Ashtanga Yoga - The 8 Step Path to Spiritual Excellence
In its true essence, yoga is an ancient system which can bring about complete transformation in a person – physical, mental, emotional, and spiritual. Among the yogic traditions, one of the most revered frameworks is Ashtanga Yoga, which means ‘eight-limbed path’. This path was introduced by Maharshi Patanjali is the Yoga Sutras and it outlines the systematic way towards liberation. The techniques laid down by Maharshi Patanjali go into great detail – the social, physical, psycho-physical, conscious and the sub-conscious. Through an understanding and practice of Ashtanga Yoga, one can shape one’s life in a remarkable way.
Yoga According to Maharshi Patanjali
Before studying about Ashtanga Yoga, it is important to understand what Maharshi Patanjali meant by Yoga. In the Yoga Sutras of Maharshi Patanjali, Yoga is defined as:
Yogas chitta vritti nirodhah
Restraining the chitta (personality complex) from (taking on) modifications is yoga.
Maharshi Patanjali explains this to the readers in the second sutra itself.
While elaborating on this, Dr. Jayadeva Yogendra writes,
“The derivation of this word chitta is ‘that which gathers.’ They call it a beggar that lives on charity. Our mind is continuously collecting sensations, thoughts, ideas, and it is this collection after which the mind starts functioning.”
Yoga is the art of silencing the turbulence of thoughts so that we can see our own true nature. Maharshi Patanjali provides a very structured method to do so – Ashtanga Yoga. This is a complete philosophy of life that gives us guidelines on how to live our lives so that we progress steadily on the yogic path.
The Definition of Ashtanga Yoga
The word Ashtanga is made up of two Sanskrit words – ashta meaning eight and anga meaning limb. Hence, very simply, the definition of Ashtanga Yoga would be – an eight-limbed path.
Maharshi Patanjali’s Ashtanga Yoga provides clear and progressive guidelines for personal evolution.
The Eight-fold Path of Maharshi Patanjali
The eight limbs of Ashtanga Yoga are, in essence, steps that cultivate a disease-free body, a disciplined mind, and a spirit that is free. They encompass all aspects from ethical living to enlightenment. Let us explore each limb of Ashtanga Yoga with reverence and understanding.
1. Yama
This is the first of the eight limbs of Ashtanga Yoga and it is about our interactions with the world around us. The Yama are ethical restraints which teach us to live in harmony with others and with the universe as a whole. They lay the very first moral foundation of our spiritual growth.
The five Yama are as follows:
Practice non-harm in thought, word and deed. Even subtle forms of violence, such as angry words, can create suffering for the listener.
Speak and live the truth, ensure that honesty does no harm to others. This Yama is about integrity – our words, thoughts and actions must be always authentic.
Do not take anything that is not one’s own. Even the desire for such a thing should be given up. Whatever belongs to oneself should be enough; even the desire to possess is a type of stealing at the mental level.
This is about purity in one’s sexual life and having control over all the senses. A lustful glance is as much a sin as partaking in illegitimate acts of sex.
This is about non-covetousness and non-acquisition of wealth. Do not make efforts to acquire more than what is basically needed. Possessiveness can never bring happiness or contribute to one’s spiritual life.
The practice of yoga becomes enriched by the practice of Yama. These principles lay the foundation for spirituality to grow. Without mastering the Yama, the path ahead remains weak and baseless.
2. Niyama
Niyama are personal disciplines that shift one’s attention inward. They come after the Yama because after one has developed control over one’s strong biological drives through the practice of the Yama, the student has enough self-discipline to practice the positive attitudes of the Niyama. As Yama cleanses our relationship with the external world, the Niyama purify our internal world. Niyama prepares the groundwork for our practice and steady growth on the yogic path. They help to cultivate mental strength and faith in the practice. The five Niyama are:
Cleanliness can be external or internal – it can be about one’s body or about the mind even. Clean living spaces are conducive to making our mind calm. This helps one get rid of feelings, attachments, and other impurities of the mind.
