The Yamas (यम), and their complement, the Niyamas, represent a series of “right living” or ethical rules within Yoga philosophy. It means “reining in” or “control”. These are restraints for proper conduct as given in the Vedas and the Yoga Sutras. They are a form of moral imperatives, commandments, rules, or goals. The Yamas are the “don’t do these” list of self-restraints, typically representing commitments that affect one’s relations with others and self. The complementary Niyamas represent the “do these” list of observances, and together Yamas and Niyamas are personal obligations to live well. Even, Siddha Spirituality of Swami Hardas Life System accepts the list of Yamas as it is for the well-being of every one of us.

Yamas Meaning

The English term is derived from the Sanskrit word, Yama, meaning “restraint,” states Stephen Sturgess, particularly “from actions, words, or thoughts that may cause harm”. The word in the Rigveda means a “rein, curb”, the act of checking or curbing, restraining such as by a charioteer or a driver. 

The term evolves into a moral restraint and ethical duty in the Jain Agamas. These were explained in detail by Patañjali in the Yoga Sūtras of Patanjali as the first step of the 8-fold path of yogic philosophy (Ashtanga Yoga) and practice for attaining enlightenment and union of the mind, body, and soul.

Where Yamas are listed?

The earliest mention of Yamas is in the Rigveda, and over fifty texts of Hinduism, from its various traditions, discuss Yamas. Patañjali lists five yamas in his Yoga Sūtras of Patanjali. Ten yamas are codified as “the restraints” in numerous Hindu texts, including Yajnavalkya Smriti in verse 3.313, the Śāṇḍilya and Vārāha Upanishads, the Hatha Yoga Pradipika by Svātmārāma, and the Tirumantiram of Tirumular.

Which are the Yamas?

The most often mentioned Yamas recommended to be followed are:

• Ahimsa (non-violence),
• Satya (non-falsehood, truthfulness),
• Asteya (non-stealing),
• Mitahara (non-excess in food, moderation in food),
• Kṣhamā (non-agitation about suffering, forgiveness), and
• Dayā (non-prejudgment, compassion).

The above-mentioned Yamas apply broadly and include self-restraint in one’s actions, words, and thoughts.

Yamas with different sources

The number of Yamas varies with the different sources:

At least sixty (60) 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 and 10 Yamas, however, 10 (as mentioned above) are the most common.

Yamas as per Trishikhi Brahmana Upanishad

The order of listed yamas, the names, and nature of each, as well as the relative emphasis varies between the texts. Some texts use the reverse of Niyamas in other texts, as Yamas; for example, Vairagya (dispassion from hedonism, somewhat reverse of the niyama Tapas) is described in verse 33 of Trishikhi Brahmana Upanishad in its list for Yamas. 

Yamas as per Yatidharma Sangraha

Many texts substitute one or more different concepts in their list of Yamas. For example, in the ten Yamas listed by Yatidharma Sangraha, Akrodha (non-anger) 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 the suffering of others as one’s own. 

Yamas as per Ahirbudhnya Samhita

In verse 31.21, Ahirbudhnya Samhita includes Kṣhamā 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 (or Dayaa) 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.

Yamas as per Shandilya Upanishad

Refraining from maintaining or teaching ethics gives an excuse to deceit and even lying to one’s guru to advance in position and life. This view for the Yamas of Dayā is shared in Shandilya Upanishad and Jabala Darshana Upanishad. 

Atri Samhita in verse 48, lists Anrshamsya (आनृशंस्य) as the restraint from cruelty to any living being by one’s actions, words, or in thoughts. Shiva yoga Dipika in verse 2.9 substitutes Sunrta for Satya, defining Sunrta as “sweet and true speech”.

How to follow Yamas in real life?

Ahimsa, Satya, Asteya, Mitahara, Kṣhamā, Dayā are among the widely discussed Yamas. Let us know them in detail:

Ahimsa

The first Yamas is known as “Ahimsa,” which includes non-violence in thoughts, words, and action and is often compared to the commandment: “Thou shalt not kill.” There is a striking similarity, but Ahimsa is compassion for all beings.  

Levels of compassion could be practiced in many ways, but Yoga practitioners should realize that honoring one’s self, in a physical practice, would be to avoid forcing. When we consider Ahimsa off the mat, this is a lifestyle built on being a good living example of Yoga.

