Ashtanga Yoga in the Yoga Sutras of Patanjali: From Discipline to Samadhi

Introduction

The Indian spiritual tradition presents multiple paths toward enlightenment. Among them, Yoga, as systematized by Maharshi Patanjali in the Yoga Sutras, stands out as a precise and disciplined method for understanding the mind and overcoming human suffering. This article focuses on Ashtanga Yoga in the Yoga Sutras of Patanjali, which outlines an eightfold path leading from ethical discipline to the highest state of meditative absorption.

According to Patanjali, ignorance (Avidya) is the root cause of bondage. Through sincere and systematic practice of Yoga, one develops discrimination between the permanent and the impermanent, between the body and consciousness. This vision is encapsulated in the central aphorism “yogash chitta vritti nirodhah”—Yoga is the stilling of the modifications of the mind. When mental fluctuations subside, clarity and inner freedom arise.

The mind itself becomes the cause of both bondage and liberation. When driven by desire and attachment, it leads to suffering; when disciplined and purified, it becomes the means of freedom. Thus, Yoga is an inward transformation rather than an external achievement.

Yoga literally means union—the alignment of the individual self with the higher Self. While physical health and mental calmness are natural outcomes of practice, they are secondary. The deeper aim of Yoga is inner refinement and spiritual maturity.

Ashtanga Yoga, comprising eight interrelated limbs, was formulated by Maharshi Patanjali in the Yoga Sutras, a foundational text of 196 sutras arranged in four Padas. These teachings present a universal and timeless framework for inner discipline and liberation. In Ashtanga Yoga in the Yoga Sutras of Patanjali, the eight limbs function as a progressive inward path, guiding the aspirant from ethical living to contemplative absorption.

Ashtanga Yoga: The Eight Limbs

Ashtanga Yoga, as taught in the Yoga Sutras of Patanjali, is described as an eightfold path that guides the aspirant from ethical discipline to the highest state of meditative absorption. These eight limbs are:

1. Yama – Ethical restraints

2. Niyama – Personal observances

3. Asana – Physical postures

4. Pranayama – Regulation of prana (control of breath and vital energy)

5. Pratyahara – Withdrawal of the senses

6. Dharana – Concentration

7. Dhyana – Meditation

8. Samadhi – Absorption

Together, these limbs constitute a complete and systematic method for inner purification and spiritual evolution.

Readers seeking an introductory foundation to the eightfold path may also consult Ashtanga Yoga – Part 1, which outlines the basic framework of Ashtanga Yoga as presented by Patanjali.

🔗 Link this title to:
https://arunsingha.in/2020/12/05/ashtanga-yoga-part-1/

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Principal Teachings of the Yoga Sutras

Human suffering arises primarily from faulty and erroneous perceptions of life. Such wrong perceptions give rise to endless cravings for the gratification of the senses, which in turn bind the individual to dissatisfaction and sorrow. The Yoga Sutras teach that freedom from suffering is possible by correcting these perceptions through disciplined inner inquiry and practice.

The eternal peace that human beings seek is realized by experiencing the truth of one’s own identity, which remains obscured by ignorance (Avidya). This true identity always exists within, waiting to be revealed. When ignorance is removed and this truth is recognized, enlightenment or Self-realization dawns.

Self-realization can be attained only by mastering the mind. A tranquil and one-pointed mind alone has the capacity to remove the veils of ignorance. Among the Yoga Sutras, the second aphorism occupies a central position due to its profound depth of meaning. If this single sutra is truly understood and practiced, the goal of Yoga becomes attainable.

The sutra “yogash chitta vritti nirodhah” declares that Yoga is the cessation of the fluctuations of the mind. When the restless movements of the mind are restrained, inner conflicts subside, and clarity arises. This teaching directly points to the regulation of the subconscious mind and forms the foundation of the entire yogic discipline.

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Details of the Limbs of Yoga

Yama: Ethical Restraints

Yama, the first limb of Ashtanga Yoga, consists of restraints that prevent unethical conduct. These restraints serve as the moral foundation upon which the entire yogic path is built. The following five principles constitute Yama:

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Ahimsa (Non-violence)

Non-violence implies refraining from causing harm in thought, word, or deed, whether towards others or oneself. While physical injury is an obvious form of violence, anger, harsh speech, and negative intentions are subtler forms of the same tendency. A life rooted in non-violence requires a heart filled with unconditional and universal love, extending equally to oneself and to others, irrespective of their attitudes or behavior.

