The Eight Limbs of Yoga

Yoga is so much more than the physical practice of the asanas. Meditation isn’t its own separate thing, it’s a part of the larger practice. The eight limbs of yoga provide a path to guide us on how to treat ourselves, how to focus our energy, and how to be in the world.

The eight limbs of yoga are the framework for yogic philosophy laid out in the Yoga Sutra by an Indian sage named Patanjali over thousands of years ago. They are the yamas (attitude or behaviors that influence one's relationship with self and world), niyamas (attitude towards self), asana (the physical practice), pranayama (the breath), pratyahara (withdrawal of senses), dharana (concentration), dhyana (meditation), and then finally samadhi (bliss or enlightenment; the removal of “I”). The yamas, niyamas, asana, and pranayama prepare the body and mind for pratyahara and dharana to occur, which leads to dhyana and then to samadhi.

The three most well-known limbs are asana (what we think of when someone says “yoga”), pranayama (breathwork), and dhyana (meditation). 

There is a mirrored, reflective element to the yamas and niyamas. The yamas are traditionally interpreted as how to interact with the world. One of the yamas is ahimsa or kindness. Sometimes we are not always as supportive and kind to ourselves as we would be to a friend or family member. We might hold ourselves up to a higher standard and not give ourselves the same grace we would to a stranger. By giving the same kindness and grace we would give to another to ourselves, the soul is nourished. Same thing with saucha, cleanliness, one of the niyamas. The niyamas are how we treat ourselves. The care we give to ourselves to be clean and safe should be given to the greater environment. If our home is clean and tidy, then we throw our trash into the street. 

The creation of the Yoga Sutra (and yoga) is attributed to Patanjali. But historically speaking, nobody really knows who Patanjali is. He could be one person or several. The Yoga Sutra were created thousands of years ago and were originally an oral teaching which was later recorded in Sanskrit. Since Patanjali’s time, ancient yoga has evolved and transformed into the modern styles more familiar today. Regardless, the Sutra are timeless and universal and the foundation of all yoga. 

Here is what T.K.V. Desikachar, one of the founders of modern yoga, has to say about Patanjali’s Yoga Sutra, from his book, The Heart of Yoga: 

“In a certain way the Yoga Sutra is more universal than any other text because it focuses on the mind–what its qualities are and how we can influence it. As defined in the Yoga Sutra, yoga is the ability to direct the mind without distraction or interruption. No one can deny that  such a process is beneficial to all people for living a focused and productive life.” (The Heart of Yoga, 9)

Because the Yoga Sutra is over 1,000 years old and written in Sanskrit, there have been many interpretations. The yamas and niyamas can be challenging to study because there are similar and yet different explanations. Surprisingly, the connection between pratyahara and dharana and how together they lead to dhyana which then leads to samadhi makes sense even though they are probably the most mysterious and elusive of the eight limbs. 

Over the years, I have come to rely on Desikachar’s The Heart of Yoga, which has greatly influenced my understanding of the eight limbs. Desikachar is the son of Krisnamacharya, a yogi sage who is credited with introducing yoga to the Western World in the 1920s. Desikachar later founded a yoga institute that continued his father’s teachings. Three of the most well-known yogis who trained with Krisnamacharya are Indra Devi, B.K.S.Iyengar, and Panttobi Jois. Yoga styles influenced or attributed to Krisnamacharya are viniyoga, krama yoga, iyengar yoga and ashtanga, to name a few.    

The Eight Limbs of Yoga

Yama, our attitudes toward our environment. (The Heart of Yoga, 174; Yoga Sutra, 2.29)

There are five yamas—ahimsa (kindness), satya (truthfulness), asteya (non-stealing), brahmacharya (abstinence), and aparigraha (non-hoarding). 

