Chapter-2, Sutra 31

Patanjali Yogasutra 2.31

जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम् || 2.31 ||

"The Great Vow (Mahavrata) is universal, not restricted by class, place, time, or circumstance."

This Sutra emphasizes the universal nature of the Yamas, the ethical principles outlined in the previous Sutra (Patanjali Yogasutra 2.30). The term "Mahavrata" refers to the "Great Vow," which encompasses the five Yamas: non-violence 

(Ahimsa), truthfulness (Satya), non-stealing (Asteya), celibacy (Brahmacharya), and non-possessiveness 

(Aparigraha). Patanjali highlights that these vows are not limited by "jati" (birth or caste), "desha" (place), "kala" (time), or "samaya" (circumstance). This means that these ethical principles are meant to be followed by everyone, regardless of their social status, location, era, or situation. The Yamas are, therefore, fundamental moral guidelines that are universally applicable, forming the foundation of ethical living in the yogic path.

Patanjali’s emphasis on the universal nature of these vows implies that they are absolute and must be adhered to unconditionally. The Yamas are not mere cultural or religious customs that vary from one society to another; rather, they are timeless principles that transcend cultural, geographic, and temporal boundaries. This universality underscores the idea that true spiritual progress cannot be achieved without a commitment to these ethical principles. The Sutra suggests that adherence to the Yamas is not negotiable or subject to personal interpretation based on convenience, but rather, it is a steadfast commitment that must be maintained under all circumstances.

The use of the word "Mahavrata" also indicates the magnitude and seriousness of these vows. By labeling them as the "Great Vow," Patanjali signifies that the Yamas are not just a part of the yoga practice but are its very foundation. Without a strong ethical foundation, the higher practices of yoga, such as meditation and samadhi, cannot be truly effective. The universal applicability of these principles implies that they are the bedrock of a harmonious and ethical society, fostering peace, truthfulness, and self-restraint.

Contextual Comparison with Similar Verses from Vedic Texts:

Yoga Vashistha 6.1.19

   

अहिंसां सत्यवचनं सनिग्रहोऽनसूयता।

अनेन मार्गेण व्रजेत्परमात्मदर्शनम्॥

"Non-violence, truthful speech, control of the senses, and absence of envy—following this path, one attains the vision of the Supreme Self."

The Yoga Vashistha, a key philosophical text, reiterates similar ethical principles, especially non-violence (Ahimsa) and truthfulness (Satya). It stresses that adherence to these virtues is crucial for attaining the vision of the Supreme Self, aligning with Patanjali’s view that ethical behavior is essential for spiritual progress. The emphasis on universal virtues reflects a consistent theme in yogic philosophy that ethical living is integral to Self-Realization.