Yamas, and its complement, niyamas, represent a series of "right living" or
ethical rules within Hinduism and Yoga. They are a form of moral imperatives,
commandments, rules or goals. The five Yamas of Patañjali's classical yoga
system are commitments that affect the yogi's relations with others. The five
Niyamas of Patañjali's classical yoga system are personal obligations to live
well. Ten yamas are codified as "the
restraints" in numerous scriptures including the Śāṇḍilya and Vārāha
Upanishads, the Hatha Yoga Pradipika by Svātmārāma, and the Tirumantiram of
Tirumular. Patañjali lists only five yamas in his Yoga Sūtras.
Five Yamas The five yamas listed by Patañjali in
Yogasūtra 2.30 are: Ahiṃsā: Nonviolence, non-harming other
living beings Satya: truthfulness, non-falsehood
Asteya: non-stealing Brahmacharya: celibacy, non-cheating on
one's partner Aparigraha: non-avarice,
non-possessiveness Ten Yamas
The ten yamas listed by Śāṇḍilya Upanishad, as well as by Svātmārāma are:
Ahiṃsā: Nonviolence Satya: truthfulness
Asteya: not stealing Brahmacharya: continence
Kṣamā: forgiveness Dhṛti: fortitude
Dayā: compassion Ārjava: non-hypocrisy, sincerity
Mitāhāra: measured diet Śauca: purity, cleanliness
Other numbers of Yamas At least sixty ancient and medieval era
Indian texts are known so far that discuss Yamas. Most are in Sanskrit, but
some are in regional Indian languages. Of the sixty, the lists in eleven of
these texts are similar, but not the same, as that of Patanjali's. Other
texts list between 1 to 10 Yamas, however 10 is the most common.
The order of listed yamas, the names and nature of each yamas, as well as the
relative emphasis vary between the texts. Some texts use the reverse of
Niyamas in other texts, as Yamas; for example, Vairagya is described in verse
33 of Trishikhi Brahmana Upanishad in its list for Yamas. Many texts
substitute one or more different concepts in their list of Yamas. For
example, in the ten Yamas listed by Yatidharma Sangraha, Akrodha is included
as a Yamas. Ahirbudhnya Samhita in verse 31.19 and Darshana Upanishad in verses
1.14-15 include Dayā as a Yamas, and explain it as the ethical restraint of
not jumping to conclusions, being compassionate to every being and
considering suffering of others as one's own. In verse 31.21, Ahirbudhnya Samhita
includes Kșhamā as the virtue of forgiveness and restraint from continued
agitation from wrong others have done. Mahakala Samhita in verses II.11.723
through II.11.738 lists many of the 10 Yamas above, but explains why it is a
virtue in a different way. For example, the text explains Dayā is an ethical
precept and the restraint from too much and too little emotions. It suggests
Dayā reflects one's inner state, is the expression of kindness towards kin,
friend, stranger and even a hostile person, and that one must remain good
and kind no matter what the circumstances. This view for the Yamas
of Dayā is shared in Shandilya Upanishad and Jabala Darshana Upanishad. Atri
Samhita in verse 48, lists Anrshamsya as the restraint from cruelty to any living
being by one's actions, words or in thoughts. Shivayoga Dipika in verse 2.9
substitutes Sunrta for Satya, defining Sunrta as "sweet and true speech".
Ahimsa, Satya, Asteya, Mitahara, Kșhamā, Dayā are among the widely discussed
ethical concepts by majority of these texts.
Related concepts Yamas are related to Niyamas in ancient
and medieval era Indian texts. The former are restraints of virtuous life,
while the latter are observances. Some texts such as the Hatha Yoga
Pradipika use the classification flexibly, where yamas are understood as
reverse of niyamas. For example, Ahimsa and Mitahara are called as yama as well
as niyama in verses 17 and 40 of Book 1. In verse 1.40, Hatha Yoga Pradipika
calls Ahimsa as the highest virtuous habit, Mitahara as the best personal
restraint, and Siddhasana as the foremost of Asanas.
See also Niyama
References