Ahimsa

Patanjali describes ahimsa as: “Consideration for all living things, especially those who are innocent, in difficulty, or worse off than we are.” (The Heart of Yoga, 175; Yoga Sutra, 2.3)

Ahmisa is typically translated to mean non-violence or absence of violence. In other words, “kindness, friendliness, and thoughtful consideration of other people.” (The Heart of Yoga, 98)

Desikachar points out that acting with ahimsa doesn’t mean you are not allowed to eat meat or not allowed to defend yourself. Ahimsa simply means to act with consideration. (The Heart of Yoga, 98) As a modern woman in a modern world, I am very happy that the practice of yoga doesn’t have explicit food rules and gives me the freedom to take care of myself however I see fit, including not letting others take advantage of me because I’m ‘nice.’

Satya

Patanjali describes satya as: “Right communication through speech, writings, gesture, and actions.” (The Heart of Yoga, 175; Yoga Sutra, 2.3)

Satya is normally translated to truthfulness or don’t lie.

However, we must be mindful that the truths we share are not harmful or unkind. Ahimsa comes into play here. Essentially don’t tell a mean truth but also don’t tell a pleasant lie. (The Heart of Yoga, 98-99) Another way to practice sayta is being sincere and authentic with your behaviors and actions. 

Asteya 

Patanjali describes asteya as: “Noncovetous or the ability to resist a desire for that which does not belong to us.” (The Heart of Yoga, 175; Yoga Sutra, 2.3)

Asteya essentially means don’t steal. 

Not only should you not take things that don’t belong to you, you shouldn’t take advantage of those who trust you. Another way to interpret asteya is to not be wasteful of resources or inconsiderate of other people's time, including your own. In a way, asteya is an extension of ahimsa because both require you to act with consideration. 

Brahmacharya

Patanjali describes brahmacharya as: “Moderation in all our actions.” (The Heart of Yoga, 175; Yoga Sutra, 2.3)

Brahmacharya means abstinence.

This yama is typically translated to refer to sexual abstinence but a more modern approach might be ‘right use of energy.’ Yoga originated in India and India places high value on family. According to Desikachar, “brahmacharya does not necessarily imply celibacy. Rather, it means responsible behavior with respect to our goal of moving toward the truth.” Brahmacharya is being considerate with how we use our energy, what we are using our energy for and in some cases, even protecting and conserving it. (The Heart of Yoga, 99)

Aparigraha 

Patanjali describes aparigraha as: “Nongreediness or the ability to accept only what is appropriate.” (The Heart of Yoga, 175; Yoga Sutra, 2.3)

Aparigraha means “hands off,” according to Desikachar. (The Heart of Yoga, 99)

Another interpretation might be non-hoarding. And this doesn’t just apply to physical things. Aparigrapha can also mean letting go of the past, of limiting beliefs, of what no longer serves you. It is a cleansing and releasing yama and pairs nicely with the niyama saucha. 

Niyama, our attitudes toward ourselves. (The Heart of Yoga, 174; Yoga Sutra, 2.29)

There are five niyamas—saucha (cleanliness), santosha (contentment), tapas (displicine), svadhyaya (self-study), and ishvara pranidhana (surrender to higher power). 

Saucha 

Patanjali describes saucha as: “Cleanliness, or keeping our bodies and our surroundings clean and neat.” (The Heart of Yoga, 176; Yoga Sutra, 2.32)

Saucha is almost always translated as “cleanliness,” and refers to both inner and outer cleanliness. 

Keeping your body and general environment clean is part of saucha as is taking care of your internal body by nourishing your physical self and cultivating a calm mind. Saucha can also refer to a cleansing practice or keeping something sacred. 

Santosha 

Patanjali describes santosha as: “Contentment, or the ability to be comfortable with what we have and what we do not have.” (The Heart of Yoga, 176; Yoga Sutra, 2.32)

Santosha means contentment or “to accept what happens.” (The Heart of Yoga, 101)

Santosha is also a practice of gratitude. Even when things don’t go your way, by letting go of the disappointment (aparigrapha), you have made room to feel gracious for the lessons of the experience.

