Yoga Sūtra Chapter Two verse 30

अहिंसासत्यास्तेय ब्रह्मचर्यापरिग्रहाः यमाः ॥३०॥

ahiṃsā-satya-asteya-brahmacarya-aparigrahāḥ yamāḥ ||30||

Non-harming, truthfulness, non-stealing, conservation
and non-grasping are the restraints.

ahiṃsā - non-harming; harmlessness; not injuring anything; less harmingsatya - truthful; honesty; sincere; genuine; actualasteya - not practicing stealing; non-stealing; less stealingbrahmacarya - study of the Veda; the state of an unmarried religious student, a life stage; conservation; state of continence and chastityaparigraha - non-grasping; less grasping; not grasping all around; non-possessiveness; non-covetousnessyama - the act of checking or curbing, suppression, restraint; self-control forbearance, any great moral rule or duty; any rule or observance

Commentaries and Reflections

Commentary by T Krishnamacharya:

Commentary by TKV Desikachar:

“Yama – How we relate, how we face the society we are part of.
How we link ourselves to others in speech, action, confidence.”

 

Commentary by S Ramaswami:

“Ahiṃsā- not, avoid violence

Satya- non changing, a Sattvic state, speaking the truth. The mind and the word should be the same.

Asteya- non-stealing, anything tother than that obtained by honest toil. Also covers non-coveting. Thus even in thought it applies.

Brahmacarya- studies to go. Study of those statements of Brahmin as in the Veda. The name of the the first stage 12/24 years. During that state celibacy is practiced so no distraction. For the family man, one man, one wife.

Aparigrahah- completely non-grasping, refers to non-possession of wealth or non-involvement with sensual activity.

There are five restraints. All are with respect to external situations and beings in the sense of violence, speech, theft, sexual relations, grasping.

With regards to AHIṂSĀ AND SATYA. Don’t speak the truth if its going to harm somebody. Don’t speak at all even if it is true, if its going to harm. Even if its non-harmful, don’t speak untruth just to satisfy somebody.
This is Dharma in action.

VYĀSA refers to:
-BRAHMACHARYA as supressing of both the sexual organ and of the activities of other sense organs leading to it.
APARIGRAGAH as to desist from taking or coveting things, seeing that to get them and keep them involve trouble, that they decay, that their association causes mischief and that they beget malice.”

Commentary by Paul Harvey:

“When approaching  the Bāhya Aṅga
aspects inherent in Aṣṭāṅga Yoga,
we could start by looking at the social
and private indicators  of Yama and
Niyama from a personal starting point,
rather than a universal aspiration point.
This is a concept that can appear to be
contrary to more usual expectations
within the Yoga world whereby we are
often given a set of universal standardised
principles which we are urged to constantly
aspire to and strive towards realising.
A concept, by its very nature, prone to
triggering additional factors such as
personalised self-esteem conflicts, both
overly positive, as well as overly negative,
let alone being, self or other ‘Yoga Judged’,
as the bar that we are often presented
with is seemingly set extremely high.
This can be further blurred by the
issues of judgement from others formed
from inherent expectations based on a
personalised perception of how near to,
and especially how far from, we are to some
internalised judgement of a universal ‘goal’.
Rather than one based on an understanding
of the ‘others’ situation in terms of how far
we have moved from our starting point
relative to our inherent Karma, given our
early life patterns and social upbringing.
This shift of reference point of view was
commented on by Desikachar in 1976:
“Progress must be seen as the
distance from the starting point,
rather than the more usual reference of
the distance from the finishing point.”