Patanjali presents the eight limbs in Yoga Sutras II.29-III.8. The first five (Yama through Pratyahara) are called bahiranga (external limbs) — they prepare and purify; the last three (Dharana, Dhyana, Samadhi) are called antaranga (internal limbs) and together constitute Samyama — the heart of the practice. The progression is from the ethical to the physical to the subtle to the transcendent.
First Limb
Yama — Restraints
यम — ethical disciplines toward others
The five Yamas are universal ethical restraints — YS II.30 calls them "the great vow, not limited by birth, place, time, or circumstance" (mahavratam). They address how the practitioner relates to the world outside.
Ahimsa (non-harming) — the root of all other Yamas; YS II.35: when the practitioner is established in Ahimsa, all hostility ceases in their presence. Satya (truthfulness) — YS II.36: the truthful person's utterances become effective. Asteya (non-stealing, non-coveting) — YS II.37: wealth flows to the one established in Asteya. Brahmacharya (continence/vitality preservation) — YS II.38: great vitality (virya) is gained. Aparigraha (non-possessiveness) — YS II.39: knowledge of past and future lives arises.
Second Limb
Niyama — Observances
नियम — personal disciplines toward oneself
The five Niyamas are personal disciplines — internal practices of self-cultivation that complement the Yamas' external ethics.
Shaucha (purity/cleanliness — external and internal) — YS II.40-41: external purity produces disinclination toward the body; internal purity produces clarity, cheerfulness, one-pointedness, mastery of the senses, and fitness for Atman-vision. Santosha (contentment) — YS II.42: supreme happiness arises. Tapas (austerity/purifying discipline) — YS II.43: with Tapas, impurities are burned away and the body and senses are perfected. Svadhyaya (self-study/scriptural study) — YS II.44: union with the chosen deity (ishtha devata). Ishvara Pranidhana (surrender to the Lord) — YS II.45: Samadhi is attained.
Third Limb
Asana — Posture
आसन — steady, comfortable seat
In the Yoga Sutras, Asana receives only three sutras (II.46-48) — far less attention than the Yamas/Niyamas or Pranayama. Its definition is entirely functional: "Asana is a steady, comfortable position" (YS II.46: sthira-sukham asanam). The purpose is purely preparatory: a stable posture that allows pranayama and meditation without physical distraction. No specific postures are enumerated in the Yoga Sutras. The elaborate Hatha Yoga asana tradition (84 postures in the Hatha Yoga Pradipika, hundreds more in later texts) develops separately from Patanjali's system. YS II.47-48: mastery of Asana comes through relaxation of effort and meditation on the infinite; thereafter, one is undisturbed by the pairs of opposites. Source: Bryant (2009).
Fourth Limb
Pranayama — Breath Regulation
प्राणायाम — extension and regulation of prana
YS II.49-51: Pranayama is the regulation of the movements of inhalation (puraka) and exhalation (rechaka). Patanjali identifies three types of movement: external (bahya), internal (abhyantara), and suppressed/retained (stambha-vrtti). The fourth Pranayama transcends the internal/external distinction — this is the most refined level, approached gradually. YS II.52-53: as a result, the veil covering the inner light dissolves, and the mind becomes fit for Dharana. The Pranayama techniques are treated in full in the Pranayama tab.
Fifth Limb
Pratyahara — Sense Withdrawal
प्रत्याहार — withdrawal of the senses from their objects
YS II.54-55: Pratyahara is when the senses follow the nature of the mind and do not follow their objects — like bees following the queen bee. When established in Pratyahara, the senses come under complete mastery. The transition from bahiranga (external) to antaranga (internal) practice: in Pratyahara, the senses no longer pull awareness outward; attention can now be directed inward with full concentration. This is the gateway to the three internal limbs. Source: Bryant (2009).
Sixth Limb — Antaranga begins
Dharana — Concentration
धारणा — binding the mind to a single point
YS III.1: Dharana is the binding of the mind to a single point/object (desha-bandhas chittasya dharana). The object may be the breath, the navel center, the heart, the crown of the head, the tip of the nose, an external object, a deity's form, or a sacred syllable — any single locus of attention that the mind is trained to hold without wandering. In Dharana, the mind returns repeatedly to the object after wandering. The effort is still there; the wandering still occurs; but the practitioner persistently returns. Source: Bryant (2009), YS III.1.
Seventh Limb
Dhyana — Meditation
ध्यान — uninterrupted flow of attention
YS III.2: Dhyana is the continuous, uninterrupted flow of attention to that single point (tatra pratyaya-ikatanata dhyanam). The distinction from Dharana: in Dharana, the mind is held to the object but with effort and occasional breaks; in Dhyana, the flow becomes uninterrupted — continuous like a stream of oil flowing from one vessel to another (taila-dhara). The practitioner is still aware of the object and of their own awareness — there is still a distinction between knower, knowing, and known. Source: Bryant (2009), YS III.2.
