Yama in yoga: five principles for a harmonious life

When yoga is mentioned, the first association that often comes to mind is asanas. However, the sage Patanjali described yoga as an eightfold system of self-development leading to liberation, with asanas being only the third stage. The first step is yama — a set of moral principles and ethical guidelines¹²³. By following these five moral guidelines, a person begins to gradually master their mind. In fact, similar moral codes are encouraged by many spiritual traditions around the world: do not steal, do not covet, etc. But why is it so important for a yoga practitioner to understand and integrate these principles into their life? How do these restrictions assist in the journey of self-discovery?

“Yama, niyama, asana, pranayama, pratyahara, dharana, dhyana, and samadhi — these are the eight limbs of yoga.”

Yoga sutras of Patanjali. Chapter 2. Sadhanapada. Sutra 29

All limbs of yoga are interconnected and arranged in a specific order. Step by step, as one progresses through the eight stages, they come to know themselves and reality as it is. The order is important: each stage serves as a foundation for the next. Moving to the next stage when one has failed to master the previous one to its full extent leads to difficulties and mistakes. It is often harder to deal with the consequences of these mistakes than to steadily move forward mastering the stages in the prescribed order.

Yama forms a strong foundation for further self-development and encourages the cultivation of positive character traits. The sanskrit word “yama” means ‘control’, ‘restraint’, or ‘self-discipline’. Originally, it meant ‘bridle’ or ‘reins’, symbolizing the aim of a yoga practitioner — to “rein in” and control the mind¹²³⁴⁵⁶. Satisfying desires feeds the mind, but yama calls for the renunciation of selfish desires and the purification of consciousness for the main goal of yoga. Yama is a set of moral principles, which everyone is recommended to follow, especially those who wish to follow the yogic path. Starting small, the eight limbs of yoga train one’s mind for achievement of focused awareness.

Yama comprises five core principles¹²³:

1. Ahimsa — non-violence, a complete absence of desire to do harm.
2. Satya — truthfulness, honesty.
3. Asteya — non-stealing.
4. Brahmacharya — moderation or energy conservation.
5. Aparigraha — non-possessiveness, detachment, owning only what is necessary.

In some yogic texts, additional yamas not mentioned by Patanjali can be found. For instance, the Hatha yoga pradipika lists ten yamas, which, excluding aparigraha, also include forgiveness (kshama), fortitude (dhriti), compassion (daya), sincerity (arjava), moderation in food (mitahara), and cleanliness (shaucha)⁵.

Adhering to these ethical principles fosters well-being even without pursuing further stages of yoga. It is believed that the outer world reflects our inner world. Yama guides how we relate to ourselves and others. Practicing yama leads to a more peaceful and harmonious life, improved relationships, and personal growth. When a person has established their worldly life, they can turn to more advanced spiritual practices and continue their spiritual journey^1234567.

Ahimsa: foundation for harmony with self and others

The principles of yama should be practiced in the order in which they are described in the text. The very first and most important principle is ahimsa — nonviolence, the absence of the desire to harm any living being. The term comes fr om the sanskrit root himsā, meaning “to cause pain,” with the prefix a — indicating negation⁷. The practice of ahimsa involves refraining fr om causing physical, mental, or emotional harm to any living creature. Ahimsa is the foundation of spiritual practice. On the levels of thought, speech, and action, we must first and foremost strive not to cause harm to ourselves or the world around us.

In a broader sense, ahimsa is understood as universal love and compassion. Therefore, ahimsa is closely connected with the yamas described in the Hatha Yoga Pradipika: kṣamā (forgiveness), dayā (compassion), and mitāhāra (moderation in eating)⁴. Contrary to common stereotypes, nonviolence is important not only in relation to others but also toward oneself. Our life is a reflection of our inner world.

The way we treat ourselves mirrors the way we treat the world — and the world, in turn, responds accordingly. A single act of violence can trigger a chain of events that brings suffering to everyone involved, and the only way to stop it is through a profound transformation of consciousness and unwavering adherence to the principle of ahimsa. It is important to uphold this principle even when we face injustice ourselves. After all, only a personal example can inspire change in others. Do not inflict pain in return — instead, forgive and purify your mind and heart through compassion for others.

