Ashtanga Yoga

यमनियमासनप्राणायामप्रत्याहारधारणाध्यानसमाधयोऽष्टावङ्गानि -Yoga Sutra: 2/29

1. Yama or Eternal Vows:

 Ahimsa (non-violence)
 Satya (truth)
 Asteya (non-stealing)
 Brahmacharya (continence)and
 Aparigraha (non-avariciousness);
2. Niyama or Observances:
 Saucha (purity)
 Santosha (contentment)
 Tapas (austerities)
 Svadhyaya (study) and
 Ishvarapranidhana (surrender to God);
3. Asana (firm, comfortable meditative posture);
4. Pranayama (the regulation of the Vital Force);
5. Pratyahara (abstraction of the senses and mind from objects);
6. Dharana (concentration);
7. Dhyana (meditation); and
8. Samadhi (superconscious state or trance)

• Yama & Niyama: The Path of Ethical Discipline

• Yoga is rooted in the notion of developing a positive personality. Therefore ethical discipline or
the practice of correct conduct is necessary for success in yoga. This is the basis of yama and
niyama, the two moral backbones of yoga. They define the attributes to be practised in everyday
life by a spiritual aspirant.

• Yama is the first limb of Patanjali’s ashtanga yoga and means ‘taking a vow’ while niyama is the
second limb and means ‘rule of conduct’. Yama and niyama are inter-dependent. Niyama
strengthens and safeguards yama. For example, if one is contented, one will not steal, hurt
others or tell lies and will find it easy to practise non-covetousness.

• When one is sufficiently advanced in the practices of yamas and niyamas, one can face every
temptation by calling in the aid of pure and restraining thoughts. When the mind becomes pure
it attains the state of steadiness and becomes one-pointed. If these positive qualities are not
cultivated, the mind cannot be led to steadiness. One needs to be well established in yama-
niyama to attain perfection in yoga. When one is perfectly established in them, samadhi will
come by itself.

•
1. Yama
अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः (2/30)

• Being the first limb of yoga, the five yamas are the foundation of spiritual life on which the
super-structure of samadhi is built. Following the yamas means sticking to ideals and principles.
It is about development of positive traits that will transform the human nature into a divine
nature and annihilate cravings and negative qualities. When the yamas are truly practised, the
heart is filled with cosmic love, goodness and light.

• There is a deliberate order in the five yamas. Ahimsa (non-violence) comes first because one
must remove one’s brutal nature first. One must become non-violent and develop cosmic love.
Only then does one become fit for the practice of yoga. Then comes satya or truthfulness. The
whole phenomenon of maya or illusion is asat or unreal and the aspirant should be aware of this
fact. He should ever remember the truth or Brahman. Next comes asteya or non-stealing. As one
must develop moral consciousness, one must know right from wrong, righteousness from
unrighteousness, and one must know that all is one. Brahmacharya or continence, which is the
fourth yama, is a divine attribute. The aspirant is now becoming superhuman through its
practice. The fifth is aparigraha, non-covetousness. The yogic student is now free from cravings,
unnecessary wants, the desire to possess and enjoy, and his heart has expanded manifold.

• Ahimsa: Ahimsa is abstention from injuring any living creature. On the spiritual path, the first
step is to eliminate the beastly nature. The predominant trait in beasts is cruelty; therefore, the
wise sages prescribed ahimsa as the first yama.

• Ahimsa is not merely non-killing. It is perfect harmlessness and positive love. It is to abstain from
the slightest thought of harm to any living creature. The practitioner must abandon even unkind
looks. There is no excuse or exception to the above rule. Harsh words to beggars, servants or
inferiors is himsa (cruelty). To fail to relieve pain or trouble in another is negative himsa. To
approve of another’s harsh actions is also against ahimsa. So practise ahimsa in its purest form.

• Satya: Truthfulness or satya comes next in the order of yamas. Thought must agree with word
and word with action. This is truthfulness. To think of one thing, say another and do another is
nothing but crookedness. By telling lies you pollute your conscience and infect your
subconscious mind.

