The Eight Limbs of Yoga
An explanation on the eight limbs of yoga based on the book The Tree of Yoga, B.K.S. Iyengar.
The first book I read about yoga was The Tree of Yoga by B.K.S. Iyengar and it gives a very clear explanation of the eightfold yoga path which was first introduced by Patanjali in the Yoga Sutras.
Ever since yoga came to the west it has somewhat transformed into merely performing poses, if you get more interested in yoga you figure out there is way more than just that. There are various ways to practice yoga and what connects these different types is the intention to ‘yoke’ or unite the body with the mind.
‘Ha’ means sun, which is the sun of your body, that is to say your soul, and ‘tha’ means moon, which is your consciousness. The energy of the sun never fades, whereas the moon fades every month and again from fading comes to fullness. So the sun in all of us, which is our soul, never fades, whereas the mind or consciousness, which draws its energy from the soul, has fluctuations, modulations, moods, ups and downs like the phases of the moon. Again, the intention of the practice is to unite your soul with your mind or consciousness and the eight steps can be applied all in one pose, which in fact makes a hatha practice more than merely a physical practice.
Iyengar explains that in practice we can find a variety of ways to look on the eight-limbed path as a whole tree of yoga with each limb inseparable from and offering insight, support, and guidance to the others.
What are the eight limbs of yoga?
YAMA - restraints or moral disciplines
NIYAMA - positive duties or observances
ASANA - posture
PRANAYAMA - breathing techniques
PRATYAHARA - sense withdrawal
DHARANA - focus, concentration
DHYANA - meditation
SAMADHI - enlightenment
YAMA
Yama is the root of the tree and contains five principles, it is the foundation from which all the rest will grow. These principles can help us become conscious of how we treat ourselves, and eventually how we treat the world around us. Yama tells us what to avoid doing because it would be harmful to the individual and to society.
Ahimsa - non-violence
Satya - thruthfulness
Asteya - non-stealing
Brahmacharya - control of sensual pleasure
Aparigraha - non-greed
NIYAMA
Niyama, the trunk of the tree, reminds us what we could do for the good of the individual and society. Niyama is the trunk of the tree. Saucha and santosha relate to physical health and happiness of mind. Tapas, svadhyāyā, and ishvara-pranidhana, allow one to reach the highest state, to be free and to become one with the soul.
Saucha - cleanliness
Santosha - contentment
Tapas - discipline
Svadyaya - self-study
Ishvara pranidana - surrender to a higher power
ASANA
The branches the tree are the asana’s, asana is spiritual practice in physical form. The posture, is the art of positioning and repositioning the body as a whole with a physical, mental and spiritual attitude.
Within the pose there is reflection upon which part of the body is working, as the mind is contracted or extended to reach every part of the body a sensitivity is reached. When this sensitivity is in touch equally with the body, mind and soul, we are in a state of meditation, which is known as asana.
PRANAYAMA
Just like the leaves of a tree aerate and provide nourishment for its growth, so does pranayama for the cells, nerves, organs, intelligence and consciousness of the human system. Only through synchronising the breath with movement the body can extend fully during asana. ‘Prana’ is energy and ‘ayama’ is creation, distribution and maintenance. Thus pranayama is the science of breath, leading to creation, distribution and maintenance of vital energy. It is the bridge between the physical and the spiritual.
PRATYAHARA
Pratyahara is the bark of the tree, protecting you from impulses from outside, as a withdrawal of the senses. The mind becomes silent, the muscles and joints are rested in their positions, the body, senses and mind lose their identities and with that you are totally absorbed in your practice.
DHARANA
The sap of the tree is dharana, concentration, it flows within the branches and the trunk of the tree towards its roots. When is there room for thoughts to arise during your asana practice? You can practice dharana by becoming and maintaining aware of the whole body, in a fully concentrated state. But also by focusing on the breath, visualisation, or looking at one point.
DHYANA
The flower, dhyana, is meditation. Iyengar explains explicitly that meditation does not mean sitting in a corner in order to become empty. It is about learning to be at one with the body, the brain, the mind, the intelligence, the consciousness and the soul without any divisions, which is why there is no difference between asana and dhyana. There is awareness through your whole being from the skin to the self and from the self to the skin, while you receive messages from your body and reflect on your sensations.
SAMADHI
When the flower ripens into the fullest fruit of the practice, we reach a state of samadhi, pure bliss. ‘Sama’ means balanced, in samadhi you are fully aware, consciousness is everywhere, throughout all the sheaths of the body and all its parts. Iyengar states that he is a beginner in yoga just like you and me, he says; “I don’t bring yesterday’s poses to today’s practice. I know yesterday’s poses, but when I practise today I become a beginner. I don’t want yesterday’s experience. I want to see what new understanding may come in addition to what I had felt up to now.” Once the mind is pure and we are in a permanent state of Samadhi, we attain moksha, a permanent state of being liberated, released and free.
