Ashtanga yoga-Yoga Sutras of Patanjali

Ashtanga yoga-Yoga Sutras of Patanjali

Ashtanga yoga is the yoga of eight limbs, the 8 limbs are :

1 Yama – limitations or morals of conduct

2 Niyama – observances

3 Asana – physical stances

4 Pranayama – control of the prana(breath)

5 Pratyahara – withdrawal of the faculties

6 Dharana – focus

7 Dhayana – contemplation

8 Samadhi – ingestion

This Ashtanga yoga also called eight limbs of yoga is written in an ancient Indian script 5000year ago called yoga sutra of patanjli.

It is called ashtanga yoga, ashtanga yoga also called in yoga sutra is the most top script of yoga ever. Every Purana ancient Hindu script describes ashtanga yoga as supreme in all yoga, all the yoga-like hatha yoga, kundalini yoga, mantra, yoga, laya yoga many more are just branches of ashtanga yoga.

Ashtanga yoga Mean eight linbs yoga:

Patanjali characterizes yoga as having eight parts (अष्टाङ्ग ashtanga, “eight appendages”): “The eight appendages of yoga are Yama (forbearances), niyama (observances), asana (yoga stances), pranayama (breath control), pratyahara (withdrawal of the faculties), Dharana (fixation), dhyana (contemplation) and samadhi (absorption).”

Yamas (1

Yama is the first step of ashtanga yoga:

Yamas are moral pledges in the Yogic convention and can be thought of as good objectives. The five Yamas recorded by Patañjali in Yogasūtra are:

Ahiṃsā (अहिंसा): Nonviolence, non-hurting other living creatures through activities and speech

Satya (सत्य): honesty, non-falsehood

Asteya (अस्तेय): non-stealing

Brahmacarya (ब्रह्मचर्य): chastity, conjugal constancy or sexual restraint

Aparigraha (अपरिग्रह): Non-eagerness, non-grasping,non-possessiveness

The critiques on these lessons of Patanjali state how and why every one of the above self restrictions help in the self-improvement of a person. For instance, in section II.35, Patanjali states that the righteousness of peacefulness and non-injury to other people (Ahimsa) prompts the relinquishment of hostility, an express that drives the yogi to the flawlessness of internal and external friendship with everybody, everything.[49][50]

In Sutra 2.31, Patanjali calls the Yamas Mahavratam, which implies a Great Vow. Patanjali states that training of the Yamas is general and it ought not be restricted by class, spot, time or conditions.

Niyama (2

The second segment of Patanjali’s Yoga way is called niyama, which incorporates prudent propensities, practices, and observances (the “dos”). Sadhana Pada Verse 32 records the niyamas as:

Shaucha (शौच): virtue, clearness of psyche, discourse and body.

Santosha (संतोष): satisfaction, acknowledgment of others, acknowledgment of one’s conditions as they are so as to move beyond or transform them, idealism for self[55]

Tapas (तपस्): actually means fire or warmth. Yet, in a yogic setting, it implies tirelessness, steadiness, austerity.

Svadhyaya (स्वाध्याय): Self-study, self-reflection, thoughtfulness of self’s musings, addresses and activities, investigation of sacred writings

Ishvarapranidhana (ईश्वरप्रणिधान): consideration of the Ishvara (God/Supreme Being, Brahman, True Self, Unchanging Reality)

Asana (3

Patanjali ashtanga yoga starts the conversation of Āsana (आसन, reflection act)

स्थिरसुखमासनम् ॥४६॥

sthira sukham asanam॥॥

An asana is what is consistent and pleasant.

The motionless and Agreeable type (of staying) is Asana (yoga posture).

—  Yoga Sutras II.46

Asana is consequently a (contemplation) pose that one can hold for a while, remaining loose, consistent, agreeable, and unmoving. Patanjali doesn’t list a particular asana, aside from the short recommendation, “pose one can hold with comfort and motionlessness”.Āraṇya interprets section as, “asanas are consummated after some time by unwinding of exertion with a reflection on the endless”; this blend and practice stop the trembling of the body.

