The Five Yamas of Raja Yoga

Photo by Megan Menegay on Unsplash

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The wise man should restrain his senses like the crane and accomplish his purpose with due knowledge of his place, time and ability.  

​- Chanakya

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This blog post is part of our Yoga Sutras series.  
​Want to start at the beginning?
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Yoga Sutra 2.30
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः
ahiṃsāsatyāsteyabrahmacaryāparigrahā yamāḥ

Yama is non-violence, truthfulness, non-covetousness, right use of energy, and non-possessiveness

At the heart of this path stands Yama, the first limb of Raja Yoga, which serves as the first half of the ethical guidelines underpinning Patanjali’s method. Yama means control or restraint in Sanskrit.  These are the boundaries we place on our behavior in order to live more harmoniously with the outer world.  They offer a guide to navigating the complexities of external life - interactions with others, society itself, our senses, and environment - with grace and wisdom.
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Yoga Sutra 2.30 introduces us to the five Yamas: Ahimsa (non-violence), Satya (truthfulness), Asteya (non-covetousness), Brahmacharya (right use of energy), and Aparigraha (non-possessiveness). In Sutra 2.31, Patanjali calls these principles the maha vratam (great vows) that are universal and applicable to everyone regardless of their social status, the place, time, or circumstances under which they live.

Swami Satchidananda says “these points are for whole-time, dedicated Yogis; and so for them, Patanjali allows no excuses,” (126). BKS Iyengar describes the maha vratam as principles that “should be followed unconditionally by everyone, and by students of yoga in particular...they form the framework of rules on which society is based.” (143). Appropriately, the principles of non-violence, truthfulness, non-covetousness, right use of energy, and non-possessiveness are rightfully incorporated into civic and spiritual traditions across the globe. 
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Makunda Stiles has an interesting interpretation of Yoga Sutra 2.31 to add. Remember, the Sutras are terse. 2.31 can literally be translated “status place time circumstance unlimited universal great vows.” To make sense of these threads of wisdom, each translator has a slightly different interpretation, which only enhances our overall understanding. Stiles has translated this Sutra

These are called the great universal vows when they are extended unconditionally to nurture everyone, regardless of status, place, time, or circumstance. (24)

I think both thoughts are valid. That the yamas extend to everyone regardless of their lot in life and we must extend the yamas to everyone regardless of their lot in life.

Delving deeper, Sutras 2.35 to 2.39 offer insights into the transformative power of each of the five Yamas. We’ll use the practice of pratipaksha bhavanam to describe how we can “cultivate the contrary.”

(All translations of Sutras 2.35 - 2.39 are from Yoga Sutras of Patanjali, as interpreted by Mukunda Stiles.  Find our bibliography here.)

Ahimsa (Non-Violence): Cultivating Peace
Yoga Sutra 2.35

“By abiding in non-violence, one’s presence creates an atmosphere in which hostility ceases.”

When we embrace Ahimsa, the yama of non-violence, we create an atmosphere of peace in our thoughts, words, and actions that resonates across our entire life. In fact, Patanjali tells us in Sutra 2.35 that in the presence of a person firmly established in non-violence, hostility ceases. Fear dissipates and a sense of peace surrounds us, which influences both our inner environment and the wider, outer environment around us. In establishing ahimsa firmly enough within ourselves to radiate it outward, we find that same energy of peace all around us.

Satya (Truthfulness): Cultivating Truth
Yoga Sutra 2.36

“By abiding in truthfulness, one’s words and actions are subservient to truth and thus whatever is said or done bears the fruit of that sincerity.”

Satya, the yama of truthfulness, empowers us to communicate with integrity, ensuring our interactions promote trust and authenticity. It also encourages us to seek understanding of the deepest truth, which is the ultimate unity of all things. In Sutra 2.36, Patanjali offers that for a person who is firmly established in truthfulness, all actions become subservient to that truth and bear the related karmic fruit. The more we abide in the state of truthfulness, the clearer things become. When we see clearly, it's easier to discern the truth. Just like ahimsa, the more we are truthful, the more we cultivate an atmosphere of truth.

Asteya (Non-Covetousness): Cultivating Abundance
Yoga Sutra 2.37

“By abiding in freedom from the desire for others’ possessions, that which is precious is revealed, and all that is beneficial is freely given.”

