The roots, essence & lineages of Yoga: the 5 elements & 8 limbs

The vast world of yoga has always been a bewildering space. Even in 15th CE, Swami Swatrama curated the classical yogic text of Hatha Yoga Pradipika (HYP) with the intention of dispelling the great confusion amongst the practitioners then. Today, with rapid modernisation and the mixing of different cultures and philosophies, yoga has evolved into a multifaceted array of mind-body practices. Since immersing myself in different styles over the years, I often ask myself “Where is all this coming from? What makes all of this yoga?”

On a quest for answers, I joined the Arya Marga Yoga training last year and delved into the ancient philosophy of Samkhya as well as the classical texts of Patanjali's Yoga Sutras (PYS) and the HYP. Together, these offered me some clarity on the roots of yoga, how the different lineages diverge and converge, and how they compare in methodology and view. As a synthesis of my learnings, this essay aims to provide a semblance of structure for those grappling with similar questions. 

The Roots of Yoga: Samkhya Philosophy & Beyond

The origins of yoga trace back to ancient Indian philosophies, namely, Samkhya. Derived from the Sanskrit words "sam" (enumeration) and "khya" (knowledge), Samkhya stands as the philosophy of numbers, and the systematic categorisation of the fundamental

components of existence. It offers a framework to understand the nature of reality and the self. Central to this system is the concept of dualism arising from non-dualism, distinguishing between the eternal and unchanging Purusha (pure consciousness, the observer/seer) and the ever-changing Prakriti (matter or nature; the observed. According to Samkhya, the interaction of dualist Purusha and Prakriti, both rising from Aum singularity, led to the bigbang and the formation of the universe. The dynamic force of Prakriti, constantly undergoing transformation, leads to the manifestation of the 5 prime elements that give rise to the diversity of the material world. These are Earth, Water, Fire, Air and Space. This concept is also the basis of Ayurveda and the 3 doshas: kapha (earth, water), pitta (fire) and vata (air, space). In unique permutations and combinations, the elements make up the entire universe and every one of us.  Image source.

The ultimate aim of Samkhya is to discern the true nature of self, that is, pure consciousness (Purusha), by realising the distinction between Purusha and Prakriti. The self-realised one is then liberated — free from all suffering derived from dualistic fallacies (PYS, 2:2 -2:12, 2:15). This state is also known as Samadhi, and Yoga is the method of achieving it. 

“Atha yoga anushasanam”; and therefore, the discipline of yoga (PYS, 1.1)

Then, what is yoga? According to the great sage Patanjali, it is the cessation of the vrittis of the mind. 

"Yoga chitta vritti nirodha" (PYS, 1.2)

The Essence of Yoga

Yoga is stilling the fluctuations in the mind/ subject that stem from the dynamic nature of Prakriti/ object. Only once the mind is quiet, can we see our true nature - pure consciousness (PYS, 1.3). This union is Yoga. Any practice done with this intent, and that stills the mind can be considered yogic (PYS, 1.13-1.15). Without fulfilling these criteria, regardless of physical or mental health benefits, a practice remains mere Karma (action).  

Experientially, all yogic methods are also practices of Kundalini, dormant spiritual energy believed to be coiled at the base or moola of the pranic body, physically relatable to the spine. Yoga works to awaken Kundalini and raise it through the central energy channel (Sushumna Nadi), allowing it to pierce through all the major chakras (energy centres) of the body (HYP 3.1-3.5). This ascension of Kundalini shakti within a practitioner is said to mirror the elevation of their consciousness towards self-realisation. Kundalini experiences may not be as esoteric as they sound, and are typically more commonplace in our daily lives than we realise. As the foundation of the entirety of Yoga, the highly misunderstood concept of Kundalini warrants its own blog post that I will put out in future.

Image source

Exploring the Lineages of Yoga

The pursuit of liberation can take diverse paths, broadly outlined by the 4 Yogas of Jnana, Bhakti, Karma and Raja.  

1. Jnana Yoga: the path of knowledge; self-realisation through intellectual inquiry into the nature of reality, the self, and ultimate truth. Practitioners study sacred texts and engage in philosophical discussions to discern between the eternal and the transient. This journey is undeniably challenging, not only since we all have a limited intellect and our own set of biases, but also because we often lack the language to articulate the ineffable. Conceptualising pure consciousness —a formless singularity —is nearly impossible. 

Notable practitioners: Ramana Maharishi

2. Bhakti Yoga: the path of devotion, emphasising the cultivation of a profound emotional connection with the divine. Through intense meditation or prayer, one can transcend the ego, merge with the object of meditation (often, a deity) and access higher states of consciousness. However, achieving ultimate samadhi requires utter devotion to the pure consciousness. This path, while transformative, is reserved for those with specific inclination and readiness, for it requires wholeheartedly worshipping what is beyond comprehension. Importantly, without contemplation and jnana, Bhakti Yoga can lead to extremism.

Notable practitioners: Anandna Mayi Ma, Mira bai, Ramakrishna 

3. Karma Yoga: the path of selfless action; performing duties without expectation of personal gain. Fruits of actions are dedicated to a higher purpose, leading to spiritual growth. However, directed outwards, this path might lack the practice of introspection that is crucial for self-realisation. Practitioners of Karma Yoga, often unsung heroes, contribute to society in meaningful ways, but might become servile. 

