Introduction:

Though it is sometimes misinterpreted as being limited to a set of physical postures or breathing techniques, Ashtanga yoga is much more than that. Based on the age-old knowledge discovered in Patanjali’s Yoga Sutras, Ashtanga Yoga outlines a deep philosophical framework designed to promote oneness with the boundless field of existence. Ultimately, yoga aims to realize and embody this essential unity—the understanding that human existence is inextricably linked to the great cosmic consciousness. Ashtanga Yoga’s eight limbs provide a thorough road map for those seeking a transforming path to self-realization and oneness with the divine.

The fundamental ethical precepts of Ashtanga Yoga, known as the yamas and niyamas, offer instructions for harmonious life and inner cleansing. They promote characteristics like self-discipline, truthfulness, non-violence, and contentment. Asanas, or physical postures, help practitioners develop mental and physical discipline and focus while strengthening their bodies’ strength, flexibility, and balance. Breath control, or pranayama, is an effective technique for gaining access to prana, the life force energy, and extending awareness beyond the confines of the individual self.

However, Ashtanga yoga goes well beyond breath control and physique. The practice of pratyahara, or the withdrawal of the senses, encourages people to focus inward, separating themselves from outside stimuli and developing their inner consciousness. Dharana, or concentration, and dhyana, or meditation, which lead the mind to inner peace and single pointedness, strengthen this internal focus. In the end, these practices culminate in samadhi, a profound condition of absorption and oneness with the infinite.

Ashtanga Yoga is essentially a comprehensive approach that incorporates mental, physical, and spiritual activities to help practitioners realize their inherent nature and their connection to the universe. Through a voyage of transcendence and self-discovery, the practitioner experiences the infinite field of existence by stepping outside the bounds of the egoic self. Ashtanga Yoga provides a road to deep inner peace, fulfilment, and the ultimate realization of oneness with the limitless field of existence via rigorous practice and constant devotion.

Bhagavad Gita-Ch-6/ver-24. Lord Sri Krishna said: One should engage oneself in the practice of yoga with determination and faith and not deviate from the path. One should abandon, without exception, all material speculation and thus control all the senses on all sides of the mind.

“Importance of Mastering Each Step: The Sequential Path of Ashtanga Yoga”

It is important to underline that mastery of each step is necessary before moving on to the next in this comprehensive Ashtanga Yoga journey. The practitioner needs a firm foundation in the limbs that come before them in order to advance in the practice they do, much as a building needs a strong foundation to support its construction. It would be like attempting to run before learning to walk in an attempt to attain the peak of samadhi without first mastering the preceding limbs.

Each of Ashtanga Yoga’s eight limbs operates as a stepping stone to higher realms of awareness and union with the divine. The “Yamas” and “Niyamas,”  which are ethical precepts that guide moral behaviour and personal observances, should serve as a solid foundation for any future practices to ensure they have the requisite depth and integrity. Similarly, the mind may find it difficult to focus during meditation and contemplation if strength, flexibility, and concentration are not developed through the practice of asanas and pranayama.

As a result, it’s crucial to approach Ashtanga Yoga with patience, humility, and dedication; real development depends more on the level of insight and mastery attained at each step than on how quickly one moves through the limbs. Like a tree that develops steadily from its roots upward, an Ashtanga yoga practitioner evolves gradually, strengthening and caring for every component of themselves along the way.

In this way, practicing Ashtanga Yoga turns into a profound process of self-transformation and self-discovery where the practitioner learns to integrate body, mind, and spirit in harmony with the limitless field of existence rather than just following a set of predetermined instructions. By methodically advancing one’s practice and remaining steadfast in one’s commitment to it, one can achieve the ultimate goal of yoga, union with the divine.

Patanjali’s Yoga Sutras explain the eight limbs of yoga, which are a complete structure for inner development. The ultimate goal of yoga is union with the divine, also known as self-realization. Each limb, or anga, is an important step on the way to this goal. 

