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Ashtanga (eight limbs of yoga)

January 01, 1970

Not to be confused with Ashtanga vinyasa yoga.

Ashtanga yoga (Sanskrit: अष्टाङ्गयोग, romanized: aṣṭāṅgayoga[1], "the eight limbs of yoga") is Patanjali's classification of classical yoga, as set out in his Yoga Sutras. He defined the eight limbs as yamas (abstinences), niyama (observances), asana (posture), pranayama (breathing), pratyahara (withdrawal), dharana (concentration), dhyana (meditation) and samadhi (absorption).

A statue of Patanjali, the author of the Yoga Sutras, practicing dhyana (meditation), one of the eight limbs of yoga that he defines.

The eight limbs form a sequence from the outer to the inner. The posture, asana, must be steady and comfortable for a long time, in order for the yogi to practice the limbs from pranayama until samadhi. The main aim is kaivalya, discernment of Puruṣa, the witness-conscious, as separate from Prakṛti, the cognitive apparatus, and disentanglement of Puruṣa from its muddled defilements.

Definition of yoga edit

 
This article contains Indic text. Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjuncts instead of Indic text.

Patanjali begins his treatise by stating the purpose of his book in the first sutra, followed by defining the word "yoga" in his second sutra of Book 1:[2]

योगश्चित्तवृत्तिनिरोधः ॥२॥
yogaś-citta-vṛtti-nirodhaḥ

— Yoga Sutras 1.2

This terse definition hinges on the meaning of three Sanskrit terms. I. K. Taimni translates it as "Yoga is the inhibition (nirodhaḥ) of the modifications (vṛtti) of the mind (citta)".[3] Swami Vivekananda translates the sutra as "Yoga is restraining (nirodhah) the mind-stuff (citta) from taking various forms (vrittis)."[4] When the mind is stilled, the seer or real Self is revealed:

1.3. Then the Seer is established in his own essential and fundamental nature.
1.4. In other states there is assimilation (of the Seer) with the modifications (of the mind).[5]

Eight limbs edit

Further information: Yoga Sutras of Patanjali
 
Patanjali's eight limbs of yoga

Patanjali set out his definition of yoga in the Yoga Sutras as having eight limbs (अष्टाङ्ग aṣṭ āṅga, "eight limbs") as follows:

The eight limbs of yoga are yama (abstinences), niyama (observances), asana (yoga postures), pranayama (breath control), pratyahara (withdrawal of the senses), dharana (concentration), dhyana (meditation) and samadhi (absorption)."[6]

The eightfold path of Patanjali's yoga consists of a set of prescriptions for a morally disciplined and purposeful life, of which asana (yoga posture) form only one limb.[7]

1. Yamas edit

Main article: Yamas

Yamas are ethical rules in Hinduism and can be thought of as moral imperatives (the "don'ts"). The five yamas listed by Patanjali in Yoga Sutra 2.30 are:[8]

  1. Ahimsa (अहिंसा): Nonviolence, non-harming other living beings[9]
  2. Satya (सत्य): truthfulness, non-falsehood[9][10]
  3. Asteya (अस्तेय): non-stealing(चोरी नही करना है)[9]
  4. Brahmacharya (ब्रह्मचर्य): chastity,[10] marital fidelity or sexual restraint[11]
  5. Aparigraha (अपरिग्रह): non-avarice,[9] non-possessiveness (लालच नही करना है)[10]

Patanjali, in Book 2, states how and why each of the above self-restraints helps in an individual's personal growth. For example, in verse II.35, Patanjali states that the virtue of nonviolence and non-injury to others (Ahimsa) leads to the abandonment of enmity, a state that leads the yogi to the perfection of inner and outer amity with everyone, everything.[12][13]

2. Niyamas edit

Main article: Niyama

The second component of Patanjali's Yoga path is niyama, which includes virtuous habits and observances (the "dos").[14][15] Sadhana Pada Verse 32 lists the niyamas as:[16]

  1. Shaucha (शौच): purity, clearness of mind, speech and body[17]
  2. Santosha (संतोष): contentment, acceptance of others, acceptance of one's circumstances as they are in order to get past or change them, optimism for self[18]
  3. Tapas (तपस्): persistence, perseverance, austerity, asceticism, self-discipline[19][20][21][22]
  4. Svadhyaya (स्वाध्याय): study of Vedas, study of self, self-reflection, introspection of self's thoughts, speech and actions[20][23]
  5. Ishvarapranidhana (ईश्वरप्रणिधान): contemplation of the Ishvara (God/Supreme Being, Brahman, True Self, Unchanging Reality)[18][24]

As with the Yamas, Patanjali explains how and why each of the Niyamas helps in personal growth. For example, in verse II.42, Patanjali states that the virtue of contentment and acceptance of others as they are (Santosha) leads to the state where inner sources of joy matter most, and the craving for external sources of pleasure ceases.[25]

3. Āsana edit

 
Lahiri Mahasaya in Padmasana, one of the ancient seated meditation asanas
Main article: Asana

Patanjali begins discussion of Āsana (आसन, posture, seat) by defining it in verse 46 of Book 2, as follows,[2]

स्थिरसुखमासनम् ॥४६॥
The meditation posture should be steady and comfortable.[26][27]

— Yoga Sutras II.46

Asana is a posture that one can hold for a period of time, staying relaxed, steady, comfortable and motionless. The Yoga Sutra does not list any specific asana.[28] Āraṇya translates verse II.47 as, "asanas are perfected over time by relaxation of effort with meditation on the infinite"; this combination and practice stops the body from shaking.[29] Any posture that causes pain or restlessness is not a yogic posture. Secondary texts that discuss Patanjali's sutra state that one requirement of correct posture for sitting meditation is to keep chest, neck and head erect (proper spinal posture).[27]

The Bhasya commentary attached to the Sutras, now thought to be by Patanjali himself,[30] suggests twelve seated meditation postures:[31] Padmasana (lotus), Virasana (hero), Bhadrasana (glorious), Svastikasana (lucky mark), Dandasana (staff), Sopasrayasana (supported), Paryankasana (bedstead), Krauncha-nishadasana (seated heron), Hastanishadasana (seated elephant), Ushtranishadasana (seated camel), Samasansthanasana (evenly balanced) and Sthirasukhasana (any motionless posture that is in accordance with one's pleasure).[27]

Over a thousand years later, the Hatha Yoga Pradipika mentions 84 [a] asanas taught by Shiva, stating four of these as most important: Siddhasana (accomplished), Padmasana (lotus), Simhasana (lion), and Bhadrasana (glorious), and describes the technique of these four and eleven other asanas.[33][34] In modern yoga, asanas are prominent and numerous, unlike in any earlier form of yoga.[35][36]