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Satya (Truthfulness)

Firm establishment in truthfulness grants the yogi a unique inner power. According to the yogic understanding, one who abides in truth naturally attains the fruits of action without deliberate effort. Fear disappears from the life of a truthful person, as there is nothing to conceal. Life becomes transparent, simple, and free from inner conflict.

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Asteya (Non-stealing)

Non-stealing goes beyond the act of taking what belongs to others. When honesty and contentment are cultivated, the aspirant develops intuitive awareness and learns to restrain unnecessary desires. Instead of hoarding material possessions or knowledge for personal gain, one is encouraged to share resources, wisdom, and noble thoughts for the upliftment of those in need.

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Brahmacharya (Right Use of Energy)

Sutra 2.38 states, “Brahmacharya pratisthayam virya labhah,” which indicates that steadfastness in Brahmacharya leads to the attainment of vitality. Brahmacharya does not imply rejection of life or suppression, but disciplined and conscious use of energy. According to traditional interpretations, virya represents vital essence, which when conserved and sublimated, transforms into prana. This conserved energy strengthens the nervous system, enhances mental clarity, and supports spiritual progress. The same principle applies equally to women through the conservation and refinement of vital energy.

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Aparigraha (Non-possessiveness)

Sutra 2.37, “Aparigraha sthairye janma kathanta sambodhah,” teaches that when non-possessiveness becomes firmly established, insight into the nature and causes of existence arises. Aparigraha encourages freedom from excessive accumulation and attachment to material objects. Possessions should be limited to what is necessary for maintaining life, allowing the mind to remain unburdened and inwardly free.

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Role of Yama in Ashtanga Yoga

The ethical foundations described in Ashtanga Yoga in the Yoga Sutras of Patanjali are essential for stabilizing the mind before higher practices.

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Niyama: Personal Observances

Niyama, the second limb of Ashtanga Yoga, consists of observances that cultivate inner purity and spiritual maturity. These practices refine character and support sustained inner growth.

Saucha (Cleanliness):
Saucha refers to purity of both body and mind. External cleanliness supports health, while internal purity removes mental impurities such as jealousy, resentment, and negativity.

Santosha (Contentment):
Contentment involves freedom from regret over the past and anxiety about the future. By abiding in the present moment, the aspirant learns to accept life as it unfolds. Santosha enables inner peace and stability, regardless of external circumstances.

Tapas (Discipline and Austerity):
Tapas signifies disciplined effort and spiritual austerity. Through sincere practice and self-restraint, impurities of body and mind are gradually removed. Tapas is essential for spiritual ascent, as it strengthens resolve and fosters inner maturity.

Svadhyaya (Self-study and Study of Sacred Texts):
Svadhyaya includes self-observation, scriptural study, mantra recitation, and contemplation of sacred teachings. It also involves attunement to one’s chosen ideal or Ishta Devata, leading to deeper self-understanding and devotion.

Isvara Pranidhana (Surrender to the Supreme):
Isvara Pranidhana teaches complete surrender to the Supreme Reality. It is expressed through selfless action, dedication to the welfare of all beings, and freedom from attachment to the fruits of action. This observance aligns closely with the principles of Karma Yoga and nurtures humility, devotion, and inner freedom.           

At first glance, the five Yamas and five Niyamas may appear as a set of moral and ethical guidelines governing human conduct. However, these disciplines form the very foundation of the yogic path. Unless an aspirant has sincerely mastered these two preliminary stages of discipline, the practice of the subsequent limbs of Yoga cannot yield lasting or meaningful results.

Asana: The Third Limb of Ashtanga Yoga

According to Ashtanga Yoga in the Yoga Sutras of Patanjali, asana is meant to support meditation, not to dominate the entire yogic path.

Asana, the third limb of Ashtanga Yoga, holds an important place in yogic discipline. Its primary purpose is to enable the practitioner to maintain the spine erect yet relaxed, with the chest, neck, and head aligned in a straight line. Such stability and ease are essential for the proper channelization of nerve currents and for the development of deeper concentration.

In contemporary yoga culture across the world, numerous asanas are often taught that are complex and physically demanding. As a result, many aspirants become preoccupied with achieving perfection in postures. When attention remains confined to bodily performance alone, the essence of Yoga is gradually lost. Excessive focus on asana practice diverts attention from the remaining seven limbs of Ashtanga Yoga, which are equally vital for inner growth.

When asana practice is pursued in isolation, it largely corresponds to Hatha Yoga, which is primarily concerned with physical health and the longevity of the body. While bodily well-being is a valuable outcome, excessive absorption in postures alone tends to reinforce body-consciousness rather than transcend it.

