Ashtanga according to the Yoga Sutras of Patanjali

The Sanskrit word ‘vidya’ means clear understanding. Unfortunately, in this part of the world (judging by media articles and the way classes are often advertised) there seems to be a lot of misunderstanding (‘avidya’ in Sanskrit) around yoga. ‘Ashtanga’ according to the Yoga Sutras of Patanjali provides a much needed overview as to the point and purpose of yoga.

Patanjali’s Yoga Sutras were probably put together approximately 2000 years ago, although ‘yoga’ appears to have been around for much longer (with evidence of it dating back to the Indus Valley Civilization, 2000 BCE). The word ‘Ashtanga’ means eight limbs (which for most of us could be quite useful to help access some of the postures photographed in Take 10 Yogis).  In Patanajali’s Yoga Sutras these eight limbs provide a framework and direction through which to evolve, so that one day we might be able to understand and experience life exactly as it is, without error, misapprehension, misunderstanding or misperception.

The way we live

The first of Patanjali’s eight limbs is Yama, which is an individual’s attitude towards the external environment. For that to be positive there needs to be elements of strength, stamina and stability. Strength is about having a constant even supply of nutritious, positive energy, so that when the going gets tough we are not sucked into feelings of despair, anger or illness. Stamina is about having an appropriate amount of energy to put into relationships / life / work, but at the same time knowing what our limits are and not taking advantage of others for our own gain. Stability is about being able to let go of what we don’t need, knowing when to stop and acting in moderation rather than excess.

A person’s attitude towards the external environment is affected by the way they feel inside. Niyama, the second limb, is the attitude we adopt towards ourselves. For that attitude to be positive the Yoga Sutras advocate leading a balanced lifestyle in terms of eating, drinking, exercising, socializing  and  working. Too much or too little of one thing may create stress or feelings of inadequacy, dissatisfaction or unhappiness which will in turn affect the way we choose to live. Other factors which affect Niyama are realising what we have and being content with that (or making appropriate changes), as well as accepting both the negative and positive aspects of life without being excessively pulled up or down by them.

As Niyama is the attitude we  adopt  to ourselves, it is also about taking steps to find out who we are. Therefore a major part of Niyama is to do with self reflection and examination as well as appropriate study (for example of the Yoga Sutras). In the context of yoga the result of self reflection and study is to ultimately realise there is a part of life beyond our control that we cannot monopolise.

Changing the way we live

When people take up yoga, it is usually because they want to alter or change something, either to do with the body , mind, or both. The first point of contact with yoga for most people is usually at Patanjali’s third limb, Asana. Asana means posture and nowadays forms the physical, or exercise, part of yoga practice. Asana, however, has three qualities which makes it different from other forms of exercise, such as swimming, gymnastics, running (to name a few):

• Firstly, all movement (whether static or dynamic) is performed within the person’s limits and capabilities. Rather than stretching muscles, contorting the body into awkward positions and pushing limits, the focus of asana is on developing a combination of steadiness and firmness, ease and comfort within each posture. Both firmness and ease need to be present to make the exercise a positive experience, rather than one of agitation (i.e. if there is too much tension) or lethargy (i.e. if there is too much ease).
• Secondly, rather than getting out of puff, the breath in asana is meant to be consistently smooth, even, subtle and longer than the movement itself. The inhalation opens the chest, creating space for positive energy to flow. The exhalation focuses on the abdomen and, along with engaging those muscles, works to carry waste / negative energy out of the body. Removed waste opens up channels ( that may have been previously blocked)  through which positive energy can flow.
• Thirdly, Asana practice is not ‘yoga’ if the mind is not engaged and present with what the body is doing. Full concentration and involvement of the mind in Asana gives the person a break from life’s usual clutter of anxieties, excitement, misunderstandings, insecurities, fears and desires. This valuable break creates space for self reflection, not only on the effects of the practice but also on the more subtle qualities of an individual’s make-up.