4. Prāņāyāma edit

 
Alternate nostril breathing, one form of Pranayama
Main article: Pranayama

Prāṇāyāma is the control of the breath, from the Sanskrit prāṇa (प्राण, breath)[37] and āyāma (आयाम, restraint).[38]

After a desired posture has been achieved, verses II.49 through II.51 recommend prāṇāyāma, the practice of consciously regulating the breath (inhalation, the full pause, exhalation, and the empty pause).[39] This is done in several ways, such as by inhaling and then suspending exhalation for a period, exhaling and then suspending inhalation for a period, by slowing the inhalation and exhalation, or by consciously changing the timing and length of the breath (deep, short breathing).[40][41]

5. Pratyāhāra edit

Main article: Pratyahara

Pratyāhāra is a combination of two Sanskrit words prati- (the prefix प्रति-, "against" or "contra") and āhāra (आहार, "bring near, fetch").[42]

Pratyahara is drawing within one's awareness. It is a process of retracting the sensory experience from external objects. It is a step of self extraction and abstraction. Pratyahara is not consciously closing one's eyes to the sensory world; it is consciously closing one's mind processes to the sensory world. Pratyahara empowers one to stop being controlled by the external world, fetch one's attention to seek self-knowledge and experience the freedom innate in one's inner world.[43][44]

Pratyahara marks the transition of yoga experience from the first four limbs of Patanjali's Ashtanga scheme that perfect external forms, to the last three limbs that perfect the yogin's inner state: moving from outside to inside, from the outer sphere of the body to the inner sphere of the spirit.[45]

6. Dhāraṇā edit

Main article: Dharana

Dharana (Sanskrit: धारणा) means concentration, introspective focus and one-pointedness of mind. The root of the word is dhṛ (धृ), meaning "to hold, maintain, keep".[46]

Dharana, as the sixth limb of yoga, is holding one's mind onto a particular inner state, subject or topic of one's mind.[47] The mind is fixed on a mantra, or one's breath/navel/tip of tongue/any place, or an object one wants to observe, or a concept/idea in one's mind.[48][49] Fixing the mind means one-pointed focus, without drifting of mind, and without jumping from one topic to another.[48]

7. Dhyāna edit

 
A woman meditating beside the sacred river Ganges in Varanasi
Main article: Dhyana in Hinduism

Dhyana (Sanskrit: ध्यान) literally means "contemplation, reflection" and "profound, abstract meditation".[50]

Dhyana is contemplating, reflecting on whatever Dharana has focused on. If in the sixth limb of yoga one focused on a personal deity, Dhyana is its contemplation. If the concentration was on one object, Dhyana is non-judgmental, non-presumptuous observation of that object.[51] If the focus was on a concept/idea, Dhyana is contemplating that concept/idea in all its aspects, forms and consequences. Dhyana is uninterrupted train of thought, current of cognition, flow of awareness.[49]

Dhyana is integrally related to Dharana, one leads to other. Dharana is a state of mind, Dhyana the process of mind. Dhyana is distinct from Dharana in that the meditator becomes actively engaged with its focus. Patanjali defines contemplation (Dhyana) as the mind process, where the mind is fixed on something, and then there is "a course of uniform modification of knowledge".[52] Adi Shankara, in his commentary on Yoga Sutras, distinguishes Dhyana from Dharana, by explaining Dhyana as the yoga state when there is only the "stream of continuous thought about the object, uninterrupted by other thoughts of different kind for the same object"; Dharana, states Shankara, is focussed on one object, but aware of its many aspects and ideas about the same object. Shankara gives the example of a yogin in a state of dharana on the morning Sun may be aware of its brilliance, color and orbit; the yogin in dhyana state contemplates on Sun's orbit alone for example, without being interrupted by its color, brilliance or other related ideas.[53]

8. Samādhi edit

Main article: Samadhi

Samadhi (Sanskrit: समाधि) literally means "putting together, joining, combining with, union, harmonious whole, trance".[54][55] In samadhi, when meditating on an object, only the object of awareness is present,[56] and the awareness that one is meditating disappears.[49][56][57] Samadhi is of two kinds,[58][59] Samprajnata Samadhi, with support of an object of meditation, and Asamprajnata Samadhi, without support of an object of meditation.[60]

Samprajnata Samadhi, also called savikalpa samadhi and Sabija Samadhi,[61][b] meditation with support of an object,[60][c] is associated with deliberation, reflection, bliss, and I-am-ness (YS 1.17).[65][d]

The first two associations, deliberation and reflection, form the basis of the various types of Samāpatti:[65][67]

  • Savitarka, "deliberative" (YS 1.42):[65][e] The citta is concentrated upon a gross object of meditation,[60] an object with a manifest appearance that is perceptible to our senses,[68] such as a flame of a lamp, the tip of the nose, or the image of a deity.[citation needed] Conceptualization (vikalpa) still takes place, in the form of perception, the word and the knowledge of the object of meditation.[65] When the deliberation is ended this is called nirvitarka samadhi (YS 1.43).[69][f]
  • Savichara, "reflective":[68] the citta is concentrated upon a subtle object of meditation,[60][68] which is not perceptible to the senses, but arrived at through inference,[68] such as the senses, the process of cognition, the mind, the I-am-ness,[g] the chakras, the inner-breath (prana), the nadis, the intellect (buddhi).[68] The stilling of reflection is called nirvichara samapatti (YS 1.44).[68][h]

The last two associations, sananda samadhi and sasmita, are respectively a state of meditation, and an object of savichara samadhi:

According to Ian Whicher, the status of ananda and asmita in Patanjali's system is a matter of dispute.[70] According to Maehle, the first two constituents, deliberation and reflection, form the basis of the various types of samapatti.[65] According to Feuerstein,

"Joy" and "I-am-ness" [...] must be regarded as accompanying phenomena of every cognitive [ecstasy]. The explanations of the classical commentators on this point appear to be foreign to Patanjali's hierarchy of [ecstatic] states, and it seems unlikely that ananda and asmita should constitute independent levels of samadhi.

— [70]

Ian Whicher disagrees with Feuerstein, seeing ananda and asmita as later stages of nirvicara-samapatti.[70] Whicher refers to Vācaspati Miśra (AD 900–980), the founder of the Bhāmatī Advaita Vedanta who proposes eight types of samapatti:[71]

  • Savitarka-samāpatti and Nirvitarka-samāpatti, both with gross objects as objects of support;
  • Savicāra-samāpatti and Nirvicāra-samāpatti, both with subtle objects as objects of support;
  • Sānanda-samāpatti and Nirānanda-samāpatti, both with the sense organs as objects of support
  • Sāsmitā-samāpatti and Nirasmitā-samāpatti, both with the sense of "I-am-ness" as support.

