust and often accompanied King Brahmadatta on hunting trips. On one such excursion Dighavu and the King became separated from the entourage and were alone in the forest. Tired, Brahmadatta rested his head in Dighavu’s lap and slept. With the King in his power Dighavu unsheathed his sword; then remembering his father’s last words he replaced it. The King awoke from a nightmare, confessing that he never slept well as he dreamed that Dighavu was about to slay him. Dighavu revealed his identity and the King begged for his life. Dighavu granted the King his life and asked for his own life.

They saw that hatred and fear arise due to the acts that we have committed and the acts that others commit. Acting from these motivations leads to an endless cycle of suffering. They were both grateful for Dighiti’s wise teachings given before his execution. Brahmadatta and Dighavu vowed never to harm each other and King Brahmadatta restored Kosala to Prince Dighavu and gave him his daughter in marriage.

Prince Dighavu and his Queen had a long and peaceful reign, the King was remembered as Dighavu, the long-lived.

“Whether mankind will consciously follow the law of love, I do not know. But that need not perturb us. The law will work, just as the law of gravitation will work whether we accept it or not.” Gandhi -Young India Magazine, October 1,1931

Recommended reading: Non-violence – the history of a dangerous idea by Mark Kurlansky

-Traditional Sanskrit prayer

In an ancient civilisation people were suffering from pains due to defilements of body, speech and mind so they prayed to the Lord for help. The Lord instructed Adisesa to take human form in answer to their plea for help. He was born to Gonika, the pure hearted daughter of a sage, and named Patanjali ‘one who falls to prayers’.

It is said that Patanjali wrote three treatises in order to provide the knowledge for people to develop good health, accurate and wholesome expression and clarity of mind.

· One on Ayurvedic Medicine (cikitsa)
· One on grammar (pada)
· One on Yoga (mental health) – Yoga Sutras
In the Yoga sutra there are two things that Patanjali says we can do with life;

· Bhoga – pursue worldy pleasures
· Yoga – seek spiritual knowledge

In order to pursue either of these goals, a healthy mind, speech and body are essential. We think, speak and act. These three are called karana, the three human activities and their refinement and perfection leads to the highest human happiness and the potential for the fulfilling achievement of spiritual freedom.

Ayurveda teaches us how to nourish and nurture ourselves, and how to live in harmony with nature.

Yoga teaches us how to attain optimum health, mental peace and spiritual freedom. 

So Harmony Yoga, inspired by the sage Patanjali, would like to share with you the knowledge by which you may achieve optimum health, peace and happiness, and spiritual freedom.

Note: For a more detailed story of the life of Patanjali see the book;

Yoga for the Three Stages of Life by Srivatsa Ramaswami p.21-29

Wishing you health, peace and freedom.