The Patanjali Yoga Sutras have the following four sections:

1. Samadhi Pada: Part on Contemplation, the first section, contains fifty-one sutras. Samadhi refers to that state of the Yogi, where his Self-identity is absorbed into the pure consciousness with collapsing of three categories of Self (witness, witnessing and witnessed). Beyond this state is “Kaivalya” (liberation, which is known as “moksha” in Vedanta). The essence of Patanjali’s Yoga sutra is in the second sutra: “Yogas citta-vritti-nirodah,” which literally means “Yoga is the stilling of the modifications of the mind.”. The target is to achieve a state of mind that is calm, tranquil, and free of distortions. It is the control of thought waves in the mind. One must not have conflicts in the mind.
2. Sadhana Pada: It has 55 sutras. Sadhana means practices. The author describes two systems of yoga. 1. Kriya Yoga, which includes the following steps: a) Tapas (Austerity). b) Svadhyaya (self-study of scriptures). c) Isvara pranidhana: devotion to God or pure consciousness. 2. Ashtanga Yoga:   
3. Vibhuti Pada: This section has 56 sutras. This chapter describes about “Siddhi” (supra normal powers), which can be acquired by the practice of Yoga.
4. Kaivalya Pada: 34 Sutras: describe the process of liberation (isolation), which is commonly known as emancipation (moksha) too. Maharshi Patanjali divided the path of Yoga into eight levels named “Ashtanga yoga”.  Commonly known as “Raja Yoga,”

 Ashtanga means Eight Limbs. Ashta = Eight, Anga = Limbs. Eight limbs are: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana and Samadhi.

1. Yama: The first “anga” consists of prohibitions against unethical deeds. These are basically restraints. following are to be noted:

• Ahimsa-Non-violence: sutra 2.35: ” Ahimsapratisthayam tatsaminidhau vairatyagah”   Non-violence is truly meant here as refraining from causing harm, showing anger, or being harsh to others, including oneself. Killing and doing physical harm are common form of violence.  However, out of frustration, we sometimes become harsh with others. This is also a gross form of violence. To maintain a life free of violence, we need to have a heart with full of love for others, irrespective of their attitudes towards us. That love must be unconditional and universal. At the same time, we must love ourselves equally. Then frustration will not arise. We can certainly master the quality of “ahimsa” through logical reasoning.
• Satya-Truthfulness: Sutra 2.36: ” Satya pratisthayam kriyaphalasrayatvam,” which means that by being firmly established in truthfulness, the Yogi gets the power of attaining for himself the fruits of work without the work. Results come to them automatically. This is the power of truth. It is believed that for an honest person who is on the path of truth, fear vanishes. Because one need not be afraid since life is open to all. There is nothing to hide. Life becomes an open book. It is very simple to understand that truthfulness has tremendous power.
• Asteya-non-stealing: verse 2.37 of the sutra states, “To one established in honesty, non-stealing, all gems present themselves” (asteyapratesthayam sarvaratnopasthanam). With the establishment of virtues like honesty, aspirants develop an intuitive awareness. Therefore, we should curb our desires for things that are not our own. Rather, we should share our knowledge, our noble thoughts, and our material belongings to uplift others who are indeed needy, instead of hoarding them for our own benefit. Brahmacharya: celibacy: right use of energy; sutra 2.38 says ” Brahmacharya pratisthayam viryalabhah.”.  It is about controlled and disciplined sex. Brahmacharya does not mean cut off from sex. According to explanations of the above sutras by the scholars, it is said that “Virya,” the seminal fluid, is our life. If stored properly, it can generate a lot of energy. When absorbed into the system, it gets transformed into prana. Conserved sexual energy in women also gets transformed. Seminal fluid gives stamina and strength to the brain and nerves. 
• Aparigraha: non-possessing, non-accumulation: sutra 2.37: ” Aparigraha sthairye janmakathamta sambodhah,” which means: On becoming steady in non-possessiveness, there arises the knowledge of how and from where it is generated. One of the most important virtues. This sutra teaches to give up the tendency to accumulate materials. Possession should be that much required to maintain life (necessary items).

2. Niyama: This second limb (“anga” ) is composed of some injunctions to develop various ethical virtues. Following are the components of Niyama.