Vijnana Bikshu (ca. 1550–1600) proposes a six-stage model, explicitly rejecting Vacaspati Misra's model. Vijnana Bikshu regards joy (ananda) as a state that arises when the mind passes beyond the vicara stage.[67] Whicher agrees that ananda is not a separate stage of samadhi.[67] According to Whicher, Patanjali's own view seems to be that nirvicara-samadhi is the highest form of cognitive ecstasy.[67]

Asamprajnata Samadhi, also called Nirvikalpa Samadhi[59] and Nirbija Samadhi,[59][j] is meditation without an object,[60] which leads to knowledge of purusha or consciousness, the subtlest element.[68][k]

Soteriological goal: Kaivalya edit

According to Bryant, the purpose of yoga is liberation from suffering, caused by entanglement with the world, by means of discriminative discernment between Purusha, the witness-consciousness, and prakriti, the cognitive apparatus including the muddled mind and the kleshas. The eight limbs are "the means of achieving discriminative discernment," the "uncoupling of puruṣa from all connection with prakṛti and all involvement with the citta." Bryant states that, to Patanjali, Yoga-practice "essentially consists of meditative practices culminating in attaining a state of consciousness free from all modes of active or discursive thought, and of eventually attaining a state where consciousness is unaware of any object external to itself, that is, is only aware of its own nature as consciousness unmixed with any other object."[73][74]

The Samkhya school suggests that jnana (knowledge) is a sufficient means to moksha, Patanjali suggests that systematic techniques/practice (personal experimentation) combined with Samkhya's approach to knowledge is the path to moksha.[73] Patanjali holds that avidya, ignorance is the cause of all five kleshas, which are the cause of suffering and saṁsāra.[73] Liberation, like many other schools, is removal of ignorance, which is achieved through discriminating discernment, knowledge and self-awareness. The Yoga Sūtras is the Yoga school's treatise on how to accomplish this.[73] Samādhi is the state where ecstatic awareness develops, state Yoga scholars, and this is how one starts the process of becoming aware of Purusa and true Self. It further claims that this awareness is eternal, and once this awareness is achieved, a person cannot ever cease being aware; this is moksha, the soteriological goal in Hinduism.[73]

Book 3 of Patanjali's Yogasutra is dedicated to soteriological aspects of yoga philosophy. Patanjali begins by stating that all limbs of yoga are a necessary foundation to reaching the state of self-awareness, freedom and liberation. He refers to the three last limbs of yoga as samyama, in verses III.4 to III.5, and calls it the technology for "discerning principle" and mastery of citta and self-knowledge.[49][75] In verse III.12, the Yogasutras state that this discerning principle then empowers one to perfect sant (tranquility) and udita (reason) in one's mind and spirit, through intentness. This leads to one's ability to discern the difference between sabda (word), artha (meaning) and pratyaya (understanding), and this ability empowers one to compassionately comprehend the cry/speech of all living beings.[76][77] Once a yogi reaches this state of samyama, it leads to unusual powers, intuition, self-knowledge, freedoms and kaivalya, the redemptive goal of the yogi.[76]

See also edit

Notes edit

  1. ^ 84's symbolism may derive from its astrological and numerological properties: it is the product of 7, the number of planets in astrology, and 12, the number of signs of the zodiac, while in numerology, 7 is the sum of 3 and 4, and 12 is the product, i.e. 84 is (3+4)×(3×4).[32]
  2. ^ The seeds or samskaras are not destroyed.[61]
  3. ^ According to Jianxin Li Samprajnata Samadhi may be compared to the rupa jhanas of Buddhism.[62] This interpretation may conflict with Gombrich and Wynne, according to whom the first and second jhana represent concentration, whereas the third and fourth jhana combine concentration with mindfulness.[63] According to Eddie Crangle, the first jhana resembles Patnajali's Samprajnata Samadhi, which both share the application of vitarka and vicara.[64]
  4. ^ Yoga Sutra 1.17: "Objective samadhi (samprajnata) is associated with deliberation, reflection, bliss, and I-am-ness (asmita).[66]
  5. ^ Yoga Sutra 1.42: "Deliberative (savitarka) samapatti is that samadhi in which words, objects, and knowledge are commingled through conceptualization."[65]
  6. ^ Yoga Sutra 1.43: "When memory is purified, the mind appears to be emptied of its own nature and only the object shines forth. This is superdeliberative (nirvitaka) samapatti."[69]
  7. ^ Following Yoga Sutra 1.17, meditation on the sense of "I-am-ness" is also grouped, in other descriptions, as "sasmita samapatti"
  8. ^ Yoga Sutra 1.44: "In this way, reflective (savichara) and super-reflective (nirvichara) samapatti, which are based on subtle objects, are also explained."[68]
  9. ^ See also Pīti
  10. ^ Without seeds or Samskaras[59] According to Swami Sivananda, "All the seeds or impressions are burnt by the fire of knowledge [...] all the Samskaras and Vasanas which bring on rebirths are totally fried up. All Vrittis or mental modifications that arise form the mind-lake come under restraint. The five afflictions, viz., Avidya (ignorance), Asmita (egoism), Raga-dvesha (love and hatred) and Abhinivesha (clinging to life) are destroyed and the bonds of Karma are annihilated [...] It gives Moksha (deliverance form the wheel of births and deaths). With the advent of the knowledge of the Self, ignorance vanishes. With the disappearance of the root-cause, viz., ignorance, egoism, etc., also disappear."[59]
  11. ^ According to Jianxin Li, Asamprajnata Samadhi may be compared to the arupa jhanas of Buddhism, and to Nirodha-Samapatti.[62] Crangle also notes that sabija-asamprajnata samadhi resembles the four formless jhanas.[64] According to Crangle, the fourth arupa jhana is the stage of transition to Patanjali's "consciousness without seed".[72]

