Millions of people in the western world regularly stretch and bend on yoga mats. Millions more engage in meditative practices adopted or adapted from the yogic tradition. Few practitioners, however, are aware of the behavioral precepts that come from the same source. More’s the pity, since applying those guidelines to our lives can pay major spiritual, relational, and social dividends.
Yoga’s yamas and niyamas—don’ts and do’s respectively—constitute the first two limbs of classical eight-limbed yoga, aka ashtanga.1 Because there are five of each, they have erroneously been called the Ten Commandments of yoga, or of Hinduism. But there is nothing “thou shalt not” about them. They are not decrees, rules, mandates, or religious laws. They come with no threat of punishment for failure to comply. They’re more like guidelines or strong recommendations; adhering to them is considered beneficial to one’s spiritual development and societal well-being.
Let’s look at them in the order in which they’re listed in The Yoga Sutra, the concise text attributed to the ancient sage Patanjali2 and widely considered the definitive account of yoga philosophy.
THE YAMAS
The yamas are usually defined in English as restraints or abstentions—essentially, behaviors we’re advised to avoid. Well aware of the power of desire to lead us astray, the sages sought to direct our energies to more enduring sources of fulfillment.
1. Ahimsa
The first yama listed, ahimsa, might be considered first in the sense of primary, fundamental, or most important as well. Usually translated as nonviolence, ahimsa has also been rendered non-harming, since it goes beyond merely refraining from violent actions to not inflicting harm of any kind. In a sense, all other virtues are subsumed by ahimsa, since the purpose of ethical standards is to deter avoidable suffering. Think of the qualities one has to possess in order to practice ahimsa consistently: empathy, compassion, concern, unselfishness, attentiveness to others, etc.
It should be noted that ahimsa should not be taken as an absolute without regard to real-world complexities. Hence, religions and legal codes make nuanced exceptions for self-defense, morally justified combat, and situations where inflicting a modicum pain can prevent far greater pain.
2. Satya
Satya means non-falsehood. Basically, “Don’t lie.” It acknowledges the damage done by untruth, whether through deliberate deception, careless disregard, or good intentions gone awry. Like most behavioral precepts, satya is subtleties and exceptions have to be recognized. After all, truthful speech can also cause harm if misapplied, and sometimes a well-placed fib can be a kindness. The Bhagavad Gita appears to acknowledge this by adding certain qualifiers to its description of proper speech: “words that do not cause distress, that are truthful, pleasant, and
beneficial.” Essentially, we are urged to be honest but kind, to speak the truth with consideration for those who will be affected by what we say. Some commentators have also extended the meaning of non-falsehood to things like not defrauding others and refraining from idle gossip.
3. Asteya
Astaya means nonstealing, and it’s usually taken to mean, Don’t take anything that doesn’t belong to you unless you have permission. And not just material objects. For example, appropriating someone’s ideas, words, or concepts; monopolizing someone’s time; accepting favors without reciprocating. And, once again, we have to allow for complexities. Would it be a violation of asteya if a parent were to shoplift food to keep a child from starving? Are tycoons with private planes stealing energy and resources from the rest of us?
4. Brahmacharya
This one is complicated right off the bat. Brahmacharya is typically equated with celibacy. In monastic lineages it’s usually the name given to the first stage of renunciation, as monks are trained to redirect sexual energy upward to activate higher consciousness. Since most humans are obviously not monastically inclined, the yama has to be interpreted more liberally, for example as self-control or self-restraint. It suggests balance and moderation in the enjoyment of sensory pleasures, recognizing that overindulgence can detract from the pursuit of spiritual realization.
5. Aparigraha
Linguistically, aparigraha means non-greed or non-possessiveness, and commentators tend to interpret that as not grasping for more than you need or not craving what is not necessary. In other words, don’t covet—not unlike the biblical commandment about not coveting what belongs to your neighbor. Other interpretations extend aparigraha to mean the cultivation of non-attachment in general, and some go so far as to advise against nonaccepting gifts, which is no
doubt a hard sell. The spirit of this yama is what’s often called “voluntary simplicity.” At the same time, it should be noted, prosperity is one of the traditional householder ideals in Indian culture. Hence, aparigraha might be interpreted as: live comfortably, but eschew greed, waste, and unnecessary possessions.
THE NIYAMAS
For reasons known only to Patanjali himself, the Yoga Sutras place the five “don’ts” before the five “do’s.” Perhaps it was thought that engaging in spiritually beneficial behavior is easier if you first stop doing what’s counterproductive. Whatever the reason, we come now to the recommended actions known as the niyamas.
