Raja Yoga, the “Royal Yoga,” is a combination of all other yoga disciplines and the science of God-realization with a step-by-step means of reuniting the soul with the Spirit.
As I introduce you to the eight fold path of Rāja Yoga, it is a pleasure for me to study it with you – again.Though I promised to elaborate on the first 5 limbs, this is still only a broad synopsis. It is best to study each limb separately to understand how to use them in everyday interactions. The first five limbs are referred to as the external limbs, Bahiranga Sadhana and are to be practiced simultaneously. They are considered external because these limbs affect our relationship with the outside world. The first five limbs, Yama, Niyama, Asana, Pranayama and Pratyahara are the foundation of Rāja Yoga.
Yama and Niyama, are the principles of right conduct and lifestyle, the dos and don’ts – referred to as the moral disciplines or ethics of yoga. They are a very important part in the practice of Rāja Yoga – a part that I have come to rely on. The 10 ethics are:
The first limb, Yama, यम, frequently referred to as restraints or disciplines. Yama, restraint, deals with those behaviors that show respect for self and others. Using the word restraint may imply taking away certain privileges to be in a yogic frame of mind. On the contrary – it is much more that. I discovered that cultivating restraints is really cultivating the ability to manage my feelings – the ability to stop myself from doing or saying things that are not sensible or correct.
I have included multiple meanings for each of the Yama and Niyama, as Samskritham (Sanskrit) terms tend to have multiple meanings. It is also difficult to find an exact translation for each term, while preserving its authenticity.
|अहिंसा (Ahimsa)||Non-Harming, Non-Violence, Kindness, Dynamic Peacefulness|
|सत्य (Sathya)||Truth, Authenticity, Sincerity, Benevolence|
|अस्तेय (Astheya)||Non-Stealing, Honesty, Abundance|
|ब्रह्मचर्य (Brahmacharya)||Moderation, Continence, Dedicated to the Divine|
|अपरिग्रह (Aparigraha)||Non-Hoarding, Self reliance, Renouncing, Simplicity, Generosity|
The first Yama is Ahimsa, non-harming. Alice Christensen stated that Ahimsa is listed as the first discipline because the practice of the other nine ethics depended on it. According to her, when trying to practice the second ethic, Satya, truthfulness, lying to myself is a form of harming; or in the practice of the third ethic, Asteya, non-stealing, wasting my time is stealing from myself which is harming. Slowly, with tedious practice, I finally began to notice that practicing Ahimsa has helped me to stay ahead in the practice of other ethics. This doesn’t mean I remembered to do it all the time.
In the beginning, I entrusted the job of reminding me to the most reliable person I knew at that time – my 5 year old. In her own direct way and without hesitation she would remind me that I was not practicing Ahimsa – yes, you guessed it – I was arguing with my better half. My first reaction was to get upset with her reminders, which again is not Ahimsa. She would say “But you told me to remind you,” and start to cry. Of course, I would melt, give her a hug, to which she would sweetly add – “I’m sorry too, mommy,”- another reminder – to forgive myself for the slip-up. What a sweet and effective taskmaster! This went on for a while before she lost interest.
Eknath Easwaran said taking “my life is a school” approach, would provide numerous opportunities to experiment with the eight fold path. Whether it be marriage or rearing a child, each phase of life – midlife or teenage – provides its own challenges to practice Ahimsa. This was the best practical advice to bring the 8 limbs to life. With this attitude, obstacles became opportunities. When I did catch myself practicing Ahimsa, my nightly reflection was filled with gratitude. In this way, each conclusion – success or failure, charted my progress, deepened my faith in the tools and boosted my confidence to continue on the path.
In Rāja Yoga, the traditional practice of Yamas is equated to taking a vow, an earnest promise dedicated to the practice – called Mahavratham, Great Vow, by Patanjali in the yogic text, Yoga Sutra (2:31). This implies the seriousness of accepting the responsibility of the practice of Yamas, without the limitations of time, space, season, family, country, etc.; meaning although forgiveness is paramount, excuses are not entertained when Mahavratham, the Great Vow is activated.
