The Yamas and Niyamas in brief:

Yamas (Restraints)

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1. Ahimsa (Non-violence) – Kindness and compassion in thought, word, and deed; practicing without harm to oneself or others.

2. Satya (Truthfulness) – Living in honesty and integrity, aligning thought, word, and action—tempered with compassion.

3. Asteya (Non-stealing) – Respecting others’ property, time, and energy; cultivating contentment instead of envy or greed.

4. Brahmacarya (Moderation / Right use of energy) – Channeling life energy wisely with balance and self-restraint, avoiding excess or dissipation.

5. Aparigraha (Non-possessiveness) – Freedom from greed, hoarding, and attachment; living simply and lightly.

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Niyamas (Observances)

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1. Śauca (Purity) – Cleanliness of body, mind, and environment, bringing clarity and cheerfulness.

2. Santoṣa (Contentment) – Inner acceptance and satisfaction; freedom from restlessness and comparison.

3. Tapas (Discipline / Austerity) – Steady effort and self-discipline that purify and strengthen body and mind.

4. Svādhyāya (Self-study / Study of sacred texts) – Reflection, self-inquiry, and study of scriptures that connect us to the deeper Self.

5. Īśvarapraṇidhāna (Surrender to God) – Devotion, humility, and offering all actions to the Divine, leading to peace and union.

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✨ In short, Iyengar presents the yamas as restraints that harmonize our relationships with others and ourselves, and the niyamas as positive disciplines that purify and uplift the practitioner toward spiritual freedom.

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Please see below for a more detailed description of the Yamas and Niyamas according to BKS Iyengar

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• Ahimsa (Non-Violence)

B. K. S. Iyengar described Ahimsa (non-violence) as the very first of the yamas (ethical precepts) in The Yoga Sutras of Patañjali and elaborated on it in his writings, especially in Light on Yoga and The Tree of Yoga.

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According to Iyengar:

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• Ahimsa is not merely the absence of violence but a positive force of love, compassion, and understanding.

• It is not limited to physical non-harming, but also extends to words and thoughts. Even subtle aggression in speech, irritation, or harshness in attitude violates ahimsa.

• He emphasized that the practice of yoga itself must be based in ahimsa: one should not force or injure the body, but move with intelligence and respect for one’s limitations.

• Ahimsa requires discipline of mind—freeing oneself from anger, intolerance, jealousy, and pride. When these vanish, love flows naturally.

• Iyengar also noted that true ahimsa arises when the separateness between oneself and others dissolves: “When a man sees all beings as his own self, then he can hurt nobody.”​

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'Ahimsa is kindness, friendliness, and thoughtful consideration of other people and things. It is also consideration in the way we treat ourselves. Ahimsa is not causing pain in thought, word, or deed to any living creature, including oneself.'  - BKS Iyengar, Light on Yoga 

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• Satya (Truth)

• ​Truth in thought, word, and deed: For Iyengar, satya is not only about speaking truth but also thinking truth and living truth. There should be no contradiction between what one thinks, says, and does.

• Harmony with ahimsa: Satya must always be practiced in conjunction with ahimsa. A truth that causes unnecessary harm should not be spoken. As he explains, truthfulness has to be tempered with compassion.

• Authenticity in practice: Satya also means honesty toward oneself in yoga practice—recognizing one’s real limitations and not pretending to have achieved more than one has. This sincerity protects the body from harm and the mind from delusion.

• Clarity and transparency: When Satya is established, one’s thoughts and words gain power. Iyengar (commenting on Yoga Sutra II.36) explains that when a person is firmly established in truth, their words come true and reality conforms to them.

• Purity of intention: True satya is not bluntness or self-righteousness, but expressing reality without distortion, without malice, and without personal agenda.

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'Satya is truthfulness in thought, word, and deed. It is more than telling the truth: it is living in such a way that one’s whole being expresses reality. But truth should never cause pain to others; it must always be uttered with consideration and compassion.' -- BKS Iyengar, Light on Yoga

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✨ In short: Iyengar presents Satya as alignment with truth in its fullest sense—authenticity, integrity, and clarity—always practiced with ahimsa so that truth heals and uplifts rather than harms.