Appropriate Asana practice influences the way we live because it can bring about physical and psychological health, stability, strength and stamina. Asana can also improve flexibility (if inflexible), increase lung function, decrease toxins and engender feelings of calmness, contentedness, ease and wellbeing. For me Asana has improved my flexibility (particularly around the hips) , reduced tension in my shoulders and lower back, strengthened my pelvic floor, reduced premenstrual tension, reduced my skin condition, rosacea and lengthened my breath ( particularly noticeable when running for a bus  or playing ‘it’ with the kids).   In terms of Patanjali’s Eight Limbs of Yoga, Asana also prepares the mind, body and breath for seated breathing, which brings us to the fourth limb, Pranayama.

Pranayama means regulated breathing technique. One of the reasons why the breath is so important in yoga is because it reflects a person’s state of mind. A shallow, uneven breath may reflect a stressed or agitated mind, whilst a smooth, even breath is indicative of a calm, contented mind. Pranayama is usually performed in a seated position, after Asana practice. Focusing solely on the breath with various techniques (such as partially or completely blocking the nostrils and / or engaging the throat), the purpose of Pranayama is to enhance the effects of Asana, to further still the breath and therefore the mind. Long term effects of Pranayama on the mind will be to sharpen it (so that we can see situations, our relationships and ourselves with a greater sense of clarity, awareness, perception and understanding), as well as to draw us more into that space of self reflection and stillness.

Enhancing the way we live

Asana and Pranayama, if practiced regularly, can result in huge improvements to the quality of one’s daily life, which for many people may be enough. For me Pranayama has improved the quality of my Asana practice, making it a more meditative experience. Together they have given me the ability to step back from situations ( rather than becoming embroiled in them ), made me less critical of others, surer, more grounded and relaxed in myself.  However, if one wants to take ‘yoga’ further, maintaining physical and mental  stillness  after  Asana and Pranayama  practice  has the potential to profoundly  enhance the way we live.

Patanjali’s fifth limb, Pratayahara, means withdrawal of the senses. If the mind is absorbed on a particular object, the five senses (sight, touch, taste, smell and hearing) which follow the mind are unable to respond to external stimuli. The state of Pratayahara can be likened to being so absorbed in a good book that you forget the time, don’t feel pins and needles in your legs, forget that you are hungry and don’t realise that dinner is burning. The main difference between being absorbed in a good book and being absorbed on a single object is that with the object there are no distractions of adventure, plot, mystery and intrigue to engage the mind with, resulting in all the senses being given space (or time out) in which to revitalize and sharpen.

Sitting still and focusing on a specific object is difficult and Patanjali’s sixth limb, Dharana, acknowledges this. In a state of Dharana the person concentrates on being focused. As distractions in the mind arise they have to be accepted but not followed, so that the person draws the mind back to the object of focus each time. Eventually, after much practice the person may become so absorbed with the chosen object that distractions and interruptions do not even arise. This state is Dhyana, Patanjali’s seventh limb, which means meditation. In a state of Dhyana the mind is continuously and entirely focused on the single chosen object.

It has been said that ‘yoga washes away from the soul the dust of every day life’ and at limbs five, six and seven that is directly what we are doing. When we get to the eighth limb however, it is as if ‘the dust of every day life’ has cleared. Samadhi means to merge with and is the state whereby the mind merges or blends with the object of focus. No longer so absorbed in concentration that there are no distractions or discomforts, in this state there is no sense of body or concentration. It is as if the mind is so transparent that the object of focus is seen directly by one’s soul (consciousness, that which is immaterial or that which sees all), with nothing in the mind to separate the two. This state is almost impossible to reach, so for most of us Samadhi simply gives a more in depth understanding and direction to yoga practice, theory and life.

Living

The word ‘yoga’ means to link, unite or yoke. Wherever we are at in life, yoga is about linking with that space of happiness, stillness and peace (present in all of us according to Patanjali’s Yoga Sutras), by clearing away the dust of every day life through (for most of us) Asana and Pranayama practice. Clearing away the dust (or some of it at least) will have a huge impact on the way we live, understand, apprehend and perceive life. Evolvement through Patanjali’s Ashtanga Yoga towards a state of ‘vidya’ will influence what matters and  what  does not matter, what is important and what we can let go of, who we are and who we are not. Importantly, though (as anyone who has done any housework will know), is that dust  ( like ‘avidya’)  accumulates quickly. Therefore for yoga practice to be effective it needs to be done regularly, however profound or subtle the experience. 

Linda Drewett

*TKV Desikachar. The Heart of Yoga.1999"