References edit

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  50. ^ dhyAna, Monier Williams Sanskrit-English Dictionary (2008 revision), Cologne Digital Sanskrit Lexicon, Germany
  51. ^ Charlotte Bell (2007), Mindful Yoga, Mindful Life: A Guide for Everyday Practice, Rodmell Press, ISBN 978-1930485204, pages 151-159
  52. ^ The Yoga Philosophy TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, page 94-95
  53. ^ Trevor Leggett (1983), Shankara on the Yoga Sutras, Volume 2, Routledge, ISBN 978-0710095398, pages 283-284
  54. ^ samAdhi, Monier Williams Sanskrit-English Dictionary (2008 revision), Cologne Digital Sanskrit Lexicon, Germany
  55. ^ samAdhi Sanskrit-English Dictionary, Koeln University, Germany
  56. ^ a b Āraṇya 1983, p. 252-253.
  57. ^ Desmarais 2008, p. 175-176.
  58. ^ Jones & Ryan 2006, p. 377.
  59. ^ a b c d e Sri Swami Sivananda, Raja Yoga Samadhi
  60. ^ a b c d e f g Swami Jnaneshvara Bharati, Integrating 50+ Varieties of Yoga Meditation
  61. ^ a b Swami Sivananda, Samprajnata Samadhi
  62. ^ a b Jianxin Li n.d.
  63. ^ Wynne 2007, p. 106; 140, note 58.
  64. ^ a b Crangle 1984, p. 191.
  65. ^ a b c d e f Maehle 2007, p. 177.
  66. ^ Maehle 2007, p. 156.
  67. ^ a b c d Whicher 1998, p. 254.
  68. ^ a b c d e f g h Maehle 2007, p. 179.
  69. ^ a b Maehle 2007, p. 178.
  70. ^ a b c Whicher 1998, p. 253.
  71. ^ Whicher 1998, p. 253-254.
  72. ^ Crangle 1984, p. 194.
  73. ^ a b c d e Edwin Bryant (2011, Rutgers University), The Yoga Sutras of Patanjali IEP
  74. ^ Bryant 2009, p. 10.
  75. ^ Gregor Maehle (2007), Ashtanga Yoga: Practice & Philosophy, ISBN 978-1577316060, pages 237-238
  76. ^ a b The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa - Book 3 GN Jha (Translator); Harvard University Archives, pages 108-126
  77. ^ The Yoga Philosophy TR Tatya (Translator), with Bhojaraja commentary; Harvard University Archives, pages 108-109

Sources edit

  • Āraṇya, Hariharānanda (1983), Yoga Philosophy of Patanjali, State University of New York Press, ISBN 978-0873957281
  • Bryant, Edwin F. (2009), The Yoga Sūtras of Patañjali: A New Edition, Translation and Commentary, New York: North Poinnt Press, ISBN 978-0865477360
  • Crangle, Eddie (1984), (PDF), in Hutch, R. A.; Fenner, P. G. (eds.), Under The Shade of the Coolibah Tree: Australian Studies in Consciousness, University Press of America, archived from the original (PDF) on 2021-09-01, retrieved 2021-08-04
  • Desmarais, Michele Marie (2008), Changing Minds : Mind, Consciousness And Identity In Patanjali'S Yoga-Sutra, Motilal Banarsidass, ISBN 978-8120833364
  • Jianxin Li (n.d.), , asianscholarship.org, archived from the original on 4 March 2016
  • Jones, Constance; Ryan, James D. (2006), Encyclopedia of Hinduism, Infobase Publishing
  • Maehle, Gregor (2007), Ashtanga Yoga: Practice and Philosophy, New World Library
  • Taimni, I.K. (1961), The Science of Yoga: The Yoga Sutras of Patanjali (PDF)
  • Whicher, Ian (1998), The Integrity of the Yoga Darsana: A Reconsideration of Classical Yoga, SUNY Press
  • Wynne, Alexander (2007), The Origin of Buddhist Meditation (PDF), Routledge

Further reading edit

  • TR Tatya (1885), The Yoga Philosophy, with Bhojaraja commentary; Harvard University Archives;
  • GN Jha (1907), The Yoga-darsana: The sutras of Patanjali with the Bhasya of Vyasa with notes; Harvard University Archives;
  • Charles Johnston (1912), The Yogasutras of Patanjali
  • I.K. Taimni (1961), The Science of Yoga: The Yoga Sutras of Patanjali
  • Chip Hartranft (2003), The Yoga-Sûtra of Patañjali. Sanskrit-English Translation & Glossary (86 pages)