The second limb, Niyama, नियम, referred to as Observances, are those behaviors that convey positive self action. Niyama, Observance, is the act of perceiving and respecting the requirements of the laws of nature while recognizing our human imperfections and self centeredness. It helps to cultivate gratitude and sacredness towards daily activities and makes us rely on the tools to bring us closer to spiritual bliss, 8th limb, Samadhi.
|शौच (Shaucha)||Purity, Cleanliness, Clarity|
|सन्तोष (Santosha)||Contentment, Peacefulness|
|तपस् (Tapas)||Effort, Heat, Discipline, Sacrifice|
|स्वाध्याय (Svadhyaya)||Self-Study, Reflection, Introspection|
|ईश्वरप्रणिधान (Ishvara Pranidhana)||Surrender, Faith, Gratitude, Devotion, Higher Purpose|
The first Niyama is Shaucha, Purity or Cleanliness, which is both external and internal. The external concept of Shaucha suggests a clean body through daily ablutions, clean surroundings (owned and public), along with fresh and clean food to purify the body. Anger, hate, prejudice, greed, pride, fear, negative thoughts are toxins to body and mind. Hence, internal Shaucha includes purity of speech, emotions and the mind. Only with mastery of Shaucha, progress within the internal limbs can be witnessed.
The third limb is Asana, pose. It took me a long time to realize that Asana in Rāja Yoga, is not the same asana that we do in yoga classes each week. In class, I was taught how to align my body and move in a sequence of poses as in Surya Namaskar, Sun Salutations. I also learnt that the poses worked on both lengthening and strengthening of my muscles and joints. I noticed that there were variations within each asana. These variations could be created and supported by yoga props. Some asanas were simple and others were advanced. They were grouped into standing, seated, balance and lying down asanas. They are also grouped as forward bends, side bends, twists, backbends, inversions. This was only the beginning.
I realized that the world of asanas was so vast and overwhelming that I could easily forget about all the other limbs and just be consumed by this 3rd limb. Amidst all this, I discovered that in the text Yoga Sutras, Patanjali simply instructs us to find one comfortable and stable seated position; he calls this position Asana. Nowhere does he mention groups of asanas or their variations. Out of 196 sutras, only one (Y.S. 2:46) is dedicated to asana.
The fourth limb is Pranayama, प्राणायाम. It is a disciplined practice of controlling and mastering the breath. In yoga, the breath is considered as the source of the body’s vital life force, prana. Although, Patanjali states pranayama as means of attaining higher states of awareness, it is not very popular in asana classes.
Since the process of Pranayama is concerned with the breathing, it is the indicator of good health. If it is done incorrectly, it will cause harm to the person. For example, there are heating and cooling pranayama practices. Since our breath is tied to our emotions, these practices may abnormally enhance or deplete these emotional energies in the body. This fear dissuades many from starting the practice. Another reason for its unpopularity is possibly the absence of teachers who can teach it correctly. A knowledgeable teacher is observant of the students’ personality, and behaviors before teaching them the correct sequence of the breathing practices. This does not mean that it is a difficult process, or it cannot be learnt. But, when it is done correctly, you can experience wonderful benefits.
As with asana, a similar confusion exists with Patanjali’s instruction in Pranayama. Patanjali only instructs the student to observe and slow the breath down to the point where one cannot distinguish between the inhalation and the exhalation (Y.S. 2:49). To clearly understand this instruction and apply it to practice is where you need an experienced teacher. The numerous asanas as postures and Pranayama as breathing exercises were developed much later as part of the Hata Yoga system of mastering the body to still the mind. Ashtanga Yoga teacher Pattabhi Jois used to explain this sutra 2:49 as “When asana is mastered, pranayma begins.” Unfortunately, this is not the preferred practice.
