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Ashtanga yoga: Ancient wisdom for modern day bliss

by Jess Tomaz

The broad spectrum of yoga has been likened to a lush forest. There are as many different styles of yoga practice as there are trees in the forest. And for each style, there are as many different teachers as there are branches on the tree.

One of the practices that has been most accepted in the West is ashtanga yoga. Ashtanga yoga, as taught by Sri Pattabhi K. Jois, is a specific sequence of yoga poses combined with pranayama (yogic breath) to heal the body and train the mind. However this is not the origin of ashtanga.

The word ashtanga comes from the Yoga Sutras of Patanjali and means “eight limbs”. This eightfold path of ashtanga yoga is a systematic approach to attaining enlightenment through yoga.

As opposed to a linear system, the “limbs” are compared to branches on a tree. Though some traditional teachers teach that these principles should be practiced in proper sequence, ashtanga is more often taught as an interweaving system. Just as the fetus does not first develop its legs, then its arms and then head, neither does the practice of ashtanga yoga evolve one step at a time. It grows organically and uniquely to each individual practitioner.

The first two steps of ashtanga, yama and niyama, respectively, are the ethics and disciplines of yoga. There is five of each. The yamas relate to the attitude we have toward others and the external world. Niyamas are concerned with how we relate to ourselves inwardly. Combined, these ten principles can be likened to the Ten Commandments or the Ten Buddhist Virtues.

1. Yama is the practice of cultivating ethical behaviors in the relationship between the individual and the external world.

Ahimsa, the first yama and the foundation for all the others, means not causing harm to any living being. The law of karma tells us that what goes around comes around. If we perpetrate violence, surely we will also be its victims.

Satya, meaning “truth”, is the practice of living in truth with our highest self. This not only concerns the words we speak, but also our actions. If actions are inconsistent with words, the virtue of satya is not being upheld. Though satya means we never lie, it does not necessarily mean that we always speak the truth. If the truth will cause harm, we should not speak it, as this would not be in harmony with ahimsa. The great Indian epic, the Mahabharata, says “Speak the truth which is pleasant. Do not speak unpleasant truths. Do not lie, even if the lies are pleasing to the ear. That is the eternal law, the dharma.”

Asteya, “non-stealing”, comes next. In addition to not stealing the property and possessions of others, this yama requires us to not be envious or begrudging towards others. “Upon being established in non-stealing, there occurs the attainment of all prosperity.”

Brahmacharya is often translated as “celibacy”. However, it is more often thought of as “living in the spirit of God”. It is not that we need to become celibate to practice yoga. Rather, our sexual acts, and ultimately all actions in our lives, should be performed not from the passion of desire but rather in the spirit of our divine nature and God.

Aparigraha, which means “non-coveting”, is the fifth yama. With aparigraha, the yogi is challenged to not take more than he has earned. Even more deeply, it means not taking more than is needed to sustain life. By hoarding and using more than we need, we steal resources from others, our children, and future generations.

2. Niyama

Saucha, is the “purification” of both the external and internal. Impurities start in the mind in the form of thoughts and from there manifest in our emotional, energetic, and physical bodies. Saucha calls the yogi to both the cleansing of the body and the purification of the mind.

Santosha, the second niyama, means “contentment”. In Yoga Mala, Pattabhi Jois says, “Keeping the mind focused in a single direction, always being happy, and never feeling regret for any reason, this is the contentment known as santosha. If santosha is practiced, unsurpassed joy comes.” Contentment is not something resulting from external circumstances, but rather something that must be cultivated from within. We are responsible for our own contentment.

The next three are often grouped together are often called kryia yoga meaning “yoga of right action”. Yoga sutra 2:1 states, “Yoga in the form of action has three parts: 1) training and purifying the senses (tapas), 2) self-study in the context of teachings (svadhyaya), and 3) devotion and letting go into the creative source from which we emerged (ishvara pranidhana)."

Tapas means accepting discomfort as means for spiritual growth. Anything in life, no matter how painful, can be used to transform the spirit. Pain can be a powerful teacher if the student is ready to learn. Training our senses to accept physical and emotional pain, the sadhaka, awakens the soul.

Svadhyaya, literally means to examine the self. All learning, study, and reflection that helps one to understand more about him or herself is svadhyaya. This niyama also calls the yogi to study the scriptures - not just yogic texts - but all spiritual books. By learning from those who have walked this path before us, we learn more about ourselves.

Ishvara pranidhana, means surrendering to God. By offering all our actions to that which created us and by surrendering our lives to that source, we practice Ishvara pranidhana.

3. Asana

To be mentally and physically able to practice the yamas and niyamas, the body must be purified and free of dis-ease. For, when sick, the mind cannot be still. Therefore, the third step of ashtanga yoga is asana (yoga postures).

4. Pranayama

Pranayama is mastery of the lifeforce energy (prana). This is done primarily via the breath. The body must first be prepared from the previous step of asana to fully receive the benefit of pranayama. Through the purification of the body’s gross and subtle energy systems, the mind becomes calmer. This allows the yogi to open up to the experience of the spirit within and prepares him from the next limb.

5. Pratyahara

Pratyahara is described as withdrawal of the senses. Withdrawing the senses means to stop living of the things that simulate sensorial experience. Through the practice of pratyahara, the senses release the attachment and dependency on external stimulus. By severing the link between the mind and its senses, the senses withdraw.

6. Dharana

This step means concentration and focusing attention in one direction. It does not matter what this specific point is, only that focus remains with it and nothing else. Dharana is essential for the next step of meditation.

7. Dhyana

Meditation, dhyana, can be achieved when concentration is consistently and deeply cultivated. While dharana is contact with a specific object, dyana is the connection. This connection means all the yogi’s energy is moving into harmony with the object. A deep communication and understanding of the object of meditation occurs.

8. Samadhi

All the practices of yoga lead to the experience of samadhi. This can be translated as nirvana or enlightenment. When concentration and meditation have been sincerely practiced, the yogi becomes “one” with the object of meditation. Yoga sutra 2:45 states, “The perfection of Samadhi (enlightenment) is due to the perfect alignment of attention with the omniscient seer within.”