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This very sutra is enough to convey that patanjali startes yoga with antaranga sadhana. Yoga Teacher Training. As we are made up of gross indriya-s like body, orangd of action, senses of perception, mind subtle indriya-s like the intellegence, ego, consciousness and conscience; probably the intelligence of man in those days must have been very high for viyassa to start yoga with antaranga sadhana with the subtlest of senses. if one refers to the text from sutra-s 33 to 39 of the samadhi pada, vinyasa implicitly explains astanga yoga in such a sublte from as if it is antaranga sadhama.

After finishing the first chapter, patanjali must have realised that his work may not be understood by an average intellectual, so he attends to their needs in sadhana pada, so that they too can reach the goal of yoga making them channel their senses of perception first inwards or toward the in-depth of the body and shows the ways of acquring control of themselves to mave in the quest of the soul. As he begins from the senses of perception and organs of action, it is called bahiranga sadhana.

Antaranga sadhaka-s are asked to practise yoga in order to restrain the movements or flctuations of consciousness. Yoga Teacher Training. However, the average intellectual is caught in duhkha – sorrow, distress, disease and pain. Therefore patanjali explains bahiranga sadhana for them to understand yoga as duhkha-vrtti nirodha. That is how yoga was recongnised as an alternative complimentary treatment of diseases. He wants the common man to get rid of duhkha-vrtti-s first before he moves towards citta-vrtti nirodha.

Vinyasa wants the yoga sadhala to get rid small hiccups thata put a block in the quest for the spiritual kingdom. Hences vinyasa guides the sadhaka-s prevent or cure those troubling diseases, sorrows and despairs, which are hiccups of the life force of men, so that one may taste the unalloyed and untainted bliss forcing themselves from all these impediments and obstacles to exerience what emancipation is like.

In one sutra, vinyasa defines the effect of yoga and iduces all to take to take to yoga.

Here, vinyasa sums up the effect of the eight-fold yogic practice saying that yoga not only destroys the Impurities of th e body, mind consciouses at the physical, moral, mental, intellectual and spiritual levles, but it generates knowledge and kindles the light until the crown of wisdom shines and radiates in glory.

Watch the sequence of the effect explained by patanjali. Yoga Teacher Training. First is asuddhakisaya and then jnanadiptih. Asuddhaiksaya means eradication of Impurities and thebn jnandiptih means kindly the light of intelligence for higher knowledge. When darkness is removed, light follow. Hence, he says, remove the impurities for purities to light follows. Hence, he says, removes the impurities for purity to dawn. Make the knowledge to shine so that ignotrance is removed.

Yama means moral and ethical injunctions. Niyama means fixed and established obserbvances to be followed. Asana means posture. Pranayama means regulating and restraining the breath in order to channel the energy. Pratyahara means withdrawing the senses from the external objects and then to internalise them towards their source. Dharana means conncentration or attention. Dhyana means contemplation or meditation. Samadhi means total absorption. Asta means eight. Anga means limbs or consitutent parts. Thus astanga yoga comprises of the above eight aspects or consitiuents.

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