Patanjali’s Eight Limbs of Yoga

‘Yoga’ is one of those words which over time has entered the the mainstream and in so doing has lost its true and original meaning.

The Sanskrit word ‘yuj’ means ‘to join’ or ‘to unite’ and is also related to the English word ‘yoke’. The word The word “yoga” first appears in the Rig Veda, one of the oldest sacred texts, where it was sometimes interpreted as “yoke” or “control”. In the early practice of yoga, the word was used to describe the act of “yoking in” or restraining the senses. Later, it came to be used as a metaphor for “linking” or “yoking to” God or the divine.

The aim of yoga is to achieve self-realisation and a state of liberation, or moksha, through the union of the individual consciousness with the Paramatman, or Universal Consciousness. Yoga (in its broadest meaning) involves a variety of practices, including physical postures (asanas), breathing techniques (pranayama), meditation, and ethical guidelines.

Maharishi Patanjali, known as the “Father of Yoga”, is credited with explaining the meaning of yoga in his Yoga Sutras. These set out the eight limbs (or Ashtanga) of yoga, which provide a comprehensive guide for practitioners.

The Yoga Sutras begin with the very telling exposition :

‘Atha Yoga anushasanam’, one translation of which is ‘Now, the teachings of yoga begin’. The Sutras, though individually relatively short aphorisms, are formed of weighty, pithy words, full of resonance and deep meaning, and ripe for extended commentaries! These three words, as an opener, suggest that we are at an auspicious point, where the student is developmentally ready for, and receptive to, the wisdom to be communicated.

Over 4 books, or Padas, Patanjali then proceeds to sets out the remaining areas of the study of yoga, with an explanation of the 8 limbs forming part of Book 2, ‘Sadhana Pada’

Visual representations of these, such as the one below :

can be quite helpful because they provide an overview of the ‘framework for living’ presented by the 8 limbs. The Yamas (here- ‘Restraints’) enable us to consolidate the ‘roots’ of a yogic lifestyle through accentuating peace, truth, moderation, honesty and detachment (or, looking at it the other way – avoiding doing harm, lying, excess, stealing and attachment).  

The translations of these terms vary, but all warrant a fairly broad interpretation. Ahimsa, for example, is referred to here as ‘non-harming’. This has various connotations; not causing physical pain to others or oneself, but also the avoidance of verbal abuse or mental cruelty. Satya – speak the truth to others, but also be honest with yourself (“This above all : to thine own self be true”…). Asteya – don’t take property or other physical objects which don’t belong to you, but also don’t manipulate, exploit or dominate others, which is also a form of ‘stealing’.

Likewise, the Niyamas (‘Observances’), present positive aspects of living that are to be encouraged – Saucha – perhaps better termed ‘Purity’- physical cleanliness in oneself and one’s home, but also purity of thought and action; Santosha – contentment and true, deep, lasting happiness, (as opposed to ‘pleasure’, which is invariably short-lived); Swadhyaya – observing and understanding oneself, primarily through experience, but also through study of appropriate writings; Ishwara Pranidhana – surrender to the Universal Self and acceptance of What Is.

It’s noticeable that both the Yamas and Niyamas are solidly ‘rooted’ in the external world of forms, and the individual’s relationship with it. So too are Asana and Pranayama, the next two limbs, as they are to do with the physical body, though notice that there is a subtle movement towards the ‘inner body’ – Asanas are often done with the breath, and Pranayama practices illustrate the body-breath-mind relationship.

The step from breath awareness to inner awareness, Pratyahara, is a more discernible one, from the physical to the mental, the concrete to the abstract, usually involving closing the eyes and beginning to reduce the operations of the senses. Sustaining this, we move towards a focused concentration and attention, perhaps with the aid of a mantra, ultimately transitioning into a continuous and effortless flow of consciousness, the experience of meditation, Dhyana. Patanjali, typically, reveals this process simply yet profoundly :

1.2 ‘Yoga is the stilling of the fluctuations of the mind-field’. (Dhyana)

‘Yogas Citta Vritti Nirodha’.

1.3 ‘Then the Seer abides in Itself, resting in its open True Nature, which is called Self-realisation’. (Samadhi)

‘Tada drashtuh svarupe avasthanam’.

Even Samadhi has several levels:

Savikalpa Samadhi

Moving beyond the physical world until only an awareness of bliss and the I-ness remains.

Nirvikalpa Samadhi: Becoming one with The Paramatman or Brahman, The Supreme Consciousness—no mind—only infinite peace and bliss. 

Sahaja Samadhi: The constant experience of Nirvikalpa along with daily activity.

Dharma Megha Samadhi: The highest Samadhi, the state of Unclouded Truth. All desires, even the desire to know God, have dissolved. All that affects the mind, the causes of suffering, and the bondage of action disappear.  Pure Unbounded Consciousness remains forever established in its own Absolute nature.

So, we might say that the 8 Limbs offer a comprehensive and all-encompassing ‘road map’ for living a useful life. We do the groundwork by seeking to abide by a series of practical behaviours promoting positive and meaningful living and these steer us towards a greater awareness of our inner dimensions, which are the gateway to self-realisation. The directness and practicality of these ancient aphorisms, coupled with the immutable Truth and Wisdom they communicate, account for their longevity and undiminished relevance.