The Bhasya discourse connected to the Sutras, presently thought to be by Patanjali himself, proposes twelve situated reflection postures: Padmasana (lotus), Virasana (saint), Bhadrasana (superb), Svastikasana (fortunate imprint), Dandasana (staff), Sopasrayasana (upheld), Paryankasana (bedstead), Krauncha-nishadasana (situated heron), Hastanishadasana (situated elephant), Ushtranishadasana (situated camel), Samasansthanasana (uniformly adjusted) and Sthirasukhasana (any still stance that is as per one’s pleasure)


Pranayama is made out of two Sanskrit words prāṇa (प्राण, breath) and āyāma (आयाम, limiting, expanding, stretching).

After an ideal stance has been accomplished, sections through suggesting the following appendage of yoga, prāṇāyāma, which is the act of deliberately directing breath (inward breath and exhalation). This is done in a few different ways, breathing in and afterward suspending exhalation for a period, breathing out and afterward suspending inward breath for a period, easing back the inward breath and exhalation, intentionally changing the time/length of breath (profound, short breathing).

Pratyahara (5


Pratyahara is a mix of two Sanskrit words prati-(the prefix प्रति-, “against” or “contra”) and āhāra (आहार, “food, diet or intake”)

Pratyahara implies not taking any information or any data from the sense organs. It is a cycle of withdrawing the tactile experience from outside items. It is a stage of self-extraction and deliberation. Pratyahara isn’t intentionally ignoring the tangible world, it is deliberately shutting one’s psyche cycles to the tactile world. Pratyahara engages one to quit being constrained by the outside world, bring one’s regard for look for self-information and experience the opportunity intrinsic in one’s internal world.

Pratyahara marks the progress of yoga experience from initial four appendages that ideal outer structures to last three appendages that ideal inward state, from outside to inside, from external circle of body to internal circle of spirit.


Dharana (Sanskrit: धारणा) implies fixation, contemplative concentration and one-sharpness of psyche. The foundation of word is dhṛ (धृ), which has a significance of “to hold, keep up, keep”.

Dharana as the 6th appendage of yoga, is holding one’s psyche onto a specific internal state, subject or subject of one’s mind. The brain is fixed on a mantra, or one’s breath/navel/tip of tongue/wherever, or an item one needs to watch, or an idea/thought in one’s mind. Fixing the psyche implies one-pointed center, without floating of brain, and without hopping from one theme to another.

Dhayana (7

Dhyana (Sanskrit: ध्यान) actually signifies “examination, reflection” and “significant, theoretical meditation”.

Dhyana is considering, thinking about whatever Dharana has zeroed in on. In the event that in the 6th appendage of yoga one zeroed in on an individual divinity, Dhyana is its examination. On the off chance that the fixation was on one item, Dhyana is the non-critical, non-pompous perception of that object.If the attention was on an idea/thought, Dhyana is pondering that idea/thought in the entirety of its perspectives, structures, and results. Dhyana is a continuous line of reasoning, the current of cognizance, the stream of awareness.

Dhyana is vitally identified with Dharana, one prompts other. Dharana is a perspective, Dhyana the cycle of psyche. Dhyana is unmistakable from Dharana in that the meditator turns out to be effectively drawn in with its core interest.

Patanjali characterizes consideration (Dhyana) as the psyche cycle, where the brain is fixed on something, and afterward, there is “a course of uniform adjustment of knowledge”.

Adi Shankara, in his critique on Yoga Sutras, recognizes Dhyana from Dharana, by clarifying Dhyana as the yoga state when there is just the “surge of a consistent idea about the item, continuous by different musings of an alternate kind for a similar article”; Dharana, states Shankara, is focussed on one article, however mindful of its numerous angles and thoughts regarding a similar item. Shankara gives the case of a yogin in a condition of Dharana on morning sun might know about its brightness, shading, and circle; the yogin in dhyana state “mulls over on sun’s circle alone for instance, without being hindered by its shading, splendor or other related thoughts”, as per Trevor Leggett.

Samadhi (8

Samadhi (Sanskrit: समाधि) truly signifies “assembling, joining, consolidating with, association, agreeable entire, trance”.

Samadhi is unity with the subject of contemplation. There is no qualification, during the eighth appendage of yoga, between the entertainer of contemplation, the demonstration of reflection, and the subject of contemplation. Samadhi is that profound state when one’s brain is so caught up in whatever it is mulling over on, that the psyche loses the feeling of its own character. The scholar, the point of view, and the idea combine with the subject of thought. There is just unity, samadhi.

Each of the three (Dhyana, Dharana, and Samadhi) rehearsed on a specific item or subject is called Sanyam by Patanjali.

Om peace peace peace.

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