Eight Limbs of Yoga

The core of Patanjali’s Yoga Sutra is an eight-limbed path that forms the structural framework for yoga practice. Upon practicing all eight limbs of the path it becomes self-evident that no one element is elevated over another in a hierarchical order. Each is part of a holistic focus which eventually brings completeness to the individual as they find their connectivity to the divine. Because we are all uniquely individual a person can emphasize one branch and then move on to another as they round out their understanding.

In brief the eight limbs, or steps to yoga, are as follows:

1.      Yama :  Universal morality

2.      Niyama :  Personal observances

3.      Asanas :  Body postures

4.      Pranayama :  Breathing exercises, and control of prana

5.      Pratyahara :  Control of the senses

6.      Dharana :  Concentration and cultivating inner perceptual awareness

7.      Dhyana :  Devotion, Meditation on the Divine

8.      Samadhi :  Union with the Divine

I. Yamas (Universal Morality) 

Ahimsa – Compassion for all living things The word ahimsa literally mean not to injure or show cruelty to any creature or any person in any way whatsoever Ahimsa implies that in every situation we should adopt a considerate attitude and do no harm. Satya – Commitment to Truthfulness :Satya means "to speak the truth," yet it is not always desirable to speak the truth on all occasions, for it could harm someone unnecessarily.. Satya should never come into conflict with our efforts to behave with ahimsa. This precept is based on the understanding that honest communication and action form the bedrock of any healthy relationship, community, or government, and that deliberate deception, exaggerations, and mistruths harm others.  

Asteya - Non-stealing :Steya means "to steal"; asteya is the opposite-to take nothing that does not belong to us.Non-stealing includes not only taking what belongs to another without permission, but also using something for a different purpose to that intended, or beyond the time permitted by its owner 

 Brahmacharya - Sense control :Brahmacharya is used mostly in the sense of abstinence, particularly in relationship to sexual activity. Practicing brahmacharya means that we use our sexual energy to regenerate our connection to our spiritual self. It also means that we don’t use this energy in any way that might harm others.

Aparigraha - Neutralizing the desire to acquire and hoard wealth :Aparigraha means to take only what is necessary, and not to take advantage of a situation or act greedy. We should only take what we have earned; if we take more, we are exploiting someone else. Aparigraha also implies letting go of our attachments to things and an understanding that impermanence and change are the only constants.

II. Niyama (Personal Observances)

Niyama means "rules" or "laws."  These are the rules prescribed for personal observance.Like the yamas,the   five niyamas are not exercises or actions to be simply studied. They   represent far more than  an attitude.Compared with the yamas, the niyamas are more   intimate and personal. They refer to the attitude we adopt toward ourselves as we create a code for living soulfully

Sauca - Purity

The first niyama is sauca, meaning purity and cleanliness. Sauca has both an inner and an    outer aspect. Outer cleanliness simply means keeping ourselves clean. Inner cleanliness   has  as much to do with the healthy, free functioning of our bodily organs as with the clarity of our mind.

Santosa - Contentment  

Another niyama is santosa, modesty and the feeling of being content with what we have. To be at    peace within and content with one's lifestyle finding contentment even while experiencing life’s   difficulties for life becomes a process of growth through all kinds of  circumstances. 

Tapas – Disciplined use of our energy

Tapas refers to the activity of keeping the body fit or to confront and handle the inner urges without outer show. Literally it means to heat the body and, by so doing, to cleanse Attention to body posture, attention to eating habits, attention to breathing patterns – it’ these are all tapas. 

 Svadhyaya – Self study The fourth niyama is svadhyaya. Sva means "self' adhyaya means "inquiry" of"examination". Any activity that cultivates self-reflective consciousness can be considered  svadhyaya. It means to intentionally find self- awareness in all our activities and efforts    even to the point of welcoming and accepting our limitations.

Isvarapranidhana - Celebration of the Spiritual 

Isvarapranidhana means "to lay all your actions at the feet of God." It is the contemplation  on God (Isvara) in order to become attuned to god and god's will. It is the recognition that the spiritual suffuses everything and through our attention and care we can attune ourselves with our role as part of the Creator. 

III. Asanas (Body postures)

Asana is the practice of physical postures. It is the most commonly known aspect of yoga  for those unfamiliar with the other seven limbs of Patanjali’s Yoga Sutra. The practice of   moving the body into postures has widespread benefits; of these the most underlying are improved health, strength, balance and flexibility. 

IV. Pranayama (Breath Control)

Pranayama is the measuring, control, and directing of the breath. Pranayama controls the  energy (prana) within the organism, in order to restore and maintain health and to promote    evolution. Pranayama, or breathing technique, is very important in yoga. It goes hand in with the asana or pose. In the Yoga Sutra, the practices of pranayama and asana are hand considered to be the highest form of purification and self discipline for the mind and the   body, respectively.

V. Pratyahara (Control of the Senses

Pratyahara means drawing back or retreat. The word ahara means "nourishment";  pratyahara translates as "to withdraw oneself from that which nourishes the senses." In     yoga, the term pratyahara implies withdrawal of the senses from attachment to external objects. It can then be seen as the practice of non-attachment to sensorial distractions as we constantly return to the path of self realization and achievement of internal peace.  