Ahimsa implies the absence of any intention — through actions, speech, or thoughts — to cause harm. It is a commitment to maintaining harmony and peace around us. It is a process of self-control, self-awareness, a conscious presence in the world, and a sincere desire not to hurt anyone. When a person harms another through actions, words, or thoughts, losing control of themselves, they create an imbalance primarily within themselves. Violence distances us fr om our true nature, while adherence to the principle of ahimsa brings us closer to self-realization.

Consistent practice of ahimsa:

• makes the mind more resilient and stable, helping to cultivate mindfulness. After all, only in the present moment can we truly observe and become aware of our actions, thoughts, and their potential consequences;
• strengthens willpower: it takes strength to respond to an offender, but it takes even greater strength and courage not to respond to violence with violence;
• fosters compassion and love for oneself and others;
• purifies and calms the mind;
• helps achieve a sense of inner peace.

Nonviolence is the foundation of a harmonious life. A vivid example of the practice of ahimsa is the life of Mahatma Gandhi. In the beginning, it may be difficult to avoid harming others. Without mindfulness, a person may not even realize they’ve caused harm. In any conflict situation, before taking action, try to pause, take a deep breath, and ask yourself: “Would I want to be treated this way?” After such a question, it becomes harder to ignore the principle of ahimsa; we’re more likely to calm down and find a more harmonious solution. Over time, we begin to notice when we cause harm even in everyday situations, allowing us to practice nonviolence in daily life.

“When a person is firmly established in nonviolence in thoughts, words, and deeds, their aggressive nature diminishes, and in their presence, hostility ceases.”

Yoga sutras of Patanjali. Commentary by B. K. S. Iyengar. Chapter 2. Sadhana Pada. Sutra 35

This practice helps us listen more deeply to ourselves and understand our true intentions and desires. It fosters greater tolerance toward others and their flaws. When a person undertakes the challenging work of transforming their inner world, judgment gradually fades, because they come to understand how much effort self-development truly requires. Thus, by practicing ahimsa, a person cultivates compassion, loving-kindness, and deep respect for all forms of life.

Satya as an opportunity to dissolve Illusions

The principle of satya lies in honesty with oneself and others. In sanskrit, “satya” means ‘truth’ and derives fr om the root “sat” — ‘that which exists’⁹. By following the principle of satya, a person strives for truthfulness in actions, speech, and thoughts. Truthfulness is one of the foundations of harmonious existence in the universe. In essence, lies distort facts, and any distortion of reality leads to imbalance.

When a person lies, they can become so absorbed in their own story that they start to believe it themselves. Have you ever told someone, out of politeness, “Sorry, as much as I’d like to, I can’t come; I’m not feeling well”? This harmless trick is used to avoid hurting someone’s feelings. Yet, after some time, we may notice symptoms of illness in ourselves. In reality, we simply believed our own lie, almost wishing it to be true. We also didn’t admit even to ourselves that we just didn’t want to go out or were simply lazy. One lie leads to another, layering distortions that eventually bring negative consequences for everyone. Therefore, we should not mislead others, exaggerate in speech, or twist facts.

It is also important to remember that one must first be honest with oneself. Without honesty, a person cannot objectively evaluate their own actions or stop in time when doing something wrong. They won’t even notice, as they will believe in the invented self-image, unaware of who they truly are.

Observing the principle of satya involves openness to truth in the present moment. Over time, one who follows truthfulness begins to perceive reality without the mind’s illusory filters. The Yoga Sutras state that adhering to the principle of satya grants power to our speech, meaning what we speak can manifest in reality.

“When the practitioner is fully established in truthfulness, their words become powerful, and whatever they speak comes into being.”

