Explain Ashtanga yoga and its eight limbs

Ashtanga Yoga, is a style of Yoga popularized by K. Pattabhi Jois, and is often proclaimed as a
modern form of classical Indian Yoga. Jois began his yoga studies in 1927 at the age of 12, by
1948, he had established an institute for teaching a specific yoga style - Ashtanga (Sanskrit name
for eight limbs) Vinyasa Yoga.

This style is named after the eight limbs of yoga mentioned in the Yoga Sutras of Patanjali. The
eightfold path called as Ashtanga, means "eight limbs" (ashta=eight, anga=limb). These eight
steps act as guidelines to live a meaningful and purposeful life with a system of yoga that define
the art and science to reach enlightenment. These codes and observances are meant to develop
one’s attention to knowledge, and while there are many purposes to practicing yoga, here
Patanjali specifically set out to write the map for the road to spiritual liberation. These guidelines
serve as a prescription for moral and ethical conduct and self-discipline; direct attention toward
one's health; and help one to acknowledge the spiritual aspects of nature. These eight guidelines
are described below:

1. Yama
Yamas define the restraints that a yogi should follow in the external world and while interacting
with other people - these are the things a yogi should not do. These Yamas enhance the
understanding of relationship with the world around us and serve as guidelines for nurturing a
healthy relationship with the external world. The five yamas, include:

 Ahimsa: nonviolence.
 Satya: truthfulness.
 Asteya: non-stealing.
 Brahmacharya: non-excess (often interpreted as celibacy)
 Aparigraha: non-possessiveness, non-greed.

2. Niyama

Niyama, the second limb, usually refers to the duties directed towards ourselves, but can also be
considered with our actions towards the outside world – these are the things a yogi should do.
Niyamas are traditionally practiced by those who wish to travel further along the Yogic path, and
are intended to build character. The five niyamas are:

 Saucha: cleanliness
 Samtosa: contentment
 Tapas: heat; spiritual austerities
 Svadhyaya: study of the sacred scriptures and of one's self
 Isvara pranidhana: surrender to God
3. Asana

Asanas, the postures practiced in yoga, comprise the third limb. The physical aspect of yoga is
the third step on the path to freedom. In the yogic view, the body is a temple of spirit. For our
spiritual growth it is important to take a good care of self. Through the practice of asanas, we
develop the habit of discipline and the ability to concentrate. The idea is to be able to sit in
comfort so we’re not ‘pulled’ by aches and pains of the body, or restlessness due to an
uncomfortable position. All of these are necessary for meditation.

4. Pranayama
Pranayama is a Sanskrit word which consists of Prana and Ayama. Prana means self-energizing
life forces and Ayama means extension. Pranayama may be defined as expansion and control of
prana through various yogic techniques. Prana also often describes the breath, and by working
with the way we breathe, we affect the mind in a real way.

Pranayama is one of the important module among Aasnas, Bandhas and Kriyas. It directly or
indirectly affects the proper functioning of different systems of the body. Pranayama are
breathing exercises that clear the physical and emotional obstacles in our body to free the breath
and flow of prana - life energy. Through regular and sustained practice of pranayama we can
supercharge our whole body. One 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

Pratyahara is a Sanskrit term that means "withdrawal of the senses." During this stage we make
the conscious effort to draw our awareness away from the external world and outside stimuli.
When sitting for a formal meditation practice, this is likely to be the first thing we do when we
think we’re meditating; we focus on ‘drawing in’. The practice of drawing inward may include
focusing on the way we’re breathing, so this limb would relate directly to the practice of
pranayama too. We direct our attention internally. 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 interfere with our
inner growth.

6. Dharana

Each stage of Ashtanga prepares us for the next. Dharana means ‘focused concentration’. Dha
means ‘holding or maintaining’, and Ana means ‘other’ or ‘something else’. Closely linked to the
previous two limbs; dharana and pratyahara are essential part of the same aspect. In order to
focus on something, the senses must withdraw so that all attention is put on that point of
concentration, and in order to draw our senses in, we must focus and concentrate intently.
Dharana is about fixing the mind to one specific point. This could be something internal, like
part of the body or a chakra, or something external like a picture, statue or another object. It's not
so important what this object is that we are focusing on; the purpose is to quiet the mind with the
total concentration. In pratyahara we become self-observant; now, in dharana, we focus our
attention on a single point. Extended periods of concentration naturally lead to meditation.

7. Dhyana
Dhyana, the seventh stage of ashtanga, is the uninterrupted flow of concentration. This limb is
‘meditative absorption’ - when we become completely absorbed in the focus of our meditation,
and this is when we’re really meditating. In this stage love flows through you everywhere and
creates a higher vibrational frequency within body. There is no place for negative energy and the
yogi has a divine feeling of contentment and acceptance.

8. Samadhi

A complete state of intense concentration achieved through meditation. Patanjali describes this
eighth and final stage of ashtanga, samadhi, as a state of ecstasy. Breaking the word in half, we
see that this final stage is made up of two words; ‘sama’ meaning ‘same’ or ‘equal’, and ‘dhi’
meaning ‘to see’. There’s a reason it’s called realisation – and it’s because reaching Samadhi is
not about escapism, floating away or being abundantly joyful; it’s about realising the very life
that lies in front of us. The ability to ‘see equally’ and without disturbance from the mind,
without our experience being conditioned by likes, dislikes or habits, without a need to judge or
become attached to any particular aspect; that is bliss.

Once the mind is pure and we truly do experience a state of Samadhi we can keep hold of, we
attain moksha, also known as mukti, meaning a permanent state of being liberated, released and
free.