Eighth Limb
Samadhi — Integration/Absorption
समाधि — absorption in the object; the knower dissolves
YS III.3: Samadhi is when the same meditation shines forth as the object alone, as if empty of its own form (tad evartha-matra-nirbhasam sva-rupa-shunyam iva samadhih). The knower-knowing-known distinction dissolves: the meditating mind takes on the form of the object entirely, as if the mind itself has ceased and only the object remains. The two stages: Samprajnata Samadhi (cognitive absorption — with a seed object: savitarka, nirvitarka, savichara, nirvichara, ananda, asmita) and Asamprajnata Samadhi (supra-cognitive absorption — seedless; no object; pure awareness). Kaivalya is the fruit of Asamprajnata Samadhi. Source: Bryant (2009), YS III.3; YS I.17-18.
Pranayama — the regulation of prana through breath — is the fourth limb and the transition between the external and internal practices. YS II.52-53 identifies its specific soteriological function: the veil over the inner light (covering Buddhi) is destroyed; the mind becomes fit for Dharana. Pranayama is thus not merely a health practice but a direct preparatory tool for meditation. The classical texts (Yoga Sutras, Hatha Yoga Pradipika, Gheranda Samhita) describe several distinct techniques.
Yoga Sutras II.49-50 — the structure of Pranayama
tasmin sati shvasa-prashvasayor gati-vicchedah pranayamah / bahya-abhyantara-stambha-vrttir desha-kala-samkhyabhih paridrishto dirgha-sukshmah
"Given [stable Asana], Pranayama is the cessation of the movements of inhalation and exhalation. [Its movements are] external, internal, and suppressed; regulated by place, duration, and number; [it becomes] long and subtle."
The three movements: puraka (inhalation), rechaka (exhalation), and kumbhaka (retention/suppression — the cessation between). "Regulated by place, duration, and number" means: where in the body the breath is felt, how long each phase is held, and how many repetitions. Source: Bryant (2009), YS II.49-50.
The principal Pranayama techniques
Nadi Shodhana
Alternate nostril breathing
Systematic alternation of breath through left and right nostrils using Vishnu mudra (right hand, ring finger closes left nostril, thumb closes right). Ratio typically 1:4:2 (inhale:hold:exhale). Balances the ida (left/lunar) and pingala (right/solar) nadis. Considered the most important Pranayama in the classical tradition — prerequisite to deeper practices.
Ujjayi
Victorious breath
Slight constriction of the glottis produces an audible oceanic sound in the throat. Activates the vagus nerve; produces inner heat (tapas). Used throughout asana practice in many modern schools (Ashtanga Vinyasa). Named "victorious" because it conquers disease and aging in the classical literature (Hatha Yoga Pradipika II.51-53).
Kapalabhati
Skull-shining breath
Rapid, forceful exhalations with passive inhalations. 60-120 pumps per minute. Clears the frontal brain region (kapala: skull), purifies the nadis, stimulates the digestive fire. Technically classified as a Shatkarma (cleansing technique) in the Hatha Yoga Pradipika, not a Pranayama per se — though often taught alongside Pranayama.
Bhastrika
Bellows breath
Rapid forceful inhalations AND exhalations (unlike Kapalabhati where only the exhalation is active). Generates intense heat. HYP II.59-67: awakens the Kundalini, destroys phlegm at the junction of the three nadis. Contraindicated in hypertension and respiratory disease.
Bhramari
Humming bee breath
On exhalation, a humming sound (like a bee) is produced at the back of the palate. Activates the vagus nerve; immediately calms the nervous system; reduces blood pressure. HYP II.68: produces bliss (ananda) in the mind of Yogis. Often used as an entry point to Nada (sound) meditation.
Sheetali / Sheetkari
Cooling breath
Sheetali: inhalation through rolled tongue; exhalation through nose. Sheetkari: inhalation through clenched teeth (hissing sound); exhalation through nose. Both cool the body and reduce excess heat (Pitta). Useful in summer or after vigorous practice. HYP II.57-58.
Kumbhaka — Retention
Antara (inner) and Bahya (outer) retention
Antara Kumbhaka: retention after inhalation (full lungs). Bahya Kumbhaka: retention after exhalation (empty lungs). Kevala Kumbhaka: spontaneous cessation of breath that arises in deep meditation — not a technique but a phenomenon indicating advanced practice (YS II.51: the fourth Pranayama that transcends internal/external).
The three Bandhas
Locks used with Pranayama
Mula Bandha: contraction of the perineum; seals prana at the base. Uddiyana Bandha: abdominal lock — draws the lower abdomen in and up after exhalation. Jalandhara Bandha: chin lock — throat constriction; seals prana at the top. Together (Maha Bandha) during Kumbhaka: the prana cannot escape; it turns upward through Sushumna.