January 01, 1970
ashtanga, eight, limbs, yoga, confused, with, ashtanga, vinyasa, yoga, ashtanga, yoga, sanskrit, अष, गय, romanized, aṣṭāṅgayoga, eight, limbs, yoga, patanjali, classification, classical, yoga, yoga, sutras, defined, eight, limbs, yamas, abstinences, niyama, ob. Not to be confused with Ashtanga vinyasa yoga Ashtanga yoga Sanskrit अष ट ङ गय ग romanized aṣṭaṅgayoga 1 the eight limbs of yoga is Patanjali s classification of classical yoga as set out in his Yoga Sutras He defined the eight limbs as yamas abstinences niyama observances asana posture pranayama breathing pratyahara withdrawal dharana concentration dhyana meditation and samadhi absorption A statue of Patanjali the author of the Yoga Sutras practicing dhyana meditation one of the eight limbs of yoga that he defines The eight limbs form a sequence from the outer to the inner The posture asana must be steady and comfortable for a long time in order for the yogi to practice the limbs from pranayama until samadhi The main aim is kaivalya discernment of Puruṣa the witness conscious as separate from Prakṛti the cognitive apparatus and disentanglement of Puruṣa from its muddled defilements Contents 1 Definition of yoga 2 Eight limbs 2 1 1 Yamas 2 2 2 Niyamas 2 3 3 Asana 2 4 4 Pranayama 2 5 5 Pratyahara 2 6 6 Dharaṇa 2 7 7 Dhyana 2 8 8 Samadhi 3 Soteriological goal Kaivalya 4 See also 5 Notes 6 References 7 Sources 8 Further readingDefinition of yoga edit nbsp This article contains Indic text Without proper rendering support you may see question marks or boxes misplaced vowels or missing conjuncts instead of Indic text Patanjali begins his treatise by stating the purpose of his book in the first sutra followed by defining the word yoga in his second sutra of Book 1 2 य गश च त तव त त न र ध २ yogas citta vṛtti nirodhaḥ Yoga Sutras 1 2 This terse definition hinges on the meaning of three Sanskrit terms I K Taimni translates it as Yoga is the inhibition nirodhaḥ of the modifications vṛtti of the mind citta 3 Swami Vivekananda translates the sutra as Yoga is restraining nirodhah the mind stuff citta from taking various forms vrittis 4 When the mind is stilled the seer or real Self is revealed 1 3 Then the Seer is established in his own essential and fundamental nature 1 4 In other states there is assimilation of the Seer with the modifications of the mind 5 Eight limbs editFurther information Yoga Sutras of Patanjali nbsp Patanjali s eight limbs of yoga Patanjali set out his definition of yoga in the Yoga Sutras as having eight limbs अष ट ङ ग aṣṭ aṅga eight limbs as follows The eight limbs of yoga are yama abstinences niyama observances asana yoga postures pranayama breath control pratyahara withdrawal of the senses dharana concentration dhyana meditation and samadhi absorption 6 The eightfold path of Patanjali s yoga consists of a set of prescriptions for a morally disciplined and purposeful life of which asana yoga posture form only one limb 7 1 Yamas edit Main article Yamas Yamas are ethical rules in Hinduism and can be thought of as moral imperatives the don ts The five yamas listed by Patanjali in Yoga Sutra 2 30 are 8 Ahimsa अह स Nonviolence non harming other living beings 9 Satya सत य truthfulness non falsehood 9 10 Asteya अस त य non stealing च र नह करन ह 9 Brahmacharya ब रह मचर य chastity 10 marital fidelity or sexual restraint 11 Aparigraha अपर ग रह non avarice 9 non possessiveness ल लच नह करन ह 10 Patanjali in Book 2 states how and why each of the above self restraints helps in an individual s personal growth For example in verse II 35 Patanjali states that the virtue of nonviolence and non injury to others Ahimsa leads to the abandonment of enmity a state that leads the yogi to the perfection of inner and outer amity with everyone everything 12 13 2 Niyamas edit Main article Niyama The second component of Patanjali s Yoga path is niyama which includes virtuous habits and observances the dos 14 15 Sadhana Pada Verse 32 lists the niyamas as 16 Shaucha श च purity clearness of mind speech and body 17 Santosha स त ष contentment acceptance of others acceptance of one s circumstances as they are in order to get past or change them optimism for self 18 Tapas तपस persistence perseverance austerity asceticism self discipline 19 20 21 22 Svadhyaya स व ध य य study of Vedas study of self self reflection introspection of self s thoughts speech and actions 20 23 Ishvarapranidhana ईश वरप रण ध न contemplation of the Ishvara God Supreme Being Brahman True Self Unchanging Reality 18 24 As with the Yamas Patanjali explains how and why each of the Niyamas helps in personal growth For example in verse II 42 Patanjali states that the virtue of contentment and acceptance of others as they are Santosha leads to the state where inner sources of joy matter most and the craving for external sources of pleasure ceases 25 3 Asana edit nbsp Lahiri Mahasaya in Padmasana one of the ancient seated meditation asanas Main article Asana Patanjali begins discussion of Asana आसन posture seat by defining it in verse 46 of Book 2 as follows 2 स थ रस खम सनम ४६ The meditation posture should be steady and comfortable 26 27 Yoga Sutras II 46 Asana is a posture that one can hold for a period of time staying relaxed steady comfortable and motionless The Yoga Sutra does not list any specific asana 28 Araṇya translates verse II 47 as asanas are perfected over time by relaxation of effort with meditation on the infinite this combination and practice stops the body from shaking 29 Any posture that causes pain or restlessness is not a yogic posture Secondary texts that discuss Patanjali s sutra state that one requirement of correct posture for sitting meditation is to keep chest neck and head erect proper spinal posture 27 The Bhasya commentary attached to the Sutras now thought to be by Patanjali himself 30 suggests twelve seated meditation postures 31 Padmasana lotus Virasana hero Bhadrasana glorious Svastikasana lucky mark Dandasana staff Sopasrayasana supported Paryankasana bedstead Krauncha nishadasana seated heron Hastanishadasana seated elephant Ushtranishadasana seated camel Samasansthanasana evenly balanced and Sthirasukhasana any motionless posture that is in accordance with one s pleasure 27 Over a thousand years later the Hatha Yoga Pradipika mentions 84 a asanas taught by Shiva stating four of these as most important Siddhasana accomplished Padmasana lotus Simhasana lion and Bhadrasana glorious and describes the technique of these four and eleven other asanas 33 34 In modern yoga asanas are prominent and numerous unlike in any earlier form of yoga 35 36 4 Pranayama edit nbsp Alternate nostril breathing one form of Pranayama Main article Pranayama Praṇayama is the control of the breath from the Sanskrit praṇa प र ण breath 37 and ayama आय म restraint 38 After a desired posture has been achieved verses II 49 through II 51 recommend praṇayama the practice of consciously regulating the breath inhalation the full pause exhalation and the empty pause 39 This is done in several ways such as by inhaling and then suspending exhalation for a period exhaling and then suspending inhalation for a period by slowing the inhalation and exhalation or by consciously changing the timing and length of the breath deep short breathing 40 41 