Tapas 

Patanjali describes tapas as: “The removal of impurities in our physical and mental systems through the maintenance of such correct habits as sleep, exercise, nutrition, work, and relaxation.” (The Heart of Yoga, 176; Yoga Sutra, 2.32)

Tapas means “to heat the body” and is often translated to discipline or dedication. (The Heart of Yoga, 101)

Desikachaer references tapas in relation to physical practice, “keeping the body fit” and being mindful of how we nourish ourselves. Tapas relates to saucha in that both niyamas are cleansing practices. By having consistent asana and meditation practices, we have a way to burn up “the rubbish in our body,” naturally cleansing our bodies and minds.  (The Heart of Yoga, 101)

Svadhyaya 

Patanjali describes svadhyaya as: “Study and the necessity to review and evaluate our progress.” (The Heart of Yoga, 176; Yoga Sutra, 2.32)

Svadhyaya means self-study.

Svadhyaya is typically the practice of self-reflection, most commonly found in the practice of journaling. This niyama also refers to the “study of ancient texts” and this includes more recently published yoga sources. When practicing svadhyaya, remember to think of yourself kindly (ahimsa), with gratitude (santosha), and let go of limiting beliefs (aparigraha). The practice of svadhyaya is meant to encourage growth and develop a better understanding of the self. 

Ishvara Pranidhana 

Patanjali describes ishvara pranidhana as: “Reverence to a higher intelligence or the acceptance of our limitations in relation to God, the all-knowing.” (The Heart of Yoga, 176; Yoga Sutra, 2.32)

Ishvara Pranidhana means surrender to a higher power—which can be God, the Universe, or even your Higher self. 

Ishvara Pranidhana isn’t about bowing to a deity—it’s about letting go of control (aparigraha) and trusting the higher power. 

Asana, the practice of body exercises. (The Heart of Yoga, 174; Yoga Sutra, 2.29)

Asana are the postures, the physical practice—what most people think of when they think of yoga. Asana can be Hatha, Vinyasa, Tantric, Yin, or any variety of yoga. Patanjali doesn’t actually discuss or describe ancient yoga asanas, there is no Downward Dog or Sun Salutations in the Yoga Sutra. 

Here is what Patanjali says about asana:

“Asana must have the dual qualities of alertness and relaxation.” (The Heart of Yoga, 180; Yoga Sutra, 2.46) Most interpretations translate that the postures should be steady and comfortable. 

Pranayama, the practice of breathing exercises. (The Heart of Yoga, 174; Yoga Sutra, 2.29)

Pranayama is the breath practice of yoga. Alternate nostril breathing, bee breath, fire breath, and even more modern breathwork practices are pranayama. 

Patanjali actually says quite a bit about pranayama but the main components are: 

“It involves the regulation of the exhalation, the inhalation, and the suspension of breath. The regulation of these processes is achieved by modulating their length and maintaining this modulation for a period of time, as well as directing the mind into the process. These components of breathing must be both long and uniform.” (The Heart of Yoga, 181-182; Yoga Sutra, 2.50) 

Pratyahara, the restraint of our senses. (The Heart of Yoga, 174; Yoga Sutra, 2.29)

This limb is a bit more esoteric than the others. Pratyahara is the restraining or withdrawal of senses. This refers to sight, smell, sound, touch, and even taste. This limb may manifest during meditation, yoga nidra, a yin practice and even during chanting. 

According to Patanjali, asana and pranayama prepare the mind to experience pratyahara:

“When these principles are correctly followed, asana practice will help a person endure and even minimize the external influences on the body such as age, climate, diet, work.” (The Heart of Yoga, 181; Yoga Sutra, 2.48) 

“The regular practice of pranayama reduces the obstacles that inhibit clear perception.” (The Heart of Yoga, 182; Yoga Sutra, 2.52) 

“The restraint of senses occurs when the mind is able to remain in its chosen direction and the senses disregard the different objects around them and faithfully follow the direction of the mind.” (The Heart of Yoga, 183; Yoga Sutra, 2.54) 

This is how Desikachar further explains pratyahara:

