The Five Yamas: Yoga’s Ethical Codes of Conduct

[Guest guest]

The Five

Yamas: Yoga’s Ethical Codes of Conduct

 

At the

beginning of Patanjali’s eight-fold path of yoga lays the Yamas: the moral,

ethical and societal guidelines for the practicing yogi. These guidelines are

all expressed in the positive, and thus become emphatic descriptions of how a

yogi behaves and relates to her world when truly immersed in the unitive sate of

yoga. While we may not strive to reach such a pure state ourselves, the Yamas

are still highly relevant and valued guides to lead a conscious, honest and

ethical life.

 

Patanjali

considered the Yamas the great, mighty and universal vows. He instructs us that

they should be practiced on all levels (actions, words, and thoughts) and that

are not confined to class, place, time or concept of duty (YS

2.31).

 

Ahimsa

is the practice of non-violence, which includes physical, mental, and emotional

violence towards others and the self. We create violence most often in our

reactions to events and others, habitually creating judgment, criticism, anger

or irritation. I have found the Buddhist practice of compassion to be an

excellent tool to foster non-violence in my life. Compassion is the ability to

accept events as they are with an open and loving heart. It is a letting go of

reacting to a situation in a conditional and negative way, and replaces those

thoughts or feelings with kindness, acceptance and love. At first practicing

compassion is hard, frustrating and not fun. But the key is to have compassion

for oneself for not having compassion, and to smile at this

contradiction.

 

Satya

(truthfulness) urges us to live and speak our truth at all times. Walking the

path of truth is a hard one, especially while respecting Patanjali’s first Yama,

Ahimsa. Since Ahimsa must be practiced first, we must be careful to not speak a

truth if we know it will cause harm to another. Living in your truth not only

creates respect, honor and integrity but also provides the vision to clearly see

the higher truths of the yogic path.

 

Asteya

(non-stealing) is best defined as not taking what is not freely given. While

this may on the surface seem easy to accomplish, when we look further this Yama

can be quite challenging to practice. On a personal level the practice of Asteya

entails not committing theft physically and/or not causing or approving of

anyone else doing so--in mind, word, or action. On the level of society, Asteya

would be in opposition to exploitation, social injustice and oppression. While

not easy, practicing Asteya encourages generosity and overcomes Lobha (greed).

And as Patanjali tells us, “when Asteya is firmly established in a yogi, all

jewels will become present to him/her.” (YS

2.37).

 

Brahmacharya

(continence) states that when we have control over our physical impulses of

excess, we attain knowledge, vigor, and increased energy. To break the bonds

that attach us to our excesses and addictions, we need both courage and will.

And each time we overcome these impulses of excess we become stronger, healthier

and wiser. One of the main goals in yoga is to create and maintain balance. And

the simplest method for achieving balance is by practicing Brahmacharya,

creating moderation in all of our activities. Practicing moderation is a way of

conserving our energy, which can then be applied for higher spiritual

purposes.

 

Aparigraha

(non-coveting) urges us to let go of everything that we do not need, possessing

only as much as necessary. The yogis tell us that worldly objects cannot be

possessed at all, as they are all subject to change and will be ultimately

destroyed. When we become greedy and covetous we lose the ability to see our one

eternal possession, the Atman, our true Self. And when we cling to what we have

we lose the ability to be open to receive what we

need.

 

In a

practical sense, the practicing the Yamas eliminates or reduces the accumulation

of bad karma as well as prevents the draining of our energy when we lead a false

and/or unconscious life. When we practice the Yamas we are striving towards

living a healthier, holier and more peaceful life and at the same time we

strengthen our powers of awareness, will and discernment. Engaging in these

practices is not an easy task, yet by doing so we fortify our character, improve

our relationships with others, and further our progress along the path of

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