Now seems like an auspicious time to revisit the basic concepts of ethics.
One of the foundational texts in yoga is the Yoga Sutras of Patanjali. It was most likely written over a period of several centuries beginning around 2200 years ago. The sutras are a how-to manual for people seeking complete liberation, moksha; liberation from suffering, attachment, karma, and the cycle of birth and death. Clearly a lofty goal. Most of us who practice yoga aren’t really after enlightenment, and we have our sights set a little lower, seeking some physical ease in our body, peace of mind, stress reduction, etc.
How does yoga help us find ease and peace?
Yoga is a path and along the way, we find many benefits before the ultimate goal of moksha. In the Bhagavad Gita, we find this line:
“Nehaabhikramana-asho’sti pratyavayo na vidyate | Svalpamapyasya dharmasya traayate mahato bhayaat ||”
Translation:
“In this path, no effort is ever lost, nor is there any harm. Even a little practice of this dharma (spiritual discipline) saves one from great fear.” Bhagavad Gita, Chapter 2, Verse 40
This verse is part of Krishna’s teaching to Arjuna, emphasizing that any effort made toward spiritual progress—no matter how small—is never wasted. Unlike material efforts that may perish, spiritual growth carries forward and continues to benefit the soul. It’s an encouraging reminder for anyone on the path of yoga, recovery, or self-improvement that progress is cumulative, and even small steps are meaningful.
The Eight Limbs of Yoga by Patanjali
Patanjali lays out what are called the Eight Limbs of Yoga which are:
- Yamas – ethical guidelines on interacting with the world
- Niyamas – internal disciplines
- Asana – yoga poses
- Pranayama – breathwork
- Pratyahara – withdrawing external senses
- Dharana – concentration-style meditation
- Dhyana – meditation to the point of deep immersion
- Samadhi – a state of contemplative absorption
These limbs can be seen as spokes of a wagon wheel rather than linear steps. First, we practice one, then the next, then the next, and so on, eventually returning to practice the first one again.
The yamas are the first of the limbs and being so, take on added importance in the system. Yamas are often referred to as restraints because they suggest limitations to our behaviors. There are five yamas:
- Ahimsa – non-harming (sometimes referred to as non-violence)
- Satya – truthfulness
- Asteya – only taking that which is freely offered
- Brahmacharya – moderation or right use of energy (sometimes translated as celibacy)
- Aparigraha – non-hoarding or non-greediness
Most of the yamas will sound familiar to any tradition that discusses ethical behavior, so I’ll focus on how it fits into yoga practice specifically.
In the Yoga Sutras, Patanjali describes the primary purpose of yoga practice as ‘Yogas Citta Vritti Nirodaha’ commonly translated as “Yoga brings about the cessation of the turbulent revolutions of the mind”, and each limb of yoga moves us towards that goal. I’m sure we have all experienced racing thoughts, slightly obsessive thinking (or massively obsessive thinking, troublesome dwelling, and more ways that our mind may seem turbulent and locked into a cyclical pattern. But the ‘citta vritti’ (mind revolutions) concept is much more subtle than that, in fact, our whole experience of the world around us is filtered through this turbulent mind. For example, we may wave at a friend across the street who does not wave back. While we have no idea why the friend didn’t wave back, the experience is filtered through mental distortions that may lead us to think:
- They are ignoring you on purpose and feelings of hurt or anger may arise
- You remember a time when someone else ignored you and you layer those feelings on this new experience
- It’s busy and loud on the street and they probably didn’t notice me
- Maybe you think “I must have offended them in the past and now they want nothing to do with me”
Any of these reactions could be true to the reality of why your friend didn’t wave. Even though we don’t know really why they didn’t wave, we likely generate a belief to explain what happened based on our mental state.
How do the yamas help us in clarifying this mental turbulence?
1. Ahimsa (Non-Violence) → Reducing Mental Agitation
- How Citta Vṛtti is Created: Violence (in thought, word, or action) stirs emotional reactivity – anger, fear, guilt, and resentment – keeping the mind restless.
- How Ahimsa Stops It: By choosing kindness and non-harm, we avoid unnecessary emotional turbulence. When we let go of hostility toward others and ourselves, our mind naturally becomes more peaceful.
Example: If someone insults you and you react with anger, your mind will replay the incident repeatedly. If you practice ahimsa, you recognize their pain, respond calmly, and avoid unnecessary mental agitation.
2. Satya (Truthfulness) → Eliminating Inner Conflict
- How Citta Vṛtti is Created: Lies and self-deception create inner conflict, fear of being exposed, and mental turmoil.
- How Satya Stops It: When we align with truth, we stop the cycle of self-justification and overthinking. A truthful life leads to mental clarity and ease.
Example: If you tell a lie, your mind has to keep track of it, creating mental noise. Living truthfully frees you from that burden.
3. Asteya (Non-Stealing) → Cultivating Contentment
- How Citta Vṛtti is Created: Wanting or taking what we don’t have creates jealousy, anxiety, and dissatisfaction keeping the mind in constant motion.
- How Asteya Stops It: When we let go of craving and respect what belongs to others, we stop grasping at external things for happiness, leading to mental stillness.
Example: Comparing yourself to others’ success breeds envy and mental unrest. Practicing asteya reminds you that you already are enough, reducing unnecessary thoughts.
4. Brahmacharya (Moderation) → Preventing Overstimulation
- How Citta Vṛtti is Created: Overindulgence in sensory pleasures (food, sex, entertainment, etc.) overstimulates the mind, creating attachment and craving.
- How Brahmacharya Stops It: By practicing moderation, we balance our energy and reduce excessive thinking about desires.
Example: Binge-watching TV late at night overstimulates the mind, making it harder to find peace. Practicing brahmacharya means consuming only what supports inner balance.
5. Aparigraha (Non-Possessiveness) → Releasing Attachments
- How Citta Vṛtti is Created: Attachment to possessions, people, or ideas creates fear of loss, clinging, and anxiety.
- How Aparigraha Stops It: When we let go of attachment, we reduce mental fluctuations caused by worry and longing.
Example: If you’re strongly attached to your very valuable cars, your mind might constantly think about how much they are worth and how to keep them from being stolen or damaged. Practicing aparigraha helps you feel less connected to external things allowing your mind to settle into peace.
How Practicing the Yamas Leads to a Quiet Mind
By observing the Yamas, we eliminate many of the causes of our restless mind; conflict, craving, overstimulation, attachment, and aggression. This allows the mind to become naturally calm, clear, and present, creating the foundation for deep meditation and self-realization, allowing us to tune in to our nanocosm.