The true objective of Yoga is to enable the practitioner to rise above identification with the body. In the Yoga Sutras, Maharshi Patanjali presents a simple yet profound definition of asana: it should be steady and comfortable, thereby supporting meditation without strain or distraction.

According to Maharshi Patanjali, Ashtanga Yoga is not restricted by class, place, time, or circumstance. This path of Yoga is universal in nature, accessible to all who approach it with sincerity and discipline.

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Pranayama: The Fourth Limb of Ashtanga Yoga

Pranayama is commonly understood as the regulation of breath. However, according to classical scholars, pranayama signifies the regulation of prana itself, the universal vital energy that permeates all existence. Prana is the dynamic force that sustains the entire universe.

In yogic understanding, it is prana that vibrated at the beginning of the cosmic cycle, giving rise to akasha (space), from which all other forms of energy evolved. All biological functions, whether physical, physiological, or mental, are performed through the agency of this vital force. The knowledge and conscious regulation of prana therefore form the essence of pranayama practice.

Pranayama: Regulation of Prana

The knowledge and conscious regulation of prana is known as pranayama. This practice is undertaken after gaining stability and ease in asana, as a steady body is essential for working with the subtle forces of vital energy.

When pranayama is practiced under the guidance of a competent Instructor, the practitioner gradually gains control over prana. With refinement of practice, it becomes possible to perceive subtle vibrations, which in turn contribute to deeper insight and heightened awareness. The energy generated through pranayama supports the proper functioning of the nervous system and enhances both physical and mental vitality. Traditions such as pranic healing and faith healing are often attributed to the mastery of prana through disciplined pranayama.

Prana and mind move together and are intimately connected. By regulating prana, the mind is naturally regulated as well. Control of one leads to control of the other, ultimately resulting in a calm, disciplined, and focused mind, which is essential for higher stages of Yoga.

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Pratyahara: Withdrawal of the Senses

Pratyahara, the fifth limb of Ashtanga Yoga, marks a significant inward turn in the yogic journey. Human perception is continually shaped by sensory inputs—sight, sound, touch, taste, and smell—which influence the brain and condition the mind’s responses. On the basis of these inputs, the mind constantly evaluates experiences as favorable or unfavorable, giving rise to reactions such as pleasure, anger, sorrow, or depression.

This continuous process of sensory evaluation operates almost incessantly in daily life. Pratyahara introduces a pause in this habitual pattern by teaching the mind to withdraw from sensory domination. Through pratyahara, the practitioner learns to remain inwardly steady, free from compulsive reactions to sensory stimuli. Step by step, this withdrawal of the senses prepares the mind for deeper concentration and inner stillness, paving the way for the subsequent limbs of Yoga.

Dharana: The Sixth Limb of Ashtanga Yoga

Dharana, the sixth limb of Ashtanga Yoga, signifies concentration. Patanjali defines it through the aphorism “desha bandhah chittasya,” which indicates the binding of the mind to a specific place or point. In Dharana, the movements of the mind are confined within a limited field, preventing its habitual wandering.

Dharana may be described as one-pointed attention. It is the deliberate process of fixing the mind upon a chosen object of concentration, whether internal or external. This object may be the breath, a sacred sound, a deity, or a noble idea conducive to spiritual upliftment. After the disciplined practice of the first five limbs, the aspirant becomes fit to undertake Dharana. It serves as the immediate preparatory stage for Dhyana, or meditation.

Through the practice of Dharana, the random and scattered movements of the mind gradually subside, allowing attention to become focused and steady. As concentration deepens, the practitioner experiences greater absorption in the present moment. Even simple practices such as mindful attention to the breath, repetition of mantras, or contemplation of a sacred form can serve as effective means of cultivating Dharana.

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According to Patanjali’s Yoga Sutras, Dhyana arises when concentration is maintained steadily and flows without interruption.

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Dharana, Dhyana, and Samadhi

Dharana, Dhyana, and Samadhi together constitute the inner limbs of Ashtanga Yoga and collectively lead the aspirant toward the ultimate goal. In ordinary experience, the mind is rarely able to remain fixed for more than a few moments. Even when attention is directed toward a sacred image or idea, the mind tends to wander across numerous thoughts and impressions.

For this reason, sincere and sustained practice of the first five limbs is essential. Pratyahara, in particular, plays a crucial role in reducing mental fluctuations, as withdrawal of the senses helps anchor the mind to a chosen point. Concentration cannot arise unless the mind is sufficiently purified and inwardly refined.

