Ashtanga yoga (, "eight limbs of yoga") is Pātañjali's classification of classical yoga, as set out in his Yoga Sūtras. He defined the eight limbs as yama (abstinences), niyama (observances), āsana (postures), prāṇāyāma (breath control), pratyāhāra (withdrawal of the senses), dhāraṇā (concentration), dhyāna (meditation), and samādhi (absorption).
The eight limbs form a sequence from the outer to the inner. The posture, asana, must be steady and comfortable for a long time, in order for the yogi to practice the limbs from prāṇāyāma until samādhi. The main aim is kaivalya, discernment of Puruṣa, the witness-conscious, as separate from Prakṛti, the cognitive apparatus, and disentanglement of Puruṣa from its muddled defilements.
Definition of yoga
Pātañjali begins his treatise on yoga (1st–3rd century CE) by stating the purpose of his book in the first sutra, followed by defining the word yoga in his second sutra of Book 1: Sanskrit Original with Translation 1: The Yoga Philosophy TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives; Translation 2: The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa GN Jha (Translator), with notes; Harvard University Archives; Translation 3: The Yogasutras of Patanjali Charles Johnston (Translator)
This terse definition hinges on the meaning of three Sanskrit terms. I. K. Taimni translates it as "Yoga is the inhibition () of the modifications () of the mind ()". Swami Vivekananda translates the sutra as "Yoga is restraining (nirodhah) the mind-stuff (citta) from taking various forms (vrittis)."Vivekananda, p. 115. When the mind is stilled, the seer or real Self is revealed:
Eight limbs
Pātañjali set out his definition of yoga in the Yoga Sūtras as having eight limbs (अष्टाङ्ग , "eight limbs") as follows:
The eightfold path of Pātañjali's yoga consists of a set of prescriptions for a morally disciplined and purposeful life, of which the āsana (yoga postures) form only one limb.
1. Yamas
Yamas are ethical rules in Hinduism and can be thought of as moral imperatives (the "don'ts"). The five yamas listed by Pātañjali in Yoga Sūtra 2.30 are:
Ahimsā (अहिंसा): Nonviolence, non-harming other living beingsJames Lochtefeld, "Yama (2)", The Illustrated Encyclopedia of Hinduism, Vol. 2: N–Z, Rosen Publishing. , page 777 Satya (सत्य): truthfulness, non-falsehood Asteya (अस्तेय): non-stealing(चोरी नही करना है) Brahmacharya (ब्रह्मचर्य): chastity, marital fidelity or sexual restraint[a] Louise Taylor (2001), A Woman's Book of Yoga, Tuttle, , page 3;[b]Jeffrey Long (2009), Jainism: An Introduction, IB Tauris, , page 109; Quote: The fourth vow - brahmacarya - means for laypersons, marital fidelity and pre-marital celibacy; for ascetics, it means absolute celibacy; John Cort states, "Brahmacharya involves having sex only with one's spouse, as well as the avoidance of ardent gazing or lewd gestures (...) - Quoted by Long, ibid, page 101 Aparigraha (अपरिग्रह): non-avarice, non-possessiveness (लालच नही करना है)Arti Dhand (2002), The dharma of ethics, the ethics of dharma: Quizzing the ideals of Hinduism, Journal of Religious Ethics, 30(3), pages 347-372
Patanjali, in Book 2, states how and why each of the above self-restraints helps in an individual's personal growth. For example, in verse II.35, Patanjali states that the virtue of nonviolence and non-injury to others (Ahimsa) leads to the abandonment of enmity, a state that leads the yogi to the perfection of inner and outer amity with everyone, everything.The Yoga Philosophy T. R. Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, page 80Jan E. M. Houben and Karel Rijk van Kooij (1999), Violence Denied: Violence, Non-Violence and the Rationalization of Violence in South Asian Cultural History, Brill Academic, , page 5
2. Niyamas