• The Self is truth. It can be realized only by speaking truth and observing truth in thought, word
and deed. There are thirteen forms of truth: truthfulness, equal vision, self-control, absence of
envious emulation, forgiveness, modesty, endurance, absence of jealousy, charity,
thoughtfulness, disinterested philanthropy, self-possession, and unceasing and compassionate
harmlessness. These virtues are attainable only by the unselfish.

• Truth means the strength to abide by positive principles. Speak the truth, but let it not be
unpleasant and speak not any pleasing falsehood – this is eternal religion. It is said that if you
 speak the truth for twelve years, you will acquire vak siddhi, whatever you say will come to pass.
There will be great power in your speech, you will be able to influence thousands. If you are
established in truth, all other virtues will cling to you.

• Asteya: Asteya is non-stealing. This is another form of self-restraint. Why does a person steal?
He wants something. When he cannot get it by legitimate means, he steals it. Desire, thirst or
trishna is the root cause of stealing.

• You remove a thing secretly without the knowledge of the owner and you do not want others to
know of this act. This is stealing. Taking blotting paper, pins, paper, pencil, etc. from the office is
stealing. Hoarding too much money, eating too much, adding to your cravings are all forms of
stealing. A yogic student must be free from all these forms of theft. Even a sensitive mind
becomes blunt by continuous stealing. Even a little dirt, a little theft affects the mind of a yogic
student seriously. He will have to be very careful. Then alone will he have success in yoga.

• Brahmacharya: The fourth yama is the practice of continence. When controlled, the part of
human energy which is expressed in sexual union becomes transmuted into a special spiritual
energy called ojas shakti and is stored up in the brain. All great spiritual giants of the world have
practised celibacy and that is the reason why they were able to electrify the whole world
through the power of their ojas. A yogi with an abundance of this energy keeps his audience
spellbound. There is a peculiar charm in his smile and power in the words emanating from his
heart. He produces a very profound impression in the minds of all.

• What is wanted is restraint and not suppression of sexual desire. In restraint no sexual thought
will arise in the mind. There is perfect sublimation of sexual energy. But in suppression the
aspirant is not safe. When favorable opportunities occur, the repressed desire manifests with
redoubled force and there is danger of a miserable downfall.

• What is wanted is deep inner life. Open yourself to higher spiritual consciousness. Feel the
divine presence and divine guidance in your life. Become like a child. Speak to Him freely. Do not
hide your thoughts. Pray for light, purity, strength, peace and knowledge. You will be
established in brahmacharya.

• Aparigraha: Aparigraha is the opposite of parigraha. Parigraha is covetousness or greed.

Aparigraha is a mental state in which the sensual craving is dead. Parigraha leads to anxiety to
preserve, fear of loss, hatred, anger, untruthfulness, stealing, etc. Aparigraha puts an end to all
these and bestows peace and contentment. It removes at one stroke fear, attachment,
disappointment, anxiety, jealousy, anger, lust and depression.

• Aparigraha is indeed an aid to the practice of ahimsa, satya and asteya. When the craving is not
satisfied you become angry, you hate the person who stands in your way of attaining things. You
harm him in different ways, speak untruth and begin to steal things. Aparigraha removes all
these. It is the foundation of all yogas, just as dhyana or meditation is the meeting point of all
yogas.
2. Niyama

‘शौचसन्तोषतप: स्वाध्यायेश्वरप्रणिधानानि नियमा:’ (2/32)

 The niyamas also consist of five limbs, namely shaucha, internal and external purification;
santosha, contentment; tapas, austerity, swadhyaya, self-study and Ishwara pranidhana,
surrender to divinity.

 Shaucha: Shaucha is purity, both internal and external. External purity generates internal purity.
For example, a bath early in the morning helps one to get into the meditative mood quickly.
With the practice of shaucha one gradually gives up attachment to the body and it becomes
easier to maintain brahmacharya.
Removal of lust, anger, greed, jealousy, etc. constitutes internal purity. Internal purity is more
important than external purity. It makes the mind one-pointed, bestows serenity, cheerfulness,
poise and happiness. It instils love, patience and magnanimity. Therefore develop internal purity
through vigilant effort.