Satya

The second is known as “Satya.” Sataya is honest towards others and, moreover, to one’s self. Living a life of deception can be very complex. Just ask anyone who has been exposed publicly about the burden of guilt. Although it may not be easy, honesty is the simplest choice to make.

Asteya

The third Yamas is known as “Asteya.” Many people compare it to the commandment, “Thou shalt not steal.” Centuries pass and there are new ways to take from others while justifying it. Regardless of time, place, religion, or philosophy, to take anything, which is not freely given, is a form of theft.

Mitahara

As a Yamas, mitahara is one of the central virtues of yogic philosophy; yamas are the duties or observances recommended by yogic philosophy and teaching as part of the path of yoga. These are practices that are considered to be outer observances. They are a way of applying the behavioral codes of yoga to the way the yogi relates to the world. 

In the practice of mitahara, yogis strive to keep the stomach one-fourth empty of food at mealtime. Those with a spiritual practice may wish to offer food to the Divine before consumption as an additional custom of mitahara.

Kṣhama

Kshama (क्षमा) is a Sanskrit word that relates to the acts of patience, releasing time and functioning in the now. Macdonell defines it as: “patience, forbearance, indulgence (towards…)”. Kshama also indicates extreme patience and a capacity to forgive and forget.

The concept of Kshama forms one of the Ten Traditional Yamas, or restraints, that is codified in numerous scriptures including the Shandilya and Varaha Upanishads and the Hatha Yoga Pradipika by Gorakshanath.

Daya

Daya is a virtue of the mind. In Indian thought, virtues are classified into:

(i) Those of the body: Dana (charity), Aritrana (giving succor to those in distress), Paricharana (social service);

(ii) Related to speech: Satya (veracity), Hitovachana (beneficial speech), Priyavachana (sweet speech), Svadhyaya (reciting of scriptures), and

(iii) Those of the mind which, besides daya, also include Aparigraha (unworldliness) and Sraddha (reverence and piety).

Brahmacharya

The fourth Yamas is known as “Brahmacharya,” which asks for moderation in all things, is highly controversial. Some Yoga schools treat brahmacharya as an extreme asceticism and renunciation of all worldly pleasures. It is probable that Lord Mahavir meant for this Yamas to be interpreted in that way. After all, he did give up all worldly pleasures.

However, Yoga itself is a lifestyle that evolves toward the middle of the road. Doing the right thing may not always be what others would do. Yet, making a commitment is the first step toward attaining an objective.

Aparigraha

The last, and fifth Yamas, as per Patanjali Yoga Sutra, is called “Aparigraha.” There are some hot discussions in regard to this Yama. Some Yoga teachers do not agree with this Yama, as it opposes owning properties. However, more cosmopolitan individuals are Yoga teachers with families. The unnecessary accumulation of richness, and the excessive loyalty toward possessions, are self-destructive.

There is cause for concern that possessions may distract modern Yoga practitioners from finding the deeper aspects, which occur within their inner nature and being.  This grasping for material wealth could hold the global progress of Yoga to a standstill. Yet, Yoga practitioners are usually givers and innovators.

Yoga is at the forefront of the Green Movement.   Modern Yogic philosophy has evolved on a worldwide scale toward actions of social responsibility, rather than excessive accumulation and waste.

Yamas Yesterday, Today, and Tomorrow

What is the importance of Yamas today?  Maharishi Patanjali must have put much thought into which limb he would name first.  The importance is primary and eternal.  Thus, they are timeless guidelines for the past, present, and future.

Each of us has the power to interpret guidelines in a variety of ways, but we know in our hearts what is right and what is wrong. The importance of Yamas is timeless.

Benefits of the Yamas

First, Patanjali tells us what happens when we practice the five yamas, which include:

• Non-violence (Ahimsa)
• Truthfulness (Satya)
• Non-stealing (Asteya)
• Temperance (Bramacharya)
• Non-possessiveness (Aparigraha)

When we are not violent, he says, others will not be hostile or violent with us. When we are truthful and honest, our actions align with the divine will in a way that works in our favor.

Tempering our desire for excess gives us more energy for the yogic journey, and we have a better understanding of life’s purpose when we practice non-possessiveness.

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