4. Raja Yoga: the Royal path of Yoga - a methodological approach to self-willed evolution, as systematised by the great sage Patanjali in the Yoga Sutras (2nd CE). This is the eightfold path or Ashtanga Yoga (PYS, 2:29). This system encompasses Hatha Yoga, Mantra Yoga and Tantra Yoga (figure 2).

Notable practitioners: Swami Vivekananda, Shivananda.

The Eight Limbs of Raja Yoga: A Comprehensive Guide

The 8 limbs of Raja Yoga, which are to be practised in symphony, as a way of being are:

●      Yama and Niyama - ethical principles to live by for a pure mind

●      Asana - physical postures

●      Pranayama - breath control for amplification of prana (life-force) 

●      Pratyahara - absorption of the senses

●      Dharana - absorption unto Deity or concept

●      Dhyana - the process of prolonged dharana, or meditation

●      Samadhi - complete absorption or self-realisation, of which there are several levels. Sampragnata samadhi is the lower states samadhi, whereby deep absorption of attention on an object is of four types, 1) gross (vitarka), 2) subtle (vichara), 3) bliss accompanied (ananda), and 4) with I-ness (asmita). Asampragnata samadhi is the ultimate, where there is no object in which attention is absorbed. Here, one transcends the self into nonduality, experiencing pure bliss and joy (PYS 1.17-1.18). 

*A more detailed blog post by arya marga here:

The first 4 limbs are external, dealing with thoughts and actions in the outside world. They are used to build a clean and strong mind-body complex, preparing practitioners to safely contain kundalini shakti that might awaken further in their practice. Pranayama and pratyahara can be viewed as the bridge between the external and internal. The final 4 limbs - the internal limbs - turn attention inward (PYS 3.7-3.8). Through practices of concentration and meditation, Kundalini energy is said to be directed upwards to the ultimate Sahasrara chakra at the crown of the head. Here, one achieves ultimate samadhi. However, this is as on-going process.. 

As the first level of Raja Yoga, Hatha Yoga uses postures and breath control to purify the body and mind, preparing the practitioner for the higher limbs (HYP 1.1 - 1.3). Asanas are practised with the intention of gaining stillness and joy; and pranayama to cultivate prana (life-force) and achieve a state of kevala kumbhaka, the automatic cessation of breath (PYS 2.46; 2.51). Notably, most of the asana-based classes offered in studios today, from Iyengar, Bikram, Vinyasa, to the poorly-named Ashtanga of Pattabhi Jois, are derived from this lineage. In Hatha Yoga, one strives to stabilise the flow of prana and attain the unifocussed state of ekagrata, characterised by a positive emotional foundation (bhavana citta prasadam) and a steady mind (manas sthiti nibandhini) (PYS 1.33, 1.35). The sutras emphasise that only from here should practitioners advance to meditation (PYS 2.53). Amplified prana in negative mind space would only lead to harmful rumination and suffering. This can also explain why meditation as a blanket therapy for mental illness might be ill-advised. 

The subsequent stages of Raja Yoga can be understood as Mantra and Tantra practices. Mantra yoga involves the rhythmic chanting of sacred words, such as kirtan and transcendental meditation, to draw one's focus inward. These practices, encompassing pranayama, pratyahara, and dharana, aim to achieve mastery over the mind.

Tantra Yoga, incorporating visualisations and deity worship, also includes dhyana, which is sustained concentration. The goal is to experience complete absorption in the deity, the object of meditation, leading to states of samapatti (or the lower, Samprajnata Samadhi). Eventually, through prolonged meditation (dhyana), both the sense of individual self and the object of meditation dissolve, allowing the practitioner to transcend duality and realise the nature of the true self, Pure Consciousness (Purusha). This level, associated with Samadhi yoga, Mahayana, and Zen Buddhism, represents Level 4 of Raja Yoga, culminating in the ultimate non-dual Asamprajnata Samadhi.

Interestingly, we can also access higher states of consciousness serendipitously. For instance, during situations of peak intensity like childbirth and near-death experiences, or through the use of psychedelic drugs. While these experiences of full absorption may lead to immense transformation in the individual, they are often not controlled, willed, or sustained. The Ashtanga approach on the other hand, offers a time-tested systematic path that is replicable by anyone seeking to follow it. 

As the highest form of Yoga, Raja Yoga integrates elements from all other yoga disciplines, enabling practitioners to craft their own spiritual path. For example, bhakti (devotion) is essential for mantra or deity worship, and jnana (knowledge) to make sense of esoteric experiences. The commonly described sense of oneness and compassion for all things, naturally leads practitioners towards selfless action or Karma Yoga. Based on our elemental constitutions, our personalities, and tendencies, our personal sadhana will comprise a unique blend of practices. As long as we gravitate towards inner peace and maintain a curiosity to delve deeper into our essence, we remain true practitioners of Yoga.

To learn more, keep a look out for workshops and events. Please share any questions or thoughts in the comments below! 

Special thank you to RoshanJi and Akshat, the teachers from Arya Marga for revising this work.