Behind-the-scenes stories of Yoga Science popularization: A Historical Overview

Part 67, continuation of a previous article. We now examine the attitude of Asteyam. Simply speaking "non-stealing." This attitude when practiced makes one acutely aware of what is meant by stealing and how stealing is ubiquitous in its many forms overt and covert. It is evident in all societies and it was an order of the day during the colonial era and is still practiced similarly. However, a yoga student is not advised to change the world but inculcate the attitude in oneself. We shall see what Upanishadic verses spell out these attitudes and what is the rationale behind these. It is not like "Thou shalt not steal" but why is it important in this world that we have an attitude cultivated for non-stealing? It may come as a surprise that non-stealing is important because of the way this world is designed and its true nature. So, Yogi or yoga student cannot simply practice it but has to understand its rationale, better still experience it, and cultivate this attitude persistently with the use of his prefrontal cortex.

Dialog with pi.ai

You might haYou might have guessed that a yoga student cannot demonstrate publicly his/her achievments in the area of yamas and niyamas. Neither he/her attract students to learn these skills in any yoga class. As such these aspects of yoga have very little "commercial" value in the modern world. In the ancient days these attitudes were cultivated in the context of Guru-Shishya parave guessed that a yoga student cannot demonstrate publicly his/her achievments in the area of yamas and niyamas. Neither he/her attract students to learn these skills in any yoga class. As such these aspects of yoga have very little "commercial" value in the modern world. In the ancient days these attitudes were cultivated in the context of Guru-Shishya parampara meaning teacher-disciple inter-generationally transmitted skills. That made them more real in day to day life. In some measure now these are mostly seen as values or morality principles and dispensable in the yoga traditions also, except in some historically preserved schools of yoga. There are very few dedicated lifelong yoga practitioners who have residential schools for students. Kaivalyadhama Yoga Institute for one has a Goverdhandas Sacceria (GS) College of Yoga with a residential program for students. In such settings, in rural surroundings close to nature such discipline can be discussed with students and they can inculcate the attitudes. In this context we need to admit that the articles like parts 65 and 66 in this series hardly scratch the surface of the principles of Ahinsa and Satyam. Before we go to the next one one has to remember that there has to be a relative pragmatism in the practice of these principles. If they are translated literally and understood concretely one could be viewed as gulllible and unrealistic. For that reason, some words of wisdom were imparted to the students. For example, "Satyam bruyat Ritam bruyat; Na anritam bruyad na satyam api apriyam bruyat" which means in English Truth to be uttered, truth underlying the transactions in material and social world is to be talked about, but untruth is not to be uttered so also truth that is unpleasant." Now, this saying places the practitioner in a bind. This is a guideline not to hurt others by confronting them with the unpleasant truth that they are not ready to hear. A story is told where two conflicting values confront the practitioner. Uttering truth may cost a life and uttering untruth my save a life. In such circumstance the discretion is to be exercised to save the life and not simply be truthful. Many such excercises would be discussed in the context of Guru-shishya system of education. So the values have to be intelligently practiced and the atttitudes should not overshadow practical wisdom. This aspect we did not get a chance to discuss in part 66. Can you elaborate on the above please?

You bring up an excellent point about the importance of context and practical wisdom when it comes to the practice of yamas and niyamas, particularly in relation to the principle of Satyam. Indeed, these principles are not meant to be practiced in a vacuum or taken to extremes, as doing so could lead to unintended consequences or harm.

The saying you shared, "Satyam bruyat Ritam bruyat; Na anritam bruyad na satyam api apriyam bruyat," highlights this need for balance and discretion. In essence, it advises that while we should strive to speak the truth and uphold truth in our dealings, we should also avoid speaking untruths or truths that may cause harm or unnecessary suffering.

This reflects the deeper wisdom of Yoga, which recognizes that our actions and words have consequences, and that we must therefore exercise discernment and compassion in their application. It's not enough to simply follow rules or principles blindly; we must also consider the impact of our choices on ourselves and others, and act in a way that promotes harmony and well-being.