The fifth limb, Pratyahara, is the practice of drawing the mind’s focus away from the external senses to the inner workings of the body and mind. The word ahara means “nourishment”; Pratyahara translates as “to withdraw oneself from that which nourishes the senses.” Although nourishment implies to provide adequate sustenance to foster health, in this case, feeding the senses will only steer us away from the inner poise and daily yogic practices. Therefore, withdrawing from sense temptations to support the practice is the nourishment referred to in Pratyahara. Eknath Easwaran teaches this concept as training the senses to come under our control instead of being slaves to them.
Yogis declare that the information gathered through the senses – eyes, ears, nose, mouth and skin are not reliable. Ordinarily, the senses are the masters rather than being our servants. They entice us to develop cravings. Each of the senses invokes deep desire which provokes us to act according to our likes and dislikes leading to short-lived happiness or distress. To avoid pitfalls, we have to cultivate the habit of witnessing and deciphering the right message the senses are trying to convey to us. This is the first step in Pratyahara.
Have you ever felt tired after returning from the mall? Bob, my teacher at Yogalife Institute, says the tiredness comes from the draining of prana, life force energy, through our eyes just by window shopping. Getting to know how my eyes behaved at the mall, or at a dinner party, and the role the mind plays in executing the action after the eyes have made their capture, has been enlightening. In the beginning, besides window shopping, looking longingly at a brownie and having to stop myself from eating it, was equally draining. It is not so bad now, and I am still learning to detach from that tempting object, a.k.a. chocolate brownie to stop prana leakage but enjoy an occasionally treat without a conflict. Just when I thought I had conquered one temptation, the eyes have made another capture – this time under the alias of jalapeño chips, lurking on the next table, waiting to reel me in. Depending on our list, Pratyahara can become a lifelong practice.
The next step, Gurudev counsels, is the effort of withdrawing attachment to external objects. This practice of Pratyahara provides me with an opportunity to step back and take a closer look at my habits. It forces me to objectively observe my likes and dislikes, and my cravings: essentially, habits that are detrimental to my health and which interfere with Abhyasa. I am working hard to draw my attention away from the world of temptations, one stimulus at a time. Of course, this is easier said than done.
Like everyone else my practice began with asana, poses, falsely believing it is the easiest and most tangible place to start. But I quickly realized that asanas are not that easy – especially when I saw others doing them better and when I couldn’t do many of the advanced asanas. That’s when the code of ethics became more important than the asana practice. I was told to practice Yamas and Niyamas concurrently, so I could lose the attitude of competitiveness, pride and self-criticism in asana and pranayama practice. It is through the movement of the body, asana, and the movement of the breath, pranayama and restraining our senses through pratyahara that we begin to enter the gates of silence and access the mind. Hence, these 5 limbs must be practiced simultaneously, to prepare the mind for internal practices, Antaranga Sadhana, the next 3 limbs.
Focussing on the first five limbs of Rāja Yoga, helped me to begin trusting the process. I resolved to set the Yamas or Niyamas as my intention, sankalpa. This way I could constantly and mindfully rehearse one or two of them everyday on a short-term rotation schedule. This has made the practice efficient and manageable. Of course, it is still a long and bumpy road to destination Bliss filled with failures and short lived successes. But the path itself is clear, as long as I bring the right attitude and diligence to the practice. And, in my opinion, assigning adorable taskmasters to assist is mandatory for success.
The idea is to make the practice of the five limbs a habit, so they become the most important part of my life. Only then I can confidently declare that I am living a yogic lifestyle.
Bell, Charlotte.2007. Mindful Yoga Mindful Life. Rodmell Press
Christensen, Alice. 1998. Yoga of the Heart: Ten Ethical Principles for Gaining Limitless Growth, Confidence and Achievement. American Yoga Association
Kriyananda, Swami. 2011. The Art and Science of Raja Yoga. Crystal Clarity Publishers (2 volumes)
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I never had a real idea of the meaning of Rajayoga. Thanks for enlightening me
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I love the fact that you asked your child to help you with reminders! What a wonderful education for the whole family.
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