 Santosha: Santosha or contentment cuts at the root of all desires. It bestows peace, one-
pointedness of mind, serenity and satisfaction. It brings success in the practice of yamas.
Contentment does not mean satisfaction, but willingness to accept things as they are and to
make the best of them.
Divine light will descend in a contented mind alone. A contented person is satisfied with his lot.
He is happy in whatever condition he is placed, he does not crave for things he does not have.
Contentment is a mystic stream of joy that cools the three fires of samsara and joins with the
ocean of immortal bliss.
The mind is always restless on account of greed. Greed is a kind of internal fire that consumes
one slowly. Contentment is a powerful antidote for the poison of greed. It is said that there are
four sentinels that guard the domain of moksha: shanti or peace, santosha or contentment,
satsanga or company of truth and vichara or enquiry. It you can approach any of these sentinels
you can get hold of the other three.

 Tapas: Tapas is one of the three methods of dynamic yogic practice. Tapas means austerity or
even practice of penance. A yogi of tapas is brilliant like a blazing fire. Tapas also means restraint
of the senses and meditation. It leads to control of the mind. Austerities like occasional fasting
and observance of silence increase the power of endurance. Standing on one leg, raising one
hand up for a long time is also tapas, but this is tamasic tapas of an ignorant person. The
unintelligent tapasvi is always irritable, hot-tempered and proud. So practise intelligent tapas.
Mental tapas is more powerful than physical tapas. He who bears heat and cold does physical
tapas. He increases his power of endurance, but he may not be able to bear insult. He will be
easily upset by a harsh or unkind word for he has disciplined only the physical body. To keep a
balanced mind in all conditions of life, to bear insult, injury and persecutions, to be ever serene,
contented and peaceful, to be cheerful in adverse conditions, to have fortitude in meeting
danger, to have presence of mind and forbearance, are forms of mental tapas.

 Swadhyaya: Swadhyaya or self-study is not just study of scriptures and books written by the
realized ones, but also enquiry into the nature of the self. Swadhyaya is asking the question,
“Who am I?”
 Swadhyaya is indirect satsang. When you cannot get the direct company of the realized and the
wise, swadhyaya clears doubts and strengthens the flickering faith. It fills the mind with sattwa,
inspires and elevates the mind, helps in concentration and meditation, cuts new positive
grooves in the mind and makes the mind run in these grooves.

 Ishwara pranidhana: Surrender to God is Ishwara pranidhana. This is the practice where the
devotee consecrates everything to the higher force. He no longer has a will of his own. He says,
“I am thine. All is thine. Thy will be done. I am an instrument in your hands.” Self-surrender is
regarding every work as that of the Supreme Lord and renouncing all claims to its fruits.
In surrendering his will to the Divine the devotee’s will becomes one with the cosmic will. He
becomes one with the Lord. There is no loss in surrendering one’s will to God. Self-surrender
makes the devotee feel the reality of divine grace and the Lord’s readiness to bestow help on
him at all times. The divine influence streams into his being and moulds it to make it a fit
medium for divine realization and divine instrumentality.

3. Asana
"स्थिरसुखम आसनम “ (2/46)
 In ashtanga yoga, asana is defined as a posture in which one can sit for an extended period of
time with total comfort and ease. That is the classical definition of asana. There are many kinds
of asanas, dynamic and passive. Dynamic postures, which aim at providing absolute control over
the functions of the physical body, have been described in yogic texts such as the Gherand
Samhita, Shiva Samhita and Dattatreya Samhita.

However, in the Yoga Sutras, the postures which have been defined are meditative, because
they aid the process of meditation. We sit down to meditate and we concentrate on a symbol, a
mantra, the breath, a thought, a vision, an idea, a yantra, a mandala. If pain occurs in the body
at that time or a mosquito bites us, then our concentration is shattered. We have to learn how
to be at peace with the body, so that the distractions of the body and the senses do not affect
our mental concentration. Asanas are the first step.