Yoga Sutras of Patanjali. Commentary by B. K. S. Iyengar. Chapter 2. Sadhana Pada. Sutra 36

It is important to remember that the principle of satya is inseparably connected with the principle of ahimsa. Before zealously fighting for truth or proclaiming it loudly, ask yourself whether this will harm others. If truthful words could cause harm, they should not be spoken. Such an act violates two yamas at once: ahimsa and satya. Whenever you feel compelled to speak a harsh truth that could ruin someone’s life, ask: will this be beneficial? Is it necessary to voice it? Sometimes it is better to remain silent than to destroy another's life with truth. Ultimately, each person decides their own boundary and how to balance the first two yamas. The key is honesty with oneself, which helps find the right answer.

Asteya as a way to improve relationships with self and others

Asteya comes fr om the sanskrit root “steya” (‘theft’) and means ‘non-stealing, non-appropriation’¹⁰. By observing this principle, a person not only refrains fr om taking what is not theirs, but also eliminates the intention or desire to own another’s belongings, thus cultivating contentment with what they already have. As with the first two yamas, the principle of asteya applies not only to actions but also to speech and thoughts.

By adhering to the principle of asteya, a person:

• refrains from appropriating others’ material or intellectual property;
• values others’ time by not being late;
• treats the fruits of someone else’s labor with care;
• does not exploit others’ energy, engaging only with purpose and not whim;
• borrows things only with permission;
• respects others’ personal boundaries.

The practice of asteya requires mindfulness, awareness, and self-examination. One must consider how their actions affect others, remain mindful of boundaries and needs. A person needs to recognize their desires and motives, ensuring actions align with values and the first two yamas. Essentially, asteya is an extension of ahimsa, since theft is a form of violence. Following this principle helps one better understand themselves, others, and the nature of relationships, shaping the life they wish to live. Mahatma Gandhi said that only by observing the principle of asteya can one possess things without fear of loss. Here we also see the connection to the fifth yama, aparigraha — non-possessiveness. When one is satisfied with what they have, they do not covet another’s belongings. Adhering to the yamas teaches personal responsibility for life, forming the understanding that everything necessary can be achieved independently.

“When one is firmly established in Asteya, all treasures come to them. To the one who does not entertain thoughts of theft, treasures arrive from all sides.”

Yoga Sutras of Patanjali. Chapter 2. Sadhana Pada. Sutra 37

Consistent practice of asteya improves relationships with others, making them healthy and harmonious. It also trains mindfulness and self-control, deepens understanding of values and principles, and helps respect others’ boundaries and needs, fostering a healthier relational environment. The more people follow the first three yamas, including asteya, the more compassionate and harmonious society becomes.

Brahmacharya as another step toward pure consciousness

The term “brahmacharya” consists of two sanskrit words: “brahman” — ‘pure consciousness, Atman’ and “charya” — ‘to follow’. It is usually translated as ‘following Brahman’ or ‘conduct leading to Brahman’¹¹. It implies proper use of energy, conserving and redirecting it toward higher spiritual goals. B. K. S. Iyengar defined brahmacharya as restraint and self-limitation at the level of body, speech, and mind¹². Brahmacharya is often associated with celibacy, sexual moderation, marital fidelity, and chastity. Sensual pleasures ignite desires, unrestrained desires lead to suffering and distance us from the divine, thus underscoring the importance of moderation and restraint in all things. 

There are different levels of observance:

• unmarried youth are advised to fully abstain from sexual relations;
• within marriage, fidelity to one’s partner and moderation in sexual life are important;
• monastics are prescribed strict celibacy.

One practicing brahmacharya also refrains from fantasies and expression of desires in speech. On the spiritual path, a balanced approach to life energy is needed — redirecting it toward higher aims than sensual gratification. This also includes moderation in diet and the ability to restrain the mind from various desires.

“When one is established in brahmacharya, one gains energy (virya). Proper control of sexual urge, firm celibacy, not wasting sexual energy leads to physical and psychological vigor (virya) and promotes spiritual growth. The yogi gains spiritual strength to teach others, firmly imprinting the knowledge they possess in the minds of their students.”

Yoga Sutras of Patanjali. Chapter 2. Sadhana Pada. Sutra 38

Established in restraint, a person discovers that they are more than the body. They begin to perceive the divine within themselves and gradually recognize it in all living beings.