1. Saucha
Think “cleanliness is next to godliness.” Usually translated as purity, saucha suggests the avoidance of intoxicants, stimulants, toxic food, polluted air, and other contaminants. But those are don’ts. The intent is also to encourage the intake of that which is pure, health-enhancing, and spiritually favorable. We’re advised to purify our minds and hearts, by engaging in yogic practices that cleanse the system; cultivating positive thoughts and emotions; imbibing elevated books and other media; and associating with individuals who share our spiritual priorities. Saucha has also been applied to outer behavior, calling upon us to act with moral and ethical purity. A cautionary note: beware of fanaticism. Overzealous self-protection can lead to the well-known psychological consequences of suppression.
2. Santosha
This one means contentment, suggesting that the yogic sages understood that someone who is content, i.e., balanced, at-ease, and feeling okay, is more likely to be virtuous in speech and
action than someone who’s disgruntled, jealous, dissatisfied, or resentful. Santosha implies accepting whatever the universe offers, as opposed to wishing things were different, craving things we can’t have, or trying to control the uncontrollable. It suggests that we nurture environments, relationships, careers, and circumstances that foster that desired contentment, and to cultivate traits such as appreciation and gratitude that naturally make us more content.
3. Tapas
The Sanskrit root of tapas means burn or heat. As applied to our lives, it points to self-discipline and the control of internal energy. Famously, certain yogis in India undergo all kinds of extreme austerities in the name of tapas. But for non-hermits, mortification is not only unappealing but dangerous. So, think of tapas as the exercise of discipline, self-mastery, and common-sense restraint. Simple things like taking the time to meditate can be considered tapas. Ditto occasional fasting, periods of silence, going on retreat, and observing the sabbath. The point is to preserve energy instead of expending it wastefully, so it can be directed to spiritual purposes.
4. Svadhyaya
Literally, “self-study,” svadhyaya commonly refers to the scrutiny of sacred texts—not just casually or superficially, but with consistency, rigor, and depth. Transformative methods of contemplative study have been developed by all spiritual traditions, e.g., Christianity’s lectio divina. At its best, svadhyaya helps us internalize sacred teachings, thereby expanding our minds and opening our hearts so we can directly experience the transcendent reality described in the texts. Svadhyaya is sometimes applied to self-study in the form of introspection, with the aim of better understanding the thought patterns, strengths, weaknesses, and personality traits that determine our actions.
5. Ishvara pranidhana
This is an invitation to include a devotional element in our spiritual repertoire. The term Ishvara generally stands for Supreme Being or Ultimate Reality, either in a specific form (understanding that the divine takes on an infinite number of forms) or as formless, boundless, and transcendent. Pranidhana means to devote to, dedicate to, or affix to. Hence, devotion to the Almighty in whatever form, or non-form, we prefer. Some modern interpreters take a more secular approach, interpreting this niyama to mean being devoted to one’s spiritual development or attuning oneself to a Higher Power. However you interpret Ishvara pranidhana, it’s urging you to consider the spiritual value of devotional practice—what yogis call bhakti–and, if you think it might prove valuable, to direct your practice to a form of the divine with which you resonate.
WALKING THE TALK
Like all yogic practices, the ultimate purpose of the yamas and niyamas is to lift us toward the state of unified consciousness that is the very definition of Yoga. They’re meant to be pragmatically applied, not just contemplated. With that in mind, it’s important to remember that the yamas and niyamas are the first two of classical yoga’s eight limbs. Those eight have sometimes been called steps instead of limbs, with some teachers contending that aspirants have to master the yamas and niyamas mastered moving on to the other steps. If you think about it, however, we could spend a lifetime trying to master those behavioral precepts and never get close to perfection. And, in the meantime, we’d be depriving ourselves of the other limbs, which include potent physical, breathing, and meditative practices whose benefits make it easier to comply with the yamas and niyamas.
The limbs of yoga are synergistic; progress in one enhances progress in the others, like pulling one leg of a chair moves the other three and the chair as a whole. So, why not add the yamas and niyamas to your spiritual repertoire—as an experiment if not a firm commitment—and see if they enhance your progress?
This article was written by MindBodySpirit.fm podcast host Philip Goldberg and originally appeared in the Jan/Feb 2026 Issue of Spirituality&Health Magazine. Visit spiritualityhealth.com. You can see Philip’s Bio and listen to his podcast here at: mindbodyspirit.fm/shows/spirit-matters-with-philip-goldberg. Also, please visit philipgoldberg.com.
