Embracing a language path following the yamas and niyamas will change your life and your interactions with yourself and others. It will also expand your awareness and focus in your own practice and as you guide others.
Your language while teaching may include everything from nervous jokes, to that “teacher tone” to stuttering and stumbling over words as you gain confidence. Why not expand it to include the yamas and niyamas? Teachers become more authentic while students find a revitalized practice with greater depth and meaning. Your speech is a space in which to embody the principles along with the practice and teaching of yoga.
Your language while teaching may include everything from nervous jokes, to that “teacher tone” to stuttering and stumbling over words as you gain confidence. Why not expand it to include the yamas and niyamas? Teachers become more authentic while students find a revitalized practice with greater depth and meaning. Your speech is a space in which to embody the principles along with the practice and teaching of yoga.
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If you are a yoga teacher, you are likely dedicated to continuously learning new information about asana and anatomy in order to keep things fresh for your students. However, simply saying what you already know in a new way—perhaps retooling your language according to the ten wise principles (yamas and niyamas)—can also revitalize your students' experience of yoga. And, by applying the yamas and niyamas to your diction, you will also make your speech itself yet another space in which to enhance your own practice of yoga. |
Yamas
Ahimsa
Use non-harming language and expression
Non-harming is probably (needs to be) at the top of your yoga-priority list and already manifest in the content of your instruction. Even experienced teachers sometimes run on auto pilot, or are focused more on an agenda, distracted by someone or something in class, or preoccupied with thoughts not pertaining to the present moment as a guide for students with the focus completely on each individual practice and the class as a whole. At times unconscious samskaras arise in teaching patterns, while programmed phrases and inflections are expressed without thought. Awareness and actively practicing ahimsa in your communication with others (and yourself) are tools to help guide you in your speech, tone and body language while teaching. As you become more aware of non harming words and phrasing, even notice your undertone- common word choices and speech inflections can unnecessarily infer a certain violence.
Are verbs like “cut,” “blade,” “scissor,” and “chop” most conducive to the state you wish to impart?
Asking a student who does not seem to be participating, “So you’re not doing this?” or, “Do you want to do what everyone else is doing?” can seem accusatory, too. Consider asking gently, “How are you doing over here?” or, “Did you want to try this, or are you happy where you are?” to provide students with the opportunity to communicate their questions or needs.
Unconsidered language can do more direct harm if it makes a student
feel singled-out or accused.
feel singled-out or accused.
NiYamas
Santosha
Santosha is the root of happiness...
it is the attitude of mind to be contented with whatever is gained spontaneously.
Sanskrit for contentment. Everyone is familiar with it but it needs further probing to really get it. In fact, probing the meaning of ‘contentment’ could be a means itself to finding contentment, arising from a greater understanding of it.
Santosha appears as one of the niyamas in Patanjali’s Yoga Sutras and comes up in a number of the Yoga Upanishads and the hatha text Vashishta Samhita. “It consists in remaining contented with what is in one’s possession, i.e. not hankering and ever exerting for getting more and more.” (Yoga Kosa, Kaivlayadham)
One of the texts also discusses its opposite, asantosha, discontentment; a result of raga or attachment. Vyasa, who has given the primary commentary on the Yoga Sutras, uses the words trsna (thirst) and lobha (greed) as synonyms for this attachment. It is desire which goes on increasing as it is being satisfied.
To make progress on inner growth, a spiritual path requires a level of contentment within. This is essentially a decreased dependence on everything of this world with a greater attitude of acceptance within. The more natural we are and better we take care of ourselves the more this naturally radiates out. This is shaucha, the previous niyama, which santosha almost arises out of, or in essence builds upon. In order to make any progress in practices, self study and a surrendered and humble mindset (tapas-svadhyaya-isvara pranidhana) santosha needs to be present rather than attempting to live a simple life feeling it is mere torture. Control of the senses coupled with acceptance is necessary, and the result is santosha.