To understand the methods for purification of the mind that support concentration, Patanjali offers guidance in Sutra 1.33 of the Samadhi Pada. According to this sutra, the cultivation of four attitudes helps overcome mental disturbances: friendliness toward happiness, compassion toward suffering, joy toward virtue, and indifference toward vice. When these qualities are practiced in daily life through right action and understanding, the mind becomes calm and balanced, and Dharana arises more naturally and effortlessly.

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Dhyana: The Seventh Limb of Ashtanga Yoga

Dhyana, the seventh limb of Ashtanga Yoga, refers to meditation. Patanjali defines Dhyana in Sutra 3.2 as “tatra pratyaya ekatanata dhyanam,” meaning an uninterrupted stream of consciousness directed toward the object of meditation. When concentration is maintained without interruption, it naturally evolves into Dhyana. The aspirant reaches this stage only through the sequential and sincere practice of the preceding limbs—Yama, Niyama, Asana, Pranayama, Pratyahara, and Dharana. None of these steps can be bypassed. Each limb is scientifically designed and plays a vital role in preparing the aspirant for meditation. Only when these foundational disciplines are firmly established does Dhyana become possible.

Dhyana may be understood as the extension and continuous flow of Dharana.

To understand this more clearly, let us examine Sutra 3.2 in detail by dividing it into its components: tatra, pratyaya, and ekatanata. The term tatra means “in that place,” referring to the specific point or field (desha) mentioned in Sutra 3.1. Pratyaya denotes the total content of the mind occupying the field of consciousness at a given moment. In Dharana, the mind remains in continuous contact with this content. Ekatanata signifies continuity without interruption. Thus, Dhyana is the uninterrupted continuation of mental focus upon the chosen object.

Before entering Samadhi, the aspirant must cultivate this sustained and unbroken flow of awareness. Although this is not an easy task, it is certainly achievable through persistent practice and disciplined living.

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“Although this is not an easy task, it is certainly achievable through persistent practice and disciplined living.”

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Purification of the Mind and Reflection of Purusha

A mind that is calm, quiet, tranquil, and free from distortions reflects the presence of Purusha. When the mind becomes predominantly sattvic—though a subtle distinction remains between sattva and Purusha—it becomes capable of realizing the goal. The essence of Patanjali’s Yoga Sutras is encapsulated in Sutra 1.2, “yogash chitta vritti nirodhah,” which declares that Yoga is the stilling of the modifications of the mind. The aim is to attain a mental state that is free from conflict, agitation, and distortion.

Ordinarily, the mind is mistaken for the true self, while in reality Purusha alone is real. This error arises from ignorance. Ignorance, whether internal or external, must be removed through disciplined mental practice and discriminative understanding. All the sutras discussed thus far point toward the cultivation of Dhyana, which in turn prepares the aspirant for the higher state of Samadhi. When ignorance is dissolved and the mind rests in stillness, the aspirant becomes capable of sustained concentration. Dharana then naturally extends into Dhyana. Without proper foundational preparation, such extension is not possible.

Sustained one-pointed attention conserves mental energy and gradually generates a profound inner silence and stillness. This accumulated quietude fills the entire being and prepares the aspirant for deeper absorption.

Prana, Nadis, and the Continuity of Meditation

In contemporary times, meditation is widely discussed, making it essential to understand its true nature. Even simple attention to the breath can serve as an effective meditative practice, provided one understands the subtle nature of breath. Breath is not merely a physical process; it is prana, the vital force deserving reverence. Prana is the fountainhead of life and the primary force that animates the entire universe.

Thus, when Dharana is maintained over an extended period, it becomes Dhyana. In other words, Dhyana is the elongated and uninterrupted state of concentration.

From a practical standpoint, yogic science explains that the human body contains thousands of channels through which prana flows. These channels are known as nadis. Among them, three are of paramount importance: Ida, Pingala, and Sushumna. Of these, Sushumna is considered supreme. If prana is likened to an energy field, Ida may be compared to a cooling, negative current, while Pingala corresponds to a heating, positive current. These are symbolic representations of psychic energies as understood in yogic anatomy.

When Ida and Pingala are balanced, both body and mind attain equilibrium, creating optimal conditions for yogic practice. Pranayama plays a crucial role in harmonizing these channels and activating Sushumna. Ida is traditionally associated with lunar energy and flows through the left nostril, while Pingala is associated with solar energy and flows through the right nostril. Sushumna runs along the central axis of the spinal column. Yogic texts state that when Sushumna becomes active, the aspirant enters Samadhi. However, this aspect of yogic science lies beyond the scope of the present discussion.

