Ethics for Yoga Teachers: The Yamas and Niyamas in Ashtanga Yoga
Ethics for Yoga Teachers: The Yamas and Niyamas in Ashtanga Yoga
Ethics are the foundation of a yoga teacher’s practice and teaching. In Ashtanga Yoga, ethical principles are outlined in the Yamas and Niyamas, which form part of the external limbs (Bahiranga) of the Eightfold Path (Ashtanga) described by Patanjali in the Yoga Sutras. These principles guide teachers in maintaining integrity, compassion, and self-discipline, ensuring that their practice and teaching uplift both themselves and their students.
The Eight Limbs of Yoga provide a comprehensive framework for ethical living and spiritual growth. The first five limbs—Yama, Niyama, Asana, Pranayama, and Pratyahara—are external disciplines (Bahiranga), while the last three—Dharana, Dhyana, and Samadhi—are internal practices (Antaranga) leading to self-realization. By understanding and embodying these principles, yoga teachers commit to a path of wisdom, teaching, and inner peace.
The External and Internal Limbs of Yoga
Beyond the Yamas and Niyamas, yoga teachers can understand and embody all eight limbs of yoga:
External Limbs (Bahiranga)
1.Asana (Postures) – The physical practice of yoga builds strength, flexibility, and discipline.
2.Pranayama (Breath Control) – Mastery of breath cultivates inner balance and vitality.
3.Pratyahara (Withdrawal of Senses) – Learning to turn inward helps yoga teachers remain centered despite external distractions.
Internal Limbs (Antaranga)
4.Dharana (Concentration) – Developing focus is essential for guiding students with clarity.
5.Dhyana (Meditation) – A meditative teacher cultivates peace and transmits this energy to students.
6.Samadhi (Absorption) – The ultimate goal of yoga, where one experiences oneness with the universe.
The Yamas: Universal Ethical Restraints
The Yamas are moral disciplines that apply universally to all beings, regardless of time, place, or circumstance. Patanjali states in Yoga Sutra 2.31:
जातिदेशकालसमयानवच्छिन्नाः सार्वभौमा महाव्रतम्
Jāti deśa kāla samaya anavacchinnāḥ sārvabhaumā mahāvratam
•Jāti (जाति) – birth
•Deśa (देश) – place
•Kāla (काल) – time
•Samaya (समय) – circumstance
•Anavacchinnāḥ (अनवच्छिन्नाः) – not limited by
•Sārvabhaumā (सार्वभौम) – universal
•Mahāvratam (महाव्रतम्) – great vow
This means that the Yamas are the mahāvratam, the great vow, and are valid in all situations, regardless of one’s background, location, or conditions. As a yoga teacher, upholding these vows is essential in fostering an ethical and compassionate approach to teaching and interacting with students.
1. Ahimsa (अहिंसा) – Non-Violence
Ahimsa means refraining from harm in thoughts, words, and actions. A yoga teacher practicing Ahimsa creates a nurturing and safe environment for students, offering guidance without judgment. This includes practicing compassion, avoiding criticism, and ensuring that students are not pushed beyond their physical or emotional limits. Ahimsa extends to dietary choices or vegetarianism, environmental responsibility, and how teachers embody compassion.
2. Satya (सत्य) – Truthfulness
Satya is the commitment to truth in speech and action. Yoga teachers uphold Satya by being honest in their teachings, acknowledging their knowledge and limitations, and providing accurate guidance. Truthfulness should always be aligned with Ahimsa—ensuring honesty does not cause harm. Satya also involves authenticity, where teachers share from personal experience rather than repeating concepts they do not understand deeply.
3. Asteya (अस्तेय) – Non-Stealing
Asteya extends beyond physical theft to include not taking credit for others’ work and respecting students’ time. Teachers should cultivate a mindset of generosity and gratitude, offering knowledge without greed. Additionally, Asteya means avoiding plagiarism in yoga education and honoring the ancient lineage of yoga by giving credit to its original sources.
4. Brahmacharya (ब्रह्मचर्य) – Moderation or Conduct which leads to God
Brahmacharya means moderation and self-restraint. Yoga teachers practice Brahmacharya by maintaining ethical boundaries with students, using their energy wisely, and avoiding excess in any aspect of life. It encourages balance, allowing teachers to channel their energy into their practice and teachings rather than distractions or indulgences.
5. Aparigraha (अपरिग्रह) – Non-Possessiveness
Aparigraha is the practice of non-attachment to material possessions, status, or outcomes. Teachers embody this principle by teaching selflessly, without expecting fame or financial gain, and by encouraging students to practice yoga for personal growth rather than external rewards. It also means letting go of rigid expectations in one’s practice and life, fostering a sense of inner peace.