Santosha appears as one of the niyamas in Patanjali’s Yoga Sutras and comes up in a number of the Yoga Upanishads and the hatha text Vashishta Samhita. “It consists in remaining contented with what is in one’s possession, i.e. not hankering and ever exerting for getting more and more.” (Yoga Kosa, Kaivlayadham)
One of the texts also discusses its opposite, asantosha, discontentment; a result of raga or attachment. Vyasa, who has given the primary commentary on the Yoga Sutras, uses the words trsna (thirst) and lobha (greed) as synonyms for this attachment. It is desire which goes on increasing as it is being satisfied.
To make progress on inner growth, a spiritual path requires a level of contentment within. This is essentially a decreased dependence on everything of this world with a greater attitude of acceptance within. The more natural we are and better we take care of ourselves the more this naturally radiates out. This is shaucha, the previous niyama, which santosha almost arises out of, or in essence builds upon. In order to make any progress in practices, self study and a surrendered and humble mindset (tapas-svadhyaya-isvara pranidhana) santosha needs to be present rather than attempting to live a simple life feeling it is mere torture. Control of the senses coupled with acceptance is necessary, and the result is santosha.
When we are filled up with desire and greed it increases our dependence on mundane objects and sensory activity. No matter the outcome the result ultimately leads to a level of discontentment. Santosha sparkles in the presence of those who have truly been affected by ut. Our own commitment to rise and share the experience of inner freedom from attachment to the wants and desires of this world.
Santosha is the root of happiness. Happiness seems to be the most sought after “commodity” in this world today, usually going on on a subconscious level. To be satisfied within yourself without a dependence on the objects gained through the senses and the mind. Life offers the greatest test for this. At one stage things are going well and at another they are not. How does our inner state change? It is human to respond to the change. But does this change in outer circumstances pull you down with it? Your own litmus test for santosha is how you respond to the change in all the circumstances of life.
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Often the attitude of contentment is used as an excuse, “I did my best”, “I’m happy with this”. There is a big difference between contentment and consolation where an element of resentment can subside. Yet the Bhagavad Gita quite clearly offers the teaching that our duty is to give our fullest and best effort to what is in front of us. In essence this is yoga. It goes on to say that it is best to do our work, though maybe not materially successful, than to do the work of another quite well.
Behind this self-consolatory attitude is a lack of effort and a deep hidden disappointment that can lead to resentment and surface as anger much later on. Contentment arises out of full effort, engaged and devoted work, with an attitude to accept whatever may come from it. Yoga is skill in action. It is a beautiful balance between the effort you put up and how much you allow or surrender. This is directly inlaid within santosha. Don’t wait for more growth or a higher experience of yoga. Understand it now. Whatever it is give it your best. That may be a tricky asana, a difficulty at work, a challenge in your relationship. Do not fix what the outcome should be. You might have something in mind but don’t be stuck to it. We have all experienced at some stage in life that when we make a real good effort at things we are not disappointed. It comes from a natural place. Effort free from desired outcome brings santosha as the natural result. Happiness becomes yours, no longer dependent on the weather, lover, job or success. Santosha, contentment is within reach |
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Consolation:
acceptance an outcome with minumal or lacidasical effort. It’s easy to say “that’s my karma”ot “it’s not my destiny”. 
Without the effort there is an energetic dam. Misdirected prana leads to a variety of mental, physical and emotional scars.
doubt
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Whatever task comes to me, like it or not, does not matter, I will give it full attention and my best effort.
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whatever the outcome is, I won’t complain, I will accept. It may be as desired. Or it may need further evaluation to see how better I can do and thus grow from this. Either way, I am satisfied but the work goes on.
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This is helpful for worldly duties & essential for spiritual growth. We can always give more with an attitude of freedom. Its ultimately a balance within the whole nervous system.
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May all beings experience this, a great sense of happiness. Our effort goes to that ultimately.