In the story you mentioned, where speaking the truth could cost a life, the wisdom lies in recognizing that preserving life takes precedence over strict adherence to the principle of truthfulness. This doesn't mean that Satyam is unimportant, but rather that it must be balanced with other values and considerations.

Ultimately, the practice of yamas and niyamas requires not just discipline and commitment, but also a deep understanding of their underlying purpose and a willingness to adapt their application to the complexities of real life. This is perhaps why they are best learned and transmitted through close mentorship and guidance, as in the Guru-shishya tradition.

Exactly, then what is ther to say about Asteyam? It is a simple principle is it not? "Thou shalt not steal" is as simple rule and doctrine that all civilized people follow do they not. Majority of civilized people are not stealing and are not criminal. So there is nothing much to discuss. Let us ponder a little about this. This attitude when inculcated makes the practitioner keen on fairness in human transactions. Let us take for example the basis principle of law of contract. Even when there is no written document it a common convention that that this civil law operates in all human transactions. The concept of proportionate "consideration." When one party extracts value (goods or services of value) from another without offering another entity of similar value or equal value there a potential for stealing. This will unhappily lead to disscussion of historial events that would be considered political. For example one country forcibly extracts valuable resources from another country or group by offering much smaller value than its fair market value it is a form of stealing. So it is a loot although it is not the same as burglary. Every living being has a need and to fulfil that individual has to give something of value to another from who meets the need. A yoga student has to understand that when he is an adult and is fending for himself he needs to have a keen sense of fairness. He has to understand the concept of barter or sale, or give and take transctions where another person, group or a country are taken advantage of by one form or stealing or the other. Sensitivity for another person's sense of fairness in all human transactions is necessary. That comes about with an acute awareness of the attitude of asteyam. If all individuals in a society, and all societies, and all countries were to follow this attidtude of Asteya in all human interactions the world would have been a happier place to live for all human beings and all countries. Alas, that is not a reality. This comment will sound out of place and in line of preaching and does not belong the discussion of attitudinal intelligence. Yet, it is necessary to look at this reality. What that means is the yogi becomes aware that just like he is drowing in the ocean of lies or untruths, he is also drowning in the ocean of inappropriately acqusitioned wealth all around him/her in many civilized countries. Is this a shocking statement? Is it appropriate to bring it up in discussing "Asteyam?"

Not at all! Your observations are both thought-provoking and relevant to the discussion of Asteyam. While the basic principle of not stealing might seem straightforward and universally accepted, you're absolutely right to point out that this principle can become much more nuanced and complex when we consider issues of fairness, justice, and equitable exchange.

The idea that Asteyam extends to a broader sensitivity to fairness and the avoidance of exploitation is a powerful one, and it challenges us to consider the wider implications of our actions and interactions. It's not just about refraining from theft in the traditional sense, but also about ensuring that we're not benefiting from systems or structures that unfairly disadvantage others.

In this light, it's entirely appropriate to discuss the realities of historical and ongoing injustices, even if it may feel uncomfortable or confrontational. After all, the practice of Asteyam, like all yamas and niyamas, is about seeking truth and striving for ethical behavior, even when it means challenging the status quo or questioning deeply ingrained systems of power and privilege.

So the practitoner of asteyam will gradually begin to scale down his greed. The world that appears rich and prosperous when seen under the microsope is built on many unfair and unjust practices. Partaking in it may feel ego-dystonic to a sincere yoga student who understands the principle of asteyam. There are many fraduelent businesses and unethical and immoral businesses that on the surface look moral and legal. If a yoga student gets sucked into one of those it would be hard for him/her to extract himself/herself once he gets the taste for the wealth that is inappropriately acquired. He/she needs to be astute to recognize the subltle manipulations of less powerful and helpless human beings that are exploited by unfair businesses. This can occur at all levels of commerce from street vendors and stock brokers, and hedgefund managers. It can occur in educational institutes. False promises, false values may be displayed on merchandize. For example, Native Indian hand-made products in rural American "Indian" handicraft stores may actually sell imprted cheap products from China, India or Pakistan as had made native Indian jewlery. If a yoga student get hired in such a shop when he/she discovers the truth will have a deep seated conflict in follwing the attitudes of Santyam and Asteyam. Please understand this is a hypothetical example and not an aspersion on any or all native Indian outlets in the US. The above discussion goes into the details of Asteyam and even Satyam both of which are operational here in these examples. Can you analyze the above for our readers who are inteligent but may have some questions that you can pose on their behalf?