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• Asteya (Non - Stealing)

• Beyond physical theft: Iyengar stresses that asteya is not only refraining from taking what belongs to others, but also avoiding greed, exploitation, or misuse of another’s time, energy, or knowledge.

• Subtle forms of stealing: Wanting what others have, taking more than one’s share, or desiring unearned rewards are also forms of theft. Even jealousy or envy can be seen as mental stealing.

• In yoga practice: Asteya means not “stealing” progress by pushing beyond one’s true capacity, or imitating another’s abilities instead of honestly working at one’s own level. Patience and perseverance replace impatience and comparison.

• Cultivating contentment: Asteya naturally arises when one practices santoṣa (contentment). When satisfied within, there is no urge to grasp what is not one’s own.

• Spiritual fruit of asteya: In his commentary on Yoga Sutra II.37, Iyengar notes that when asteya is firmly established, all treasures present themselves to the yogi. This is because the yogi becomes free of grasping and is aligned with abundance rather than scarcity.

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'Asteya means non-stealing not only of others’ possessions but also of what rightly belongs to them, including their ideas, dignity, or time. It implies honesty in all dealings and contentment with what one has. When one is rooted in asteya, all riches flow to that person.' - BKS Iyengar, Light on Yoga

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• ✨ In short: Iyengar presents Asteya as honesty, non-covetousness, and respect for others’ property, time, and effort. It is a discipline of integrity and self-restraint that allows abundance to flow naturally to the practitioner.​​

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• Brahmacarya (moderation / right use of energy)

• Not only celibacy: Iyengar clarifies that brahmacarya does not mean forced abstinence, but rather self-restraint and moderation in all aspects of life—especially in the use of sexual, physical, and mental energy.

• Right use of energy: It is the channeling of one’s vitality (ojas, life force) toward higher pursuits rather than squandering it in excess, distraction, or indulgence.

• Balance and harmony: Brahmacarya helps maintain balance between worldly responsibilities and spiritual practice, ensuring energy is conserved for health, clarity, and inner growth.

• In yoga practice: It means practicing with discipline and intelligence, not exhausting or depleting oneself, but allowing energy to circulate in a steady, sustainable way.

• Spiritual fruit: Commenting on Yoga Sutra II.38, Iyengar writes that when brahmacarya is firmly established, the yogi attains great vitality and vigor, and gains the strength to penetrate deeper into the practice.

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' Brahmacarya is the right use of energy. It is not suppression but the wise direction of one’s strength, so that the practitioner becomes full of vitality and radiance.​' - BKS Iyengar, Light on Yoga

✨ In short: Iyengar presents Brahmacarya as self-restraint, moderation, and the wise channeling of life energy so it nourishes body, mind, and spirit instead of being dissipated.​​​

• Aparigraha (non-possessiveness / freedom from greed)

• Freedom from grasping: Aparigraha means not hoarding possessions, wealth, or even relationships out of fear or insecurity.

• Simplicity: It is living with what is necessary and appropriate, avoiding excess and accumulation that weigh down body and mind.

• Letting go of attachment: True aparigraha is mental—it means freedom from greed, envy, and clinging, which disturb inner peace.

• In yoga practice: Aparigraha teaches us not to “collect” postures, experiences, or achievements, but to practice sincerely without comparison or ambition.

• Spiritual fruit: Iyengar, commenting on Yoga Sutra II.39, explains that when aparigraha is established, the yogi gains knowledge of the past, present, and future lives—because the mind is no longer clouded by possession and attachment.

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'Aparigraha means not receiving gifts, not possessing unnecessary things, and not accepting that which does not serve the higher path. By freeing oneself from greed and accumulation, clarity and peace are attained.' BKS Iyengar, Light on Yoga

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✨ In short: Iyengar presents Aparigraha as simplicity, freedom from greed and attachment, and living lightly—so the mind is clear, content, and open to deeper knowledge.

