WHAT ARE THE EIGHT LIMBS?
In Patanjali’s Yoga Sutra, the eightfold path is called ashtanga, which literally means “eight limbs” (ashta=eight, anga=limb). These eight steps basically act as guidelines on how to live a meaningful and purposeful life. They serve as a prescription for moral and ethical conduct and self-discipline; they direct attention toward one’s health; and they help us to acknowledge the spiritual aspects of our nature.
This Yoga is known as the Eigth fold yoga, because it is divided into eight principal parts. These are ;
1) Yama :
This is most important and has to govern the whole life; Yamas are universal practices that relate best to what we know as the Golden Rule, “Do unto others as you would have them do unto you.”
It has five divisions;
A) Not injuring any being by thought, word or deed.
B) Non- covetousness in thought, word, or deed.
C) Perfect chastity in thought, word, or deed.
D) Perfect truthfulness in thought, word, or deed.
E) Non-receiving of gifts.
2) Niyama :
The bodily care, bathing daily, dietary, etc .
The five Niyamas are ;
A) Saucha : Cleanliness
B) Samtosa : Contentment
C) Tapas : Heat, spiritual austerities
D) Swadyaya : Study of sacred scriptures
E) Iswara pradhidana : Surrender to God
3) Asana :
Posture, Hips, Shoulders, and head must be held straight, leaving the spine free. Through the practice of asanas, we develop the habit of discipline and the ability to concentrate, both of which are necessary for meditation.
4) Pranayama :
Restraining the breath in order to get over prana or vital force. Generally translated as “breath control,” this fourth stage consists of techniques designed to gain mastery over the respiratory process while recognizing the connection between the breath, the mind, and the emotions.
As implied by the literal translation of pranayama, “life force extension,” yogis believe that it not only rejuvenates the body but actually extends life itself. You can practice pranayama as an isolated technique (i.e., simply sitting and performing a number of breathing exercises), or integrate it into your daily hatha yoga routine.
5) Pratyahara :
Turning the mind inward and restraining it from going outward, revolving the matter in the in order to understand it. The practice of pratyahara provides us with an opportunity to step back and take a look at ourselves. This withdrawal allows us to objectively observe our cravings: habits that are perhaps detrimental to our health and which likely interfere with our inner growth.
6) Dharana :
Concentration on one object. No easy task! In the practice of concentration, which precedes meditation, we learn how to slow down the thinking process by concentrating on a single mental object: a specific energetic center in the body, an image of a deity, or the silent repetition of a sound.
We, of course, have already begun to develop our powers of concentration in the previous three stages of posture, breath control, and withdrawal of the senses.
7) Dhyana :
Meditation or contemplation, the seventh stage of ashtanga, is the uninterrupted flow of concentration. Although concentration (dharana) and meditation (dhyana) may appear to be one and the same, a fine line of distinction exists between these two stages. Where dharana practices one-pointed attention, dhyana is ultimately a state of being keenly aware without focus.
At this stage, the mind has been quieted, and in the stillness, it produces few or no thoughts at all. The strength and stamina it takes to reach this state of stillness is quite impressive. But don’t give up.
While this may seem like a difficult, if not impossible task, remember that yoga is a process. Even though we may not attain the “picture perfect” pose, or the ideal state of consciousness, we benefit at every stage of our progress.
8) Samadhi, illumination, the aim of all our efforts :
Patanjali describes this eighth and final stage of ashtanga, samadhi, as a state of ecstasy. At this stage, the meditator merges with his or her point of focus and transcends the Self altogether.
The meditator comes to realize a profound connection to the Divine, an interconnectedness with all living things.
With this realization comes the “peace that passeth all understanding”; the experience of bliss and being at one with the Universe. On the surface, this may seem to be a rather lofty, “holier than thou” kind of goal.
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