Theyamas (Sanskrit:यम,romanized: yama), and their complement, theniyamas, represent a series of "right living" or ethical rules withinYoga philosophy. The wordyama means "reining in" or "control".[1] They are restraints for proper conduct given in theVedas and theYoga Sutras as moral imperatives, commandments, rules or goals. Theyamas are a "don't"s list of self-restraints, typically representing commitments that affect one's relations with others and self.[2] The complementaryniyamas represent the "do"s. Togetheryamas andniyamas are personalobligations to live well.[2]
The earliest mention ofyamas is in theRigveda. More than fifty texts of Hinduism, from its various traditions, discussyamas.[3]Patañjali lists fiveyamas in hisYoga Sūtras. Ten yamas are codified as "the restraints" in numerous Hindu texts, including Yajnavalkya Smriti in verse 3.313,[1] the Śāṇḍilya andVārāha Upanishads, theHatha Yoga Pradipika by Svātmārāma,[4] and theTirumantiram ofTirumular.[5]
Theyamas apply broadly and include self-restraints in one's actions, words, and thoughts.[6]
The earliest mention ofyamas is found in the Hindu scripture Rigveda, such as in verse 5.61.2, and later in theJain Agamas.[1][7][8] The wordyama in the Rigveda means a "rein, curb", the act of checking or curbing, restraining such as by a charioteer or a driver.[1] The term evolves into a moral restraint and ethical duty in theJain Agamas.[1][9] Theyamas were explained in detail byPatañjali in theYoga Sūtras of Patanjali as the first step of the eight-fold path of yogic philosophy and practice for attaining enlightenment and union of the mind, body and soul.[7]
Yamas means "restraint", particularly "from actions, words, or thoughts that may cause harm".[10]
The number of Yamas varies with the source:
| No. | 5 Yamas Yogasūtra 2.30[11] cf.Ethics of Jainism | 10 Yamas Śāṇḍilya Upanishad,[12] Svātmārāma[4][13] |
|---|---|---|
| 1 | Ahiṃsā (अहिंसा): Non-violence (literally "Non-harming") | |
| 2 | Satya (सत्य): Truthfulness (Not lying); speech that is non-deceptive, non-distorted, and purposeful[14] | |
| 3 | Asteya (अस्तेय): Not stealing | |
| 4 | Brahmacharya (ब्रह्मचर्य): Chastity,[15] sexual restraint,[16] focus (not distracted) | |
| 5 | Aparigraha (अपरिग्रहः): Non-avarice, non-possessiveness | |
| 6 | — | Kṣamā (क्षमा): Patience, forgiveness.[17] |
| 7 | — | Dhrti (धृति): Fortitude, perseverance with the aim to reach the goal |
| 8 | — | Dayā (दया): Compassion[17] |
| 9 | — | Ārjava (आर्जव): Non-hypocrisy, sincerity[18] |
| 10 | — | Mitāhāra (मिताहार): Measured diet |
At least sixty ancient and medieval era Indian texts are known that discussyamas.[3] 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.[3] Other texts list between one and tenyamas; however, ten is the most common.[3]
The order of listedyamas, the names and nature of eachyama, as well as the relative emphasis vary between the texts. Some texts use the reverse ofniyamas in other texts, asyamas; for example,vairagya (dispassion from hedonism, somewhat reverse of theniyamatapas) is described in verse 33 of Trishikhi Brahmana Upanishad in its list ofyamas.[3] Many texts substitute one or more different concepts in their list ofyamas. For example, in the tenyamas listed by Yatidharma Sangraha,akrodha (non-anger) is included as ayama.[3] Ahirbudhnya Samhita in verse 31.19 and Darshana Upanishad in verses 1.14-15 includedayā as ayama, 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.[19] In verse 31.21, Ahirbudhnya Samhita includeskṣamā as the virtue of forgiveness and restraint from continued agitation from wrong others have done.[3] Mahakala Samhita in verses II.11.723 through II.11.738[20] lists many of the tenyamas above, but explains why it is a virtue in a different way. For example, the text explainsdayā is an ethical precept and the restraint from too much and too little emotions. It suggestsdayā 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 ofdayā is shared in Shandilya Upanishad and Jabala Darshana Upanishad.[3][21] Atri Samhita in verse 48, listsanrshamsya (आनृशंस्य)[22] as the restraint from cruelty to any living being by one's actions, words or in thoughts. Shivayoga Dipika in verse 2.9 substitutessunrta forsatya, definingsunrta as "sweet and true speech".[3]
अथ यम-नियमाः अहिंसा सत्यमस्तेयं बरह्यछर्यम कश्हमा धृतिः दयार्जवं मिताहारः शौछम छैव यमा दश १७
Yama is a "moral restraint" or rule for living virtuously. Ten yamas are codified in numerous scriptures, including the Hatha Yoga Pradeepika compiled by Yogi Swatmarama, while Patanjali lists five yamas and five niyamas (disciplines) in the Yoga Sutras.
{{cite book}}:ISBN / Date incompatibility (help)The fourth vow—brahmacarya—means for laypersons, marital fidelity and pre-marital celibacy; for ascetics, it means absolute celibacy; John Cort explains, 'Brahmacharya involves having sex only with one's spouse, as well as the avoidance of ardent gazing or lewd gestures...'
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