American Schools and Universities Should Display Not the Ten Commandments But the Universal Principles of Yoga Sutra

The recent passage of the law by Louisiana requiring all state-funded schools and universities to display the Biblical Ten Commandments in classrooms has sparked extensive controversy. The Ten Commandments, central to Judeo-Christian ethics, are seen by supporters as timeless moral principles essential for a just society. They argue these commandments promote values like honesty, respect, and responsibility, fostering social cohesion and personal integrity. 

However, critics contend that this law can be problematic in diverse societies. They argue that the commandments are rooted in a specific historical and cultural context and imposing them may infringe on individual freedoms and the principle of the separation of church and state. They suggest that if you need students to be reminded of moral principles at educational institutions, other sources of such guidelines are available. 

I would suggest that a more universal set of guidelines for a just and moral society can be found in the first two elements (angas) of the eight elements (Ashtanga) described in Sage Patanjali’s Yoga Sutra. The Yoga Sutra is the compilation of ancient wisdom, stated in 196 aphorisms composed before the 5^th century CE. Although, the aphorisms are intended as guidelines for individuals seeking complete spiritual freedom (moksha), choosing to follow the guidelines will benefit the people regardless of their beliefs. The keyword is ‘choosing.’ An individual can opt to follow the guidelines to better themselves and the society as a whole. 

The first set of five guidelines is called Yamas (Restraints). These guide our interaction with the external world.

1. Ahimsa (Non-injury): Non-injury in thoughts and actions. Ahimsa should be practiced by living our life maintaining a conscious intention of causing the least possible injury to other living beings. A self-directed injury should also be curtailed by forgiving our own perceived transgressions from personal expectations.
2. Satya (Truth):  Truthfulness in conduct and speech. Fundamental to the practice of Satya is the ability and willingness to distinguish between truth and point of view. 
3. Asteya (Non-stealing): Taking only what is freely given. This guideline superficially seems to pertain to material things but can include stealing somebody’s happiness or wasting the limited shared universal resources like fresh water, food, etc.
4. Brahmacharya (Abstinence): Personal energy conservation by avoiding overstimulation of senses. Sensual tempering can range from complete asceticism to gradual moderation.  
5. Aparigraha (Non-hoarding):  Freedom from wanting more. Accumulating more than needed can be avoided by realizing what you already have, and a feeling of gratefulness towards it. 

The second set of five guidelines is called Niyamas (Observances). These guide an individual’s self-care:

Saucha (Cleanliness): Cleaning is an act of separating two entities, one of which is undesired at that moment. The separation is done by daily or very regularly consciously selecting the desired entity. The undesired entity can be physical like spilled food or grim on the body; emotional like distressing memories associated with a person or place, and mental like immoral desires arising towards an object or person. 

Santosh (Satisfaction): Santosh is accepting life as it is. It does not mean abandoning efforts to better oneself. To practice Santosh is to be content at every moment, but continuously strive to better the overall situation.

Tapas (fiery discipline):  Tapas means the willingness to put effort by developing discipline, enthusiasm, and an intense desire to improve. Derived from the root word ‘tapa’, means to become hot. This results in the friction between your entrenched habits and the new self you want to be. 

Swadhyaya (self-study): One meaning of the niyama is the study of written works by enlightened people. But another meaning is the study of self. Being an honest, but compassionate observer of self. Having empathy and working on oneself leads to empathy towards the world.

Ishwara pranidhana (Detachment from the result): The actual translation is completely offering yourself to the power that makes everything possible. For people with the belief or conclusion that there is such a higher power, the concept is easier. For people who do not believe in such an entity, it can be understood as letting go of the results of your actions after you have put in the best effort using the other nine guidelines. 

Whether the Yamas and Niyamas are better guidelines than the Ten Commandments depends on your personal beliefs, spiritual goals, and cultural context. Both sets of guidelines have their own merits and are suited to different paths of ethical and spiritual development. Some people might find that integrating aspects of both can provide a well-rounded approach to ethical living.

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Mandar A. Pattekar MD is a retired physician, community organizer, and a volunteer Hindu spiritual care provider.