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Eight Limbs Of Yoga- 1 Yamas
September 19, 2008 by Ray Baskerville · 2 Comments
This is the first article in a series on the eight limbs of Yoga as compiled by Lord Patanjali.
It was the brilliance of Patanjali to create in his now classic sutras a clear and concise summation of the great Yogic works of the Puranas, the Vedas and the Upanishads.
It is interesting to note that Patanjali’s lifetime is placed a few hundred years after the life of Gautama Buddah, and I will in the future make a comparison of the eight limbs of Yoga and the Noble eight fold path.
The First Limb of Yoga – Yamas.
The Limb of Yamas has five characteristics in relating with others and the world we live in and expounds the principles of dharma or righteous duty, in relation to others and society as a whole.
1. Ahimsa (Non-violence or compassion)
The principle of Ahimsa is not limited to actions, but also applies to thought. The relationship of mutual influence between body and mind is well understood in yogic philosophy.
Like any principle Ahimsa has many dimensions which reveal themselves according to the consciousness of the individual. Taken to it’s fullest depth Ahimsa is the compassion of understanding that there is no separation between self and other. In the embodiment of such understanding Ahimsa is natural and effortless.
Ahimsa was the bedrock of Mahatma Gandhi’s Indian liberation movement. It has though far greater depth and should not be confused with the concept of pacifism. Because Yogic philosophy arises from spiritual insight the presence of the Divine is to be sought beyond the appearance of things to our senses and mind. As such the notion of dharma within ahimsa implies alignment with the Divine will.
As we will see throughout the eight limbs each is like a jewel with many facets. It can be turned to view the aspect of
each face, and according to the wisdom and insight of the viewer, other faces will be seen and understood or not. Possibly only one who has achieved the ultimate union of Yoga will perceive the whole jewel.
2. Satya (Truthfulness)
The principle of satya seems initially self apparent and easily understood, tell the truth, don’t tell lies. It is unfortunate that great spiritual teaching can so easily be reduced to moral codes of right and wrong. Looked at more deeply satya can be seen as a principle of integrity, which requires degrees of self awareness and inner flexibility. A rigid code of law is applied universally. Satya as integrity requires the ability to evaluate in the moment truthful application of conduct. Implicit then is the development of an awareness of the relationship between one’s inner experience and the outer world.
By now I hope it is becoming apparent that each principle contains with in it a dimensionality of spiritual evolution. The eight limbs then are not the map of sequential progress but an integrated evolving whole.
3. Asteya (Non-stealing)
Asteya then deepens the theme of integrity. From the most obvious application of not taking what is not ours, through subtler levels. Asteya is also applicable to our attitude to others, their belongings, their thoughts, their confidences, their time and their energy. It is in the nature of the egoistically centred mind to manipulate. As such we can seek to get what we want from others, regardless of their willingness to give us what we want. Such manipulation ultimately lacks both satya and Asteya.
4. Brahmacharya (Purification of desires)
The understanding of bramacharya is often amalgamated with the vows of monk-hood and therefore celibacy. More correctly bramacharya is the commitment to live life focused on attaining direct knowledge of the Divine. To do so the impulsive drives of desire must be purified and redirected to this goal. In bramacharya then is another level of deepening of our integrity. There is little value in the external control of our desires if there isn’t a corresponding investigation into their causes. At the same time there is within the yogic path an understanding of the inter relation of desires and sexuality. More directly put, the distortion of our sexuality by desires. Bramacharya then is the pursuit of the truth within us and it’s quest requires the conscious engagement with and insight into the arising of desire within us.
5. Aparigraha (Non-possessiveness)
Aparigraha completes the five Yamas. Aparigraha is the principle of balance in relationship with the world. In balance we have what we need and we recognise that we gain what we earn. Living Aprigraha creates harmony. There is a recognition of the impermanent nature of the material world and the spiritual fruitlessness of pursuing worldly gain for it’s own sake. Aprigraha is related to Bramacharya in an orientation inward to gain insight and self awareness in pursuit of the realisation of ultimate truth.
In the next article we will look at the second Limb of Yoga, the Niyamas.
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