4.3 Bahiranga Yoga of Maharshi Patanjali (Yama, Niyama, Asana, Pranayama, Pratyahara)
Key Takeaways
The first five limbs of Ashtanga Yoga (Yama, Niyama, Asana, Pranayama, and Pratyahara — PYS II.29) constitute Bahiranga Yoga (External Yoga), which destroys impurities (Ashuddhi-kshaya) so the light of wisdom shines up to Viveka-khyati (PYS II.28).
The five Yamas (Ahimsa, Satya, Asteya, Brahmacharya, Aparigraha) become the Great Universal Vow (Mahavratam — PYS II.31) when practiced unconditionally without exception of class (Jati), place (Desha), time (Kala), or circumstance (Samaya).
When contrary unwholesome impulses (Vitarkas) arise, PYS II.33–34 prescribes Pratipaksha Bhavana (cultivating the opposite wholesome thought) while recognizing that Himsa—whether done, caused, or approved through greed, anger, or delusion—yields endless pain and ignorance.
Pratyahara (PYS II.54–55)—when the senses decouple from external objects and imitate the quieted nature of Chitta, yielding supreme mastery over the senses (Paramam vashyatendriyanam)—serves as the pivotal bridge between Bahiranga and Antaranga Yoga.
Bahiranga Yoga of Maharshi Patanjali (Yama, Niyama, Asana, Pranayama, Pratyahara)
In Sadhana Pada, Maharshi Patanjali first introduces Kriya Yoga (PYS II.1–2: Tapah-svadhyaya-ishvarapranidhanani kriya-yogah and Samadhi-bhavanarthah klesha-tanukaranarthash cha)—consisting of austerity (Tapas), self-study/Japa (Svadhyaya), and surrender to the Lord (Ishvara Pranidhana)—to attenuate the five Kleshas and cultivate predisposition toward Samadhi. He then presents the comprehensive eight-limbed path (Ashtanga Yoga) in PYS II.28–29:
- PYS II.28 (Yoganganushthanad ashuddhi-kshaye jnana-diptir aviveka-khyateh): "Through the sustained practice of the limbs of Yoga, as impurities (Ashuddhi of the Kleshas and Rajas-Tamas veils) are destroyed, the effulgence of wisdom (Jnana-dipti) shines forth, culminating in discriminative enlightenment (Viveka-khyati)."
- PYS II.29 (Yama-niyama-asana-pranayama-pratyahara-dharana-dhyana-samadhayo'shtav angani): Enumerates the eight limbs.
In Vibhuti Pada (PYS III.7), Patanjali contrasts the first five limbs with the final three: Yama, Niyama, Asana, Pranayama, and Pratyahara constitute Bahiranga Yoga (External / Indirect Aids) because they purify interpersonal ethics, personal conduct, physical posture, vital energy, and sensory gateways, whereas Dharana, Dhyana, and Samadhi constitute Antaranga Yoga (Internal / Direct Aids to cognitive Samadhi).
1. The Five Yamas: Universal Social Ethics and Mahavratam (PYS II.30–39)
PYS II.30 (Ahimsa-satya-asteya-brahmacharya-aparigrahah yamah) lists the five ethical restraints (Yamas) that harmonize the yogi's relationship with society and all living beings:
- Ahimsa (Non-Violence / Non-Injury): Absence of malice or harm toward any living creature in thought (Manasa), word (Vacha), and deed (Karmana) at all times. Vyasa declares that all other Yamas and Niyamas are rooted in Ahimsa; they exist solely to perfect spotless Ahimsa.
- Satya (Truthfulness): Harmony and correspondence of speech and mind with reality as genuinely seen, inferred, or heard, expressed for the welfare of beings. Vyasa stipulates that if speaking literal truth would cause harm (Himsa) to innocent beings, it is not Satya at all, but only a semblance of virtue (Satyabhasa)—hence Satya must always be governed by Ahimsa.
- Asteya (Non-Stealing): Abstaining not only from unauthorized appropriation of another's property, ideas, or credit, but also from mental covetousness (Aspriha).
- Brahmacharya (Continence & Sensory Restraint): Mastery over the generative faculty (Upastha-samyama) and redirection of all vital and sensory energies toward Brahman (the Supreme Reality).
