Yoga's Eight Fold Path to Enlightenment

An insightful and informative article about Yoga's eight-fold path to enlightenment.

Yoga's Eight Fold Path to Enlightenment

While many consider Yoga to be a form a physical exercise, it is also known to be an exercise in spiritual development.  Most would agree that the true goal of Yoga is to provide the individual with the means to achieve inner peace and balance.  To achieve these lofty goals, students are encouraged to become familiar Yoga's eight fold path.  The eight fold path consists of eight disciplines; Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, and Samhadi.

The first fold, Yama, advises students to engage with the world from a moral standpoint, and is actually broken down into five distinct elements.  The first element, Ahimsa, teaches the student to respect the world around him.  The second, Satya, teaches that one should be honest with themselves and with others.  The third, Asteya, teaches not to steal from another.  The fourth, Bramacharya, advises against overindulgence of any form.  The fifth, Aparigraha, teaches the student to live a simple life that is not distracted by material things.

Niyama, or the second fold, is considered the path of self restraint and consists of three distinct elements.  Shaugh, the first element, teaches students to keep the body and mind clean and pure.  Santosh, the second element, teaches the student to be happy and contented with the task at hand and to give an honest effort in all endeavors.  Tapa, the third element, suggests that certain pleasures must be given up in order to attain one's goals.

Asana is the third of the eight fold path, and it is concerned with physical training and building stamina.  Asana is made up of 84 yoga poses, which are focused on developing strength, increasing health, and preparing for meditation.  This stage is as much about physical conditioning, as it is mental or psychological discipline.  Pranayama, the fourth fold, concerns controlled breathing.  Proper breathing is important for mastering true relaxation and self discipline.  The proper way to breathe while practicing yoga is to breathe in, and breathe out while pausing in between.

Pratyahara is the fifth of the eight folds, and is concerned with the individual's control of sensory stimulation.  The intent is to induce a sense of inner peace and quiet, by tuning out external stimulation.  Dharana is the sixth fold, and it is primarily concerned with focusing one's concentration on meditation.  When a meditative state has been attained the student is then on to the seventh step, Dhyana.  The final step, Samhadi, is attained when all previous steps have been completed and the individual experiences a true oneness with all things.  The student is, as of this point, in tune with the universal flow.  Namaste!

Keywords:

Yama, Asana, Dharana, Dhyana, Samhadi

Yama And Niyama In Yoga

Yoga defines yama and niyama as the positive and negative aspects of behaviour respectively. Traditional texts mention ten yamas and ten niyamas but Patanjali’s Yogasutra, which is considered the original treatise on yoga, defines five yamas and five niyamas. It has been mentioned that in Manusmirti that it is more important to follow yamas than niyamas. Here we give a brief description on the yamas and niyamas to be followed:

• Ahimsa (Non-violence): this is one of forem...

Yama And Niyama In Yoga

Yoga defines yama and niyama as the positive and negative aspects of behaviour respectively. Traditional texts mention ten yamas and ten niyamas but Patanjali’s Yogasutra, which is considered the original treatise on yoga, defines five yamas and five niyamas. It has been mentioned that in Manusmirti that it is more important to follow yamas than niyamas. Here we give a brief description on the yamas and niyamas to be followed:

• Ahimsa (Non-violence): this is one of foremost yamas. It means the lack of intention to hurt others. This intention need not be just physical but includes mental and emotional cruelty. Here the attitude is more important than the actual act of killing. You should not even have the intention of offending others.

• Satya (Truthfulness): this quality implies the honesty and sincerity in thoughts, words and deeds. This is possible only when one has conquered greed and ambition since these are the two major culprits which take you away from the truth.

• Asteya (Non-theft): in Sanskrit, “steya” denotes the enjoyment or keeping with oneself the things that do not rightfully belong to them. This is basically the act of stealing or theft. A person is inclined to steal only when he has no love and has some selfish motive. A yogi or a student of yoga has very few basic needs. He has learnt the art of loving himself as well as the others. Hence he does not feel the need to exploit or steal from others.

