In the last blog post, we discussed the meaning of ashtanga yoga- an eight-limbed path of practices leading to a state of Samadhi (or Yoga), wherein the fluctuations of the mind are stilled and so the individual comes to know his or her own true, divine nature. Our divine nature can only be perceived when the ephemeral movements of the mind, which tie us to the material and the impermanent, have been controlled and we can come to rest in our shining, unchanging, eternal Self.

The first limb in the path leading towards Samadhi is observing the Yamas, a set of dharmic principles- of yogic behavior that facilitate the stilling of the mind. Dharmas are the underlying principles that keep things in harmony and sustain their higher development; we must base our actions on dharmas in order for them to gain the support of the Universe. When we do not live in accordance with dharma- which includes not following the Yamas- our mind is more likely to be unsettled and agitated.

What are these Yamas that are so important to living in harmony with the Universe and being able to experience a state of Yoga? They are outlined in Book 2, Sutra 30 of the Yoga Sutras of Patañjali, the seminal text on which ashtanga Yoga is based. They are:

1) Non-violence (ahimsa);

2) Truthfulness (satya);

3) Non-stealing (asteya);

4) Conservation of vital energy (brahmacharya); and

5) Non-hoarding or non-possessiveness (aparigraha).

Ahimsa means to refrain from causing pain to any living being, including oneself. This includes in one’s actions as well as in one’s thoughts- even thinking about harming someone or harming oneself is considered a type of violence. Additionally, acting or thinking in a way that spurs another to violence or that condones violence committed by another is considered violence, and is not in accordance with ahimsa.

Satya means to practice honesty. This includes avoiding exaggerating and dissembling. Non-violence is considered more important than satya though, so saying something that is not true can be acceptable if it is done to prevent harm from being caused to someone.

Asteya means not to steal or take anything to which one is not entitled. Practicing asteya means always crediting the sources of information one shares rather than presenting it as one’s own, and never taking credit or praise that is undeserved.

Brahmacharya literally means walking with or following Brahma, the creator of the Universe and all beings. Practicing Brahmacharya as a Yama, or restraint, means conserving vital energy so that it can be sublimated for spiritual purpose. The extent to which one should conserve their vital energy depends on one’s situation in life and may be different for each individual. Our vital energy is very powerful, and if we conserve it with the intention of being able to use that energy for our spiritual development, it can help us along the path of yoga.

Aparigraha means to avoid accumulating possessions we don’t need. We should accept only what we need and what has come to us appropriately and not hold on to anything we no longer need, especially if someone else has more need of that item than we do. The idea of this Yama is to become free of attachment to objects and to the power objects have over us.

There is a boon associated with each of the Yamas. When someone has perfected ahimsa, peacefulness radiates to others and in that person’s presence hostility ceases. When someone has perfected satya, her words and blessings always come true. When one practices asteya fully, everything he needs comes to him. Strength and stamina come to those who practice brahmacharya. And if we perfect aparigraha, it is said that we will gain knowledge of the past, present, and future, including of our past lives.

The main sources for this explanation are David Frawley’s Yoga and Ayurveda: Self-Healing and Self Realization, and Baba Hari Dass’ Ashtanga Yoga Primer. Another excellent resource on the yamas is Shakaranarayana Jois’ Sacred Tradition of Yoga, and Baba Hari Dass’s exposition on the sutras in which the Yamas are discussed.