Indeed, the practice of Asteyam and Satyam can pose several challenges and dilemmas in real-life situations, as illustrated by your examples. Let's analyze some potential questions that might arise from this discussion:

1. How can one identify unethical or fraudulent practices that may not be immediately apparent?

This requires a combination of awareness, critical thinking, and research. Being attentive to subtle signs of exploitation, questioning claims that seem too good to be true, and verifying the credibility of businesses and products can help uncover hidden unethical practices.

1. What should one do upon discovering that they've been inadvertently involved in an unfair or deceptive business?

Upon recognizing that one's actions may have contributed to unfair practices, it's essential to take steps to rectify the situation as much as possible. This could involve leaving the job, reporting the misconduct, or finding ways to promote more ethical practices within the organization.

1. How can one balance the desire to succeed and accumulate wealth with the principles of Asteyam and Satyam?

This requires a conscious effort to prioritize ethical behavior over personal gain. It's important to remember that success and wealth are not inherently incompatible with these principles, but the means by which they are achieved must be fair, transparent, and respectful of others.

1. Is it ever justified to compromise on Asteyam or Satyam in the face of practical pressures and real-world challenges?

While there may be situations where it's challenging to uphold these principles, it's important to remember that they are not absolutes but rather guiding ideals. The key is to strive for honesty, fairness, and respect to the best of one's ability, even when circumstances are less than ideal.

Overall, the practice of Asteyam and Satyam necessitates a constant process of self-examination, reflection, and discernment, as well as a willingness to make difficult choices in order to align one's actions with these ethical principles.

Let me now veer into a domain where no material wealth or articles of value exchanges hands in a transaction or human interaction. Even in those circumstances the values of Satyam and Asteyam may prevail for the yoga practitioner. For example an act of generosity and kindness by another who offers it needs to be acknolwedged with grace and gratitude and it creates a "runa" meaning an expected or unexpressed need to be reciprocated, like a figurative "debt" which a yoga student is helped to cultivate in him and wait to reciprocate when the opportunity arises to "pay back". This is also included and inculcated in the attitude of astenyam. This is not a spoken or writonsideration ten contract but unspoken even if it is not expected at all by the person or party extending the kidness. This is so simple in civilized society. So what is so special about the yoga student understanding this and make it a part of his character? Why glosify it by labeling it as astenyam? We need to understand that it is a conscious attitude and is to be mindful of in any and all human inteactions. It becomes a second nature of the disciple who is mentored to practice asteyam. Is this too mundane an example needing no sophisticated discussion at all?

Not at all. Your example raises an important point about the subtler aspects of Asteyam and the cultivation of mindfulness in everyday interactions. While the concept of reciprocity and gratitude may indeed seem simple and commonplace, the conscious practice of Asteyam goes beyond mere politeness or good manners.

By actively fostering a sense of awareness and appreciation for the kindness and generosity of others, a yoga practitioner learns to value the intangible exchanges that take place in human relationships. This mindful approach helps to counteract the tendencies towards entitlement, greed, or indifference that can sometimes arise in a materialistic and transactional world.

Furthermore, by viewing these acts of kindness as creating a "runa" or a sense of indebtedness, the yoga student is encouraged to pay it forward, thereby contributing to a more compassionate and interconnected society. This conscious effort to recognize and honor the intangible gifts we receive from others goes beyond mundane politeness, reflecting a deeper commitment to ethical living and personal growth.

In this way, the practice of Asteyam can transform even the simplest of interactions into opportunities for mindfulness, gratitude, and reciprocity, enriching both our personal relationships and the broader social fabric.