• Brahmacharya (Celibacy): sex has been defined as on of the vital necessities of human existence. It ranks next only to food. Since ancient times, very few people have been able to master their sexual urges. If not satisfied, these urges lead a person to depravation and develop psychotic tendencies. Yoga lays a great stress on the celibacy. It considers not only the act of sex itself as sexual but even thinking, talking and looking at opposite sex as a part of sex and hence has to be avoided. Patanjali has declared that brahmacharya increases the mental strength also called veerya in an individual.

• Aparigraha (Non-gathering): this yama means not going on collecting wealth and objects just for enjoyment. Yoga teaches one to collect wealth and objects just to meet his primary needs. This is important because greed causes distraction and thus leads to increased strain on his mind and body.

The above mentioned points deal with vairagya or the negative aspects of one’s behaviour. Now we take a look at some of the niyamas or the positive aspects of the behaviour as described by yoga:

• Shoucha (Cleanliness): This includes the cleanliness of the mind and the body. Yoga has described a clean mind as the one free of any prejudices, false beliefs, ignorance and ego. Generally speaking, all the yamas come under this niyama since they deal with eliminating some or the other impurities.

• Santosha (Contentment): a yogi is taught to be happy and satisfied with his lot. He does not need to achieve any ambition.

• Tapas (Religious austerities) : This niyama describes the rituals like fasting: needed to fortify the mind. Yoga believes that this increases the resistance power of the body and makes your body and mind stronger and thus you can face adverse conditions effectively.

• Swadhyaya (Reading of religious literature): This practice is very useful for overcoming ignorance and facing the adversities of life calmly. It helps to fill your mind with peace.

• Ishwarpranidhana (Devotion): this teaches you to rely on the divine will and to ascribe the effects of your action to the divine providence. This is a very useful habit to cultivate as you can accept everything as God’s will and can achieve peace of mind. This eliminates the fear and worry.

Keywords:

yoga, yama, niyama

Foundations of Yoga, Part 3: Satya (Truthfulness, Honesty)

Summary:

In the eightfold path of Yoga as laid out by the sage Patanjali, the foundations are "Yama and Niyama", the "do's and don't's" of spiritual life, without which the structure of Yogic success will not stand. And one of the most important of these is satya, truthfulness, honesty. Read on to see how important this really is.

"Satya is said to be speech and thought in conformity with what has been seen or inferred or heard on authority. The speech spoken to convey one's own experience to others should be not deceitful, nor inaccurate, nor uninformative. It is that uttered for helping all beings. But that uttered to the harm of beings, even if it is what is called truth, when the ultimate aim is merely to injure beings, would not be truth [satya]. It would be a wrong." So says Vyasa.

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Shankara says that truthfulness means saying what we have truly come to know is the truth-mostly through our own experience or through contact with sources whose reliability we have experienced for ourselves. Who but the most intuitive could be sure that they do not speak any inaccurate thing? Yet such is demanded of the yogi, and for that he must strive.

"Untruthfulness in any form puts us out of harmony with the fundamental law of Truth and creates a kind of mental and emotional strain which prevents us from harmonizing and tranquillizing our mind. Truthfulness has to be practiced by the sadhaka because it is absolutely necessary for the unfoldment of intuition. There is nothing which clouds the intuition and practically stops its functioning as much as untruthfulness in all its forms," says Taimni regarding the most personal and practical aspect of satya.

Bending the truth, either in leaving out part of the truth or in "stacking the deck" to create a false impression, cannot be engaged in by the yogi. The Bible speaks of turning truth into a lie. (Romans 1:25)  This is done by either not telling all the truth or by presenting it in such a way that the hearer will come to a wrong conclusion-or adopt a wrong conclusion-about what we are presenting. Regarding numbers it is said that "figures do not lie-but liars figure." The same is true here. Equally heinous is the intentional mixing of lies and truth. Some liars tell a lot of truth-but not all the truth. This is particularly true in the manipulative endeavors of advertising, politics, and religion.

