Home > Yoga Types > Ashtanga Yoga > Background
Background of Ashtanga Yoga (Eight Limb Yoga by Patanjali)
The yoga as stated by Patanjali is enumerated through Sanskrit and hence contains
only the main and the important thoughts. The first aphorism of the first Pada(part),
introduces yoga as :
Atha Yoganushasanam | 1.1
That means the anushasan of yoga (description) is stated henceforth. That is to
be understood and followed. The next aphorism states the purpose of the yoga :
Yogas chitta vritti nirodhah | 1.2
This means that yoga means controlling the thought waves of the mind. The thoughts,
feelings, emotions arising in the mind are vrittis (nature), which should be controlled.
This is called yoga. The broader perspective is expected and the word Chitta here
means Individual consciousness, which covers all states conscious, sub conscious
and unconscious.
While trying to control the vrittis (thoughts, emotions, feelings), certain disturbances
are created which stop or divert the growth. Patanjali has addressed them as "Antaray(Disturbances)
creating chitta vikshepa". These are described as under :
Vyadhistyan sanshay pramad alasya virati bhranti darshanalabdha bhoomi katvanavsthitatvani
chittavikshepasteantarayah | 1.30
The aphorism describes nine Disturbances in all. We will consider them one by one.
Vyadhi (Disease)
This stage is different from the naturally healthy body or mind. Certain undesirable
changes are observed in the body or the mind, which are harmful. To remove these
changes, the entire strength is to be concentrated which can hinder the progress
of yoga. It is experienced by all that if there are diseases or any ailments of
the body, the asanas cannot be performed properly. The study of yoga can be continued
when these diseases are cured. The main reason behind such diseases is the imbalance
in the seven dhatus in the body, the controlling doshas - kapha, vata, pitta, the
five sensory organs, the five organs of action and the mind. When the balance is
restored, the diseases vanish. Many procedures in yoga are useful for retaining
the balance.
Styan (Languor)
Styan means the laziness of the chitta, or the drowsiness of the mind. The mind
does not believe in karma or action and then there is a tendency not to do anything.
Due to this, the studies of yoga are stopped or not undertaken. The laziness of
the body is not considered here as it is separately stated under the head Alasya.
Here, the mental and logical refrain towards the actions is aimed at.
Samshay (Doubt)
If there is a doubt in the mind whether it will be possible to undertake something
and succeed in it, it serves as an important hindrance against starting the thing.
" Samshayatma Vinashyati " is known to all, which means that doubt leads to destruction
or eradication. To achieve something, first we must have self-confidence regarding
our abilities. Such confidence gives the required mental strength to succeed in
the endeavor. But if we have doubts in our mind, it leads to destruction of the
self-confidence. This in turn leads to inadequate mental strength behind the efforts.
When the doubt arises, it continues to increase and then the efforts are totally
wasted. This leads to inaction and no achievement. If there is a doubt in the mind
regarding the path of the yoga, then it is not possible to progress further. Thus,
the doubt is a major hindrance in the studies of the yoga.
Pramad (Carelessness)
A mistake made deliberately even after understanding its implications is carelessness.
The mind understands the strategy to be followed for achieving something, but there
is no action to achieve it. Such mistake is pramad, which stops us from doing something,
which is essential. The studies of yoga do guarantee favorable returns and hence
the desired results, is thoroughly understood, but still no action is undertaken
to pursue the study. This is pramad, a hindrance in the progress.
Alasya (Laziness)
The body and the mind is turned towards inaction, i e laziness. Even if all the
abovementioned hindrances are removed, and if there is laziness, then there will
be no karma or action and hence no progress. For progress in yoga, the necessary
procedures are to be repeated again and again. Due to laziness, this becomes impossible
and the progress is stopped. Mental strength and the firmness is essential to remove
laziness.
Avirati (Worldly-mindedness)
Rati means to enjoy. The organs desire to have pleasurable perceptions. To allow
them to engage in such perceptions is rati. The opposite of this is virati that
means virakti. Virati means to control the organs from running behind such perceptions
and not to let them immerse themselves in things, which yield the perceptions. If
there is no virati, the organs will continuously run behind different matters. Mind
runs behind the organs and this causes hindrance in the yoga. Absence of virati
is avirati. To overcome this, control should be exercised and gained on the organs.
Bhranti (Hallucinations)
While studying yoga, sadhaka experiences various things. However, wrong interpretation
of such experiences leads the sadhaka to the wrong path, stopping his progress.
During the study of dhyana, certain sounds are heard or some scenes are visualized.
Sadhaka may think that this is awakening of the Kundalini shakti. However, these
experiences are not of awakening Kundalini Shakti. To believe such a thing is misinterpretation.
Many such hallucinations may be experienced. If they are not interpreted by the
sadhaka thoughtfully with the help from his guru, they may lead him onto the wrong
path.
Alabdhabhoomikatva (Non achievement of a stage)
At every stage and procedure of the yoga, the sadhaka can experience the results.
However, the duration of the practice required to get the results is different for
each sadhaka. Some may experience the results immediately; some may take a long
time. If to experience the results at any stage, a longer duration is required or
if in a particular duration, the results are not experienced, then the sadhaka starts
doubting the studies, which may lead to its stoppage. This attitude is alabdhabhoomikatva.
The experiencing of the results is relasted to the duration and this comparison
leads to this hindrance. So in spite of other conducive elements, the study is stopped.
Anavasthitattva (Instability)
Even after achieving a particular stage, inability to remain firmly in that stage
is anavasthitattva. In all the yoga procedures, right from the physical procedures
such as asana to the mental procedures such as samadhi, it is essential to remain
firmly in a particular stage for some time after achieving that stage. The faith
of the sadhaka and the intensity of the practice determine this. If it is not possible
to stay firmly in the stage, doubts arise about the sadhana which disturb the yoga
studies and may stop them altogether too. Hence, special efforts should be made
to stay in the stages firmly. The unwavering faith of the sadhaka can easily remove
this hindrance.
Thus, Patanjali has described nine types of the hindrances. This description is
representative of his views. We experience the hindrances even in daily practice
of yoga. One should familiarise oneself with such hindrances and try to overcome
them so as to ensure the progress. Sadhaka should have doubtless faith on the path
of the yoga and he should try to follow it religiously to overcome the hindrances.
All these hindrances cause disturbances in the mind (vikshepa of chitta) and cause
certain effects. Patanjali has stated such effects in the following sutra :
Dukkhadormanasyaangmejaytvashwasprashwasa vikshepsahbhuvh | 1.31
All these are termed as experiences due to vikshepas.
The first experience or the result is pain. The pain may be physical or mental.
If it is not possible to overcome the hindrances in following the path of yoga or
if it is not possible to achieve the target, it causes disappointment. The disappointment
is termed as Dourmanasya. Due to the hindrances, at times control over the organs
cannot be gained and the body does not cooperate in the studies of the yoga. This
is aangmejaytva. This results in loss of control over breathing too and stops the
progress.
To remove the hindrances and their accompanying results Patanjali has given the
guidance in the following aphorism :
Tatpratishedharthamekatatvabhyash | 1.32
That means to remove the hindrances, there should be Ektattvabhyas i.e. concentration.
Concentration also means indomitable and doubtless faith on the path of yoga. Patanjali
has suggested that with such unwavering faith and concentration only, all the hindrances
can be overcome and the ultimate aim can be achieved. While describing the details
of this ektattvabhyas Patanjali has clarified the ashtang yoga path with the
Yam and Niyama.