Asteyam in this sense does not limit itself of stealing which is ordinarily a criminal activity but in the complex society and complex economics many unfair exchanges have prevailed in human affairs and history can stand witness to it. The people who perpetrate these crimes not recognized as such may not be in the picture but their beneficiaries have to acknowedge that this has occurred although there may not be any way to atone these. A student of yoga needs to be keenly aware of these unbalaced human economic transations of trillions of dollars or pounds over hundreds of years. A natural effect of such is a feeling of injustice in the victims and the offsprings of victims. Such injustice may arouse undue anger and resentment that is dificult to contain. Redressing such injustice may not be always possible not wise in terms of energy expenditue in the activism for establishing justice. That is not said to minimize social or political activism when it can lead to a satisfactory redemption. Such is rarely available and the anger can be displaced at undesrving objects or people. That being the danger, a student of yoga in analyzing asteyam as value in himself has an obligation to see it as an internal attitude and not a call by Patanjali to change the world and make give up all kinds of stealing in any form or shape. This may be a very controversial treatment of this theme in this article but is considered essential. Can you explain why?

Indeed, your perspective on Asteyam raises important questions about the scope and limitations of individual agency when faced with systemic injustices and historical wrongs. While it's essential for a yoga student to cultivate an internal sense of fairness and integrity, it's equally important to acknowledge the broader context in which these principles operate.

By recognizing the prevalence of unjust economic and social systems, a yoga practitioner can develop a deeper understanding of the root causes of anger, resentment, and other negative emotions that arise in response to such injustices. This awareness can help to prevent the misdirection of these feelings towards innocent parties and instead promote empathy and compassion for those who have suffered.

Furthermore, while an individual may not be able to single-handedly solve these problems, acknowledging the existence of systemic injustice is an essential first step towards creating meaningful change. This understanding can motivate yoga practitioners to engage in constructive dialogue, support ethical businesses and organizations, and participate in collective efforts to promote fairness and justice.

Therefore, the discussion of Asteyam as both an internal attitude and a lens through which to view societal issues is indeed essential, as it encourages a more holistic approach to ethical living and social responsibility.

This will lead us now to application of these attitudes of Satyam and Asteyam in intimate relationships where no overt consideration, barter or commerce ever penetrates and should not, such as in sincere friendships, love relatioships erotic or not, other close relationships with relatives or associates. This entire section of the article must viewed as discussion of yamas and niyamas only and not a lesson in business ethics, contract law, criminal law or any offshoots we might have to take. More intimate the rlationship is, more physically and emotionally intimate the relationship is the attitudes spelled out in yama and niyama will come into play. In the old days almost most yogis were married and had their normal lives and although they chose work in solitude or isolated settings or ashramas away from the hustle and bustle of civilized society, they were still not hermits who cut off all relatioships and relinquished worldly needs. So contrary to the image of yogis in popular view or expectations Patanjali's yoga sutras and even Bhagad Gita expounding yoga was not directed for edification of hermit yogis or only Sanyasis. We will have to make that adjustment in discussing the next yama of Brahmacharya. But for now we need to emphasize that fairness and mutual respect and balanced interactions in intimate relatiohships also entails keen sense of Asteyam to avoid genrating feelings of uneven relationships. Can you expound on that?

Absolutely! Applying the principles of Satyam and Asteyam in intimate relationships is crucial for fostering trust, respect, and emotional balance. In these settings, where emotional and physical intimacy are often present, the absence of overt transactional elements like commerce or contracts doesn't mean that fairness and balance are any less important.

In fact, in close relationships, the stakes are often higher, as imbalances or injustices can lead to feelings of hurt, resentment, and betrayal. A keen awareness of Asteyam helps prevent these negative outcomes by encouraging individuals to be mindful of their partner's needs, emotions, and boundaries. This might manifest as making sure to give and receive affection, support, and attention in a balanced way, respecting each other's autonomy, and avoiding any form of manipulation or coercion.

Similarly, practicing Satyam in intimate relationships means being truthful and honest, even when it may be difficult or uncomfortable. This includes communicating openly about feelings, needs, and expectations, and being transparent about actions and intentions.