- Aparigraha (Non-Possessiveness / Non-Hoarding): Refusing to acquire, hoard, or cling to material possessions beyond bare necessity, recognizing the defects involved in acquiring, guarding, losing, and being attached to wealth (Arjana-rakshana-kshaya-sanga-himsa-dosha-darshana).
Mahavratam: The Great Universal Vow (PYS II.31)
In PYS II.31 (Jati-desha-kala-samaya-anavachchhinnah sarvabhaumah mahavratam), Patanjali states that when the five Yamas are practiced unconditionally across all planes (Sarvabhaumah), unconditioned (Anavachchhinnah) by four common worldly excuses, they become the Mahavratam (Great Universal Vow):
- Jati (Class / Species): Not saying "I will refrain from harming humans or Brahmins, but will harm animals or fishes."
- Desha (Place): Not saying "I will refrain from harming at a sacred pilgrimage site (Tirtha), but will harm elsewhere."
- Kala (Time): Not saying "I will refrain from harming on auspicious lunar days (Chaturdashi or Ekadashi), but will harm on ordinary days."
- Samaya (Circumstance / Expediency): Not saying "I will refrain from harming except for the sake of deities, warfare, or family gain."
Pratipaksha Bhavana: Countering Negative Impulses (PYS II.33–34)
When violent, untruthful, or greedy impulses (Vitarkas) disturb the mind, PYS II.33 (Vitarka-badhane pratipaksha-bhavanam) prescribes Pratipaksha Bhavana—deliberately cultivating the opposite, wholesome cognitive perspective. PYS II.34 (Vitarka himsadayah krita-karita-anumodita lobha-krodha-moha-purvaka mridu-madhya-adhimatrah duhkha-ajnana-ananta-phalah iti pratipaksha-bhavanam) analyzes the anatomy of a Vitarka across three dimensions (producing 27 permutations, or 81 when subdivided further):
- 3 Modes of Agency: Committed directly by oneself (Krita), caused/instigated to be done by another (Karita), or approved/applauded when done by another (Anumodita).
- 3 Root Motives: Preceded by greed (Lobha), anger (Krodha), or delusion (Moha).
- 3 Degrees of Intensity: Mild (Mridu), moderate (Madhya), or intense (Adhimatra). By reflecting that every such Vitarka harvests unending pain and spiritual ignorance (Duhkha-ajnana-ananta-phalah), the yogi neutralizes the impulse.
Sutra-Stated Fruits (Phala) of Mastering the Five Yamas (PYS II.35–39)
| Yama | Sutra Reference | Sanskrit Sutra of the Fruit (Phala) | Meaning and Indicator of Mastery |
|---|---|---|---|
| 1. Ahimsa | PYS II.35 | Ahimsa-pratishthayam tat-sannidhau vaira-tyagah | In the presence of one firmly established in Ahimsa, all living creatures (even natural enemies like the cobra and mongoose) abandon hostility (Vaira-tyaga). |
| 2. Satya | PYS II.36 | Satya-pratishthayam kriya-phalashrayatvam | When firmly established in Satya, the yogi's words become unerring (Amogha); whatever they speak bears fruit automatically, even without ritual action. |
| 3. Asteya | PYS II.37 | Asteya-pratishthayam sarva-ratnopasthanam | When established in Asteya, all precious gems, treasures, and resources spontaneously present themselves from every direction. |
| 4. Brahmacharya | PYS II.38 | Brahmacharya-pratishthayam virya-labhah | When established in Brahmacharya, the yogi gains extraordinary physical, mental, and spiritual vigor/potency (Virya-labha) capable of transmitting wisdom to disciples. |
| 5. Aparigraha | PYS II.39 | Aparigraha-sthairye janma-kathamta-sambodhah | Upon steadiness in Aparigraha, there arises direct illumination regarding the "how and wherefore" (Kathamta) of past, present, and future births. |
2. The Five Niyamas: Personal Observances and Their Fruits (PYS II.32, II.40–45)
PYS II.32 (Shaucha-santosha-tapah-svadhyaya-ishvarapranidhanani niyamah) enumerates the five personal disciplines (Niyamas) that cultivate internal purity and spiritual devotion. Note that the final three Niyamas (Tapas, Svadhyaya, Ishvara Pranidhana) are identical to Kriya Yoga (PYS II.1).