• Saucha (cleanliness) sutras 2.40 & 2.41, “Sauchat svangajugupsa parairasamsargah”  and ” Sattvasuddhi-saumanasyaikagryendriyajayatmadarsanayogyatvani cha.”  These two sutras mandate purity of body and mind.
• Santosha (Contentment): sutra 2.42 “Santosadanuttama Sukhalabhah” has a very simple meaning.  To keep mind away from dwelling on the past or future. One should not regret missed opportunities and also need not worry about the future. Contentment is the way to live in the present moment.
• Tapas (discipline, austerity, etc.): Sutra 2.43: “Kayendriyasiddhirasuddhiksayattapasah” mandates spiritual disciplines.  A state of spiritual maturity.  With the practice of austerity, all kinds of impurities are removed from body and mind. Austerity is very important in one’s life to ascend to a higher state.
• Svadhyaya ( study of self and sacred texts): sutra 2.44, “Svadhyayadistadevatasamprayogah” This sutra teaches self-observation, study of scriptures, recitation of mantras, and union with the desired deity (Ishta devata).
• Isvara Pranidhana (Total surrender to the Supreme being): sutra 2.45, “Samadhisidhisiddhiri svarapranidhanat”    This sutra teaches self-surrender. Complete surrender to God.  Dedicated services for the welfare of others, including mankind, animal species, plants, and nature. This practice is non-selfish in nature. Without expectation of fruits of actions. This is the path of Karma Yoga.

At first sight, these 5 yamas and 5 niyamas might seem to resemble the 10 commandments of the Bible. Unless an aspirant has mastered these two steps of discipline, practice of subsequent steps of yoga will be ineffective.

Sadhana Pada (portion on practice) :  teaches on ashtanga (eight limbs) ” 

The beginning of Sadhana Pada describes Kriya yoga. But we will discuss here Ashtanga yoga, which has been described in the later part. The 28th sutra explains ashtanga yoga.

“Yoganganusthanad Asuddhi ksaye JnanadiptihrA vivekakhyteh” (sutra 2.28: from sadhana Pada), which means: By the practice of the limbs of yoga, the impurities diminish, and light of wisdom appears, which leads to discriminative discernment.

Yamas and Niyamas are the basic foundation for developing a lifestyle that effectively supports your practice of meditation. If the foundation is strong, then evidently the state of mind will be ready enough to progress further. These first two angas directly control our behaviour. Without practicing Yamas and Niyamas sincerely and honestly, one cannot have a mind free from stress and conflicts. All of you will agree with this point. The next three angas, asana, pranayama, and pratyahara, mandate certain kinds of control over our body, breath, and senses, respectively. It is very important to practice these with full devotion. We will discuss them one after the other in sequence. Now, we will look into the third “Anga” asana: Let us see what the sutra says on Asana. 

"Sthira Sukhamasanam" sutra 2.46: This means one must practice sitting for a long period without feeling discomfort.

The third anga, “asana,” is an important part of Ashtanga yoga. The important thing is to hold the spine erect and relaxed with the three upper parts of the body—the chest, the neck, and the head—in a straight line. This is required for nerve currents to channelize for further improvement in concentration. In yoga culture around the world, some asanas are taught that are very complex and performed with great difficulty. As such, aspirants remain busy with the perfection of asanas. Finally, the essence of yoga gets spoiled. Since they concentrate on asanas only, other seven limbs do not get due attention. Practicing asanas only becomes a part of Hatha Yoga, which is mainly concerned with the maintenance of health and attainment of longevity in the body. Getting too engrossed in asanas will make a man body-minded only. But the object of yoga is to make a man rise above body consciousness. In the Patanjali Yoga Sutra, it is simply stated that a poster should be stable and comfortable for meditation.