The second component of Patanjali's Yoga path is niyama, which includes virtuous habits and observances (the "dos").N. Tummers (2009), Teaching Yoga for Life, , page 13-16Y. Sawai (1987), "The Nature of Faith in the Śaṅkaran Vedānta Tradition", Numen, Vol. 34, Fasc. 1 (Jun., 1987), pages 18-44 Sadhana Pada Verse 32 lists the niyamas as:
Shaucha (शौच): purity, clearness of mind, speech and bodySharma and Sharma, Indian Political Thought, Atlantic Publishers, , page 19 Santosha (संतोष): contentment, acceptance of others, acceptance of one's circumstances as they are in order to get past or change them, optimism for selfN Tummers (2009), Teaching Yoga for Life, , page 16-17 Tapas (तपस्): persistence, perseverance, austerity, asceticism, self-disciplineKaelber, W. O. (1976). "Tapas", Birth, and Spiritual Rebirth in the Veda, History of Religions, 15(4), 343-386SA Bhagwat (2008), Yoga and Sustainability. Journal of Yoga, Fall/Winter 2008, 7(1): 1-14 Svadhyaya (स्वाध्याय): study of Vedas, study of self, self-reflection, introspection of self's thoughts, speech and actionsPolishing the mirror Yoga Journal, Gary Kraftsow, February 25, 2008 Ishvarapranidhana (ईश्वरप्रणिधान): contemplation of the Ishvara (God/Supreme Being, Brahman, True Self, Unchanging Reality)Īśvara + praṇidhāna, Īśvara and praṇidhāna , Spoken Sanskrit.
As with the Yamas, Patanjali explains how and why each of the Niyamas helps in personal growth. For example, in verse II.42, Patanjali states that the virtue of contentment and acceptance of others as they are (Santosha) leads to the state where inner sources of joy matter most, and the craving for external sources of pleasure ceases.The Yoga Philosophy T. R. Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, page 84
3. Āsana
Patanjali begins discussion of Āsana (आसन, posture, seat) by defining it in verse 46 of Book 2, as follows,
Asana is a posture that one can hold for a period of time, staying relaxed, steady, comfortable and motionless. The Yoga Sutra does not list any specific asana.The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa GN Jha (Translator); Harvard University Archives, page xii Āraṇya translates verse II.47 as, "asanas are perfected over time by relaxation of effort with meditation on the infinite"; this combination and practice stops the body from shaking.Hariharānanda Āraṇya (1983), Yoga Philosophy of Patanjali, State University of New York Press, , page 229 Any posture that causes pain or restlessness is not a yogic posture. Secondary texts that discuss Patanjali's sutra state that one requirement of correct posture for sitting meditation is to keep chest, neck and head erect (proper spinal posture).
The Bhasya commentary attached to the Sutras, now thought to be by Patanjali himself, suggests twelve seated meditation postures:The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa G. N. Jha (Translator); Harvard University Archives, page 89 Padmasana (lotus), Virasana (hero), Bhadrasana (glorious), Svastikasana (lucky mark), Dandasana (staff), Sopasrayasana (supported), Paryankasana (bedstead), Krauncha-nishadasana (seated heron), Hastanishadasana (seated elephant), Ushtranishadasana (seated camel), Samasansthanasana (evenly balanced) and Sthirasukhasana (any motionless posture that is in accordance with one's pleasure).
Over a thousand years later, the Hatha Yoga Pradipika mentions 84 asanas taught by Shiva, stating four of these as most important: Siddhasana (accomplished), Padmasana (lotus), Simhasana (lion), and Bhadrasana (glorious), and describes the technique of these four and eleven other asanas.Hatha Yoga Pradipika P Sinh (Translator), pages 33-35Mikel Burley (2000), Haṭha-Yoga: Its Context, Theory, and Practice, Motilal Banarsidass, , page 198 In modern yoga, asanas are prominent and numerous, unlike in any earlier form of yoga.