5 Pratyahara edit Main article Pratyahara Pratyahara is a combination of two Sanskrit words prati the prefix प रत against or contra and ahara आह र bring near fetch 42 Pratyahara is drawing within one s awareness It is a process of retracting the sensory experience from external objects It is a step of self extraction and abstraction Pratyahara is not consciously closing one s eyes to the sensory world it is consciously closing one s mind processes to the sensory world Pratyahara empowers one to stop being controlled by the external world fetch one s attention to seek self knowledge and experience the freedom innate in one s inner world 43 44 Pratyahara marks the transition of yoga experience from the first four limbs of Patanjali s Ashtanga scheme that perfect external forms to the last three limbs that perfect the yogin s inner state moving from outside to inside from the outer sphere of the body to the inner sphere of the spirit 45 6 Dharaṇa edit Main article Dharana Dharana Sanskrit ध रण means concentration introspective focus and one pointedness of mind The root of the word is dhṛ ध meaning to hold maintain keep 46 Dharana as the sixth limb of yoga is holding one s mind onto a particular inner state subject or topic of one s mind 47 The mind is fixed on a mantra or one s breath navel tip of tongue any place or an object one wants to observe or a concept idea in one s mind 48 49 Fixing the mind means one pointed focus without drifting of mind and without jumping from one topic to another 48 7 Dhyana edit nbsp A woman meditating beside the sacred river Ganges in Varanasi Main article Dhyana in Hinduism Dhyana Sanskrit ध य न literally means contemplation reflection and profound abstract meditation 50 Dhyana is contemplating reflecting on whatever Dharana has focused on If in the sixth limb of yoga one focused on a personal deity Dhyana is its contemplation If the concentration was on one object Dhyana is non judgmental non presumptuous observation of that object 51 If the focus was on a concept idea Dhyana is contemplating that concept idea in all its aspects forms and consequences Dhyana is uninterrupted train of thought current of cognition flow of awareness 49 Dhyana is integrally related to Dharana one leads to other Dharana is a state of mind Dhyana the process of mind Dhyana is distinct from Dharana in that the meditator becomes actively engaged with its focus Patanjali defines contemplation Dhyana as the mind process where the mind is fixed on something and then there is a course of uniform modification of knowledge 52 Adi Shankara in his commentary on Yoga Sutras distinguishes Dhyana from Dharana by explaining Dhyana as the yoga state when there is only the stream of continuous thought about the object uninterrupted by other thoughts of different kind for the same object Dharana states Shankara is focussed on one object but aware of its many aspects and ideas about the same object Shankara gives the example of a yogin in a state of dharana on the morning Sun may be aware of its brilliance color and orbit the yogin in dhyana state contemplates on Sun s orbit alone for example without being interrupted by its color brilliance or other related ideas 53 8 Samadhi edit Main article Samadhi Samadhi Sanskrit सम ध literally means putting together joining combining with union harmonious whole trance 54 55 In samadhi when meditating on an object only the object of awareness is present 56 and the awareness that one is meditating disappears 49 56 57 Samadhi is of two kinds 58 59 Samprajnata Samadhi with support of an object of meditation and Asamprajnata Samadhi without support of an object of meditation 60 Samprajnata Samadhi also called savikalpa samadhi and Sabija Samadhi 61 b meditation with support of an object 60 c is associated with deliberation reflection bliss and I am ness YS 1 17 65 d The first two associations deliberation and reflection form the basis of the various types of Samapatti 65 67 Savitarka deliberative YS 1 42 65 e The citta is concentrated upon a gross object of meditation 60 an object with a manifest appearance that is perceptible to our senses 68 such as a flame of a lamp the tip of the nose or the image of a deity citation needed Conceptualization vikalpa still takes place in the form of perception the word and the knowledge of the object of meditation 65 When the deliberation is ended this is called nirvitarka samadhi YS 1 43 69 f Savichara reflective 68 the citta is concentrated upon a subtle object of meditation 60 68 which is not perceptible to the senses but arrived at through inference 68 such as the senses the process of cognition the mind the I am ness g the chakras the inner breath prana the nadis the intellect buddhi 68 The stilling of reflection is called nirvichara samapatti YS 1 44 68 h The last two associations sananda samadhi and sasmita are respectively a state of meditation and an object of savichara samadhi Sananda Samadhi ananda i bliss this state emphasizes the still subtler state of bliss in meditation 60 Sasmita the citta is concentrated upon the sense or feeling of I am ness 60 According to Ian Whicher the status of ananda and asmita in Patanjali s system is a matter of dispute 70 According to Maehle the first two constituents deliberation and reflection form the basis of the various types of samapatti 65 According to Feuerstein Joy and I am ness must be regarded as accompanying phenomena of every cognitive ecstasy The explanations of the classical commentators on this point appear to be foreign to Patanjali s hierarchy of ecstatic states and it seems unlikely that ananda and asmita should constitute independent levels of samadhi 70 Ian Whicher disagrees with Feuerstein seeing ananda and asmita as later stages of nirvicara samapatti 70 Whicher refers to Vacaspati Misra AD 900 980 the founder of the Bhamati Advaita Vedanta who proposes eight types of samapatti 71 Savitarka samapatti and Nirvitarka samapatti both with gross objects as objects of support Savicara samapatti and Nirvicara samapatti both with subtle objects as objects of support Sananda samapatti and Nirananda samapatti both with the sense organs as objects of support Sasmita samapatti and Nirasmita samapatti both with the sense of I am ness as support Vijnana Bikshu ca 1550 1600 proposes a six stage model explicitly rejecting Vacaspati Misra s model Vijnana Bikshu regards joy ananda as a state that arises when the mind passes beyond the vicara stage 67 Whicher agrees that ananda is not a separate stage of samadhi 67 According to Whicher Patanjali s own view seems to be that nirvicara samadhi is the highest form of cognitive ecstasy 67 Asamprajnata Samadhi also called Nirvikalpa Samadhi 59 and Nirbija Samadhi 59 j is meditation without an object 60 which leads to knowledge of purusha or consciousness the subtlest element 68 k Soteriological goal Kaivalya editAccording to Bryant the purpose of yoga is liberation from suffering caused by entanglement with the world by means of discriminative discernment between Purusha the witness consciousness and prakriti the cognitive apparatus including the muddled mind and the kleshas The eight limbs are the means of achieving discriminative discernment the uncoupling of puruṣa from all connection with prakṛti