Samadhi: The Eighth Limb of Ashtanga Yoga

Samadhi, the eighth limb of Ashtanga Yoga, is described as the state of cosmic consciousness. Patanjali defines Samadhi in Sutra 3.3 as “tad eva artha matra nirbhasam svarupa shunyam iva samadhih,” indicating a state in which only the object of meditation shines forth, while the sense of individuality of the meditator disappears.

When Dhyana matures into Samadhi, the gateway to the realm of ultimate reality is opened. Samadhi is a state in which, through sustained practice of Dharana and Dhyana, the mind becomes so completely tranquil and absorbed that the meditator forgets all awareness of personal existence. The process is not one of annihilation, but of transcendence of limited individuality.

To understand this more deeply, let us examine the term svarupa shunyam used in Sutra 3.3. The word svarupa refers to the residual awareness of one’s own activity, while shunyam signifies emptiness or absence. In Samadhi, this residual self-awareness dissolves entirely, leaving no sense of “I am meditating.”

When the aspirant becomes fully absorbed in the vastness of the Supreme Reality, even the notion of being a meditator vanishes. The ego-bound “I” dissolves, and only the true Self, the higher and universal “I,” remains. This state arises only when the fluctuations of the mind have completely ceased. In Samadhi, the mind surrenders all resistance and merges fully with the object of meditation. The field of observation and the observing intelligence become one, and pure intelligence alone shines as the essence of reality.

For a more detailed exploration of these inner limbs and their interrelationship, readers may refer to Understanding Dhyana, Dharana, and Samadhi: Insights from Patanjali’s Yoga Sutras.

🔗 Link this title to:
https://arunsingha.in/2024/04/02/understanding-dhyana-dharana-and-samadhi-insights-from-patanjalis-yoga-sutras/

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Samyamah: The Integrated Practice of the Inner Limbs

Patanjali further explains in Sutra 3.4, “trayam ekatra samyamah,” that the combined practice of Dharana, Dhyana, and Samadhi upon a single object is known as Samyamah.

The term Samyamah can be understood by analyzing its components: sama and yama. Sama signifies balance or perfection, while yama denotes control. In the state of Samyamah, the mind becomes completely absorbed in the chosen object or idea and gains comprehensive knowledge of it, extending even to its subtlest dimensions.

Mastery of Samyamah is said to give rise to extraordinary capacities known as Vibhutis or psychic powers. The disciplined practice of Samyamah and understanding of its technique open the doorway to such siddhis. However, in the classical yogic tradition, these powers are regarded as by-products of deep concentration and absorption, not as the ultimate goal of Yoga.

Key points : Dharana, Dhyana , Samadhi , concentration, meditation, purusha, samyamah , Ashtanga Yoga.

Conclusion:

We have discussed about the means to reach the Goal , the last limb of Eight limbs.  If followed properly, the person will definitely feel joy and peace of mind which will accompany to the bed at the end of the day. Who does not want a peaceful sleep?  

All practices as mentioned above will make ways for state of “samyamah” which constitute Dharana, Dhyana and Samadhi. Eight limbs as a whole constitute one complete path which leads the aspirant upwards. When the mind is set into a pattern, automatically one connection will be established with higher Self. That is individual’s experience which can be considered as Self-Realization

Recommended readings:

1. Patanjali Yoga Sutras: commentary By Swami Vivekananda.
2. FOUR YOGAS OF SWAMI VIVEKANANDA :Condensed and retold by Swami Tapasyananda.
3. Patanjal Yogasutra : Commentary , by Swami Premeshananda.
4. Inside the Yoga Sutras- By Reverend Jaganath Carrera.
5. Four Chapters on Freedom- By Swami Satyananda Saraswati.
6. The Yoga Sutras of Patanjali: Commentary on the Raja Yoga Sutras by Swami Satchitananda.

   Related Internal Readings” block (as already prepared), not for mid-text insertion:

   • Unleashing the Power Within: Awaken Your Inner Strength

   • Ashtanga Yoga: A Sacred Path to Union with the Infinite

Recommended External Reference

For authentic and classical teachings on Yoga and Vedanta in the tradition of Swami Vivekananda, readers may refer to the official site of the Ramakrishna Mission and Belur Math:
👉 https://belurmath.org/