8 Limbs of yoga

“When you are inspired by some great purpose, some extraordinary project, all your thoughts break their bounds: Your mind transcends limitations, your consciousness expands in every direction and you find yourself in a new, great and wonderful world. Dormant forces, faculties and talents become alive, and you discover yourself to be a greater person by far than you ever dreamt yourself to be.”

—Patanjali, the Yoga Sutras

The ancient sage Patanjali has defined Yoga as “Yoga chitta vritti nirodha”, which means the control over the unsteadiness of the mind, the ego and the intellect. For self-realization the fluctuations of the mind have to be removed in order to attain a calm and tranquil mind.

“Everything begins in the mind. If you want to see clearly, you need clear vision”Sri Swani Satchidananda 

This path was categorized by sage Patanjali in his Yoga Sutras as an eight-step training system for body and mind, which he called Ashtanga Yoga (in Sanskrit, ashta is "eight" and anga "division" or "limb"). The steps purify body and mind until enlightenment occurs. The stages begin with a set of ethical codes and progress through physical postures, breathing exercises, and mental practices, ending with the merging of the divine. They are:

1. Yama – Universal moral commandments or social discipline;
2. Niyama – Personal observance or self-purification by discipline;
3. Asana – Posture;
4. Pranayama – Rhythmic control of the breath or extension of life;
5. Pratyahara – Withdrawal of the senses;
6. Dharana – Concentration;
7.  Dhyana – Meditation;
8. Samadhi – Contemplation, super-conscious state, enlightenment.

1. Yama – Universal moral commandments or social discipline

Yama means abstention or restraint and explains the five principles of ethical behaviour in our relationships with others, ourselves and the world, and they are:

a) Ahimsa – Non-violence, non-harming;

b) Satya – Truthfulness;

c) Asteya – Non-stealing, non-coveting;

d) Brahmacharya – Celibacy, sexual integrity, retaining energy, the right use of energy;

e) Aparigraha – Freedom from greed and desire

a)   Ahimsa – Non-violence, non-harming

It is renouncing violence and damaging or destructive doings of words, thoughts and deeds emotionally and physically (we should not harm others and ourselves), bringing in this way awareness to our actions and replacing them by loving and kind actions toward ourselves and others. It begins with respecting our own body and extending this respect to all other beings in the world.

If we use this wisdom in a yoga context, it is about approaching students with understanding and kindness, creating a safe space for students to learn and practice, and also providing a good guidance in the practice in order not to hurt and injure students or even ourselves. 

b)   Satya – Truthfulness

“Truth is God and God is truth”

– Mohandas Karamchand Gandhi

Be honest in your thoughts, words, and actions towards yourself and others, but without using the truth in a deceitful way. In the ancient epic Mahabharata, we find a phrase that highlights in a very clear way what Satya means: “Truth should be told when agreeable, should be said agreeably, and truth should not be said that does harm; however, never lie to give pleasure.”

In a yoga context, we should always be truthful with our practice, with our work, acknowledging our limitations and emotions.

c)   Asteya – Non-stealing, non-coveting

The essence of Asteya is to restrain ourselves from the desire to have something that we have not earned or paid for, desires for things that are not ours. Instead, we should share beautiful, loving and kind thoughts, words, actions and also, if possible, material belongings to inspire others instead of stealing and hoarding them for ourselves.

In a yogi perspective, we should exercise gratitude and satisfaction in our practice, being genuine and not jealous, having honest intentions and not stealing from ourselves.

d)   Brahmacharya – Celibacy, sexual integrity, retaining energy, the right use of energy

Many yogis as Geeta Iyengar in the past, have renounced marriage, family and a life as a householder, changing their sexual energy for a spiritual resolution. In modern times, celibacy may sound like an unrealistic goal, that’s why we should realize that the essence of this sutra is honouring yourself and others in intimate relationships by adopting a monogamy relationship. It is important that the sexual activity is an expression based on the highest level of mutual respect, love, selflessness and wisdom, improving in this way the sex lives of both partners because the level of trust and devotion deepens their connection. Brahmacharya is about finding balance in all the things that we do in our daily life routine.

