Knowledge (Jnana) doesn’t come about from practice of yoga techniques alone. Perfection in knowledge is in fact just for those who start by practice of virtue (dharma). Yet, without yoga as a means, knowledge doesn’t come about. The practice of yogic techniques isn’t the means by itself, yet it’s just out of that practice of yoga the perfection in knowledge comes about. And so it’s said by the teachers: ‘Yoga is with the aim of knowledge of truth'” So wrote Shankara.
All things rest upon something -that’s, another supports all matters. It is because a basis is needed for anything to exist. Being Himself the Supreme Support of all things, God is free from this requirement. Yoga, subsequently, additionally needs support. Patanjali completely and quite attentively summarizes the components of the support giving invaluable advice on the best way to ensure success in yoga.
“Now the exposition of yoga,” suggesting that there must be something leading up to yoga in the kind of crucial developments of consciousness and character. These prerequisites are known as Yama and Niyama, and may be considered as the Principals of Yoga.
Yama and Niyama are frequently called “the Ten Commandments of Yoga.” Each among these Five Don’ts (Yama) and Five Do’s (Niyama) is a supporting, liberating Principal of Yoga. Yama means self restraint in the sense of self mastery, or abstention, and consists of five components. Niyama means observances, of which there are five. Here is the entire list of these ten Principals as given in Yoga Sutras 2:30,32:
1) Ahimsa: non violence, non-injury, harmlessness
3) Asteya: non-stealing, truthfulness, non-misappropriativeness
4) Brahmacharya: sexual continence of all the perceptions in thought, word and action in addition to control
8) Tapas: austerity, practical (i.e., result-generating) spiritual discipline
9) Swadhyaya: introspective self-study, religious study
10) Ishwarapranidhana: offering to God of one’s life
All these deal with the inherent abilities of the human being-or instead with the abstinence and release and observance which will develop those powers to be used toward our religious perfection, to our self-realization liberation and.
Shankara states rather powerfully that “subsequent yama and niyama is the basic qualification to practice yoga.” (Katha Upanishad 1.2.24) And in the Atharva text: ‘It’s in those who’ve tapas [powerful discipline] and brahmacharya [chastity] that truth is created.’ (Prashna Upanishad 1:15)And in the Gita: ‘Company in their vow of brahmacharya.’ (Bhagavad Gita 6:14) So yama and niyama are systems of yoga” in themselves and aren’t just adjuncts or aids that can be elective.
No. He should embark on yama, niyama, and yoga concurrently.