This is when one has a lack of desire of having anything more than what is required for sustaining life. Only bare necessities such as food and shelter are enough. Acceptance and gratitude of what we already have brings such contentment and it also leads to deep inner peacefulness.
This is about disciplined effort. It is the capacity to bear the opposites. Mauna (maintaining silence) and kashta mauna (not expressing oneself through signs, ideas, writing or expression) are good examples of Tapa because by controlling one’s speech, one controls the mind and saves energy and has the opportunity to think. Tapa strengthens one’s willpower and purifies the mind.
When one studies the sacred texts and regularly reflects on them, one’s awareness deepens and one is reminded of the divine wisdom in and around us. An example of Swadhyaya is to chant AUM many times as it makes the mind steady.
This is about regarding oneself at all times as an instrument of God. When we offer all our actions, successes and failures to a higher power, it frees us from our ego and brings in a spirit of humility and trust.
With the help of Niyama, we find true change happening from within. These practices encourage a frame of mind that is conducive to spiritual growth.
3. Asana
Some beginners think that yoga is all about asana or physical postures. However, Maharshi Patanjali’s Yoga Sutras place asana as one of the limbs of yoga. In this context, asana is not merely about flexibility or physical fitness. Maharshi Patanjali describes asana as follows:
Sthira sukham asanam
Posture should be steady and comfortable.
Hence, the purpose of an asana is to get into a steadier state. The idea behind practicing asana is to develop awareness, sensitivity to self, and to watch oneself. The intention while practicing asana should not be about achieving a certain pose with difficulty, but about creating a body that is healthy and a mind that is fit for meditation. A regular practice of asana brings strength to one’s body and brings balance to the nervous system. In this way, the practice prepares a sadhak for long periods of sitting silently without experiencing any discomfort or restlessness. Pranayama
The essence of pranayama is to breathe effortlessly. Pranayama is body- mind relationship. There is a close connection between respiration and mind.
Any aspirant who desires to follow the path of Ashtanga Yoga should have a steady concentrated mind. Yama and Niyama are the foundation of the personality-complex and a basic understanding of life and living. The next step is asana which develops one’s mastery over the body and one’s nervous system is strengthened. When the body becomes steady and the mind is tranquil, then the body is prepared for the next step, pranayama, as now one understands the subtlety of the prana or bio-energy, which is very powerful. If pranayama is practiced with a restless mind, it is not yoga.
Generally, we do not know how we are breathing. It is not enough to merely be able to hold the breath, but one has to learn to knowingly inhale slowly, deeply, and to overcome the desire to breath fast. Synchronisation of each incoming and outgoing breath with the object of concentration is itself pranayama.
Pranayama is stated in the sutras by various commentators as having the following benefits:
5. Pranayama
The essence of pranayama is to breathe effortlessly. Pranayama is body- mind relationship. There is a close connection between respiration and mind.
Any aspirant who desires to follow the path of Ashtanga Yoga should have a steady concentrated mind. Yama and Niyama are the foundation of the personality-complex and a basic understanding of life and living. The next step is asana which develops one’s mastery over the body and one’s nervous system is strengthened. When the body becomes steady and the mind is tranquil, then the body is prepared for the next step, pranayama, as now one understands the subtlety of the prana or bio-energy, which is very powerful. If pranayama is practiced with a restless mind, it is not yoga.
Generally, we do not know how we are breathing. It is not enough to merely be able to hold the breath, but one has to learn to knowingly inhale slowly, deeply, and to overcome the desire to breath fast. Synchronisation of each incoming and outgoing breath with the object of concentration is itself pranayama.
Pranayama is stated in the sutras by various commentators as having the following benefits:
5. Pratyahara
Pratyahara is about control of the external senses. In Pratyahara, the senses do not run after their objects. They imitate the mind and follow the mind. When the mind is involved in deeper thoughts, one does not notice the usual sensory distractions like noise and heat and one feels dissociated with the external world.
There are eleven senses – five internal and five external, and the mind.
