realization of Self as pure consciousness, is stoppage of the activities of
the mind, and consequent development of vivekaja-jñ ̄ana, ‘wisdom born
of discriminative knowledge.’
The stream of mind flows both ways; it flows toward good and it flows
toward evil. That which flows on to perfect independence (kaivalya)
down the plane of discriminative knowledge, is named the stream of
happiness. That which leads to re-birth and flows down the plane of un-
discriminative ignorance, is the stream of sin.
YBh 1.12The Good in Yoga is that which supports the physical and mental purity
necessary for attainment of liberative knowledge. Specifically, Yoga’s eth-
ical ideal is vair ̄agya, desirelessness.^32 The mind’s tendency toward activ-
ity, and the emotions that result, are to be checked by cultivation of
vairagya ̄ and its companion practice, abhy ̄asa:persistent effort to bring
the mind from fragmented activity to a state of “calm one-pointedness
and purity” [TV 1.13]. Yoga’s ethics emphasize sattvic or pure actions
and motives, especially for the sake of calming the mind. Sattva, or pur-
ity, characterizes health-preserving and health-promoting practices.
Ethics is the foundation of the eight limbs of Yoga, and value theory is
integral to religious therapeutics. A person’s practice in matters such as
diet, sleep, hygiene, exercise, and mental attitude constitute a fabric of
daily life, grounded in one’s fundamental values (though behavior is consis-
tent with values to varying degrees). Particular physical and mental disci-
plines incorporate the cultivation of good habits, not just for everyday suc-
cess, but to serve an aim of progressive self-transformation. The first limb
of P ̄atañjala Yoga is yama, embracing five self-restraints, which together
constitute the “Great Vow” common to many of the Indian traditions.
First Limb: Moral Self-restraints—Yama
Ahims ̇ ̄a, non-injury, the first of the five moral self-restraints, is “not caus-
ing injury to any living creature, in any way, at any time” [YBh 2.30].
Ahims ̇ a ̄ is a fundamental ethical principle in Jainism, Hinduism, and
Buddhism, and in Yoga it is the foundation of all the other ethical re-
straints and observances [YBh 2.30]. The restraints pertain to both atti-
tude and action, and non-injury must be practiced toward all sentient be-
ings including oneself. Injury can result in damage to body, mind,
projects, and/or property. Injury compromises health, and this is one rea-
son health is of concern in ethics. However, health in Yoga’s ethics has
significance beyond this. Even though Yoga’s aim is spiritual well-being,
106 religious therapeutics