There are many non-verbal forms of lying as well, and some people's entire life is a lie. Therefore we must make sure that our actions reflect the truth. How many people claim to believe in God and spiritual principles, but do not live accordingly? How many people continually swear and express loyalty and yet are betrayers? ["This people draweth nigh unto me with their mouth, and honoureth me with their lips; but their heart is far from me." (Matthew 15:8) "And why call ye me, Lord, Lord, and do not the things which I say?" (Luke 6:46)]  Therefore Saint John wrote: "My little children, let us not love in word, neither in tongue; but in deed and in truth."(I John 3:18) We must not only speak the truth, we must <em>live</em> it.

Honesty in all our speaking and dealings with others is an essential part of truthfulness. This includes paying our debts, including taxes. It is inexpressibly crucial that the yogi make his livelihood only by honest and truthful means. Selling useless or silly things, convincing people that they need them (or even selling them without convincing them), is a serious breach of truthfulness.

Trying to compromise the truth, even a little, making the excuse that "everybody does it" is not legitimate. For "everybody" is bound to the wheel of birth and death because they do it-and that is not what we wish for ourselves. We can lie to ourselves, to others, and even to God; but we cannot lie to the cosmos. The law of cause and effect, or karma, will react upon us to our own pain.

It is interesting that Vyasa considers that truthful speech is informative. By that he means that truthful speech is worthwhile, relevant, and practical. To babble mindlessly and grind out verbal trivia is also a form of untruth, even if true in the sense of not being objectively false. Nor is foolish speech to anyone's gain. Sometimes also people lie by "snowing" us with a barrage of words intended to deflect us from our inquiries. And nearly all of us who went to college remember the old game of padding out whatever we wrote, giving lots of form but little content in hope of fooling our teachers into thinking that we knew the subject and were saying something worthwhile. This is one of today's most lucrative businesses, especially in the advertising world.

Speaking truth to the hurt of others is not really truth, since satya is an extension of ahimsa. For example, a person may be ugly, but to say: "You are ugly" is not a virtue. "What is based on injuring others, even though free from the three defects of speech (i.e., not deceitful, nor inaccurate, nor uninformative), does not amount to truth" (Shankara). Our intention must never be to hurt in any way, but we must be aware that there are some people who hate the truth in any form and will accuse us of hurting them by our honesty. Such persons especially like to label any truth (or person) they dislike as "harsh," "rigid," "divisive," "negative" "hateful," and so on and on and on. We would have to become dishonest or liars to placate them. So "hurting" or offending them is a consequence of truthfulness that we will have to live with. The bottom line is that truth "is that uttered for helping all beings." For non-injury is not a passive quality, but the positive character of restoration and healing.

Silence can also be a form of untruth, particularly in dealing with the aforementioned truth-haters. For truth is only harmful when "the ultimate aim is merely to injure beings." But if some people put themselves in the way of truth, then they must take responsibility for their reactions to it.

Will Cuppy defined diplomacy as "the fine art of lying." Sadly, it often is. So we must be sure that we do not deceive under the guise of diplomacy or tactfulness.

Self-deception, a favorite with nearly all of us to some degree, must be ruthlessly eliminated if we would be genuinely truthful.

"Therefore let one take care that his speech is for the welfare of all." (Shankara)
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Foundations of Yoga, Part 2: Ahimsa (Harmlessness)

Summary:

Ahimsa is interpreted in many ways-which is to be expected since Sanskrit is a language that abounds in many possible meanings for a single word. But fundamentally ahimsa is not causing any harm whatsoever to any being whatsoever, including subhuman species.

