Yogaḥ in the Purāṇa
Introduction to the Aṣṭāṅga Yogaḥ
- January 18th, 2022
- Ramesh Shama Alvar
The Nature of the Aṣṭāṅga Yogaḥ
The Sanskrit Term Aṣṭāṅga is a compound word comprising of two terms namely ‘aṣṭa’ meaning eight and ‘aṅga’ which has the following connotations in English:
[AGK 1, 41/1]:-
- The body.
- a limb or member of the body.
- a division, department, a part as of a whole.
- the Mind.
- the name of a country and the people inhabiting it.
What do these several connotations tell us about Yogaḥ? Firstly, if one has taken to a particular type of Yogaḥ, one has to develop the conviction that one has to always carry and nurture this sense in the Mind of being conjoined with that discipline like a mother carrying her baby in a pouch strapped across her shoulders or like wagons yoked to the railway engine on some branch-line or one like one steel-plate joined to the super-structure with a forged-rivet holding the two together firmly. Overall, one must accept this imagery that one is joined or welded to the Yogaḥ being pursued. Take care to remember that it is not an externally imposed form of joining or welding. It is a discipline that requires continuous involvement, constant application of its tenets, and repeated reinforcement of faith in its pursuit till the results are achieved. If so faith in Yogaḥ must form a part of one’s Body-Mind complex.
The term aṅga implies both a Body as well as its Members. For purposes of Yogaḥ, the term Aṣṭāṅga implies a Body with eight limbs or members forming a composite inseparable whole. Thus Aṣṭāṅga Yogaḥ is a body of Yogaḥ that together with its eight limbs or members constitutes an organic whole. It is one organic whole that cannot deliver optimal results without its constituent parts. It cannot meet the aspirations of the Yogi according to its full potential, if any one or more limbs were to be severed or incapacitated or ignored. The true worth of Aṣṭāṅga Yogaḥ as a whole is much greater than the sum of its individual parts valued individually. The synergy in this form of Yogaḥ is astounding. Yet, surprisingly, the Limbs of the Yogaḥ can yield benefits even if followed in isolation individually. The Yogacūdāmany Upaniśad [109-113] says:-
“The Yogin kills disease by means of Āsana, sin by Prāṇāyāmaḥ, and gives up mental transformations by withdrawing the mind (Pratyāhārāḥ). By Dhāraṅā (firmly fixing the mind) he attains mental fortitude and in Samādhiḥ (absorption) acquires marvellous consciousness and with the renunciation of observances, auspicious and inauspicious, attains liberation. Twice six Prāṇāyāmaḥ is said to be one Pratyāhārāḥ. Twice six Pratyāhārāḥ generates one auspicious Dhāraṅā. Twelve Dhāraṅā are said to constitute one Dhyāna by those well-versed in Yoga. Twelve Dhyāna alone constitute what is known as Samādhiḥ. In Samādhiḥ there is exquisite radiance, endless and pervading on all sides. When that is seen the Yogin discharges all his duties and as such there is no further worry relating to the performance of observances by him.”
The Aṣṭāṅga Yogaḥ covered in this work is based on the teachings of the Purana. That, in turn, is based on the teachings of the Yogaḥ Upaniśads. That is its pedigree. The Aṣṭāṅga Yogaḥ is sometimes equated with the Hatha Yogaḥ which is a name more widely known than the Aṣṭāṅga Yogaḥ. The source of origin of the former is the Yogaḥ Upaniśads. The two forms of Yogaḥ are largely akin but there are some differences to be noted by the discerning Reader. The Hatha Yoga is traditionally attributed to Lord Shiva who is believed to have formulated its tenets and passed it on to Matsyendranaatha, the first mortal Guru of the tradition.
The focus of Hatha Yoga is on physical culture and well-being of the human body to ultimately make it fit for Samaadhi and final liberation. This is broadly the same aim as that of the Aṣṭāṅga Yogaḥ based on the Yogaḥ Upanishads. In the latter form of Yogaḥ, there is less emphasis on the physical aspects, less emphasis on the occult/tantric aspects, and more focus on aspects of Devotion, Worship of Deities, and Vedānta Philosophy than in the extant Texts of Hatha Yogaḥ composed by Yogi Swatmarama. However, both forms of Yogaḥ both have been mentioned in the Yoga Upaniśad. In fact, the Yogatattvopaniśad [24-27] says that the eight stages of Hatha Yoga are Yamāḥ, Niyamāḥ, Āsana, Prāṅāyāma, Pratyāhārāḥ, Dhāraṅā, Dhyāna of Hari in the middle of the eyebrows, and Samādhiḥ, (spiritual absorption). The twelve sub-divisions of Hatha Yoga are also given [ibid.] namely Mahāmudra, Mahā-Bandha, Mahā-Vedha, and Khecari ; Jālamdhara, Uddiyāna, Muula-Bandha, Dirgha-Pranava-Samdhana, Siddhānta-Shravana, Vajroli, Amaroli and Sahajoli, considered as three aspects. These sub-divisions have also been covered in the Yoga Upanishads.