The five internal senses are called jnanendriyas and provide knowledge and information. They are as follows:
The five external senses are called karmendriyas and they do actions. They are as follows:
The manas or the mind is the leader of all the senses.
To progress on the path of yoga, complete control over the physical senses is essential. This control over the senses can be achieved not by physically restraining them but by directing the mind to one simple object. When all the energy and attention is directed towards one simple object, then the senses cannot operate. The mind plays a key role in this technique. When the senses follow the nature of the mind, that is Pratyahara.
6. Dharana
Our human minds tend to wander because that is their nature. Dharana is about concentration.
The steps to be included in ‘true’ concentration are as follows:
According to the ancient texts, the best objects of concentration are the navel, heart, light in the head, tip of the nose, and tongue. These objects within the body are important because they are the chief places of the spirit. This view is also emphasised by other traditions.
When one has a theistic working faith, God can be an object of concentration. This type of concentration has some benefits because one already has a steady belief in in one’s mind about the object of concentration. It can even be an idol or image of God. While concentrating on an object, the mind undergoes a change according to the object. There can be no real concentration in the absence of an object.
The yogis want the mind to undergo a change and the change that takes place in Dharana is important. This change purifies the chitta and the purified chitta then reaches a different level of awareness and understanding.
7. Dhyana
Dhyana is meditation. It is the continuous mental activity on a fixed object. It is continuity of a particular modification of the chitta on a given object, in a given area, and along with this, there must be a continuity of mental activity – a flow of similar thoughts opposed to dissimilar thoughts.
In Dhyana, concentration is continuous and effortless. In this state, the barrier between one who is witnessing and that which is witnessed begins to dissolve. Practicing Dhyana brings one closer to realising their true nature beyond the body and mind.
8. Samadhi
When in Dhyana, there is only the object and a total absence of the mind or mind modifications, then this state is Samadhi. Here one gains superior knowledge. In the state of Samadhi, one would not make a statement such as ‘I see this’ because only the object would be there. It is as if the object permeates one’s total awareness. This stage of Samadhi is similar to Dhyana but superior to it because one becomes the object itself. In Dhyana, there is a distinction between the object and the act. Whereas in Samadhi, there is no such distinction.
In Samadhi, the object becomes available to the witness, which is the spirit, but not through the mental modifications of the mind. Samadhi can be explained thus: When salt is placed in water, it dissolves and becomes one with water. Similarly, when the object of one’s concentration becomes one’s mind completely, there are no other thoughts. In this way, one gains freedom from suffering as one realizes oneness with existence itself. It is not an escape from life but a return to life in its purest form. Samadhi is the final step of Ashtanga Yoga.
The Bahiranga and Antaranga Aspects of Ashtanga Yoga
Ashtanga Yoga is a compilation of sutras by Maharshi Patanjali, serving as a guide for novice sadhaks on the path of self-realization. Divided into Bahiranga (external) and Antaranga (internal) aspects, these eight limbs elucidate the yogic philosophy of living life authentically and attaining spiritual enlightenment.
Bahiranga
In the Bahiranga aspect, the first four limbs—Yama, Niyama, Asana, and Pranayama—emphasize ethical principles, personal observances, physical postures, and breath control. Yama encompasses principles such as Ahimsa, Satya, Asteya, Brahmacharya, and Aparigraha, to guide social conduct and encourage compassion, integrity, and balance in life. A sadhak may follow Ahimsa by avoiding harm to all beings, Satya by speaking truthfully, Asteya by refraining from stealing, Brahmacharya by moderating energy, and Aparigraha by letting go of possessiveness and attachment to material possessions. Niyama focuses on Shaucha, Santosha, Tapa, Svadhyaya, and Ishvara Pranidhana, cultivating inner peace, gratitude, self-awareness, and spiritual connection. To practice, one may follow Shaucha by maintaining cleanliness in surroundings, Santosha by finding joy in the present moment, Tapa by exerting right effort, Svadhyaya by studying oneself and scriptures, and Ishvara Pranidhana by surrendering to the guiding force of the universe. Asana, the third limb, involves practicing various postures to enhance physical strength and flexibility. One may include Asanas into one’s daily routine to strengthen the body and cultivate awareness of breath and movement. Pranayama, the fourth limb, emphasizes controlled breathing techniques to regulate life force energy or prana. Practice Pranayama exercises such as deep breathing and alternate nostril breathing to calm the mind and feel the prana move freely in your body. Pratyahara acts as a bridge between the external and internal aspects, facilitating the withdrawal of senses from distractions, preparing the mind for meditation. Cultivate Pratyahara by minimizing external stimuli and turning your focus inward through yogic techniques such as Yoni Mudra that take your focus inwards.