| Niyama | Sutra Reference | Sanskrit Sutra of the Fruit (Phala) | Meaning and Psychological Transformation |
|---|---|---|---|
| 1a. Bahya Shaucha (External Purity) | PYS II.40 | Shauchad svanga-jugupsa parair asamsargah | Through external cleansing (water, pure diet, Shatkarma), one recognizes the mutable nature of the physical body, developing dispassion toward one's own body (Svanga-jugupsa) and non-attachment to physical contact with others (Parair asamsargah). |
| 1b. Abhyantara Shaucha (Internal Purity) | PYS II.41 | Sattvashuddhi-saumanasya-ekagrya-indriyajaya-atmadarshana-yogyatvani cha | Internal mental cleansing yields a five-step causal chain: (1) purity of Sattva (Sattva-shuddhi), (2) cheerfulness of mind (Saumanasya), (3) one-pointedness (Ekagrya), (4) mastery over the senses (Indriya-jaya), and (5) fitness for the vision of the Self (Atmadarshana-yogyatva). |
| 2. Santosha (Contentment) | PYS II.42 | Santoshad anuttamah sukha-labhah | From contentment (accepting what comes naturally without craving more), the yogi attains unsurpassed, supreme happiness (Anuttama Sukha). |
| 3. Tapas (Austerity) | PYS II.43 | Kaya-indriya-siddhir ashuddhi-kshayat tapasah | Through Tapas (consciously enduring dualities like heat/cold and hunger/thirst), impurities (Ashuddhi) are destroyed, bestowing perfection and keenness of the body and sense organs (Kaya-indriya-siddhi). |
| 4. Svadhyaya (Self-Study / Japa) | PYS II.44 | Svadhyayad ishta-devata-samprayogah | From study of liberating scriptures (Moksha-shastras) and repetition of Pranava, one attains communion (Samprayoga) with one's chosen deity (Ishta-devata), sages, and Siddhas. |
| 5. Ishvara Pranidhana (Surrender to Ishvara) | PYS II.45 | Samadhi-siddhir ishvara-pranidhanat | Through complete surrender of all actions and their fruits to Ishvara, the perfection of Samadhi (Samadhi-siddhi) is directly attained. |
3. Asana, 4. Pranayama, and 5. Pratyahara (PYS II.46–55)
Asana (PYS II.46–48)
As detailed in Section 4.1, Asana is a steady and comfortable posture (Sthira-sukham asanam) mastered by releasing muscular effort (Prayatna-shaithilya) and merging awareness in the Infinite (Ananta-samapatti), rendering the yogi immune to the pairs of opposites (Dvandva-anabhighatah). In his Bhashya on PYS II.46, Vyasa names eleven classical meditative postures: Padmasana, Virasana, Bhadrasana, Svastikasana, Dandasana, Sopashraya (seated with a yoga strap/Yogapatta support), Paryanka (couch pose), Krauncha-nishadana (heron-sitting), Hasti-nishadana (elephant-sitting), Ushtra-nishadana (camel-sitting), and Samasamsthana (evenly balanced posture).
Pranayama and Its Two Sutra-Stated Fruits (PYS II.49–53)
Following the four varieties of Pranayama regulated by Desha, Kala, and Sankhya (PYS II.49–51), Patanjali states two decisive fruits of Pranayama:
- PYS II.52 (Tatah kshiyate prakashavaranam): "Thereby, the karmic and Tamasika veil (Avarana) that obscures the inner light of Chitta-Sattva (Prakasha) is thinned and dissolved (Kshiyate)." Vyasa declares that no austerity is higher than Pranayama (Tapo na param pranayamat) for burning away impurities.
- PYS II.53 (Dharanasu cha yogyata manasah): "And the mind (Manas) achieves fitness (Yogyata) for concentration (Dharana)."
Pratyahara: The Pivotal Bridge to Antaranga Yoga (PYS II.54–55)
- PYS II.54 (Svavishaya-asamprayoge chittasya svarupanukara ivendriyanam pratyaharah): "When the senses (Indriyas) decouple from their respective external objects (Svavishaya-asamprayoge) and, as it were, imitate the quieted nature of the mind-field (Chittasya svarupanukara iva), that is Pratyahara (sensory withdrawal)."
