Bishop, Sica

8 Limbs of Yoga
6 March 2016

The Eight Limbs of Ashtanga Yoga

In an article from Yoga Journal by Carrico, the eightfold path

known to practitioners as ashtangaor eight limbs (ashta = eight,
anga = limb) is described as:
basically act[ing] as guidelines on how to live a
meaningful and purposeful life. They serve as a
prescription for moral and ethical conduct and selfdiscipline; they direct attention toward ones health; and
they help us to acknowledge the spiritual aspects of our
nature.
Originally cited in Patanjalis Yoga Sutra, the eight limbs consist of
guidelines pertaining to outward conduct called yamas, observances
called niyamas, asanas (the postures practiced during yoga),
pranayama (breathwork), pratyahara (sensory withdrawal), dharana
(concentration), dhyana (meditation), and Samadhi (oneness). The
eight limbs can be split into two sets of four with the first set (yamas,
niyamas, asanas and pranayama) focusing on the refining of
personality, gaining mastery over the body and developing self-

awarenessthis, then, readies the individual for the second half of the
journey which deals with the senses, mind and attaining a higher state
of consciousness.

The analogy of the limbs seems quite aptas growth occurs in

the long bones of children simultaneously throughout their body until
closure of the epiphyseal platesso, too, the integration of the eight
limbs of yoga into the fabric of ones existence occurs in a
simultaneous fashion. In his work, The Heart of Yoga, Desikachar
states that yamas and niyamas cannot be practiced directly; however,
through the practice of asanas and pranayama, awareness for where
we are, where we stand [and] how we look at things is gained. He
continues by stating that we can never experience our real nature if
we do not expose ourselves to change. The yoga sutra says that if
something is really causing you problems, imagine the opposite
situationthis can help you sort out the right thing to do. The idea is
to be opensomehow you must arrange things so that you can look at
the problem from another, higher vantage point. It is my assertion
that his idea of the refiners fire is the crux of the eight limbs.

As previously stated, Desikachar contends that the yamas and

niyamas cannot be practiced. While this may, very literally, be an
accurate statement, I do feel that I find a practice in such: being able

to continually hold my focus toward these precepts, I am able to carry

with me a greater sense of awareness in my choices. As I act upon
these truths, I then gain my own testimony of their efficacy in my life:

The yamas are defined as universal morality, ethical standards,

and sense of integrity. There are five yamas outlined in the Yoga
Sutrasthese include: nonviolence, truthfulness, nonstealing,
continence, and noncovetousness. For most of us raised with religious
backgrounds, these concepts probably sit, already, at the forefront of
our psychethe difference, in yoga, is the expansion of definition and
consciousness outside of the self. Ahimsa, or non-violence, for me
resonates particularly with self-care and patience. If Im having an off
day while doing asana, I have to give myself that break and
understanding. It also comes to the forefront of my mind in the more
traditional sense of holding ones tongueusually with regard to road
rage or taking out a rough day on my children or spouse. Satya,
truthfulness, has been an interesting yama to contemplate, as my
integrity is where most of my confidence and ego lies. I have never
been particularly tactful and this concept of truthfulness as explained
in the sutras creates a landmark for me to follow to incorporate this
kindness in my life.

Asteya, the principle of non-stealing has become a personal

favorite. Raised in a Christian household, thou shalt not steal was
one of the Old Testament commandments given through Moses, the
prophet. Until my introduction to the eight limbs, however, I had not
contemplated the full circumference of this tenantthe correlation
between asteya and aparigrahathe idea of not taking more than we
need so that we might not steal from the lives of future generations,
etc.

Brahmacharya has been an interesting topic of research. The

etimology of the word breaks it down into the root: car, meaning to
move, combined with brahma defined as one essential truth.
Desikachar translates this yama to mean a movement toward the
essential. He further defines it as being used mostly with regard to
abstinence, particularly of a sexual naturesuggesting that we should
form relationships that foster our understanding of the highest truths.
Under further contemplation, I have found that the idea of right use of
energy comes closest to the definition of bramacharya with which I
resonate best. In todays society, especially, due to the prolific nature
of social media and telecommunications, it can become very easy to
get wrapped up in wasting the precious energy that we have for me,
brahmacharya is a reminder not to use spoons that I dont have

available on things which are not needful (if you havent read about
the spoon theory, you should go look it up!)

