Five Human Values Prescribed in Yama – The First Step of the Ashtanga Yoga

Sage Patanjali – Author of Ashtanga Yoga

In spiritual saadhana, there are eight Yogic disciplines to be observed: Yama, Niyama, Aasana, Praanaayaama, Prathyaahaara, Dhaarana, Dhyaana, and Samaadhi (sense restraint, observing rules, discipline of the body, breath-control, withdrawal of senses from objects, concentration, meditation and the Super Conscious state). Of these, the first is Yama. It is enough if this single discipline is understood and observed. All human values are comprised in it. Humanness is embedded in it. Yama includes the Pancha Praanaas (five-breaths), Pancha Bhuthaas (five elements), Pancha Koshaas (five sheaths), Pancha Thathvaas (five basic principles), and Pancha Rupaas (five forms). The five forms are the form of Gaayathri. The five basic principles are: Ahimsa, Sathyam, Aastheyam, Brahmacharyam and Aparigraha (Non-violence, Truth, Non-covetousness, Celibacy, and Non-possessiveness). These five constitute Yama.

Ashtanga Yoga

What are the human values? Only when the inner significance of Yama and Niyama is properly understood, humanity will find fulfilment. Yama includes the following practices: Ahimsa (Non-violence); Sathyam (Truth); Aastheyam (Non-stealing); Brahmacharyam (Continence/Celibacy) and Aparigraha (not receiving anything from others).

Ahimsa Paramo Dharmah

The first value is Ahimsa. Buddha attached great importance to Ahimsa. He considered it the foremost Dharma (duty). “Ahimsa Paramo Dharmah” declared Buddha. What does Ahimsa signify? It is not merely refraining from causing harm or injury or pain to others. Just by not hurting others, one cannot be called non-violent. Non-violence, apart from not causing harm to others, also implies refraining from causing harm to oneself. One who harms oneself cannot avoid harming others. Whoever desires to observe Ahimsa must first see to it that she/he does not commit violence unto herself/himself. How is this to be ensured? By constantly examining whether one’s conduct is right or wrong. For instance, in the matter of speech, one must examine whether one’s words are causing pain to others or not. One must ensure that one’s looks are not tainted by evil intentions or thoughts. One should not listen to evil talk. All these cause harm to the individual. Hence, one should give no room for bad looks, bad hearing, bad speech, bad thoughts and bad actions.

Abhor Violence in Thought, Word and Deed

Ahimsa does not mean, as is commonly understood, not causing harm to others. How can we not cause harm to others? What is the true meaning of Ahimsa? It really means that one should not cause harm to anyone in thought, word or deed. Therefore, not harming anyone with the purity of thought, word and deed is non-violence. This is the most important human value. Only when this has been developed, will one be qualified to practise and experience the second value of Truth.

Dedicate all your actions to the Divine This will save you from the consequences of  involuntary violence

You should be careful not only with regard to how you relate to the five elements, but also with regard to your food. Excessive eating amounts to violence to the body. Moderation in food is conducive to happiness. Thus, Ahimsa (non-violence) is what confers happiness on you. That which hurts you is Himsa (violence). Not just this. Even in drinking water, you should observe restraints. Likewise, one’s entire life should be governed by the principle of non-violence. Many germs die when one takes a bath or walks or does any other action. Even in the process of breathing many germs die. Violence is present in all these activities. Therefore, to avoid the consequences of such involuntary violence to living creatures, one is advised to dedicate all actions to the Divine. But, there is no meaning in dedicating to the Divine, conscious acts of violence. The conscience will not approve of such conduct. In Vedantic parlance, the conscience is called Chith. It is also called Awareness. Awareness is total understanding. This total understanding is within the capacity of every human being. Everyone must strive to acquire this awareness. Thus, Ahimsa is the primary duty of man.

Adhere to Truth in Thought, Word and Deed

Truth does not mean merely speaking honestly with the tongue. Truth remains unchanging in all the three times. Truth must be adhered to with the purity of thought, word and deed. One must not take recourse to falsehood either through the mind, or words or actions. Therefore, speaking the truth with the unity of thought, word and deed is Sathyam. This is the second human value.

Speak the Truth that is Pleasant and Soothing

The second value is Sathyam. Truth does not merely mean speaking factually about what is seen or heard or done. Truth transcends all the three times. Anudvega Karam Vaakyam, Satyam Preeti Hitam Chayat. The truth which is spoken must be pleasant and soothing. It must not agitate the one who hears it. Truth must not be spoken in a way that it hurts others. At the same time, just because it is pleasant for others to hear, one must not speak the untruth. That which is spoken with humility, with unity of mind-tongue-body and in a way that appeals to others is Truth. Students must necessarily follow this path of Truth. Human being’s life is based on Truth. It is sacred, Divine and most precious. It is a life worthy of living. However, treading along the path of untruth, for the purpose of selfishness and self-interest, we are wasting our life in futility.

Sathyam, Jnaanam, Anantham Brahma

The second value is Sathyam (Truth). What is Truth? Truth is not merely telling the facts about what you see or hear or do. These are temporal truths. In its full sense, Truth relates to what comes out of your heart in the form of the voice of conscience. This Sathyam (Truth) is also called Ritham. It is true for all time: past, present and the future. It is not affected by changes in time, place or circumstances. It is unchanging and cannot be suppressed. Truth is its own proof. It is the form of the Divine as declared in: Sathyam, Jnaanam, Anantham Brahma (Truth, Wisdom and Infinite is Brahman – the Absolute Self). Truth is thus the second human value.