- Vyasa's Queen Bee Analogy: Vyasa illustrates Pratyahara with a vivid natural metaphor: just as swarms of worker bees fly when the queen bee (Madhukara-raja) flies and immediately settle down when the queen bee settles down, so too do the sense organs automatically withdraw from sound, touch, form, taste, and smell the moment the Chitta is restrained.
- Fruit of Pratyahara — PYS II.55 (Tatah paramam vashyatendriyanam): "From that (Pratyahara) arises supreme, effortless mastery over the sense organs (Paramam vashyatendriyanam)." Once the five sensory gates are sealed inward through Pratyahara, Bahiranga Yoga is complete and the yogi steps across the threshold into Antaranga Yoga.
According to Maharshi Patanjali in Yoga Sutra II.31 (Jati-desha-kala-samaya-anavachchhinnah sarvabhaumah mahavratam), when do the five Yamas become the Great Universal Vow (Mahavratam)?
When practiced unconditionally across all planes without exception of class (Jati), place (Desha), time (Kala), or circumstance (Samaya).
When practiced exclusively inside a secluded, defect-free forest hermitage (Matha) during the auspicious pre-dawn hours of Brahma Muhurta.
When combined continuously with the eight classical Kumbhakas, three Maha Bandhas, and Shatkarma purifications for twelve consecutive years.
When the practitioner formally renounces household life (Grihastha Ashrama) and receives monastic initiation into the order of Sannyasa.
In Sadhana Pada (PYS II.35–39), what are the specific Sutra-stated fruits (Phala) of establishing perfection in Satya (PYS II.36) and Aparigraha (PYS II.39)?
Satya yields complete abandonment of hostility in one's presence (Vaira-tyagah), and Aparigraha yields all precious gems presenting themselves (Sarva-ratnopasthanam).
Satya yields unerring efficacy of words bearing fruit (Kriya-phalashrayatvam), and Aparigraha yields knowledge of past, present, and future births (Janma-kathamta-sambodhah).
Satya yields extraordinary vital and spiritual potency (Virya-labhah), and Aparigraha yields the attainment of unsurpassed supreme happiness (Anuttamah sukha-labhah).
Satya yields direct communion with one's chosen deity (Ishta-devata-samprayogah), and Aparigraha yields the immediate perfection of cognitive absorption (Samadhi-siddhih).
According to Yoga Sutra II.41 (Sattvashuddhi-saumanasya-ekagrya-indriyajaya-atmadarshana-yogyatvani cha), what is the exact sequential five-step chain of benefits resulting from internal purity (Abhyantara Shaucha)?
Dispassion toward one's own body (Svanga-jugupsa), non-contact with others, destruction of impurities, perfection of senses, and communion with chosen deities.
Mastery over the sense organs (Indriyajaya), purity of Sattva, fitness for Self-vision (Atmadarshana), high-spirited cheerfulness of mind, and one-pointedness.
Dissolution of the karmic veil over inner light (Prakashavarana-kshaya), fitness for Dharana, withdrawal of senses, cessation of Vrittis, and Kaivalya.
Purity of Sattva, cheerfulness of mind (Saumanasya), one-pointedness (Ekagrya), mastery over the senses (Indriyajaya), and fitness for the vision of the Self.
What are the two specific fruits of Pranayama declared by Maharshi Patanjali in Yoga Sutras II.52 and II.53?
Complete immunity from the pairs of opposites (Dvandva-anabhighatah) and supreme effortless mastery over the five sense organs (Paramam vashyatendriyanam).
Supernatural perfection of the physical body and sense organs (Kaya-indriya-siddhi) and the attainment of unsurpassed supreme happiness (Anuttamah sukha-labhah).
Dissolution of the veil covering the inner light (Kshiyate prakashavaranam) and fitness of the mind for concentration (Dharanasu cha yogyata manasah).
Dawning of the effulgent light of transcendental insight (Prajnaloka) and permanent cessation of all five Kleshas and binding Karmas (Klesha-karma-nivrittih).
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