4. Pranayama
“तस्मिन् सति श्वांसप्रश्वांस योर्गति विच्छे दः प्राणायाम “ (2/49)
"बाह्यअभ्यन्तरस्तम्भवृर्तिदेर्शकालसंख्याभि: परिदृष्टो दीर्घ सूक्ष्म:" (2/50)
• Pranayama means to regulate the flow of energy throughout the system. Prana is energy which
manifests and is responsible for the action and motion of the physical organs, and of the mind,
in the form of thoughts, feelings, emotions, behaviour, attitudes, inner activity. The Yoga Sutras
define pranayama as the process of inhalation, internal retention and exhalation.

• Inhalation means to receive energy, retention means to channel that energy, and exhalation
means to eliminate or remove the excess energy. When we inhale we take in prana. When we
hold our breath in we harmonize, channel and balance the prana which we have received. Then
we exhale. Inhalation, retention and exhalation simply represent a process that affects our
 pranic body, our pranamaya kosha. The Yoga Sutras do not describe pranayama practices such
as nadi shodhana or kapalbhati; these have been described in other texts, other Samhitas.
Therefore, we should understand that inhalation, retention and exhalation are not breathing
techniques, but activities of energy in relation to our pranic body.

5. Pratyahara – first stage

"सवविषयसम्प्रयोगे चितस्थ स्वरूपानुकर इवेन्द्रयाणां प्रत्यहार: " (2/54)
• In pratyahara we begin to develop awareness. The classical, traditional description of pratyahara
is withdrawal of the senses. It is said that just as a turtle is able to withdraw all its limbs into the
body, in the same way a yogi should be able to pull back all the extensions of the senses and
mind from outside to inside. This is the description which people give of pratyahara. However, if
we apply common logic to this process, we will understand that it is not a simple matter of
pulling everything in and shutting ourselves off to the outer world. Rather it is becoming aware,
at first, of what is happening externally and how we are reacting. So, in the first stage of
pratyahara, the senses are fully extended outside so that their activity can be fully experienced,
whether it is the sense of touch, taste, sight, smell or hearing.

• Second stage

• In the next stage we observe our reactions to those sensory stimulations. For example, if there is
suddenly the beautiful smell of a rose in the room, most of us sitting here will take a deep
breath in and say, “Wow!” It is only a smell but that smell triggers off many different reactions
inside. A feeling, an expression, a recognition is associated with the sense of smell. So many
different reactions suddenly manifest altogether at the same time that we are not even aware
of all of them.

• If we smell rotten flesh we will get up, stick our heads out the window and say “Yuck!” The same
thing has happened again. If something is soft and cuddly we have a sensation of pleasure. If
something is hard and rough we don't want to touch it. These are common reactions, but at the
same time there are deeper reactions to the external sensory stimulations. In the second stage
of pratyahara, after extension of the senses externally, we have to learn how to maintain our
equilibrium, how to develop immunity to the influences of the senses, which are external in
nature.

• Third stage

• In the third stage of pratyahara, we withdraw our awareness from outer to inner experience of
the senses. We begin to see the link that a sensory experience has with our inner mind. How
does a smell trigger off memories? How does a smell trigger off sensations of pleasure or
aversion? How does it touch or affect a feeling or memory? Recognition and awareness of the
mental process associated within the senses is the third stage of pratyahara.

• Fourth and fifth stages

• The fourth stage of pratyahara is recognition and harmonization of the inner activity. After
having recognized what we are experiencing externally and internally, and after having attained
immunity, we come to the fifth stage of pratyahara. This is the experience of shoonya,
nothingness, and void, gaining control over the unconscious actions and reactions of the senses
and mind, and stopping the interaction. Shoonya is only a transition from one state of
meditation to another, from awareness to concentration, and concentration begins with
dharana.