The main text of Hatha Yoga is the Hatha Yoga Pradīpika by Yogi Swatmarana. It is based on older Sanskrit texts on Yoga besides Swatmarama’s own yogic experiences. The Hatha Yoga system involves purification, āsana, prāṅāyāma, chakras, kundalini, bandhas (muscle force), kriyās (techniques; , shakti (sacred force), nadis (channels), and mudras (symbolic gestures) among other topics. Yet we see that though the Hatha Yoga has divine origins, its texts available to man have been composed by a mortal. They are consequently deemed by Scholars as not infallible. On the other hand, the texts of the Yoga Upanishads are deemed śruti’ or ‘heard scriptures’ not composed by mortals but received directly from divine sources by our Sages in states of Samādhiḥ. On that count, in the Indian Traditions, the texts of the Yoga Upanishads and Yogaḥ based on such texts are both deemed infallible. Besides that, the Yoga of the Yoga Upanishads place a greater emphasis on Devotion, on Vedaanta Philosophy, Worship of Devotees etc. compared the Hatha or Kriya Yogaḥ. These are academic differences for the Scholar to explore further.
Apart from the Aṣṭāṅga Yogaḥ, the Yogaḥ Upaniśad mention a six-fold and fifteen-fold Yogaḥ. For instance, the Amṛta Nādopaniśad [6] mentions a six-fold Yoga. It says, ” That is known as (Śaḍaṇga)Yogaḥ, which has six components, Pratyāhārāḥ, Dhyāna, Prāṅāyāma, Dhāraṅā, Tārka and Samādhiḥ.” If we compare this with the standard Aṣṭāṅga Yogaḥ, we find that in the six-fold Yoga, the Yamas and Niyamas have not been included therein and that Pratyāhārāḥ has been replaced by the Tārka. Tārka is defined as “Inference in conformity with the Scripture” in the Amṛta Nādopaniśad [15].
The Darṣanopaṇishad [4,5] gives out the standard list of the Aṣṭāṅga Yogaḥ. Patanjali Yoga Suutra [ 29 ] mentions the same list of Aṣṭāṅga Yogaḥ. The Tejo Bindu Upanishad [ 15-16 ] enumerates the fifteen-fold Yogaḥ,namely, Yama (Self-Control/Restraint), Niyama (Right Observance), Tyāga (Renunciation), Mauna (Quiescence), Desh (Right Place), Kaala (Proper Duration), Āsana (Correct Posture), Mūla-Bandha (Fundamental Check), Dehasaṃya (Equilibrium of the Body), Drksthiti (Stability of Introspection), Prana-samyama (Control of Breath), Pratyāhārāḥ (Withholding of Breath), Dhāraṅā (concentration); Ātma- Dhyāna (Meditation on the Atman) and Samādhiḥ (Super-Conscious Absorption of the Mind in the Brahman), these, in order, are the Āṅga (Limbs /Stages of Yoga). ” A brief definition of these fifteen Āṅga are to be found [ ibid.17-37 ].
Let us now take up the Aṣṭāṅga Yogaḥ. The Eight Limbs of the standard form of the Aṣṭāṅga Yogaḥ are as follows:
- Yamāḥ
- Niyamāḥ
- Āsana
- Prāṅāyāma
- Pratyāhārāḥ.
- Dhāraṅā
- Dhyāna
- Samādhiḥ
We will cover each of these Eight Limbs or Constituent Parts of the Aṣṭāṅga Yogaḥ as given in the various Purāṅa. We will start with the Agni Purāṅa and go on, not necessarily in any chronological or other order. All Purāṅa do not necessarily deal with the Aṣṭāṅga Yogaḥ. Of those which do mention this topic, some cover it in greater detail than the others. Some lay more emphasis on this discipline than do the others. We therefore find that certain Purāṅa cover the Aṣṭāṅga Yogaḥ in greater detail than the others. Though, some Purāṅa cover the subject in lesser detail, they do give valuable knowledge in the form of flashes of insights here and there, and such revelations are richer in depth. Whatever the extent and profundity of their different teachings individually, every bit is wonderful and worth studying by a serious scholar or student who wants to know all the different ramifications of each Limb of the Aṣṭāṅga Yogaḥ. Every piece of insight, however small, is invaluable since they are, after all parts of the overall knowledge received by the ancient Rishis in states of Samādhiḥ.
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