Swami Shankardevananda Saraswati described brahmacharya as the proper orientation of the mind toward all sensual objects, namely turning it toward the Absolute, naturally leading to renunciation of sensual pleasures. When our mind is directed to divine consciousness, bliss and knowledge naturally extinguish craving for sexual and sensory activity¹³.

Aparigraha as a tool leading to contentment

Today, consumption has reached enormous scale. Abundance of goods and aggressive advertising regularly compel us to consume more. The fifth yama — aparigraha — counters this process. Aparigraha translates as ‘non-accumulation’ and implies contentment with what one already has, acquiring only what is truly necessary. Everyone has experienced symptoms of overconsumption when acquired items bring more hassle than benefit. They need to be stored, maintained, and watched over, and the fear of loss raises stress levels.

The word “graha” means ‘to seize, to grab’, “pari” — ‘from all sides’, and the prefix “a” expresses negation. Thus, “aparigraha” translates as ‘not to take more than necessary’¹⁴. Aparigraha calls for non-attachment, and again, this applies not only to material things.

• Do not overload yourself with tasks and worries.
• Do not fuel emotions to avoid emotional overload, burnout, or exhaustion.
• Do not worry about the future or dwell on the past.

This principle receives significant attention in the Bhagavad Gita. In one of his teachings, Krishna urges detachment from action, its fruits, and inaction. Act consciously in the present moment, care for what matters during the action. One should take only what is needed or useful, easily let go of unnecessary things, and also renounce what hinders spiritual development¹⁵.

Aparigraha is a form of self-limitation that helps avoid greed and avarice, which can harm other living beings or nature as a whole through overconsumption. In the context of yoga practice, aparigraha means accepting what the body is capable of at a given moment during practice rather than striving for immediate perfection.

By observing the principle of aparigraha, a person gains freedom:

• to act in the moment without worrying about the result;
• to expect nothing from external circumstances — neither happiness nor disappointment;
• to easily accept what life offers and just as easily let it go.

Our lives are not separate from the lives of others; by interacting with those around us, we influence each other. What do we want to bring into this world? Peace, joy, knowledge, or anxieties, envy, and anger? Do we wish to create or destroy?

The daily practice of all five yamas helps a person act more consciously and ecologically. One becomes calm, reasonable, patient, and compassionate. They start to see the divine within themselves and others. They better understand the cause-and-effect relationships in life and worry less about trivial matters. The changes in a person's character positively influence their life. Relationships with others improve, daily routines and schedules become more organized, and life becomes happier. People are naturally drawn to such a person, and gradually, their lives also begin to change. A conscious person has stronger physical and mental health, is less prone to stress and illness, and is therefore more effective⁷⁸¹⁷¹⁸.

Here are just a few positive effects of practicing the yamas:

• reduced anxiety and stress levels;
• a sense of inner peace;
• the development of universal love and compassion;
• fewer conflicts;
• increased resilience and patience;
• respect and acceptance of oneself and others;
• the ability to manage addictions;
• increased energy through proper utilization;
• improved overall emotional state;
• better relationships.

Only by following the principles of the yamas can a person continue their spiritual development, with the moral foundation being an essential and very important condition. Adhering to the moral principles of yoga prepares the body and mind for further yogic practices that lead to liberation. Many spiritual traditions include limiting principles, and though these are not called yamas, they are essentially similar. Therefore, for someone seeking spiritual development, it is important to understand the essence of the yamas and gradually integrate them into their life.

Following the principles of the yamas disciplines the mind and makes the lives of individuals and society better and more harmonious. How wonderful it would be to live in a society wh ere everyone accepts, understands, and cares for each other; wh ere nature is preserved, and its resources are not wasted; wh ere everyone is free to act in harmony with themselves and the world. Even if we only manage to get a little closer to such a society, our lives will become calmer, safer, and happier. Therefore, the principles of the yamas are recommended for everyone to follow, not just those on the path of yoga. This stage of self-improvement will certainly bring harmony and peace into your life.