We continue our journey through the Sādhana Pāda of the Yoga Sūtras, exploring the practices that Patanjali offers to help us move toward viveka-khyāti—discriminative wisdom. In YS 2.29, we were introduced to the eight limbs of yoga, aṣṭāṅga yoga, and now in YS 2.30, Patanjali begins with the first of those limbs: the yamas.
YS 2.30:
अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः
ahiṁsā-satya-asteya-brahmacarya-aparigrahāḥ yamāḥ
Non-violence, truthfulness, non-stealing, celibacy/moderation, and non-possessiveness are the restraints.
These are the first ethical foundations of yoga. The yamas are not rigid commandments, but rather energetic truths—vibrational realities. When we align with them, inner peace arises; when we violate them, we disturb our own clarity and calm. They’re not just about morality; they’re about creating the right conditions in our minds and hearts for deep meditation and insight.
Ahimsa, non-harming, is first—and that’s not by accident. It is the cornerstone of all the yamas, and arguably of all yoga. Think about it: how can we find peace or cultivate meditative stillness if we are actively or passively causing harm—to others or to ourselves?
And yet, ahimsa is more than just “not hurting.” Sri O.P. Tiwari once said that in relationships, rather than making lofty declarations like “I will always love you,” perhaps it’s more powerful to say, “I will always prioritize not causing you harm.” In a world where the word “love” can be overused or diluted, ahimsa reminds us that real love is action—it’s care, restraint, and attentiveness in every word and deed.
Even in daily life—say, while driving—we’re in relationships with others. Can we bring ahimsa into those ordinary interactions? Can we let these ethical principles begin shaping the way we move through the world? Because the yamas are about just that: our relationships, our boundaries, our integrity in action.
Now, in YS 2.31, Patañjali expands our understanding:
YS 2.31
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्
jāti-deśa-kāla-samaya-anavacchinnāḥ sārvabhaumā mahāvratam
These great vows (mahāvratam) are universal, not limited by class, location, time, or circumstance.
Here’s where it gets big. The yamas aren’t local customs or spiritual suggestions. They are what Patañjali calls mahāvratam—great vows. And they apply everywhere. Let’s break this down:
Jāti – Caste, social group, or identity
Deśa – Place or geographic location
Kāla – Time period—past, present, future
Samaya – Circumstance or situation
So no matter your status, your culture, the era you live in, or the challenges you face—the yamas still apply. They’re as universal and reliable as gravity. Just as gravity doesn’t care if you’re in Tokyo or Toronto, the yamas don’t shift based on mood or preference. They are timeless principles for living in alignment with truth.
In a world growing more skeptical of organized religion or rigid ideologies, this is especially relevant. The yamas offer us a moral compass grounded not in dogma, but in awareness, intention, and peace.
They are the first step toward true freedom from citta-vṛtti—the whirling disturbances of the mind. Let’s not reduce yoga to just postures or breathing exercises. Yoga is a path of purification, clarity, and ultimately freedom.
Take ahimsa into your weekend. Reflect on these great vows. Let your actions be your peace.
Om. Peace out.
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