” jati desa kala samayna vacchinnah sarvabhauma mahavratam” sutra 2.31

Let us look into a very important sutra, 2.31 in Sadhana Pada. What does it say?  In this sutra, Maharshi Patanjali says that these great vows are not limited to any class, place, time, or circumstance. This path of yoga is universal.  The fourth anga, “pranayama,” is commonly believed to control breath, but scholars say this is actually control of universal energy. The Prana moves the whole universe. Prana is believed to be cosmic energy. It is prana vibrating at the beginning of the cosmic cycle that shapes akasha (space), out of which all energies are evolved. Biological functions of all kinds are performed by this vital energy. The knowledge and control of this prana are known as pranayama. Let us see what Yoga Sutra (2.49) says:

“tasmin sati svasaprasvasayorgativicchedh pranayamh” sutra 2.49: This literally means that after practicing firm posture, the movements of inhalation and exhalation should be controlled. This is “pranayama,” and Patanjali Sutras 2.49–2.52 say all about it.

The practice of pranayama is done after mastering asana. When pranayama is practiced under the guidance of the right “Guru” (teacher), one can have control over prana, and it becomes possible to feel the vibrations, which helps attain higher insight. Initially, one can feel how pranayama is creating motion in the lungs. Thereby, the power generated will help the nerves achieve optimal functions. It is believed that pranic healing, faith healing, etc. are the results of pranayama. I am not going into details about pranayama. Aspirants can acquire knowledge of pranayama through further reading and doing so at authorized institutions. Prana is a very powerful energy. One should not play with cobras without training from a trainer. It is like that.

By regulating prana, we can regulate our mind because both move together. If one is controlled, the other will automatically be controlled. Finally, we need a controlled mind.

Now we will discuss “pratyahara,” the fifth Anga.

1)"svavisayasamprayage cittasvarupanukara ivendriyanam pratyaharh". sutra 2.54: Which means: When the senses withdraw themselves from the objects and imitate, as it were, the nature of the mind-stuff, this is pratyahara. 
2) " tath paramo vasystendriyanam" sutra 2.55: This means : Then follows supreme mastery over the senses.
[with this sutra the sadhana Pada ends here].

Our perceptions are developed through sensory inputs that we see, hear, feel, touch, and taste which influence internal organs in the brain and mind acts accordingly. We react through inputs received by our senses. If the inputs are not favourable to our expectations or wishes, we become unhappy, angry, depressed. Our minds are engaged constantly evaluating the inputs and categorize whether inputs are favourable or not. This is our reaction on 24X7 basis. Pratyahara gives our mind a moment to not evaluate and teaches us to be free from any reactions developed by senses. Now step by step we have reached to this point of Pratyahara.

Conclusion:

In this section, sadhana Pada, we have discussed about the means to still the mind which is our final objective. So far we have discussed Five angas.  First two angas “Yamas” & “Niyamas” have ten guidelines which are very practical, logical, visionary for making a man free from all agonies, stress, miseries and sufferings. 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 next higher stages which are Dharana, Dhyana and Samadhi. Eight limbs 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. Now we may compare these eight angas, the methods or process whatever we say, with Vedanta, how it would be? Let us look into:- In Vedanta we have seen , prequalification required for a person  is to be competent to understand and study sastras(Scriptures). The aspirant must have tranquil mind, with required attributes as described in Vedanta. After attainment of certain preliminary qualifications which are known as four salvations ,one can progress towards the direction of knowing Brahman. Four salvations are:

1. “Nitya-anitya-vastuveveka” which means discrimination between the eternal and non eternal.
2. ” IhamutrarthaphalabhogaViraga” : Indifference to the joys in this life or in in Heaven, and of the fruits of one’s action.
3. ” Shatsampat” : Six fold virtues that are : i) Sama (Control of mind), ii) Dama ( Control of senses),iii) Uparati (Cessation from worldly enjoyments), iv) Titiksha ( Endurance of pleasure and pain, heat and cold), v) Sraddha (Faith), vi) Samadhana (Deep concentration).
4. “Mumukshautva” (Desire for liberation).

What we see above is that point number 3 "Shatsampat" the Six fold virtues has enough resemblance with the Patanjali Yoga Sutras.

In the next part, we will discuss last three angas, Dharana, Dhyana and Samadhi which mandate specific practices to control our mind which is most essential part in this philosophy.

Notes:-  Having gone through all the books listed below, I have composed this blog as a concise text for Ashtanga Yoga.

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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.

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