“It means our senses stop living off the things that stimulate; the senses no longer depend on these stimulants and are not fed by them any more. Our eyes are drawn to a beautiful sunset as bees are drawn to honey—this is the way our senses function normally….In pratyahara we sever this link between mind and senses, and the senses withdraw. Each sense perception has a particular quality to which it relates: the eyes relate to the form of something; the ears to the sound, the vibration it makes; the nose to its smell. In pratyahara it is as if things are spread out with all their attractions before our senses, but they are ignored; the senses remain unmoved and uninfluenced.” (The Heart of Yoga, 107-108)

You can’t really practice pratyahara like asana or breathwork. Pratyahara is what occurs when we enter Dharana. Desikachar further explains: “In the Yoga Sutra, pratyahara is mentioned first not because it occurs first but rather because it has to do with the senses and not the mind. It is therefore more external than dharana….Pratyahara means that the senses serve the mind in the state of dharana, dhyana, and samadhi.” (The Heart of Yoga, 111-112)

Dharana, the ability to direct our minds. (The Heart of Yoga, 174; Yoga Sutra, 2.29)

Dharana is the practice of concentration, it means “to hold.” This isn’t meditation but what comes before meditation. The best way to describe dharana is focusing on a single object, whether it is the breath, how it feels in the nostrils or focusing your gaze on a candle flame or even a drishti point. Dharana occurs when you are not just focusing but your attention is concentrated on one single thing.    

Here is what Patanjali says about dharana:

“The mind has reached the ability to be directed (dharana) when direction toward a chosen object is possible in spite of many other potential objects within the reach of the individual.” (The Heart of Yoga, 184; Yoga Sutra, 3.1) 

Dhyana, the ability to develop interactions with what we seek to understand. (The Heart of Yoga, 174; Yoga Sutra, 2.29)

Dhyana is the practice of meditation and needs dharana to happen. According to Desikachar, “dharana must precede dhyana, because the mind needs focusing on a particular object before a connection can be made. Dharana is the contact, and dhyana is the connection.” (The Heart of Yoga, 109)

Patanjali keeps it short and sweet when explaining dhyana:

“Then the mental activities form an uninterrupted flow only in relation to this object.” (The Heart of Yoga, 185; Yoga Sutra, 3.2) 

Samadhi, completion integration with the object to be understood. (The Heart of Yoga, 174; Yoga Sutra, 2.29)

Samadhi means “to bring together, to merge.” It's often referred to as ‘bliss’ and occurs when we are “so absorbed in something that our mind becomes completely one with it…Nothing separates us from the object of our choice; instead we blend and become one with it.” (The Heart of Yoga, 190) The ego or “I” disappears when in samadhi. Pure peace.  

Patanjali describes samadhi as:

“Soon the individual is so much involved in the object that nothing except its comprehension is evident. It is as if the individual had lost his own identity. This is the complete integration with the object of understanding (samadhi).” (The Heart of Yoga, 185; Yoga Sutra, 3.3) 

Desikachaer provides additional clarification about the last four yoga limbs. “Pratyahara, dharana, dyhana, and samadhi cannot be practiced....In order to experience dharana and dhyana, the mind must first be in a particular condition. I have to first allow the many things that are going on in my mind to settle so that my mind becomes quiet.…Once dharana has occurred, dhyana and samadhi will follow.” (The Heart of Yoga, 110)

Concluding Thoughts

The asanas are what most people think of when they think of yoga. It’s a little surprising to discover that the asanas are in the middle of the path, not the beginning. When I first began studying yoga, I was all about the physical practice. It’s why I started yoga, to improve my physical well-being. I did not meditate. Like that’s not for me, that’s for “real” yogis. But as I spent more time on the mat, my yogi experience expanded. 

Eventually, I discovered the yamas and niyamas and consciously directed my attention to my breath. As my asana practice became more intentional, pratyahara, dharna, dyhana, and samadhi became less abstract. The eight limbs are both the journey and the destination. Distractions and trip-ups will happen and are a part of the experience. And when that happens, we gently redirect our attention back to our intention, letting go of what doesn’t serve us, and growing into our higher self. That is the yogi path. 

Bibliography

Desikachar, T.K.V. The Heart of Yoga. Inner Traditions International, 1995.

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