Yamas in the context of "Satya"

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⭐ Core Definition: Yamas

The yamas (Sanskrit: यम, romanizedyama), and their complement, the niyamas, represent a series of "right living" or ethical rules within Yoga philosophy. The word yama means "reining in" or "control". They are restraints for proper conduct given in the Vedas and the Yoga Sutras as moral imperatives, commandments, rules or goals. The yamas are a "don't"s list of self-restraints, typically representing commitments that affect one's relations with others and self. The complementary niyamas represent the "do"s. Together yamas and niyamas are personal obligations to live well.

The earliest mention of yamas is in the Rigveda. More than fifty texts of Hinduism, from its various traditions, discuss yamas. Patañjali lists five yamas in his Yoga Sūtras. Ten yamas are codified as "the restraints" in numerous Hindu texts, including Yajnavalkya Smriti in verse 3.313, the Śāṇḍilya and Vārāha Upanishads, the Hatha Yoga Pradipika by Svātmārāma, and the Tirumantiram of Tirumular.

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👉 Yamas in the context of Satya

Satya (Sanskrit: सत्य; IAST: Satya) is a Sanskrit word that can be translated as "truth" or "essence.“ Across Indian religions, it stands as a deeply valued virtue, signifying the alignment of one's thoughts, speech, and actions with reality. In Yoga philosophy, particularly in Patañjali's Yoga Sutras, Satya is one of the five yamas—moral restraints designed to cultivate truthfulness and prevent the distortion of reality through one’s expressions and behavior.

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Yamas in the context of Ashtanga (eight limbs of yoga)

Ashtanga yoga (Sanskrit: अष्टाङ्गयोग, romanizedaṣṭāṅgayoga, "eight limbs of yoga") is Pātañjali's classification of classical yoga, as set out in his Yoga Sūtras. He defined the eight limbs as yama (abstinences), niyama (observances), āsana (postures), prāṇāyāma (breath control), pratyāhāra (withdrawal of the senses), dhāraṇā (concentration), dhyāna (meditation), and samādhi (absorption).

The eight limbs form a sequence from the outer to the inner. The posture, asana, must be steady and comfortable for a long time, in order for the yogi to practice the limbs from prāṇāyāma until samādhi. The main aim is kaivalya, discernment of Puruṣa, the witness-conscious, as separate from Prakṛti, the cognitive apparatus, and disentanglement of Puruṣa from its muddled defilements.

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