Article Body:

In his commentary on the Yoga Sutras, Vyasa [Vyasa was one of the greatest sages of India, author of the Mahabharata (which includes the Bhagavad Gita), the Brahma Sutras, and the codifier of the Vedas.] begins his exposition of ahimsa: &quot;Ahimsa means in no way and at no time to do injury to any living being.&quot; Shankara expands on this, saying that ahimsa is &quot;in no capacity and in no fashion to give injury to any being.&quot; This would include injury by word or thought as well as the obvious injury perpetrated by deed, for Shankara further says: &quot;Ahimsa is to be practiced in every capacity-body, speech, and mind.&quot; We find this principle being set forth by Jesus in his claim that anger directed toward someone is a form of murder (Matthew 5:21,22), and by the Beloved Disciple's statement that hatred is also murder.(I John 3:15)

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Even a simple understanding of the law of karma, the law of sowing and reaping (Galatians 6:7), enables us to realize the terrible consequences of murder for the murderer. As Vyasa explains: &quot;The killer deprives the victim of spirit, hurts him with a blow of a weapon, and then tears him away from life. Because he has deprived another of spirit, the supports of his own life, animate or inanimate, become weakened. Because he has caused pain, he experiences pain himself.... Because he has torn another from life, he goes to live in a life in which every moment he wishes to die, because the retribution as pain has to work itself right out, while he is panting for death.&quot;

Ahimsa is interpreted in many ways-which is to be expected since Sanskrit is a language that abounds in many possible meanings for a single word. But fundamentally ahimsa is not causing any harm whatsoever to any being whatsoever, including subhuman species. (Ahimsa is not usually considered in relation to plant and mineral life, but certainly wanton destruction of such life would be an infringement of ahimsa, partly because it would eventually have a detrimental effect on animal life as well.) To accomplish this ideal it is self-evident that violence, injury, or killing are unthinkable for the yogi. And as Vyasa immediately points out, all the other abstinences and observances-yama and niyama-are really rooted in ahimsa, for they involve preventing harm both to ourselves and to others through either negative action or the neglect of positive action.

&quot;The other niyamas and yamas are rooted in this, and they are practiced only to bring this to its culmination, only for perfecting this [i.e., ahimsa]. They are taught only as means to bring this out in its purity. For so it is said: 'Whatever many vows the man of Brahman [God] would undertake, only in so far as he thereby refrains from doing harm impelled by delusion, does he bring out ahimsa in its purity.'&quot; And Shankara explains that Vyasa is referring to delusion that is &quot;rooted in violence and causing violence.&quot;

Ahimsa includes strict abstinence from any form of injury in act, speech, or thought. Violence, too, verbal and physical, must be eschewed. And this includes any kind of angry or malicious damage or misuse of physical objects.

Ahimsa is a state of mind from which non-injury will naturally proceed. &quot;Ahimsa really denotes an attitude and mode of behavior towards all living creatures based on the recognition of the underlying unity of life,&quot; the modern commentator Taimni declares. Shankara remarks that when ahimsa and the others are observed &quot;the cause of one's doing harm becomes inoperative.&quot; The ego itself becomes &quot;harmless&quot; by being put into a state of non-function. And meditation dissolves it utterly. However, until that interior state is established, we must work backwards from outward to inner, and abstain from all acts of injury.

In actuality, we cannot live a moment in this world without injuring innumerable beings. Our simple act of breathing kills many tiny organisms, and so does every step we take. To maintain its health the body perpetually wars against harmful germs, bacteria, and viruses. So in the ultimate sense the state of ahimsa can only be perfectly observed mentally. Still, we are obligated to do as little injury as possible in our external life. In his autobiography Paramhansa Yogananda relates that his guru, Swami Yukteswar Giri, said that ahimsa is absence of the desire to injure.

Although it has many ramifications, the aspiring yogi must realize that the observance of ahimsa must include strict abstinence from the eating of animal flesh in any form or degree.

Though the subject is oddly missing from every commentary on the Yoga Sutras I have read, the practice of non-injury in relation to the yogi himself is vital. That is, the yogi must do nothing in thought, word, or deed that harms his body, mind, or spirit. This necessitates a great many abstensions, particularly abstaining from meat (which includes fish and eggs), alcohol, nicotine, and any mind- or mood-altering substances, including caffeine. On the other side, it necessitates the taking up of whatever benefits the body, mind, and spirit, for their omission is also a form of self-injury, as is the non-observance of any of the yama or niyamas. It is no simple thing to be a yogi.
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Foundations of Yoga, Part 1: Yama and Niyama

Summary:

"Knowledge (Jnana) does not come about from practice of yoga methods alone. Perfection in knowledge is in fact only for those who begin by practice of virtue (dharma). Yet, without yoga as a means, knowledge does not come about. The practice of yogic methods is not the means by itself, yet it is only out of that practice of yoga that the perfection in knowledge comes about. And so it is said by the teachers: 'Yoga is for the purpose of knowledge of truth'" Thus wrote Shankara.