• Śauca (purity, cleanliness)

Śauca (purity, cleanliness) is one of the niyamas (personal observances) in Patañjali’s Yoga Sutras, and B. K. S. Iyengar explains it in detail in Light on Yoga, Light on the Yoga Sutras of Patañjali, and The Tree of Yoga.

According to Iyengar:

• Outer cleanliness: Śauca begins with physical cleanliness of the body and environment. Iyengar often emphasized bathing, hygiene, and the practice of āsanas to keep the body pure and healthy.

• Inner cleanliness: It extends to purity of mind, emotions, and motives. Negative emotions such as anger, greed, and delusion are forms of impurity that must be cleansed.

• Śauca in practice: Asanas and prāṇāyāma purify the body and nervous system, while meditation cleanses the mind. Food also plays a role—what we eat influences mental clarity.

• Śauca and clarity of perception: Iyengar taught that purity sharpens discernment (viveka) and brings lightness, joy, and focus. A pure body and mind are less disturbed by distraction, leading toward steadiness in practice.

• Śauca and detachment: In his commentary on Yoga Sutra II.40–41, Iyengar writes that Śauca brings disgust for one’s own bodily impurities, non-attachment to the body, clarity of intellect, and fitness for the vision of the Self.

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'Śauca implies cleanliness both internal and external. External cleanliness means keeping the body clean. Internal cleanliness is achieved through āsanas, prāṇāyāma, and meditation, which purify the organs, nerves, and mind. When cleanliness is achieved, the mind becomes serene, concentrated, and cheerful, and it is ready to experience the soul.' - BKS Iyengar, Light on Yoga

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✨ In short, Iyengar presents Śauca as a discipline of purification at every level—body, mind, and spirit—that prepares the aspirant for clarity, contentment, and realization of the Self.

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• Aparigraha (non-possessiveness / freedom from greed)

• Freedom from grasping: Aparigraha means not hoarding possessions, wealth, or even relationships out of fear or insecurity.

• Simplicity: It is living with what is necessary and appropriate, avoiding excess and accumulation that weigh down body and mind.

• Letting go of attachment: True aparigraha is mental—it means freedom from greed, envy, and clinging, which disturb inner peace.

• In yoga practice: Aparigraha teaches us not to “collect” postures, experiences, or achievements, but to practice sincerely without comparison or ambition.

• Spiritual fruit: Iyengar, commenting on Yoga Sutra II.39, explains that when aparigraha is established, the yogi gains knowledge of the past, present, and future lives—because the mind is no longer clouded by possession and attachment.

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'Aparigraha means not receiving gifts, not possessing unnecessary things, and not accepting that which does not serve the higher path. By freeing oneself from greed and accumulation, clarity and peace are attained.' - BKS Iyengar, Light on Yoga

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✨ In short: Iyengar presents Aparigraha as simplicity, freedom from greed and attachment, and living lightly—so the mind is clear, content, and open to deeper knowledge.

• Santosa (Contentment)

• ​Inner satisfaction: Santoṣa is the practice of being content with what one has, where one is, and who one is, without craving more or wishing life were otherwise.

• Freedom from comparison: It means not measuring oneself against others, but finding peace in one’s own path.

• In yoga practice: Santoṣa is vital—accepting limitations with humility, practicing steadily without restlessness, and finding joy in the effort itself rather than in achievement.

• Balance and joy: Iyengar explains that contentment brings serenity, cheerfulness, and mental composure—qualities essential for deep practice.

• Spiritual fruit: In his commentary on Yoga Sutra II.42, Iyengar writes that from santoṣa comes “unsurpassed joy” (ānanda), as the mind no longer depends on external circumstances for happiness.