While the Yamas are placed as a sort of morality measuring stick,

the niyamas are much more personal expressions of our nature and
desires. The niyamas are all about how we relate to ourselves
inwardly, our social attitude and lifestyle, and interactionsthey
reference the attitude we adopt towards ourselves.
In the yogic tradition, there are five niyamas: sauca (cleanliness),
samtosa (contentment), tapas (heat, spiritual austerities), svadhyaya
(self-study), and notably isvara pranidhanasurrender to a higher
power. Sauca has both an inner and outer application and is an
intensely important practice! (Here, again, I feel that Desikachar
misses the spirit of the law, and that sauca should, indeed, be
considered a practice). A very large part of a yoga teachers
professionalism is, in my opinion, directly correlated with their level of
outward cleanliness. The inner portion of this yama is said to cover the
healthy, free function of bodily organs as well as clarity of mind
both also needful companions on this earthly sojourn. T.K.V.
Desikachar made the express point that practicing asanas and/or
pranayama are essential means for eliciting this result.

Samtosa, as a niyama, is often defined as acceptance and

contentment. Desikachar illustrates a typical pattern for which
samtosa may act as a remedy: this might sound something like, Often
we hope for a particular result to ensue from our actions, and we are
just as often disappointed. Instead of complaining, he says, we can
accept what has happened and learn from itthis acceptance
counteracts despair. Examples are then given of avenues through
which this may occur, including mental activity, physical activity, and
even how we earn our living. Finally, he sums Samtosa up by saying,
It is about ourselveswhat we have and how we feel about what God
has given us. In my life, as a perfectionist, this strikes a similar chord
to ahimsa. If we can accept ourselves right where we are at then we
will not be violent or try to push past what is useful or needful.

Tapas refers to the act of keeping the body fitthe idea is that
metabolic heat cleanses our vessel as we do things to engage in
appropriate activity. Coupled with tapas, is the notion that we can get
rid of rubbish in our body. This is done by paying attention to our
posture, eating habits, and breathing patterns. Coupling with Asteya
and Aparigraha, tapas is a powerhouse. For me, personally, combining
these means using posture and breath to support, but not using more
energy that what I actually have. Its also being mindful when I eat
and not taking more than what is needful. Desikachar states that

tapas must come from truth [and]must not cause suffering. If

these truths are employed, then we will not injure ourselves and will
progress in the right direction. First we must simply observewe do
not simply drive onto a motorway and take off. We must be constantly
looking around as we go forward.

Along this theme, Desikachar says that in any situation, when

you do not know exactly how you should behave, then you should not
act immediately. In these times it is best to pause, and at least give
room to breathe. This is one aspect of Svadhyayathe niyama of self
study. All learning, all reflection, all contact that helps you to learn
more about yourself is svadyaya. Generally, ancient texts are used in
this practice to help contemplate, or create reference points, on which
to base progress. The Yoga Sutra says, that as we progress in our
self-examination, we will gradually find a link with the divine laws and
with the prophets who revealed them. Oftentimes, mantras are often
recited for this purpose, and as such, we sometimes find svadhyaya
translated as the repetition of mantras. Ultimately, it is my feeling
that everything is self-studynothing is staticwe are here to grow
and progress, and we do this by acting with svadhyaya.

Isvarapranidhana: to lay all your actions at the feet of God. This

appears to follow Samtosain the sense that when we act under

avidya, things can go wrong. Through the use of acceptance, we are

then able to experience Isavarapranidhana. Part of the idea of
Isvarapranidhana, is that we are to offer the fruits of our actions to a
higher power in daily prayer. Swami Satchidananda stated that if you
are able to master this Niyama, there is no need to practice any of the
others. Because we are all one, in essence, it means cultivating a
deep and trusting relationship with the universe, and making each
action an offering to something bigger than us. As a side note, in the
Upanishads, the word Isvara means: a state of collective
consciousnesseven as we are not particularly spiritual, that oneness
becomes our spirituality. Over the last few years, I have pushed away
spirituality and religious thought. Faith has not been enoughI needed
things which I could take in with the senses. But at this turning point in
my life, I feel I am starting to open back up to it. Isvarapranidhana can
be interpreted as less of a devotional and more of a surrender
choosing to open up to what is, instead of fighting against lifes twists
and turns: remaining open to experiencing life as it unfolds.