The Niyamas: Personal Ethical Observances
The Niyamas provide inner discipline, guiding yoga teachers in self-care and spiritual growth.
1. Śaucha (शौच) – Purity
Śaucha refers to cleanliness of body, mind, and surroundings. Teachers maintain purity by fostering a clean environment, practicing healthy habits, and keeping their minds free from negativity. A pure mind allows for clear and uplifting teaching. This also includes limiting exposure to harmful media, and maintaining a sattvic (pure) diet.
2. Santoṣa (संतोष) – Contentment
Santoṣa is finding peace in the present moment. A yoga teacher who embodies contentment inspires students to accept themselves and their practice without constant striving or comparison. It teaches that fulfillment comes from within, rather than external achievements.
3. Tapas (तपस्) – Self-Discipline
Tapas is the inner fire that fuels spiritual practice and dedication. Yoga teachers who cultivate tapas maintain a consistent practice, face challenges with determination, and inspire students to persevere in their own journeys.
4. Svādhyāya (स्वाध्याय) – Self-Study
Svādhyāya involves the study of oneself and sacred texts. Teachers embody Svādhyāya by continuously learning, reflecting on their practice, and studying yoga philosophy to deepen their understanding and teaching.
5. Īśvara Praṇidhāna (ईश्वरप्रणिधान) – Surrender to the Divine
Īśvara Praṇidhāna is devotion and surrender to a higher power. Yoga teachers practice this by surrendering to Isvara , trusting in the process, and teaching with humility and service to humanity.
Practicing Ethical Awareness: Pratipakṣa Bhāvanam
Patanjali advises that when negative thoughts arise, one should cultivate their opposite. This practice, known as pratipakṣa bhāvanam, is described in Yoga Sutra 2.33:
वितर्कबाधने प्रतिपक्षभावनम्
Vitarka bādhane pratipakṣa bhāvanam
•Vitarka (वितर्क) – negative thoughts
•Bādhane (बाधने) – causing harm
•Pratipakṣa (प्रतिपक्ष) – opposite
•Bhāvanam (भावनम्) – contemplation
When faced with thoughts of violence, dishonesty, or greed, yoga teachers should cultivate love, truth, and generosity instead.
In Yoga Sutra 2.34, Patanjali expands on this concept:
वितर्काहिंसादयः कृतकारितानुमोदिता लोभक्रोधमोहपूर्वका मृदुमध्याधिमात्र दुःखाज्ञानानन्तफला इति प्रतिपक्षभावनम्
Vitarkā hiṁsādayaḥ kṛta kārita anumoditā lobha krodha moha pūrvakā mṛdu madhya adhimātra duḥkha ajñāna ananta phalā iti pratipakṣa bhāvanam
•Vitarkā (वितर्का) – negative thoughts
•Hiṁsādayaḥ (हिंसादयः) – violence and similar tendencies
•Kṛta (कृत) – performed
•Kārita (कारित) – caused
•Anumoditā (अनुमोदिता) – approved
•Lobha (लोभ) – greed
•Krodha (क्रोध) – anger
•Moha (मोह) – delusion
•Pūrvakā (पूर्वका) – preceded by
•Mṛdu (मृदु) – mild
•Madhya (मध्य) – moderate
•Adhimātra (अधिमात्र) – extreme
•Duḥkha (दुःख) – suffering
•Ajñāna (अज्ञान) – ignorance
•Ananta (अनन्त) – endless
•Phalā (फला) – consequences
•Iti (इति) – thus
•Pratipakṣa Bhāvanam (प्रतिपक्षभावनम्) – cultivating the opposite
This sutra explains that violence and negative tendencies can be expressed, encouraged, or even silently approved of, and are driven by greed, anger, and ignorance. These lead to suffering and ignorance. Therefore, a yoga teacher should constantly practice self-awareness and replace negative tendencies with ethical virtues.
Practicing Ethical Awareness: Pratipakṣa Bhāvanam
Patanjali advises that when negative thoughts arise, one should cultivate their opposite (pratipakṣa bhāvanam), as stated in Yoga Sutra 2.33 and 2.34.
This means yoga teachers should actively replace negative thoughts, such as judgment, frustration, or self-centered ambitions, with kindness, patience, and humility.
Conclusion: Taking the Great Vow
Upholding the Yamas is not just a choice—it is a great vow (mahāvratam). As yoga teachers, taking this vow means committing to a lifelong journey of integrity, compassion, and self-awareness. By embodying these ethical principles, teachers create a sacred space where students can grow, evolve, and experience the true essence of yoga. In doing so, they honor the ancient tradition and contribute to a more peaceful, conscious world.