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'Santoṣa is contentment and serenity. A contented man is never disturbed. He has found the secret of joy within himself.' - BKS Iyengar, Light on Yoga

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✨ In short: Iyengar presents Santoṣa as acceptance and inner contentment that bring serenity, joy, and freedom from restlessness or comparison.

• Tapas (Discipline / Austerity)

• Fiery discipline: The word tapas comes from the Sanskrit root tap, meaning “to burn.” It refers to the inner fire of discipline that burns away impurities of body and mind.

• Physical purification: Through āsana and prāṇāyāma, tapas keeps the body healthy, strong, and free of toxins.

• Mental strength: Tapas develops willpower, endurance, and the capacity to face difficulties without being shaken.

• Not harshness: Iyengar stresses that tapas is not self-torture. It is steady, dedicated effort—not forcing, but cultivating determination and consistency.

• In daily life: Tapas is seen in regular practice, healthy habits, and the courage to persist even when practice feels challenging.

• Spiritual fruit: Commenting on Yoga Sutra II.43, Iyengar notes that tapas brings mastery over the body and senses, preparing the aspirant for self-realization.

'Tapas is the burning effort under all circumstances to achieve a definite goal in life. It is not mere austerity, but the purification of body, mind, and senses through disciplined practice.' - BKS Iyengar Light on Yoga

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✨ In short: Iyengar presents Tapas as the steady fire of discipline that purifies, strengthens, and prepares the body and mind for higher awareness.​​​​​​​​​

• Svādhyāya (Self-Study / Study of the Sacred Texts)

• ​Twofold meaning: Svādhyāya means both self-reflection and study of spiritual texts or mantras.

• Self-reflection: It is the ongoing observation of one’s thoughts, actions, and motivations, to remove ignorance and cultivate clarity.

• Study of scriptures: By studying sacred texts (such as the Bhagavad Gītā, Yoga Sutras, and other wisdom writings), the practitioner aligns their understanding with timeless truths.

• In yoga practice: Svādhyāya is studying the “book of the body” and the “book of the breath” through āsana and prāṇāyāma—learning directly from the self.

• Attitude of humility: Iyengar stresses that svādhyāya is not intellectual accumulation, but sincere inquiry that refines character and deepens connection with the divine.

• Spiritual fruit: Commenting on Yoga Sutra II.44, Iyengar notes that svādhyāya leads to communion with the chosen deity or higher Self.

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'Svādhyāya is the study of the self, of the scriptures, and of the recitation of mantras. It leads the practitioner toward union with the divine principle within.' - BKS Iyengar Light on Yoga

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✨ In short: Iyengar presents Svādhyāya as study, reflection, and self-inquiry—through scriptures, practice, and introspection—that leads to communion with the deeper Self and the divine.​​​​​

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• Īśvarapraṇidhāna (Surrender to God / the Supreme)

• ​Surrender of the ego: Īśvarapraṇidhāna means offering the fruits of one’s actions to the Divine, without selfish expectation or attachment.

• Devotion in practice: It is approaching yoga and life with humility, recognizing that there is a higher principle beyond the individual self.

• Freedom from pride: By surrendering to God (Īśvara), the practitioner is freed from ego, arrogance, and the burden of “I” and “mine.”

• In yoga practice: Iyengar saw this as practicing with dedication, reverence, and gratitude—allowing each pose, breath, and effort to become an offering.

• Trust and acceptance: Īśvarapraṇidhāna brings inner peace, because one accepts outcomes as part of divine order, rather than clinging to personal gain or loss.

• Spiritual fruit: Commenting on Yoga Sutra II.45, Iyengar writes that surrender to God leads to samādhi(absorption in the Supreme).

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​'Īśvarapraṇidhāna is the dedication of all one’s actions and will to the Lord. It is not a passive act, but the highest form of devotion, which brings freedom and union with the divine.' - BKS Iyengar Light on Yoga

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✨ In short: Iyengar presents Īśvarapraṇidhāna as devotion, humility, and surrender of the ego to the Divine, which brings peace, freedom, and ultimately union with the Supreme.​​​​​

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