VI. Dharana (Concentration and cultivating inner perceptual awareness)

Dharana means "immovable concentration of the mind". The essential idea is to hold the  concentration or focus of attention in one direction.  "When the body has beentempered  by asanas, when the mind has been refined by the fire of pranayama andwhen the senses  have been brought under control by pratyahara, the sadhaka (seeker)reaches the sixth stage, dharana. Here he is concentrated wholly on a single point or on a task in which he   is completely engrossed.

VII. Dhyana (Devotion , Meditation on the Divine) 

Dhyana means worship, or profound and abstract religious meditation. It is perfect contemplation. It involves concentration upon a point of focus with the intention of  knowing the truth about it. The concept holds that when one focuses their mind in concentration on an object the mind is transformed into the shape of the object.   

VIII. Samadhi (Union with the Divine

 The final step in the eight-fold path of Yoga is the attainment of Samadhi. Samadhi   means "to bring together, to merge." In the state of samadhi the body and senses are at rest, as if asleep, yet the faculty of mind and reason are alert, as if awake; one goes beyond consciousness Thus, samadhi refers to union or true Yoga. There is an ending  to the separation that is created by the "I" and "mine" of our illusory perceptions of reality. The mind does not distinguish between self and non-self, or between the object contemplated and the process of contemplation. 

The achievement of samadhi is a difficult task. For this reason the Yoga Sutra  suggests the practice of asanas and pranayama as preparation for dharana, because  these influence mental activities and create space in the crowded schedule of the   mind. Once dharana has occurred, dhyana and samadhi can follow.These eight steps of yoga indicate a logical pathway that leads to the attainment of physical, ethical, emotional, and psycho-spiritual health. Yoga does not seek to  change the individual; rather, it allows the natural state of total health and   integration in each of us to become a reality. 

           

 Sources:

HolisticOnLine  http://www.holisticonline.com/Yoga/hol_yoga_home.htm

Yoga Mind, Body & Spirit, by Donna Farhi

Light On Yoga, by B.K.S. Iyengar

Yoga Mind & Body, Sivananda Yoga Vedanta Center

The Essence of Yoga, Reflections on the Yoga Sutras of Patanjali, by Bernard Bouanchaud

Yoga

History

The practice of yoga is an art and science dedicated to creating union between body, mind and spirit. This art of right living was perfected and practiced in India thousands of years ago and the foundations of yoga philosophy were written down in The Yoga Sutra of Patanjali, approximately 200 AD. In the Indian tradition, Patanjali is said to be self-born, swayambhu. He was a highly-evolved soul who incarnated of his own will in a human form to help humanity.He is also considered an incarnation of Ananta, the source of all wisdom (Jnana) and of Shesha, the thousand-headed ruler of the serpent race, which is thought to guard the hidden treasures of the earth. Adishesha then began to meditate to ascertain who would be his mother on earth. In meditation, he had the vision of a yogini by the name of Gonika who was praying for a worthy son to whom she could impart her knowledge and wisdom. He at once realized that she would be a worthy mother for him, and awaited an auspicious moment to become her son.Gonika, thinking that her earthly life was approaching its end, and that her desire of finding a worthy son would remain unfulfilled; now, as a last resort looked to the Sun God, the living witness of God on earth and prayed to Him to fulfil her desire. She took a handful of water as a final oblation to Him, closed her eyes and meditated on the Sun. As she was about to offer the water, she opened her eyes and looked at her palms. To her surprise, she saw a tiny snake moving in her palms, who soon took on a human form. This tiny male human being prostrated to Gonika and asked her to accept him as her son. This she did and named him Patanjali because her hands had been in the prayerful gesture (anjali) and he had fallen (pat) from heaven.

Introduction

The word "Yoga" came from the Sanskrit word "yuj" which means "to unite or integrate." The word yoga itself means "union": of the individual consciousness or soul with the Universal Consciousness or Spirit. Though many people think of yoga only as physical exercises — the asanas or postures that have gained widespread popularity in recent decades — these are actually only the most superficial aspect of this profound science of unfolding the infinite potentials of the human mind and soul. Yoga is an art as well as a science. It is a science, because it offers practical methods for controlling body and mind, thereby making deep meditation possible. And it is an art, for unless it is practiced intuitively and sensitively it will yield only superficial results.

Paths of Yoga

There are said to be 4 main paths (Margas), according to the Bhagavad Gita, by which to reach the ultimate goal of Yoga - "Kaivalya." There is the path of Knowledge (Jnana Marga) in which one learns to discriminate between what is real and what is illusory, the path of selfless work (Karma marga), the path of devotion (Bhakti Marga) and the path of control of the mind (Yoga Marga) where all the activities of the mind and consciousness are studied and brought under control. From these have come the various paths of yoga which can be followed.

Hatha Yoga — a system of physical postures, or asanas, whose higher purpose is to purify the body, giving one awareness and control over its internal states and rendering it fit for meditation.

Karma Yoga — selfless service to others as part of one's larger Self, without attachment to the results; and the performance of all actions with the consciousness of God as the Doer.

Mantra Yoga — centering the consciousness within through japa, or the repetition of certain universal root-word sounds representing a particular aspect of Spirit.
Bhakti Yoga — all-surrendering devotion through which one strives to see and love the divinity in every creature and in everything, thus maintaining an unceasing worship.

Jnana (Gyana) Yoga — the path of wisdom, which emphasizes the application of discriminative intelligence to achieve spiritual liberation.

Raja Yoga — the royal or highest path of Yoga, immortalized by Bhagavan Krishna in the Bhagavad Gita and formally systematized in the second century B.C. by the Indian sage Patanjali.