Refrain from Stealing in Thought, Word and Deed

Astheyam means refraining from stealing what belongs to others. Not just refraining from stealing with the hand, but even the thought of taking another’s property should not arise in the mind. Nor should one encourage others to commit theft. Therefore, Aastheyammeans refraining from stealing others’ property with purity of thought, word and deed. This is the third human value.

You may use others’ property, but only with their permission

The third value is Astheyam (non-stealing). What is Astheyam? Astheyam means not stealing the properties of others. Property should not be confined to physical objects like a book or a pen. When you need anything, there is nothing wrong in your taking it with the permission of the owner. To take or use any object without such permission amounts to stealing. Even to criticize someone in a way that harms her/him amounts to theft (of her/his good name). What is the meaning of theft? To take hold of an item that does not belong to you. Every object has an owner. We may make use of that object only after seeking permission from the owner.

Brahmacharyam means living in Brahman

The next value is Brahmacharyam. Brahmacharyam is interpreted in many ways by the people of the world. One meaning is remaining unmarried. This is not the correct meaning. This meaning is only from the worldly point of view. The true literal meaning of the term is “Moving in Brahman.” Brahmacharya means ceaseless contemplation of God. Charya means moving or treading. Brahmacharya means “moving in Brahman”, or “treading along the path of Brahman”. Brahmacharya should not be imagined to be related to the physical losses, difficulties, sorrow or worry. Mere bachelorhood is not Brahmacharyam. Such a person may be called as just “unmarried”.

Brahmacharyam is like the Foundation for the other stages of life

It may be impossible to observe Brahmacharyam in the way that it is normally understood by the world. We should not allow the mind to get into wrong thoughts, wrong words or wrong actions. True Brahmacharyam means living constantly in Brahma (the contemplation of the Absolute). Brahmavid Brahmaiva Bhavati. In practical life, this means dedicating all thoughts, all speech and all actions to the Divine. Sarva Karma Bhagavat Prityaartham. Considering oneself as Brahma and performing everything as an offering to Brahma is true Brahmacharyam. Continous study of the Vedas, Upanishads, Puranas, Brahmasutraas and other scriptures also constitutes Brahmacharyam. Brahmacharyam is the foundation for the other stages in life: Grihastha (householder), Vaanaprastha (recluse) and Sanyaasa (renunciant). If the foundation of Brahmacharyam is not strong and firm, the other stages of Grihastha (householder), Vaanaprastha (recluse) and Sanyaasa (renunciant) will get shaky and may even fall. Therefore, for the mansion of life, Brahmacharyam is very important. It must be pure, unwavering, unselfish and egoless.

Atma-Aham-Thought-Word-Deed

The fourth value is Brahmacharyam. Many interpretations are given to this value from the worldly point of view. These are not correct. Observance of Brahmacharyam means: whatever one thinks, says or does should be filled with thoughts of Brahman, the Supreme Divinity. To be ever immersed in the consciousness of Brahman is Brahmacharyam. All thoughts, words and deeds should be dedicated to the Divine. This is called “Sarva Karma Bhagavat Prityaartham”.

Perform all actions without any expectation of reward

The fifth practice is Aparigraha. This is usually interpreted as not accepting other’s property as gift or in charity. This is not the correct meaning. It really means performing actions without expecting any reward; without any acquisitive motives. We must perform all actions without any ego, attachment, self-interest or selfish motive. Only then can we claim to have practised Aparigraha. Today because actions are done out of self-interest and selfishness, out of ego and attachment, they lack true human quality. If we wish to foster human values then we must perform all our actions with purity and unity of thought, word and deed. We must undertake all work without any expectations of the fruits thereof. Even worship, religious ceremonies, pilgrimages and the like are done with some kind of expectations and not in a spirit of disinterested devotion or worship or sadhana. This cannot be called true human value.

Receive benefits only from Parents, Guru or God

The fifth value is Aparigraha. The Upanishads have regarded Parigraha (acquiring things from others) as sinful. Whatever help we may render to others, we should do it without expectation of any return. It is natural for human beings to reap the fruits of their actions. However, the scriptures advise exercise of caution in this regard. One is entitled to receive benefits only from one’s father, mother, Guru and God, but not from others. As God is the creator, sustainer and protector, you have the right to claim anything from God. From your parents you can receive what they are in a position to give, according to their capacity. But you should not trouble them by seeking more than that from them. From the preceptor you must receive only knowledge. From the preceptor, who teaches you what promotes your well-being, you have to seek ways of satisfying him and not any other benefits.

Never accept dowry during marriage. It is a sin.

The fifth discipline is Aparigraha. This means not accepting things from others. You have every right to receive gifts or other things from your parents. You are the very reflection of your parents and hence you can accept from them whatever they give. Aparigraha has certain subtle implications. For instance, it is not proper to accept gifts from one’s in-laws or even from one’s brothers. When any gifts are received from these relatives you have to make good by giving them back some equivalent presents. Today the Aparigraha aspect is being blatantly violated.

Students – Enter all domains of life and make a positive impact

Only when one observes Yama and Niyama, it would amount to achieving the four Purushaarthaas (goals) of life (Dharma, Artha, Kama and Moksha). It would also amount to the practice of Samaand Dama. We are not able to see the practice of these human values as prescribed in Yama and Niyama, in the students of these days. That is why the hearts of students is polluted today. Students must have a sacred heart. They should shape themselves into future responsible citizens. The good or bad of the nation rests on the shoulders of these students. Students must enter into all domains of life – worldly, ethical, moral, spiritual and scientific; and make a positive impact therein.