Antaranga
Moving into the Antaranga aspect, Dharana, Dhyana, and Samadhi constitute the final stages of the Eight-Fold Path. Dharana focuses on concentration, reducing external distractions to improve mental focus. This can be practiced by selecting a point of focus, such as your breath or a mantra, and gently redirecting your attention to it whenever the mind wanders. Dhyana, or meditation, deepens concentration, leading to fewer distracting thoughts. Dedicate regular time to meditation practice, allowing yourself to sink into a state of quiet awareness and stillness. Samadhi, the ultimate goal, represents a blissful state of complete absorption and oneness with the divine. It is about surrendering to the present moment, letting go of attachment to thoughts and sensations, and experiencing peace and unity with the universe.
While including each limb of Ashtanga Yoga into daily practice, sadhaks can lay a strong foundation on the path of yoga. Through consistent dedication and practice, one can experience peace and spiritual fulfillment that this path offers.
Dr. Jayadeva Yogendra’s view on Ashtanga Yoga:
“In the Eightfold Path, it is suggested that the techniques are wording on reducing the strength of the kleshas, certain structural deficiencies in us which need to be overcome. We have ignorance, we have egoism, we have got attachment, we have got aversion and hatred, and we have got fear and anxiety. These are very strong tendencies in us. To overcome these systematically, one has to go on step by step, starting with certain social responsibilities and certain social relationships. Then follow the physical level, asanas and then bio-energy levels, the sensory, the sub-conscious and the total.
We have these various techniques, various systems, divided into various headings. But the basic idea is that any effort in your life that leads to a superior understanding is a valid path of Yoga.
Yoga is concerned with the mind. It is concerned with the complete control of one’s own mental faculties, one’s entire personality. One wants to control it so that one can experience something that is behind the mind. You see, mind is not everything; it is consciousness that makes our mind to click.
The Eightfold Path is one of those procedures that can help in seeing things very clearly, because it catches the consciousness itself and doesn’t only talk in terms of techniques.”
The Significance of the Eight Elements of Yoga in Modern Times
When it comes to Ashtanga Yoga, each limb compliments and supports others. Altogether, the eight limbs of yoga take one to the highest truths of existence. Therefore, to practice only one limb of yoga and to ignore others is an incomplete journey. In modern times, however, with the growing popularity of yoga, there seems to be an excessive obsession with the physical practices of yoga such as asana and their therapeutic benefits.
The world today is about competition, anxieties, and distractions. In these times, Patanjali Ashtanga Yoga shines a light as it promises hope to the dedicated seeker. When one follows the Eight-fold Path, one experiences better health, more emotional stability, a sharper focus, and freedom from the bondage of day-to-day worries. One gains a deeper sense of purpose and peace in life. With its physical, psychological, social and spiritual dimensions, Ashtanga Yoga is not about withdrawing from society, but about living in society gracefully.
Overview
Ashtanga Yoga is not just a list of eight techniques, it is a timeless guide to conscious living. The eight limbs of yoga are like stepping stones which lead the seeker from confusion to clarity and from restlessness to serenity.
Although Maharshi Patanjali’s Yoga Sutras, which mention Ashtanga Yoga in the second chapter, is a work that originated in India, it is readily available to any seeker around the world who has the will and discipline to walk on this path sincerely and with dedication. Hence Maharshi Patanjali’s words transcend across borders and eras to those who come seeking such wisdom.