The three Nadis — the anatomy of Pranayama
The classical Pranayama literature assumes a subtle anatomy (sukshma sharira) of 72,000 nadis (subtle channels) through which prana circulates. Three are primary: Ida (left/lunar/feminine — cools, governs the left nostril and right brain hemisphere); Pingala (right/solar/masculine — heats, governs the right nostril and left hemisphere); Sushumna (central channel — from Muladhara at the base of the spine to Brahmarandhra at the crown). Liberation requires prana to move through Sushumna — which happens when Ida and Pingala are balanced (Nadi Shodhana) and the Bandhas are applied. Source: Hatha Yoga Pradipika II.1-10; Bryant (2009).
Samyama — the three internal limbs as a unified practice
YS III.4: the three together — Dharana, Dhyana, and Samadhi applied to a single object — are called Samyama (holding together). Samyama is the highest Yoga technique: holding the mind in Dharana on an object, allowing it to deepen into uninterrupted Dhyana, and then releasing all distinction in Samadhi. YS III.5: from the mastery of Samyama comes the light of wisdom (prajna). YS III.6: Samyama is applied in stages (bhumi). Source: Bryant (2009), YS III.4-6.
The Samyama triad — YS III.1-4
Dharana (III.1) — binding: the mind is tied to a single locus. Effort is present; wandering occurs and is corrected. Duration: seconds to minutes.
Dhyana (III.2) — flowing: the mind flows without interruption toward the object, like oil poured from one vessel to another. Effort diminishes; the object fills awareness. Duration: sustained without break.
Samadhi (III.3) — shining: the mind takes the form of the object; its own form becomes as if absent. The knower-knowing-known triad dissolves. Only the object shines.
Samyama (III.4) — the three applied together to a single object. The practitioner moves from Dharana through Dhyana into Samadhi on the same object without interruption.
Dhyana (III.2) — flowing: the mind flows without interruption toward the object, like oil poured from one vessel to another. Effort diminishes; the object fills awareness. Duration: sustained without break.
Samadhi (III.3) — shining: the mind takes the form of the object; its own form becomes as if absent. The knower-knowing-known triad dissolves. Only the object shines.
Samyama (III.4) — the three applied together to a single object. The practitioner moves from Dharana through Dhyana into Samadhi on the same object without interruption.
The two Samadhis — with seed and without seed
YS I.17: Samprajnata (cognitive) Samadhi has four sub-stages corresponding to progressively subtler objects: Savitarka (with gross object + reasoning); Nirvitarka (with gross object, reasoning transcended); Savichara (with subtle object + reflection); Nirvichara (with subtle object, reflection transcended). Beyond these: Sananda (with bliss as the object) and Sasmita (with the sense of "I" as the object). YS I.18: Asamprajnata (supra-cognitive) Samadhi — all cognitive content ceases; only residual impressions (samskaras) remain. This is the threshold of Kaivalya. Source: Bryant (2009), YS I.17-18.
Kaivalya — liberation in the Yoga system
YS IV.34: Kaivalya is the return of the Gunas to their source (Prakrti), Purusha established in its own nature, the power of pure consciousness settled in itself. Unlike the Vedantic Moksha (which involves recognising Atman as Brahman), Yoga's Kaivalya is the complete disengagement of Purusha (pure consciousness) from Prakrti (matter/mind). The meditating consciousness no longer identifies with the Citta (mind-field) and its fluctuations; it abides in pure witness-consciousness without any object. The Yoga system's dualism (Purusha and Prakrti are eternally distinct) means liberation is not identity with a universal Self but the utter stillness of one's own consciousness, no longer entangled with the mind-matter stream. Source: Bryant (2009), YS IV.34.
Yoga Sutras I.2 — the definition of Yoga
yogash citta-vrtti-nirodhah
"Yoga is the cessation of the fluctuations of the mind-field."
The most compact and most commented-upon definition in the tradition. Citta: the mind-field (including Manas, Buddhi, Ahamkara). Vrtti: fluctuations, modifications, movements. Nirodha: cessation, restraint, dissolution. The entire eight-limbed system is a technology for achieving this cessation progressively. YS I.3: then the witness (Purusha) abides in its own nature. Source: Bryant (2009), YS I.2-3.
The Yoga Sutras and Advaita Vedanta — two accounts of liberation
The two great systems of liberation have structural similarities (both use meditation; both require ethical purification) but different final accounts. For Patanjali: liberation is Kaivalya — Purusha (pure consciousness) disengaged from Prakrti; the duality of consciousness and matter is eternal. For Shankara's Advaita: liberation is the recognition that Atman = Brahman; there is no ultimate duality. The Yoga Sutras are frequently cited by Advaita teachers who read them through an Advaitic lens (replacing "Purusha" with "Atman" and "Prakrti" with "Maya"). Patanjali himself is clearly a dualist. The practical techniques (Dharana, Dhyana, Kumbhaka) are shared; the metaphysics differ. Source: Bryant (2009), Introduction; Nicholson (2010).