s taught by K. Pattabhi Jois, of Mysore, India, to thousands of students since 1948, Ashtanga Vinyasa Yoga incorporates several series of specific yoga postures linked by breath and movement callled vinyasas.
This practice is strong and flowing. The outer form of each posture is supported internally by energetic locks, (bandhas), specific gazing points called dhristi, and focused breathing, (ujjayi pranayama). When practiced in unison these techniques produce heat and refinement in the body along with a calm and centered mind; bringing about purification and transformation on all levels. The body becomes light, strong and flexible and the mind relaxed and steady, allowing insight and clarity to arise naturally.
To most people "yoga" is simply a type of exercise useful in developing flexibility. The real scope of hatha yoga, however, goes well beyond that. A regular, consistent practice (sadhana), can help develop concentration, increase self-awareness, promote contentment and self-validation as well as foster a sense of community with all beings. Yoga then shifts from just learning to stand on your head to discovering how to stand gracefully on your own two feet.
The first two limbs, the yamas and niyamas, are the ethical foundations of yoga. "Yama" means control or restrain, and relates to our interactions with others. There are five yamas: satya- living and speaking truthfully, ahimsa- non-harming, asteya- non-stealing, bramacharya- self-control or moderation, and aparigraha- non-greediness, a recognition that happiness does not come from outside yourself. In practicing the yamas we develop a capacity of control over our inter-actions.
The third limb, asana, moves the practice into the physical body. According to Patanjali, steady and comfortable asana prepares the self for relaxed and steady breath, sensory withdrawal and meditation. This limb is what most Westerners would understand as the form and practice of "yoga."
Pratyahara, the fifth limb occurs when we can direct our attention inward and away from external stimulations. Every nuance of breath, body position, muscular tension and physical sensation becomes a means of self-discovery and awareness. This transitional limb of yoga links the physical, external limbs with the more subtle, internal realities.
The niyamas are observances we can practice towards ourselves; shaucha- cleanliness of body and purity of thought, santosha- contentment, tapas- discipline, literally "fire" which burns away mental and physical impurities. Svadyaha is self-observation, and ishvara pranidhana- aligning with spirit. Practice of the niyamas develops a peaceful, even assurance and sense of self worth.
The fourth limb, pranayama, refers to yogic breathing techniques that can absorb and conserve energy or prana. Shankara (India, 7th century) describes pranayama: "Emptying the mind of the whole of its illusion is the true rechaka (exhalation). The realization that "I am Atman" (the infinite spirit) is the true puraka (inhalation). Finally the steady sustenance of the mind on this conviction is the true kumbhaka (retention). This is the true Pranayama."
Seeking to become self-aware, the restlessness of the mind distracts us. Dharana, or concentration, is the sustained effort required to remain focused on the task at hand. Consistent and continuous practice, abhyasa, helps to develop the stamina to remain steadfast despite the constant wanderings or fluctuations, vrittis, of our "monkey" minds.
Dhyana is the seventh limb of classical yoga. It is a refinement of mental control through continued direction of thought and attention. Also described as meditation, it occurs when you steadily and effortlessy maintain this single-minded intention. Patanjali begins his description of "yoga" this way; as a settling or constraint of the fluctuations of the thought waves of the mind. "Yoga citta vritti nirodha."
ore than 2000 years ago an Indian sage, Patanjali described a method for the practice of yoga, and presented the earliest study of the human psyche. His Yoga Sutra collected the oral traditions and teachings into a practical system of self-improvement.
The final limb of Patanjali's yoga system is samadhi, and is beyond description, (which requires the mind for interpretation), and can only be experienced. In this space all differences cease to exist and self and other-than-self become one. Our practice reveals the wholeness of which we are an individual expression. This is the key to living a life of peace and contentment.
ri Tirumala Krishnamacharya (1888–1989) was an influential Indian teacher, healer and scholar. His students included many of today’s most respected teachers: BKS Iyengar, SK Pattabhi Jois, Indra Devi, and his sons; TKV Desikachar and TK Sribhashyam.
His yogic foundation was a strong asana practice and a scholar's grasp of the sacred teachings and Vedas. As a young man he was known as a fierce and uncompromising master. He also studied Ayurveda, the ancient healing art of India, and in later life was willing to adapt his methods for the health and needs of the individual. He insisted that he was a "student" his entire life, because he was always studying, exploring and experimenting with the practice.
In Mysore was reportedly discoverd a system of yoga recorded by Vamana Rishi, theYoga Korunta. Supposedly written on palm leaves, the ancient manuscript was "said to contain lists of many different groupings of asanas, as well as highly original teachings on vinyasa, drishti, bandhas, mudras, and philosophy." The text of the Yoga Korunta was imparted to Sri T. Krishnamacharya in the early 1900's by his guru Rama Mohan Brahmachari, and later passed down to Pattabhi Jois during the duration of his studies with Krishnamacharya in Mysore, beginning in 1927.
The first two limbs, the yamas and niyamas define an ethical foundation showing us how to live in relationship both with ourselves and with others. There are two limbs to describe the physical practice of asanas and pranayama, (breath control), and three limbs to define the mental conditioning necessary to achieve humankind’s highest potential as a state of wholeness, of liberation known as samadhi.
His method is known as the Eight-Limbed Path, or Classical Ashtanga Yoga. Patanjali's work is a concise instruction manual for our physical, emotional and spiritual evolution. For Patanjali, yoga is a practice which will lead to liberation from the tyranny of our limited ego-driven minds, and then reveal an oceanic, boundless "Self" which is both our birthright and highest attainment.