• This is, in brief, to give you an idea about the basics of pratyahara. Once we are able to gain
mastery over the process and techniques of pratyahara we can do many things with our mind.
The mind becomes awakened, and the awakened mind is a fantastic and beautiful thing to have.

6. Dharana
"देशबन्धश्चित्तस्य धारणा " (3/01)

• Dharana or concentration is the fixing the mind on one place (object or idea)

• Dharana is the fixing of the mind on something external or internal. The mind can be fixed
externally on the picture of Lord Hari, or Lord Rama or on any other object or point. Internally it
can be fixed on any Chakra or any part of the body or on any abstract idea. Having controlled
the Prana through Pranayama and the Indriyas through Pratyahara, you should try to fix the
mind on something. In Dharana you will have only one Vritti or wave in the mind-lake. The mind
assumes the form of only one object. All other operations of the mind are suspended or
stopped. Different objects of Dharana and their effects are given in the subsequent lessons.
According to the Hatha Yogic school, a Yogi who can suspend his breath by Kumbhaka for 20
minutes can have a very good Dharana. He will have tranquillity of mind. Pranayama steadies
the mind, removes the Vikshepa and increases the power of concentration. Fixing the mind on
something is Dharana or concentration of mind. Dharana can be done only if you are free from
the distractions of mind.

• THE CONCENTRATED MIND

• The one-pointed modification of the mind (concentration), comes when the subsiding and rising
(the past and the present) are rendered similar.

• Sometimes when you are deeply engrossed in a subject you do not know how the time has
passed. You say, Is it 12 o'clock now? How the time has passed! I sat at six in the morning. It is
twelve now. I have not taken even my tea. The idea of time has vanished now, as you were
deeply engaged. In Samadhi, the past and present become one. There is simultaneous
knowledge. Everything is present for the Yogi. Everything is here. Everything is now only. The
more you are concentrated, the more you are not aware of time. This is the test for deep
concentration.
• When the mind is fully occupied in the affairs of the war, the soldier does not feel any serious
injury of a gun-shot wound in the leg. He is not aware of the loss of a large quantity of blood
also. He has great concentration in war. He is not conscious of his body for the time being. When
the excitement is over, when he sees some blood spots on his clothing, he comes to
consciousness. Then only he is alarmed a bit. When the mind is intensely fond of anything, there
will be no perception of pain even if destruction awaits the body. When the mind is completely
drowned in any object, who else is there to observe and feel the actions of the body?

• There are five Yoga Bhumikas or stages or five states of mind, viz., (1) Kshipta (wandering); (2)
Mudha (forgetful); (3) Vikshipta (gathering mind); (4) Ekagrata (one- pointed); (5) Nirudha
(controlled or well-restrained). In Kshipta state the rays of the mind are scattered. It is always
wandering. In Mudha state, the man does not know anything. He is quite dull. He will harm
others. In Vikshipta state, the mind is centered for a short time only; but wanders about for a
long time. In Ekagrata state, it is one-pointed and concentrated. You can enter into Samadhi
with the help of this mind. In Nirudha state, all the Vrittis are controlled. This is the state of
Vritti-sunya. But Samskaras which are the seeds for Vrittis are here. No Yoga is possible in the
first three states of mind. Yoga is possible in the fourth and fifth states only.

7. Dhayan
"तत्र प्रत्ययैकतानता ध्यानम " (3/02)

• From there (tatra) [after the mind has been settled in dharana(concentration)], then, it's
contents of an object and the observer (pratyaya) is one pointedly extended (ekatanata) to
merge with pure non-dual Mind itself, so that the duality or separation inherent in ordinary
dualistic objective thinking processes (pratyaya) cease. This cessation process called meditation
(dhyana).
• In Patanjali's Yoga Sutras, meditation is defined as 'when the mind has been able to transcend
the knowledge of smell, sound, touch, form and taste, and at the same time, when the
consciousness is functioning around one point'. This is the technical, classical definition of
dhyana. It is not the act of concentration, when we are trying to concentrate or consolidate the
dissipated energies of our mind. That is not dhyana, but the way to dhyana. What we have been
doing in yoga classes is not dhyana.