Article Body:

"Knowledge (Jnana) does not come about from practice of yoga methods alone. Perfection in knowledge is in fact only for those who begin by practice of virtue (dharma). <em>Yet, without yoga as a means, knowledge does not come about.</em> The practice of yogic methods is not the means by itself, yet it is only out of that practice of yoga that the perfection in knowledge comes about. And so it is said by the teachers: 'Yoga is for the purpose of knowledge of truth'" Thus wrote Shankara.

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All things rest upon something else-that is, all things are supported by another. This is because a foundation is needed for anything to exist. Being Himself the Ultimate Support of all things, God alone is free from this necessity. Yoga, then, also requires support. As Trevor Leggett says in his introduction to Shankara's commentary on the Yoga Sutras: "This is yoga presented for the man of the world, who must first clear, and then steady, his mind against the fury of illusory passions, and free his life from entanglements." Patanjali very carefully and fully outlines the elements of the support needed by the aspirant, giving invaluable information on how to guarantee success in yoga.

The first Yoga Sutra says: "<em>Now</em> the exposition of yoga," implying that there must be something leading up to yoga in the form of necessary developments of consciousness and personality. These prerequisites may be thought of as the Pillars of Yoga, and are known as Yama and Niyama.


Yama and Niyama are often called "the Ten Commandments of Yoga." Each one of these Five Don'ts (Yama) and Five Do's (Niyama) is a supporting, liberating Pillar of Yoga. Yama means self-restraint in the sense of self-mastery, or abstention, and consists of five elements. Niyama means observances, of which there are also five. Here is the complete list of these ten Pillars as given in Yoga Sutras 2:30,32:

1) Ahimsa: non-violence, non-injury, harmlessness

2) Satya: truthfulness, honesty

3) Asteya: non-stealing, honesty, non-misappropriativeness

4) Brahmacharya: sexual continence in thought, word and deed as well as control of all the senses

5) Aparigraha: non-possessiveness, non-greed, non-selfishness, non-acquisitiveness

6) Shaucha: purity, cleanliness

7) Santosha: contentment, peacefulness

8) Tapas: austerity, practical (i.e., result-producing) spiritual discipline

9) Swadhyaya: introspective self-study, spiritual study

10) Ishwarapranidhana: offering of one's life to God

All of these deal with the innate powers of the human being-or rather with the abstinence and observance that will develop and release those powers to be used toward our spiritual perfection, to our self-realization and liberation.

These ten restraints (yama) and observances (niyama) are not optional for the aspiring yogi-or for the most advanced yogi, either. Shankara states quite forcefully that "following yama and niyama is the basic qualification to practice yoga." Mere desire and aspiration for the goal of yoga is not enough, so he continues: "The qualification is not simply that one wants to practice yoga, for the sacred text says: 'But he who has not first turned away from his wickedness, who is not tranquil and subdued, or whose mind is not at rest, he can never obtain the Self by knowledge.' (Katha Upanishad 1.2.24) And in the Atharva text: 'It is in those who have tapas [strong discipline] and brahmacharya [chastity] that truth is established.' (Prashna Upanishad 1:15)And in the Gita: 'Firm in their vow of brahmacharya.' (Bhagavad Gita 6:14) So yama and niyama are methods of yoga" in themselves and are not mere adjuncts or aids that can be optional.

But at the same time, the practice of yoga helps the aspiring yogi to follow the necessary ways of yama and niyama, so he should not be discouraged from taking up yoga right now, thinking that he should wait till he is "ready" or has "cleaned up his act" to practice yoga. No. He should determinedly embark on yama, niyama, and yoga simultaneously. Success will be his.

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