In the context of Yoga the most common translation for aṅga, from Sanskrit, is “limb”. If we assume that Yoga is an End in itself, to achieve Liberation, then there are ways or means to achieve it. Those ways or means are the aṅga-s, and for that reason we prefer to translate as “auxiliaries” ”, as proposed by James Mallinson & Mark Singleton in Roots of Yoga.
Thus, aṅga-s represent the theoretical-practical instruments that we can use to resolve the existential dilemmas that prevent us from perceiving beyond the conditioning, according to which existentially we identify with the narratives of our ego.
The Tradition and Literature of Yoga has proposed several systematizations of aṅga-s. From Tantra to Haṭha, the different Schools and Sects used to present the existential problem according to a metaphysics and, subsequently, the set of “auxiliaries” that should be adopted (usually six) to solve the problem.
However, due to the worldwide popularity won by the Yogasūtras-s, the best known systematization will be that of Classical Yoga by Patañjali. According to this version, we start from the definition of Yoga, according to which, this is a state that corresponds to the cessation of mental oscillations. The problem lies in the fact that we are in a situation opposite to the state of Yoga: out of habit, we wander around constantly identifying with everything that our mind produces and assumes, in the structuring of the self-concept. The solution involves trying to "return" to the state of Yoga, using a set of proposed aids. Patañjali prescribes the continuous (abhyāsa) and detached (vairāgya) practice of eight yogāṅga-s: yama, nyama, āsana, prāṇāyāma, pratyāhāra, dhāraṇā, dhyāna and samādhi.
Yama corresponds to a set of five Ethical Principles that the practitioner must assume: ahiṃsā or pacifism; satya or veracity; asteya or honesty; brahmacarya or continence; and aparigraha or detachment. Nyama defines five types of observances that must be adopted: śauca or physical and mental hygiene; saṃtoṣa or contentment; tapas or strictness; svādhyāya or study of oneself and the universe in the light of the scriptures; īśvarapraṇidhāna or devotion to God (īśvara). Yama and Nyama appear as a dyad and are preliminary and transversal to the other auxiliaries. The stable and comfortable posture is āsana and must be assumed for the practice of meditation, in this regard it concerns the sitting position. Prāṇāyāma is the breathing conditioning exercise, focused on the extension of inspirations and exhalations, as well as the mastery of the retention technique. Pratyāhāra is the auxiliar who conveys mastery over the senses, internalizing them. Dhāraṇā is the concentration of the mind in a focus, through attention. Dhyāna is an advanced stage of concentration, called “meditation”. The difference between one and the other has to do with the quality of the flow of attention: one is punctual, the other becomes continuous. Samādhi is the pinnacle of meditation, when the flow of attention is so "coherent" that there is no interruption or distinction in the perception of the observer and the observed object. Therefore, samādhi is simultaneously auxiliary and end of Yoga.
The aṅga-s can be configured maintaining towards each other a hierarchical or transversal relationship: some interpretations indicate that the practitioner walks through the aṅga-s like a ladder, one by one; other maintain that aṅga-s make sense acting globally.
The systematization of aṅga-s will be an indicator of the formal and organized nature of Yoga as a Contemplative Science.
Joel Machado
jehoel@gmail.com
