Patanjali’s Eightfold path
Απο τις Σούτρες του Πατάντζαλι: Το Οκταπλό Μονοπάτι
1. Yamas: Ethical Observations, Ηθικές Αρχές
- Ahimsa: non-violence, μη βία
- Satya: truthfulness, φιλαλήθεια
- Asteya: not stealing, μη κλοπή
- Bramacharya: moderation, μετριοπάθεια
- Aprarigraha: non-possessiveness, μη κτητικότητα
2. Niyamas: Self Observations, Εσωτερικές Παρατηρήσεις
- Saucha: inner and outward cleanliness, καθαρότητα νου και σώματος
- Santosa: contentment, ευχαρίστηση—ικανοποίηση
- Tapas: fiery cleansing,discipline, πειθαρχία
- Svadhyaya: study of our self, μελέτη του εαυτού μας
- Isvara Pranidhana: devotion to the universal, αφοσίωση στο Θείο
3. Asanas: Physical Postures—Στάσεις του Σώματος
4. Pranayama: Observing One's Breath—Έλεγχος Αναπνοής
5. Pratyahara: Controlling One's Senses—Εσωτερίκευση Αισθήσεων
6. Dharana: Concentration—Συγκέντρωση
7. Dhyana: Meditation—Διαλογισμός
8. Samadhi: Ecstasy—Union—Absorption—Ταύτιση με το Απόλυτο
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.
1. Yama
The first limb, yama, deals with one’s ethical standards and sense of
integrity, focusing on our behavior and how we conduct ourselves in
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.”
Ahimsa: nonviolence
Satya: truthfulness
Asteya: nonstealing
Brahmacharya: continence
Aparigraha: noncovetousness
2. Niyama
Niyama, the second limb, has to do with self-discipline and spiritual
observances. Regularly attending temple or church services, saying
grace before meals, developing your own personal
meditation practices, or making a habit of taking contemplative
walks alone are all examples of niyamas in practice.
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. In
the yogic view, the body is a temple of spirit, the care of which is an
important stage of our spiritual growth. 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
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.
These first four stages of Patanjali’s ashtanga yoga concentrate on
refining our personalities, gaining mastery over the body, and
developing an energetic awareness of ourselves, all of which
prepares us for the second half of this journey, which deals with the
senses, the mind, and attaining a higher state of consciousness.
5. Pratyahara
Pratyahara, the fifth limb, means withdrawal or sensory
transcendence. It is during this stage that we make the conscious
effort to draw our awareness away from the external world and
outside stimuli. Keenly aware of, yet cultivating a detachment from,
our senses, 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
which likely interfere with our inner growth.
6. Dharana
As each stage prepares us for the next, the practice of pratyahara
creates the setting for dharana, or concentration. Having relieved
ourselves of outside distractions, we can now deal with the
distractions of the mind itself. 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. In asana and
pranayama, although we pay attention to our actions, our attention
travels. Our focus constantly shifts as we fine-tune the many
nuances of any particular posture or breathing technique. 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
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 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
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. However, if
we pause to examine what we really want to get out of life, would
not joy, fulfillment, and freedom somehow find their way onto our
list of hopes, wishes, and desires? What Patanjali has described as
the completion of the yogic path is what, deep down, all human
beings aspire to: peace. We also might give some thought to the fact
that this ultimate stage of yoga—enlightenment—can neither be
bought nor possessed. It can only be experienced, the price of which
is the continual devotion of the aspirant.
Excerpt from the Yoga Journal