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.

Chapter-2, Sutra 30

Patanjali Yogasutra 2.30

अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः ॥ २.३० ॥

"Non-violence, truthfulness, non-stealing, celibacy, and non-possessiveness are the restraints (Yamas)."

Patanjali defines the Yamas, or moral restraints, as the foundation of ethical living in the practice of Yoga. The first of these, Ahimsa (अहिंसा), or non-violence, is the principle of not causing harm to any living being through thoughts, words, or actions. It is not just the absence of physical violence but also the avoidance of harmful intentions and attitudes. Ahimsa underpins all other Yamas, emphasizing compassion and kindness as essential qualities of a yogi.

Satya (सत्य), or truthfulness, is the commitment to truth in thought, speech, and action. It calls for honesty and integrity in interactions with others and oneself. Satya does not only mean speaking the Truth but also living in alignment with truth and Reality. This Yama is closely linked to Ahimsa, as truth should not be used to harm others; thus, the practice of truth must be tempered with compassion.

Asteya (अस्तेय), or non-stealing, extends beyond the mere act of not taking what belongs to others. It includes not coveting or desiring what others possess, thereby cultivating a sense of contentment and respect for others' rights. Asteya also implies the non-exploitation of others, which aligns with the principle of justice and fairness.

Brahmacharya (ब्रह्मचर्य), or celibacy, is traditionally interpreted as sexual restraint, particularly in the context of a monastic life. However, in broader terms, it signifies the control of one's energy and senses, directing them towards spiritual pursuits rather than indulgence in physical or sensory pleasures. This Yama promotes purity of thought and action, leading to a focused and disciplined life.

Aparigraha (अपरिग्रह), or non-possessiveness, is the practice of letting go of attachments and the greed for material possessions. It encourages simplicity and contentment, helping the practitioner to focus on what is essential for spiritual growth. Aparigraha also means not hoarding resources, thereby promoting a lifestyle of generosity and detachment.

Swami Vivekanand said:

"A man who wants to be a perfect Yogi must give up the sex idea. The Soul has no sex; why should it degrade itself with sex ideas? Later we shall understand better why these ideas must be given up. Receiving is just as bad as stealing; receiving gifts from others. Whoever receives gifts, his mind is acted on by the mind of the giver, so that the man who receives gifts becomes degenerated. Receiving gifts destroys the independence of the mind, and makes us mere slaves. Therefore, receive nothing."

Comparative Analysis with Other Vedic Texts

Manusmriti 6.92

अहिंसा सत्यं अस्तेयं शौचमिन्द्रियनिग्रहः।

एतं सामासिकं धर्मं चातुर्वर्ण्येऽब्रवीन्मनुः॥

"Non-violence, truth, non-stealing, purity, and control of the senses—this is the summary of dharma, as declared by Manu for all the four varnas."

This verse from the Manusmriti emphasizes a similar set of ethical principles, including Ahimsa, Satya, and Asteya, aligning with the Yamas of Patanjali. It underscores the universality of these principles across different Vedic traditions.

Bhagavad Gita 16.1-3

श्रीभगवानुवाच |

अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थिति: |

दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् || 1||

अहिंसा सत्यमक्रोधस्त्याग: शान्तिरपैशुनम् |

दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् || 2||

तेज: क्षमा धृति: शौचमद्रोहोनातिमानिता |

भवन्ति सम्पदं दैवीमभिजातस्य भारत || 3||

"The Lord said: O scion of Bharat, these are the saintly virtues of those endowed with a Divine nature—fearlessness, purity of mind, steadfastness in spiritual knowledge, charity, control of the senses, sacrifice, study of the sacred books, austerity, and straightforwardness; non-violence, truthfulness, absence of anger, renunciation, peacefulness, restraint from fault-finding, compassion toward all living beings, absence of covetousness, gentleness, modesty, and lack of fickleness; vigor, forgiveness, fortitude, cleanliness, bearing enmity toward none, and absence of vanity."

In these verses, the Bhagavad Gita highlights Ahimsa, Satya, and Aparigraha (in the form of non-covetousness) as part of the divine qualities (Daivi Sampat) that lead one towards liberation. These qualities resonate with Patanjali's Yamas, reflecting a shared ethical framework in Vedic literature.

Yoga Vashishta 2.18.22

सत्यं ब्रह्मतपो ब्रह्म ब्रह्म परमदर्शिनाम्।

नास्ति ब्रह्म विदां ब्रह्म सत्यसंधे तपोधने॥

"Truth is Brahman, austerity is Brahman, Brahman is the supreme object of meditation. There is no Brahman for those devoid of truth and austerity."

The Yoga Vashishta underscores the supreme importance of Satya (truthfulness) in the spiritual path, equating it with the realization of Brahman, the Ultimate Reality. This focus on truth as an essential quality mirrors the significance Patanjali places on Satya as one of the foundational Yamas.

These references from the Manusmriti, Bhagavad Gita, and Yoga Vashishta illustrate the consistency and continuity of ethical principles like non-violence, truthfulness, and non-possessiveness across different Vedic texts, affirming their central role in the spiritual and moral life of an individual.