If we use this sutra in a yoga context, it is about the right use of energy in our mat with the rightful moderation and balance.

e)   Aparigraha – Freedom from greed and desire

We should replace the feelings of craving and hoarding by feelings of satisfaction and sharing. It is about living our lives with unselfishness of spirit and action, giving without expecting something in return. If we desire something we should work for it, building appreciation for what is obtained and minimizing the greedy desire to constantly consume.

Applied to the yoga context, this principle can help yogis approach their practice with an attitude of patience in which steadiness and ease are more important than getting into a pose.

“One who has rid oneself of ‘I’ and ‘mine’ is able to see things in their proper perspective” – sage Patanjali

2. Niyama – Personal observance or self-purification by discipline

The second limb of yoga is about rules of conduct with certain individual physical and mental disciplines that guide towards the spiritual path. There are five nyamas:

I. Saucha – Purity, cleanliness;

II. Santosha – Contentment;

III. Tapas – Burning Spiritual passion, self-discipline, austerity;

IV. Svadhyaya – Self-study;

V. Ishvara Pranidhana – Surrender to the absolute.

 I.    Saucha – Purity, cleanliness;

Saucha advises treating the body and mind as a temple. Eating healthy (like adopting a vegetarian diet), having personal hygiene, cleansing rituals and asanas practice tones and detoxifies the body, removing internal and external impurities caused by the environment. Mentally we should remove thoughts as hatred, greed, sadness and delusion. When we cleanse the body and mind we are more attentive to the higher aspects, staying grounded and centred in daily life.

If we use this wisdom in a yoga context, it is suggested to adopt a healthy diet and to drive our thoughts within good intentions, clarity, purity and concentration.

II.    Santosha – Contentment

“Contentment gives a poised mind which results in pure happiness.”- B.K.S Iyengar

Lack of contentment comes from a distortion perception of what we have and what others have, creating feelings of unhappiness and discontent. If we are humble and content with the way things are in the present as well as with the past and our sense of the future, embracing the good and the bad things, recognizing and accepting that life is an ongoing process for learning, growing, and evolving, we arrive at the conclusion that contentment comes from within.

As yogi we should be content with what we do in our practice and in our mats.

III.    Tapas – Burning Spiritual passion, self-discipline, austerity

Tapas literally means “to burn” or “austerity”. This refers to the deep unselfish desire to accomplish our goal despite the obstacles we may find, building our character. The commitment to the daily practice that creates an austerity of being, the forging of our character which opens us more and more to our true nature.

When tapas is attained, laziness is overcome and willpower is developed for future use.

Applied to the yoga context, tapas is put in use when we get out our comfort zone and do things that defy us.

IV.    Svadhyaya – Self-study

“There is a beginning but no end to knowledge.”- B.K.S Iyengar

The more we learn, the more we evolve. We should always maintain a sharp, curious and involved mind in order to achieve a state of reflexion and self-inquiry. It involves intentional self-awareness in all we do in the world, welcoming and accepting our limitations while staying centred in our truth.

In a yogi perspective we must search for information and question ourselves about the asanas - why do we do them, what do they do, they affect which part of the body, etc.

V.    Ishvara Pranidhana – Surrender to the absolute

“He who has faith in God does not despair. He has illumination (tejas).”- B.K.S Iyengar

Surrender to God, to a sense of divine is when we accept that all things come from a higher power, rejecting Ego (Ahamkara), pride and egocentric behaviour and transforming them into humility, devotion and gratitude. When grounded in a sense of being that is greater than the individual self, our raison d’être becomes clearer enjoying life as a beautiful natural and uncontrolled mystery.

When we accept and embrace different religions, traditions in a yoga class, or when we believe in ourselves putting our trust in the universe, we are using Ishvara Pranidhana in a yoga context.

"You can have calmness of mind of all times by the practice of yoga.

You can have restful sleep.

You can have increased energy, vigour, vitality, longevity and a high standard of health.

You can turn out efficient work within a short space of time.

You can have success in every walk of life."  

 - Swami Sivananda