Yesterday, we explored YS 2.31, and today we continue by honoring a beautiful insight from scholar Edwin Bryant. He draws particular attention to the importance of this sutra, emphasizing the universality of the mahāvratam—the great vows. When we hear the terms mahāvratam (great vow) and sārvabhauma (universal or applicable to all people, places, and times), we begin to grasp just how expansive and vital this teaching is to anyone walking the yogic path. It reminds us that these vows are not negotiable—they’re not only for monks, ascetics, or spiritual aspirants in India. They are for everyone, everywhere.
This universality gives the yamas and niyamas their enduring power. They're not bound by religion or culture. They are human truths, vibrational laws that lead to inner peace and outer harmony.
(And before we go further—a quick invitation: Join Jeff and Andrea in San Pancho, Mexico for the 2026 Yoga Retreats. Dive into these teachings in real time, through breath, movement, and deep reflection. Find all the details at www.jefflichty.com/events.)
Now, moving into YS 2.32, Patanjali introduces the second limb of aṣṭāṅga yoga: the niyamas.
YS 2.32
शौचसंतोषतपःस्वाध्यायेश्वरप्रणिधानानि नियमाः
śauca-santoṣa-tapaḥ-svādhyāya-īśvara-praṇidhānāni niyamāḥ
Cleanliness, contentment, disciplined effort, self-study, and surrender to a higher power are the observances.
If you’ve been following the podcast closely, some of these words might sound familiar. The last three niyamas—tapaḥ (discipline or burning effort), svādhyāya (self-study), and īśvara-praṇidhāna (surrender to the divine)—were introduced back in YS 2.1 as part of kriyā yoga. These are the internal practices that help us reduce suffering and prepare the mind for samādhi.
So now we have all five niyamas:
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śauca – purity, cleanliness, or clarity
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santoṣa – contentment
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tapaḥ – disciplined effort
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svādhyāya – self-study or study of sacred texts
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īśvara-praṇidhāna – surrender to a higher power or letting go into the divine
Of these, śauca is considered the chief niyama, just as ahiṁsā is the cornerstone of the yamas. Purity—both inner and outer—is the ground from which the rest of the niyamas can flourish. And santoṣa, or contentment, is the subtle practice of being fully present with what is, not in resignation but in peace.
We’ll dive deeper into these in the coming days. But for now, reflect on this: What does purity look like in your own life? Where does contentment live in your heart? And can these quiet virtues become the source of strength and peace for your practice?
Until tomorrow—Om śāntiḥ śāntiḥ śāntiḥ.