In his second and third padas, Patanjali outlined what he called
Ashtanga Yoga, or the “eight-limbed” Yoga. Ashtanga Yoga (not to
be confused with a recently founded school of Hatha Yoga by the
same name) is a classification of the eight stages on the route
to Self-realization: yama, niyama,
asana,
pranayama,
pratyahara, dharana, dhyana and samadhi. Ashtanga Yoga (also
called Raja Yoga) is not a “type” of Yoga; it is Yoga. It
provides not only an invaluable “road map” of where we are
going, but specific instruction on what we must do to achieve
the state of yoga (union with the Infinite.)
The eight limbs of Ashtanga Yoga are:
Yama, restraints, “don’ts”
Niyama, observances, “do’s”
Asana, stillness of body
Pranayama, energy control
Pratyahara, interiorization
Dharana, one-pointed concentration
Dhyana, absorption
Samadhi, union with the Infinite
The first two limbs (yama and niyama, literally “control” and
“non-control”) concern outward behavior and, more importantly,
the inner attitudes which lead to outward behavior. Certain
kinds of thoughts and actions are discouraged, while others are
encouraged; they are the “do’s and don’ts” (niyama and yama,
respectively) of Yoga. These two limbs comprise five yamas and
five niyamas, which should be practiced regardless of outward
circumstances. Acting in accordance with these principles allows
one to live in deep harmony with the universe; mastery of each
of these principles brings certain powers, which are also listed
below. 3. Asana (Posture) By “asana,” Patanjali's simply meant
the ability to sit in such a way as to be “steady and
comfortable”: in Sanskrit, sthirasukhamasanam. The perfected
“state” of asana is the ability to sit completely motionless for
at least three hours. Patanjali was not talking about Hatha Yoga
here; as noted before, he didn’t even mention Hatha Yoga in his
sutras. In fact, only two sutras even mention the word “asana,”
and only three others refer indirectly to it. Practice of the
yoga postures is helpful for achieving the state of asana, but
it is not essential.
Pranayama (Energy Control)
This refers not just to techniques, but to the state of energy
control, in which the body’s energy is harmonized to the point
where its direction is reversed; it no longer flows outward
toward the senses, but inward toward the Divine Self. Patanjali
gives no detail of specific pranayama techniques; in fact, only
six sutras even mention pranayama. The techniques commonly
called “pranayama” in Hatha Yoga are usually breathing
techniques since there is a link between prana (energy), breath
and mind. However, this is a limited concept of pranayama; there
are many other forms. For example,
Paramhansa
Yogananda’s Energization Exercises also are pranayamas, for
they both recharge the body cells with prana and teach us how to
control its flow.
Pratyahara (Interiorization of the Mind)
With energy having been directed inward and upward toward the
brain through pranayama, it then becomes necessary to direct the
energy inward in the brain, rather than letting it flow outward
toward objects of thought and thus mental restlessness. This
interiorization is the state of pratyahara, the state of
withdrawal of the mind from external objects and experiences.
Dharana (Concentration)
The stage where the mind becomes fixed one-pointedly; no
disturbances due to sensory input, and no restless, outward
thoughts.
Dhyana (Absorption, True Meditation)
One becomes absorbed into and identified with the object of
concentration. Individuality begins to expand into
identification with a universal quality, such as one of the
eight aspects of God: peace, calmness, light, sound, love, joy,
wisdom and power. This is the state of true meditation.
Samadhi (Oneness, Superconscious Union of the Soul with God)
Ego consciousness is dissolved. One’s identity is universal and
there is a perception of oneness with the whole universe and the
Creator of that universe. There are two stages of samadhi:
sabikalpa samadhi, in which one must remain fixed in a
breathless, motionless state of meditation, and nirbikalpa
samadhi, in which one remains in universal oneness whatever the
outward activity may be.
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