• There are three distinct stages in this practice. The first leads to sense withdrawal, the second to
concentration, and the last to meditation. It is not the mind that we have to tackle first, it is the
sensations, the knowledge of the five senses. If you close your eyes, you are only blocking the
sensation of form. What about the ears? You can still listen to so many sounds. To give a clear
example, if you imagine a little point, and try to concentrate on it, what happens? The senses
continue to feed the mind throughout. The messages keep coming to the brain which,
therefore, remains in an excited condition. In the practice of dhyana yoga the first thing you
have to do is cut the supply routes which carry sensations to the brain constantly, during
wakefulness, sleep, and dreams. That is the first stage in dhyana yoga.
• In the second stage you have to concentrate on one point. The point can be anything- a cross,
your guru, a black dog, a flower, a light, a star. What is important is that the object of meditation
which you have selected is an absolutely spontaneous choice of your mind, so that you don't
have to force it. For instance, I find it easy to concentrate on the form of my guru, because I
lived with him for twelve years. It is difficult for me to concentrate on a form which I have not
seen. It is not the divinity of the object which is important when you are trying to concentrate. It
is your fraternity with the object that is important- how close you feel, how spontaneous you
are, how comprehensive and intimate your relationship is with that object. If you do not feel
these things then you will find concentration very hard. Again and again your mind will become
dissipated. I will give you a parable.

7. SAMADHI
"तदेवार्थमात्रनिभासिं स्वरूपशून्यमिव समाधि : " (3/03)
• When the mind is completely absorbed in one object of meditation, it is termed Samadhi. The
mind identifies itself with the object of meditation. In Samadhi, there is neither Dhyana nor
Dhyata (neither meditation nor meditator). The meditator and meditated, the thinker and the
thought, the worshipper and the worshipped become one or identical. The Triputi (triad)
vanishes. The mind loses its own consciousness and becomes identical with the object of
meditation. The meditator has dissolved his personality in the sea of God, drowned and
forgotten there till he becomes simply the instrument of God. When his mouth opens, it speaks
God's words without effort or forethought through direct intuition and, when he raises his hand,
God flows again through that to work a miracle.

• In Samadhi, there is neither seeing nor hearing. There is neither physical nor mental
consciousness. There is only spiritual consciousness. There is only Existence (Sat). That is your
real Svarupa. When the water dries up in a pool, the reflection of the sun in the water also
vanishes. When the mind melts in Brahman, when the mind-lake dries up, the reflected
Chaitanya (Chidabhasa) also vanishes. The Jivatman (personality) goes away. There remains
Existence alone.

• Turiya is the spiritual condition where there is no play of mind, where the mind is dissolved in
Brahman. It is the "fourth dimension," where there is infinite Brahmic bliss. It is not a condition
of inertia, forgetfulness or annihilation. It is a state of absolute consciousness which baffles all
attempts at description. It is the final goal of all. It is Mukti. It is Moksha.

• Generally, when you have what you call dreamless sleep, it is one of two things; either you do
not remember what you dreamt of or you fell into absolute unconsciousness which is almost
death-a taste of death. But, there is the possibility of a sleep in which you enter into an absolute
silence, immortality and peace in all parts of your being and your consciousness merges into
Satchidananda. You can hardly call it sleep, for there is perfect "awareness." In that condition,
you can remain for a few minutes or hours or days; but, these few minutes give you more rest
and refreshment than hours of ordinary sleep. You cannot have it by chance. It requires a long
training.
• Samadhi is not a stone-like inert state as many people imagine. A life in the spirit (Atman or
Divine) is not annihilation. When the self is bound down to its empirical accidents, its activities
are not fully exercised and, when the limitations of the empirical existence are transcended, the
universal life is intensified and you have enrichment of Self. You will have a rich inner life. You
will have an expanded cosmic life and supra-cosmic life, too.