Asteya, the yama of non-covetousness, beckons us to embrace a realm of plenty and authenticity, acknowledging that the treasures we seek reside within. And without, easing the thirst for unearned bounty. Lessening our desire to take what is not rightfully ours invites us to open our hearts to the abundance that already surrounds us. By embracing this principle, we release the burden of coveting what is desired and instead find fulfillment in what we have already. Embracing this inherent abundance, Patanjali tells us in Sutra 2.37, all prosperity (sarva ratna) comes (upasthanam). Embracing asteya allows us to quench our thirst for authenticity and cultivate a sense of abundance that flows from a place of integrity and respect.
 
Brahmacharya (Right Use of Energy): Cultivating Moderation
Yoga Sutra 2.38

“By abiding in behavior that respects the Divine as omnipresent, one acquires an inspired passion for life.”

Brahmacharya, the yama of “living in divinity,” encourages us to use our energy wisely, directing it towards meaningful pursuits. This is the art of moderation in all aspects of our lives, which reminds us to harness our energy and channel it towards activities that nurture our spiritual growth and inner peace. Often translated as continence, brahmacharya has an ancient relationship with the monastic tradition of Hinduism. Swamis (Hindu spiritual leaders) are expected to be celibate. But I think “continence” is a simplification. By distributing our energy correctly, we do more with less. Over-indulgence of any kind wastes lots of energy. So while I don’t believe Patanjali is telling every yogi to be celibate, this yama reminds us that our life force is limited and to engage in correct conduct to harness it correctly.

Aparigraha (Non-Possessiveness): Cultivating Generosity
Yoga Sutra 2.39

“Upon the foundation of freedom from greed, one gains insight into the reasons for the cycles of birth and death.”

Aparigraha teaches us the beauty of simplicity and letting go, creating room for contentment and a sense of freedom from attachments, both material and more subtle.  It encourages us to shift our focus from accumulating material goods to cultivating experiences that bring true fulfillment and also “freedom from rigidity of thought” (Iyengar, 153) and possessiveness over our own mind and thoughts.  In discovering the things that actually fulfill us, we learn what our dharma (our personal spiritual duty or the reason for our being) is.  In Vedantic philosophy, one’s dharma develops from the individual soul’s unique karmic accounting, which is transacted over many lifetimes.  To a person who has mastered non-possessiveness to the extent they don’t even view their body/mind/this life as their own, both the cause and effect of their present life’s dharma is understandable and karma unfolds before them.
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These boundaries we place on our interactions between ourselves and the outer world are rightfully the first step on the Raja Yoga path.  Like any discipline, it takes time to master.  Even if we may not be perfect examples of any one of the yamas, we can still incorporate these ethical guidelines into our lives and reap great benefits.  As we discussed all the way back in Sutra 1.1, the practice of yoga begins at every moment.  Any little bit we integrate into our lives will enrich our understanding of ourselves and ultimately, lead us to experience more peace.  Ram Bhakt puts this perfectly

Imagine you hurt others, lied all the time, stole from people, had multiple sexual partners, and hoarded lots of things.  What would happen when you tried to meditate?  You would have violent and desire-filled thoughts in your mind.  You would worry if people found out about your stealing and lies.  This way of living is opposite of the yogic ideal…These ideas help you keep smooth and simple relationships with others so that in meditation you feel unattached and lighthearted…Each person has their own unique karmas; we have the freedom to live the life we choose.  By Patanjali’s standards, in order to go all the way on the path, these rules are essential and universal to those who have succeeded.  The high ideals described in this book are for full-time yogis who seek infinite bliss and independence from the physical world.  In any lifetime, we can practice yoga to the best of our ability and pick it up again in the next life. (99-101)

So take what serves you and leave what doesn’t, knowing the Yoga Sutras are there for you to return to at any time.  But also know that in order to go the distance and reach the ultimate samadhi of Raja Yoga, these are the steps that must be taken to achieve it.

Next month, we’ll explore Niyama, which is the counterpoint to the Yama, and guides our interactions between ourselves and our inner world.

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How do you feel about Yama?  Do you already place some of these boundaries on yourself when interacting with the world around you?  Do you have these kinds of boundaries just because someone might disapprove of or punish you?  Or do you feel an inherent moral imperative to place these limitations on the way you interact with others?  Do you think human morality evolved because it may have offered some benefits to those who espoused it?  What might those benefits be?