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Yama is the first 补峁単补 among the 测辞驳腻峁単补蝉. The term 鈥�yama鈥� denotes the control of body, speech and mind. Yama means restraint. It contains the five requirements to lead a successful life in the society. In this stage a yogi gives up all hostilities, material interests and efforts, where he acts and wishes for the good of all.

驰辞驳补蝉奴迟谤补 defines yama as:

补丑颈峁僺腻satyasteyabrahmacary膩parigrah膩yam膩岣� |^[1]

It gives more importance to the moral activities, which belong to the practice of 补丑颈峁僺腻 (non-injury), satya (truthfulness), asteya (abstinence), brahmacarya (continence) and aparigraha (non-acceptance). According to 痴测腻蝉补 补丑颈峁僺腻 is the absence of oppression towards all living beings by all means and for all times^[2].

R膩mananda Saraswati points out that, mental and physical non-injury towards the living beings is treated as 补丑颈峁僺腻^[3]. Again Rajamartanda in his 产丑辞箩补惫峁泃迟颈 says that killing is acting for the purpose of removing life; and this is a cause of all evils, the absence of what is meant by a丑颈峁僺补. It is suggested by him as an eternal remedy for 丑颈峁僺补 or killing living beings ceases their enimity in the presence of a yogi to those who practise 补丑颈峁僺腻.

The second is satya which is described in the 叠丑腻峁�y补 as:

蝉补迟测补峁� yath膩rthe v膩峁卪anase yath膩 诲峁涐梗峁璦峁� yath膩numititam yath膩 艣谤耻迟补峁� tath膩 v膩峁卪ana艣ceti |^[4]

Which means that truthfulness consists in true speech and mind, in accordance with that which is seen interred and heard.

Again, 驰辞驳补尘补峁噄辫谤补产丑腻 defines satya as:

蝉补迟测补峁� parahit膩rtha峁� yath膩rthakathana峁� |^[5]

That conveys a fact that is for the good of others. 叠丑辞箩补惫峁泃迟颈 describes it as veracity of conformity in speech and mind to fact. The words of a person those who practises satya become true or they cannot be useless^[6]. Taking away another鈥檚 property is steya and the absence of it is regarded as asteya.^[7]

驰辞驳补尘补峁噄辫谤补产丑腻 explains asteya as the absence of stealing away others鈥� wealth either by using force or without their knowledge:

辫补谤补惫颈迟迟补丑补谤补峁嘺峁� 蝉迟别测补峁� tadabh膩vo'蝉迟别测补峁� paradravy膩sp峁沨etyartha岣� |^[8]

痴测腻蝉补 terms asteya as the acceptance of things from another against the laws of the scriptures. Abstinence from theft consists in the negation there of, as also in the absence of the desire for it. Those who develop asteya will meet their spontaneous needs or all wealth comes to him from all sides. The fourth is the brahmacarya or continence. It is the full control of the sex organ.

It is described in the 痴测腻蝉补bh膩sya as:

brahmacary膩 guptendriyasyopasthasya 蝉补峁儁补尘补岣� |^[9]

The 驰辞驳补尘补峁噄辫谤补产丑腻 states it as control of generative organ and it is possible through the avoidance of seeing, listening and touching of woman etc. Those who practises the brahmacarya acquire the vigour; and it also makes the persons physically and intellectually brilliant. The last is the 补辫补谤颈驳峁沘丑补 which means not desiring for others means of enjoyment. It is the non-acceptance of gifts from others and deprecates the hoarding up of wealth because it leads the yogi to failure by the view of 产丑腻峁�y补. The person who is steadfast in 补辫补谤颈驳谤补丑腻 acquires the knowledge of his birth which means the right perception of the how and the why of birth.

These five constitute the yama or restraint. All these habits are inevitable to lead a healthy moral life.

Footnotes and references:

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[1]:

驰辞驳补蝉奴迟谤补 II.30

[2]:

驰辞驳补蝉奴迟谤补-vy膩sa产丑腻峁�y补 II.30

[3]:

驰辞驳补尘补峁噄辫谤补产丑补 II. 30

[4]:

驰辞驳补蝉奴迟谤补-vy膩sa产丑腻峁�y补, Bangali Baba, P.56.

[5]:

驰辞驳补尘补峁噄辫谤补产丑补 II.30.

[6]:

驰辞驳补蝉奴迟谤补 II. 36.

[7]:

驰辞驳补蝉奴迟谤补-产丑辞箩补惫峁泃迟颈 II.30

[8]:

驰辞驳补尘补峁噄辫谤补产丑补 II.30

[9]:

驰辞驳补蝉奴迟谤补-vy膩sa产丑腻峁�y补 II. 30.