4. Prāṇāyāma
Prāṇāyāma is the control of the breath, from the Sanskrit (प्राण, breath)prAna Sanskrit-English Dictionary, Koeln University, Germany and (आयाम, restraint).AyAma Sanskrit-English Dictionary, Koeln University, Germany
After a desired posture has been achieved, verses II.49 through II.51 recommend prāṇāyāma, the practice of consciously regulating the breath (inhalation, the full pause, exhalation, and the empty pause).Hariharānanda Āraṇya (1983), Yoga Philosophy of Patanjali, State University of New York Press, , pages 230-236 This is done in several ways, such as by inhaling and then suspending exhalation for a period, exhaling and then suspending inhalation for a period, by slowing the inhalation and exhalation, or by consciously changing the timing and length of the breath (deep, short breathing).The Yoga Philosophy TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, page 88-91The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa GN Jha (Translator); Harvard University Archives, pages 90-91
5. Pratyāhāra
Pratyāhāra is a combination of two Sanskrit words (the prefix प्रति-, "against" or "contra") and (आहार, "bring near, fetch").AhAra Sanskrit-English Dictionary, Koeln University, Germany
Pratyahara is drawing within one's awareness. It is a process of retracting the sensory experience from external objects. It is a step of self extraction and abstraction. Pratyahara is not consciously closing one's eyes to the sensory world; it is consciously closing one's mind processes to the sensory world. Pratyahara empowers one to stop being controlled by the external world, fetch one's attention to seek self-knowledge and experience the freedom innate in one's inner world.Geeta Iyengar (1998), Yoga: A Gem for Women, , pages 29-30Charlotte Bell (2007), Mindful Yoga, Mindful Life: A Guide for Everyday Practice, Rodmell Press, , pages 136-144
Pratyahara marks the transition of yoga experience from the first four limbs of Patanjali's Ashtanga scheme that perfect external forms, to the last three limbs that perfect the yogin's inner state: moving from outside to inside, from the outer sphere of the body to the inner sphere of the spirit.R. S. Bajpai (2002), The Splendours And Dimensions Of Yoga, Motilal Banarsidass, , pages 342-345
6. Dhāraṇā
Dharana (Sanskrit: धारणा) means concentration, introspective focus and one-pointedness of mind. The root of the word is dhṛ (धृ), meaning "to hold, maintain, keep".dhR, Monier Williams Sanskrit-English Dictionary (2008 revision), Cologne Digital Sanskrit Lexicon, Germany
Dharana, as the sixth limb of yoga, is holding one's mind onto a particular inner state, subject or topic of one's mind.Bernard Bouanchaud (1997), The Essence of Yoga: Reflections on the Yoga Sūtras of Patañjali, Rudra Press, , page 149 The mind is fixed on a mantra, or one's breath/navel/tip of tongue/any place, or an object one wants to observe, or a concept/idea in one's mind.Charlotte Bell (2007), Mindful Yoga, Mindful Life: A Guide for Everyday Practice, Rodmell Press, , pages 145-151The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa - Book 3 GN Jha (Translator); Harvard University Archives, pages 94-95 Fixing the mind means one-pointed focus, without drifting of mind, and without jumping from one topic to another.
7. Dhyāna
Dhyana (Sanskrit: ध्यान) literally means "contemplation, reflection" and "profound, abstract meditation".dhyAna, Monier Williams Sanskrit-English Dictionary (2008 revision), Cologne Digital Sanskrit Lexicon, Germany
Dhyana is contemplating, reflecting on whatever Dharana has focused on. If in the sixth limb of yoga one focused on a personal deity, Dhyana is its contemplation. If the concentration was on one object, Dhyana is non-judgmental, non-presumptuous observation of that object.Charlotte Bell (2007), Mindful Yoga, Mindful Life: A Guide for Everyday Practice, Rodmell Press, , pages 151-159 If the focus was on a concept/idea, Dhyana is contemplating that concept/idea in all its aspects, forms and consequences. Dhyana is uninterrupted train of thought, current of cognition, flow of awareness.