and all involvement with the citta Bryant states that to Patanjali Yoga practice essentially consists of meditative practices culminating in attaining a state of consciousness free from all modes of active or discursive thought and of eventually attaining a state where consciousness is unaware of any object external to itself that is is only aware of its own nature as consciousness unmixed with any other object 73 74 The Samkhya school suggests that jnana knowledge is a sufficient means to moksha Patanjali suggests that systematic techniques practice personal experimentation combined with Samkhya s approach to knowledge is the path to moksha 73 Patanjali holds that avidya ignorance is the cause of all five kleshas which are the cause of suffering and saṁsara 73 Liberation like many other schools is removal of ignorance which is achieved through discriminating discernment knowledge and self awareness The Yoga Sutras is the Yoga school s treatise on how to accomplish this 73 Samadhi is the state where ecstatic awareness develops state Yoga scholars and this is how one starts the process of becoming aware of Purusa and true Self It further claims that this awareness is eternal and once this awareness is achieved a person cannot ever cease being aware this is moksha the soteriological goal in Hinduism 73 Book 3 of Patanjali s Yogasutra is dedicated to soteriological aspects of yoga philosophy Patanjali begins by stating that all limbs of yoga are a necessary foundation to reaching the state of self awareness freedom and liberation He refers to the three last limbs of yoga as samyama in verses III 4 to III 5 and calls it the technology for discerning principle and mastery of citta and self knowledge 49 75 In verse III 12 the Yogasutras state that this discerning principle then empowers one to perfect sant tranquility and udita reason in one s mind and spirit through intentness This leads to one s ability to discern the difference between sabda word artha meaning and pratyaya understanding and this ability empowers one to compassionately comprehend the cry speech of all living beings 76 77 Once a yogi reaches this state of samyama it leads to unusual powers intuition self knowledge freedoms and kaivalya the redemptive goal of the yogi 76 See also editSeven stages Yogi the seven stages of progress in the Vyasa commentary on the Yoga Sutras Noble Eightfold Path Dhyana in BuddhismNotes edit 84 s symbolism may derive from its astrological and numerological properties it is the product of 7 the number of planets in astrology and 12 the number of signs of the zodiac while in numerology 7 is the sum of 3 and 4 and 12 is the product i e 84 is 3 4 3 4 32 The seeds or samskaras are not destroyed 61 According to Jianxin Li Samprajnata Samadhi may be compared to the rupa jhanas of Buddhism 62 This interpretation may conflict with Gombrich and Wynne according to whom the first and second jhana represent concentration whereas the third and fourth jhana combine concentration with mindfulness 63 According to Eddie Crangle the first jhana resembles Patnajali s Samprajnata Samadhi which both share the application of vitarka and vicara 64 Yoga Sutra 1 17 Objective samadhi samprajnata is associated with deliberation reflection bliss and I am ness asmita 66 Yoga Sutra 1 42 Deliberative savitarka samapatti is that samadhi in which words objects and knowledge are commingled through conceptualization 65 Yoga Sutra 1 43 When memory is purified the mind appears to be emptied of its own nature and only the object shines forth This is superdeliberative nirvitaka samapatti 69 Following Yoga Sutra 1 17 meditation on the sense of I am ness is also grouped in other descriptions as sasmita samapatti Yoga Sutra 1 44 In this way reflective savichara and super reflective nirvichara samapatti which are based on subtle objects are also explained 68 See also Piti Without seeds or Samskaras 59 According to Swami Sivananda All the seeds or impressions are burnt by the fire of knowledge all the Samskaras and Vasanas which bring on rebirths are totally fried up All Vrittis or mental modifications that arise form the mind lake come under restraint The five afflictions viz Avidya ignorance Asmita egoism Raga dvesha love and hatred and Abhinivesha clinging to life are destroyed and the bonds of Karma are annihilated It gives Moksha deliverance form the wheel of births and deaths With the advent of the knowledge of the Self ignorance vanishes With the disappearance of the root cause viz ignorance egoism etc also disappear 59 According to Jianxin Li Asamprajnata Samadhi may be compared to the arupa jhanas of Buddhism and to Nirodha Samapatti 62 Crangle also notes that sabija asamprajnata samadhi resembles the four formless jhanas 64 According to Crangle the fourth arupa jhana is the stage of transition to Patanjali s consciousness without seed 72 References edit Huet Gerard Sanskrit Heritage Dictionary sanskrit inria fr Retrieved 2020 08 31 a b Sanskrit Original with Translation 1 The Yoga Philosophy TR Tatya Translator with Bhojaraja commentary Harvard University Archives Translation 2 The Yoga darsana The sutras of Patanjali with the Bhasya of Vyasa GN Jha Translator with notes Harvard University Archives Translation 3 The Yogasutras of Patanjali Charles Johnston Translator Taimni 1961 p 12 Vivekananda p 115 Taimni 1961 p 16 17 Yoga Sutras 2 29 Carrico Mara 10 July 2017 Get to Know the Eight Limbs of Yoga Yoga Journal Agase K S 1904 Patanjalayogasutraṇi Puṇe Anandasrama p 102 a b c d James Lochtefeld Yama 2 The Illustrated Encyclopedia of Hinduism Vol 2 N Z Rosen Publishing ISBN 9780823931798 page 777 a b c Arti Dhand 2002 The dharma of ethics the ethics of dharma Quizzing the ideals of Hinduism Journal of Religious Ethics 30 3 pages 347 372 a Louise Taylor 2001 A Woman s Book of Yoga Tuttle ISBN 978 0804818292 page 3 b Jeffrey Long 2009 Jainism An Introduction IB Tauris ISBN 978 1845116262 page 109 Quote The fourth vow brahmacarya means for laypersons marital fidelity and pre marital celibacy for ascetics it means absolute celibacy John Cort states Brahmacharya involves having sex only with one s spouse as well as the avoidance of ardent gazing or lewd gestures Quoted by Long ibid page 101 The Yoga Philosophy T R Tatya Translator with Bhojaraja commentary Harvard University Archives page 80 Jan E M Houben and Karel Rijk van Kooij 1999 Violence Denied Violence Non Violence and the Rationalization of Violence in South Asian Cultural History Brill Academic ISBN 978 9004113442 page 5 N Tummers 2009 Teaching Yoga for Life ISBN 978 0736070164 page 13 16 Y Sawai 1987 The Nature of Faith in the Saṅkaran Vedanta Tradition Numen Vol 34 Fasc 1 Jun 1987 pages 18 44 Agase K S 1904 Patanjalayogasutraṇi Puṇe Anandasrama p 102 Sharma and Sharma Indian Political Thought Atlantic Publishers ISBN 978 8171566785 page 19 a b N Tummers 2009 Teaching Yoga for Life ISBN 978 0736070164 page 16 17 Kaelber W O 1976 Tapas Birth and Spiritual Rebirth in the Veda History of Religions 15 4 343 386 a b SA Bhagwat 2008 Yoga and Sustainability Journal of Yoga Fall Winter 2008 7 1 1 14 Espin Orlando O Nickoloff James B 2007 An Introductory Dictionary of Theology and Religious Studies Liturgical Press p 1356 ISBN 978 0 8146 5856 7 