The Yamas and Niyamas ultimately prepare our vessels for

enlightenmentand I have found in the practice of thema great deal
of truth and peace. For me, these represent the cornerstone of this
practice. The yamas and niyamas, however, only represent two of the
eight limbs of yogic life. The third limb mentioned by Patanjali is

Asana. Asanas refer to postures which are held in a specific manner

for a duration of time. In yogic thought, the body is considered a
temple, and the asanas help to strengthen and cleanse this. They also
help to develop discipline and concentration. Asanas also allow us to
be more flexiblenot just physically, but mentally, as well. Desikachar
says that we often oscillate between old mind and new mind, when
the old force disappears, mind no longer swings. Asana, for me, helps
create a pointed focal point, where I am able to let go. It allows me to
recognize my own strength, and urges me to create comfort where
little was to be found. When I walk out of asana, I take with me the
ability to tackle the challenges of my day, the understanding to be
gentle with myself, and the understanding of progressing line upon
line, precept upon preceptone day at a time. For me, this is where
the real healing comes in.

While we are in asana, we practice Ujayi breathinga form of

pranayama. Pranayama is the fourth limb, and refers to breathing
exercises used to control the flow of pranathis practice is even said
to extend life itself. In real world application, pranayama creates a
connection between the breath, mind, and emotions. While
pranayama is somewhat new to me, I find it very useful as a sort of
vinyasa for the soul. When I am practicing asana, taking a vinyasa
resets my body, holding patterns, imbalances, etc. Likewise, when I

am using pranayama, it is a reset for my emotional holding patterns,

imbalances, and the like. Pranayama is a powerful practice, and this
coupled with asana readies us for meditation.

Once we have gained control of the body, breath, and emotions,

we can practice Pratyahara, control of the senses. Pratyahara paves
the way for dharana, and is defineds as to withraw oneself from that
which nourishes the senses. In this state the senses are no longer
depended on or fed by stimuli; this, in turn, severs the link between
mind and senses and prepares for single pointedness of mind.
Desikachar clarifies by stating: Pratyahara does not mean that I look
at something and say to myself: Im not going to look at that. What is
meant by pratyahara is that I create a situation in which my mind is so
absorbed in something that the senses no longer respond to other
objects.because the mind is so focused, the senses follow it. No
longer fixing in their usual manner, the senses become extraordinarily
sharp. Normally, senses become our masters; they intice us to
develop cravings. It is said that pratyahara is not something that we
can make happen. For me, right now, it is important to process what
I am thinking, feeling, etc. What am I feeling? What does my body
need? In this way, my actions are thought out and calculated, leading
to that balance which pratyahara inspires.

Asana and pranayama lead to dharana: the concentration and

cultivation of inner perceptual awareness. Dharana is a one-pointed
focus, which leads to the next limb, dhyana, which goes hand-in-hand.
Dhyana is defined as devotion or meditation on the divine. It is the
stillness of mind, keenly aware without focus. Dharana represents
contact with an object of meditation; while Dhyana represents the
merging or connection with said object. I am meditationg really
means I am attempting to prepare myself for dhyana Id like to
bring my mind into a suitable state for dhyana to occur. These two
limbs lead to a state of Samadhi: Union with the Divine, ecstacy,
transcendence of self.

It is said that Samadhi happens when we succeed in becoming

so absorbed in something that our mind becomes completely one with
it: our personal identity disappears. This quality enables the sense to
serve the mind, not to distract it. There is a five step process in
Samadhi; it is as follows:
1.
2.
3.
4.
5.

Oscillation in mind
Superficial logic is reduced
Process becomes an inner, deep, subtle one
Reflection refined to understanding
No doubt

Dharana, Dhyana and Samadhi concentrated on one object is called

samyama. The true goal of samyama is to concentrate on one object
and to investigate it until we know everything about it. I am currently

working on a 21-day productivity challenge that a friend of mine has

started, and this showed up as one of the challenges. She
hypothesized, What if we were to just focus on one single thing to its
completion before starting another? I imagine we would be far more
productive. And I agree. If our focus is placed on seeing one thing
through to completion, we will work more efficiently and waste less
energy trying to juggle several items at the same time. In The Heart of
Yoga, Desikachar speaks of disorganized energy and the goal of
centering the energy back into oneself: living a yogic lifestyle is simply
the most efficient way to live in body, mind, and spirit. This is a gift
that is given to us. The ultimate goal of yoga is to always observe
things accurately, and therefore never act in a way that will make us
regret our actions laterour behavior changes gradually as we
progress along the yoga path, a path that is determined by the desire
to better ourselves by any means.