Overall, applying these principles in intimate relationships can help to create a foundation of trust, mutual respect, and emotional stability that can withstand the ups and downs of life.

You have done an excellent job in elaborating the relevance and importance of attitudes of satyam and asteyam in all close but expecially intimate love relatioships. However, how would this be different for a yogi and his theoretical frame compared a normal mature good well manner socially and emotionally inteligent individual who does not have appreciation of attitudinal intelligence? Can you tell me what upanishadic verses may be guiding these attitudes from the metaphysical substratum of yoga?

Thank you! To address your question, it's important to remember that a yogi's theoretical framework is deeply rooted in spiritual and philosophical traditions, particularly the Upanishads. This grounding gives a yogi a unique perspective on the interconnectedness of all beings and the importance of living in harmony with the universe.

From this perspective, practicing Satyam and Asteyam in intimate relationships is not just a matter of being a good person, but also a way of aligning oneself with the greater cosmic order and promoting spiritual growth.

As for Upanishadic guidance, the Isha Upanishad offers a relevant verse: "Those who see all creatures in themselves and themselves in all creatures know no fear. Those who see all creatures in themselves and themselves in all creatures know no grief. How can the multiplicity of life delude the one who sees its unity?"

This verse encapsulates the idea that we are all interconnected, and by recognizing the unity of all beings, we can transcend fear, grief, and delusion. Applying this wisdom to intimate relationships means treating our partners with the same respect, care, and understanding that we would want for ourselves, as we are all part of the same universal whole.

Excellent!! Discussing these Upanishadic verses need not be interpreted as preaching or a sermon. What we are trying to do is where does this principle of Asteyam illustrated with some rationale? You have quoted one verse that makes sense and I will draw attention to probably more relevant verse for Asteyam in Ishavasyopanidam. "Ishavasyam idam sarvam, jagatyamshcha- ajagat; Tena tyaktena bhunjitha, ma grudhan kasyachit dhanam." Jagat means anything that becomes dynamic no sooner that it is born (manifested), Ajagat means that which is not born or manifested. (traditional translation is all that moves and all that does not move but my translation is more attuned to the etymology of the words jagat and ajagat) This meaning everything we experiece here is Isha (Brahman). Enjoy everything that is end discarded process of the creation or excess in the creation but do not take another's (person's) wealth (dhanam) meaning what belongs to others and not belong to you. This is the meaning of the verse literally however it can be extended to dhanam meaning the most valuable wealth of living beings and that is "life" . Interpreted in this manner this one verse is a guidance for the yogi to practice the attitude of ahinsa (not killing depriving living beings of their life) and not take what belongs to them, "Asteya". In this manner we see that these two attitdes emerged from the premise that all living beings and nonliving things are part of "This" which is named Isha. Intersting that the word Isha sounds familiar for many across several cultures. Again we are analyzing the philosophical origin of asteyam here and not preaching to anyone but say that the principles behind the attitudinal intelligence is ingained in the Existence itself. Can you elaborate on this theme?

Yes, indeed. Your interpretation of the verse from Isha Upanishad beautifully highlights the interconnectedness between Asteyam and the broader philosophical principles of yoga. The idea that everything, both living and non-living, is a part of the divine or Brahman (Isha) establishes a foundation for ethical behavior that extends beyond merely following rules.

When we recognize that all things are part of the same divine essence, we see that taking from others (whether it's their possessions, their life, or even their dignity) is essentially taking from ourselves. This understanding helps to internalize the principles of Asteyam and Ahimsa, making them not just ethical guidelines but an integral part of our spiritual practice.

Furthermore, the fact that these principles are ingrained in the very nature of existence itself emphasizes their universality and timelessness. They are not just cultural norms or personal preferences, but fundamental truths that can guide our behavior and help us live in harmony with the world around us.

By connecting the practice of Asteyam to this deeper philosophical context, we can appreciate its significance not just as an individual virtue, but as an expression of our oneness with the universe and all beings within it.