Robin Rinehart 2004 Contemporary Hinduism Ritual Culture and Practice ABC CLIO p 359 ISBN 978 1 57607 905 8 Polishing the mirror Yoga Journal Gary Kraftsow February 25 2008 isvara praṇidhana isvara Archived 2016 03 03 at the Wayback Machine and praṇidhana Archived 2016 04 16 at the Wayback Machine Spoken Sanskrit The Yoga Philosophy T R Tatya Translator with Bhojaraja commentary Harvard University Archives page 84 The Yoga Philosophy T R Tatya Translator with Bhojaraja commentary Harvard University Archives page 86 a b c Hariharananda Araṇya 1983 Yoga Philosophy of Patanjali State University of New York Press ISBN 978 0873957281 page 228 with footnotes The Yoga darsana The sutras of Patanjali with the Bhasya of Vyasa GN Jha Translator Harvard University Archives page xii Hariharananda Araṇya 1983 Yoga Philosophy of Patanjali State University of New York Press ISBN 978 0873957281 page 229 Maas Philipp A 2013 A Concise Historiography of Classical Yoga Philosophy in Eli Franco ed Periodization and Historiography of Indian Philosophy Pre Print Version of the Article Published in Eli Franco Ed Periodization and Historiography of Indian Philosophy Publications of the de Nobili Research Library 37 Vienna Sammlung de Nobili Vienna Sammlung de Nobili Institut fur Sudasien Tibet und Buddhismuskunde der Universitat Wien The Yoga darsana The sutras of Patanjali with the Bhasya of Vyasa G N Jha Translator Harvard University Archives page 89 Rosen Richard 2017 Yoga FAQ Almost Everything You Need to Know about Yoga from Asanas to Yamas Shambhala pp 171 ISBN 978 0 8348 4057 7 this number has symbolic significance S Dasgupta in Obscure Religious Cults 1946 cites numerous instances of variations on eighty four in Indian literature that stress its purely mystical nature Gudrun Buhnemann in her comprehensive Eighty Four Asanas in Yoga notes that the number signifies completeness and in some cases sacredness John Campbell Oman in The Mystics Ascetics and Saints of India 1905 seven classical planets in Indian astrology and twelve the number of signs of the zodiac Matthew Kapstein gives a numerological point of view 3 4 7 3x4 12 Hatha Yoga Pradipika P Sinh Translator pages 33 35 Mikel Burley 2000 Haṭha Yoga Its Context Theory and Practice Motilal Banarsidass ISBN 978 8120817067 page 198 Singleton Mark 4 February 2011 The Ancient amp Modern Roots of Yoga Yoga Journal Jain Andrea July 2016 The Early History of Modern Yoga Oxford Research Encyclopedias doi 10 1093 acrefore 9780199340378 013 163 ISBN 978 0 19 934037 8 Retrieved 24 May 2019 prAna Sanskrit English Dictionary Koeln University Germany AyAma Sanskrit English Dictionary Koeln University Germany Hariharananda Araṇya 1983 Yoga Philosophy of Patanjali State University of New York Press ISBN 978 0873957281 pages 230 236 The Yoga Philosophy TR Tatya Translator with Bhojaraja commentary Harvard University Archives page 88 91 The Yoga darsana The sutras of Patanjali with the Bhasya of Vyasa GN Jha Translator Harvard University Archives pages 90 91 AhAra Sanskrit English Dictionary Koeln University Germany Geeta Iyengar 1998 Yoga A Gem for Women ISBN 978 8170237150 pages 29 30 Charlotte Bell 2007 Mindful Yoga Mindful Life A Guide for Everyday Practice Rodmell Press ISBN 978 1930485204 pages 136 144 R S Bajpai 2002 The Splendours And Dimensions Of Yoga Motilal Banarsidass ISBN 978 8171569649 pages 342 345 dhR Monier Williams Sanskrit English Dictionary 2008 revision Cologne Digital Sanskrit Lexicon Germany Bernard Bouanchaud 1997 The Essence of Yoga Reflections on the Yoga Sutras of Patanjali Rudra Press ISBN 9780915801695 page 149 a b Charlotte Bell 2007 Mindful Yoga Mindful Life A Guide for Everyday Practice Rodmell Press ISBN 978 1930485204 pages 145 151 a b c d The Yoga darsana The sutras of Patanjali with the Bhasya of Vyasa Book 3 GN Jha Translator Harvard University Archives pages 94 95 dhyAna Monier Williams Sanskrit English Dictionary 2008 revision Cologne Digital Sanskrit Lexicon Germany Charlotte Bell 2007 Mindful Yoga Mindful Life A Guide for Everyday Practice Rodmell Press ISBN 978 1930485204 pages 151 159 The Yoga Philosophy TR Tatya Translator with Bhojaraja commentary Harvard University Archives page 94 95 Trevor Leggett 1983 Shankara on the Yoga Sutras Volume 2 Routledge ISBN 978 0710095398 pages 283 284 samAdhi Monier Williams Sanskrit English Dictionary 2008 revision Cologne Digital Sanskrit Lexicon Germany samAdhi Sanskrit English Dictionary Koeln University Germany a b Araṇya 1983 p 252 253 Desmarais 2008 p 175 176 Jones amp Ryan 2006 p 377 a b c d e Sri Swami Sivananda Raja Yoga Samadhi a b c d e f g Swami Jnaneshvara Bharati Integrating 50 Varieties of Yoga Meditation a b Swami Sivananda Samprajnata Samadhi a b Jianxin Li n d Wynne 2007 p 106 140 note 58 a b Crangle 1984 p 191 a b c d e f Maehle 2007 p 177 Maehle 2007 p 156 a b c d Whicher 1998 p 254 a b c d e f g h Maehle 2007 p 179 a b Maehle 2007 p 178 a b c Whicher 1998 p 253 Whicher 1998 p 253 254 Crangle 1984 p 194 a b c d e Edwin Bryant 2011 Rutgers University The Yoga Sutras of Patanjali IEP Bryant 2009 p 10 Gregor Maehle 2007 Ashtanga Yoga Practice amp Philosophy ISBN 978 1577316060 pages 237 238 a b The Yoga darsana The sutras of Patanjali with the Bhasya of Vyasa Book 3 GN Jha Translator Harvard University Archives pages 108 126 The Yoga Philosophy TR Tatya Translator with Bhojaraja commentary Harvard University Archives pages 108 109Sources editAraṇya Hariharananda 1983 Yoga Philosophy of Patanjali State University of New York Press ISBN 978 0873957281 Bryant Edwin F 2009 The Yoga Sutras of Patanjali A New Edition Translation and Commentary New York North Poinnt Press ISBN 978 0865477360 Crangle Eddie 1984 A Comparison of Hindu and Buddhist Techniques of Attaining Samadhi PDF in Hutch R A Fenner P G eds Under The Shade of the Coolibah Tree Australian Studies in Consciousness University Press of America archived from the original PDF on 2021 09 01 retrieved 2021 08 04 Desmarais Michele Marie 2008 Changing Minds Mind Consciousness And Identity In Patanjali S Yoga Sutra Motilal Banarsidass ISBN 978 8120833364 Jianxin Li n d A Comparative Study between Yoga and Indian Buddhism asianscholarship org archived from the original on 4 March 2016 Jones Constance Ryan James D 2006 Encyclopedia of Hinduism Infobase Publishing Maehle Gregor 2007 Ashtanga Yoga Practice and Philosophy New World Library Taimni I K 1961 The Science of Yoga The Yoga Sutras of Patanjali PDF Whicher Ian 1998 The Integrity of the Yoga Darsana A Reconsideration of Classical Yoga SUNY Press Wynne Alexander 2007 The Origin of Buddhist Meditation PDF RoutledgeFurther reading editTR Tatya 1885 The Yoga Philosophy with Bhojaraja commentary Harvard University Archives GN Jha 1907 The Yoga darsana The sutras of Patanjali with the Bhasya of Vyasa with notes Harvard University Archives Charles Johnston 1912 The Yogasutras of Patanjali I K Taimni 1961 The Science of Yoga The Yoga Sutras of Patanjali Chip Hartranft 2003 The Yoga Sutra of Patanjali Sanskrit English Translation amp Glossary 86 pages Retrieved from https en wikipedia org w index php title Ashtanga eight limbs of yoga amp oldid 1209315312, wikipedia, wiki, book, books, library,

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