Centre for Yoga Studies

The Art of Personal Sādhana

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    aṅga

    Devanāgarī: अङ्ग Translation: a limb; the body Similar words:kāya, sarvāṅgāsana Related concepts:bāhya, antar, lāghava, aṣṭāṅga, bhujaṅga, pūrva, caturaṅga daṇḍasana

    Appears in

    Yoga Sūtra:

    Chapter 1: 31
    Chapter 2: 28 , 29 , 40
    Chapter 3: 7 , 8

    Haṭha Yoga Pradīpikā:

    Chapter 1: 17


    Click here for complete Saṃskṛta Index

    Commentaries around

    “In Yoga Sutra Chapter One, the role for
    Īśvara Praṇidhānā in the  Samādhi Yoga section can
    be as an appropriate Upāya for a Śikṣaṇa situation,
    Here, its purpose is in turning inwards. as in
    realising what is consciousness, through a Japam
    Mantra practice within an Antar Aṅga Sādhana.”
    – Paul Harvey on Yoga Sūtra Chapter One verse 23

    “Can these four Yoga Aṅga – Yama, Niyama, Āsana, Prāṇāyāma
    – be practiced by everyone at every stage of life?
    How often and how long should one practice?
    How can we adapt our practice to changing circumstances?
    These questions and others like them must be answered by a competent teacher,
    according to each student’s individual circumstances.”
    – T Krishnamacharya on Yoga Sūtra Chapter One verse 30

    “In Yoga Sutra Chapter Two, the role for
    Īśvara Praṇidhānā in the Bāhya Aṅga section can
    be as an appropriate Upāya for a Rakṣaṇa situation.
    Here, as part of a cultivation of Niyama within the Bāhya
    Aṅga Sādhana, its purpose is in accessing Antar Aṅga.”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 32

    “The Das Indriya or ten senses of experience and action,
    whilst seen as belonging to the Bāhya Aṅga or five external limbs
    in the eight limb Aṣṭa Aṅga Yoga of Patañjali,
    are also the gateway to the Antar Aṅga or three internal limbs.”
    – Paul Harvey on Yoga Sūtra Chapter Two verse 54

    “The practice which is Śodhana for the Antar Aṅga
    is Antaraṅga Sādhana.”
    – T Krishnamacharya introduction to Yoga Sūtra Chapter Three

    “Dhyānam is the seventh Aṅga of the Aṣṭāṅga Yoga.
    In order to experience Dhyānam, the sixth step,
    Dhāraṇā, should have been practiced thoroughly.”
    – T Krishnamacharya on Yoga Sūtra Chapter Three verse 1

    “The preceding limbs cleanse the Mala of the Mind.”
    – T Krishnamacharya on Yoga Sūtra Chapter Three verse 7

    “Just because a person is not practicing Dhyāna,
    but only Āsana,
    we cannot say he is not practicing Yoga.
    In a body, each limb belongs to the body.
    Similarly, practice of Āsana is indeed
    practice of Yoga to that extent.”
    – T Krishnamacharya 1984

    “Before launching on Antar Aṅga Sādhana,
    one should be a Niṣṭhāvān in Bāhya Aṅga Sādhana.
    If this earlier stage is very well established,
    then only a teacher may teach Dhyāna.”
    – T Krishnamacharya 1984

    Question to T Krishnamacharya:
    How necessary is Yoga in these modern times?
    Krishnamacharya’s Response:
    “For the strengthening of the Aṅga,
    Yoga Āsana practiced with long
    inhalation and exhalation is important.
    To reduce the disturbances of the mind,
    to gain mental strength and to increase longevity,
    Prāṇāyāma is necessary.”

    Question:
    What is the most important aspect of Pūrva Aṅga?
    Response:
    “Pūrva Aṅga is essentially a process of elimination
    in which we eliminate those thoughts that are not relevant.
    In fact Yoga is the process of eliminating the undesirable
    so we can be linked with the desirable.
    It is the movement from Saṃyoga to Viyoga,
    from Saguṇa to Nirguṇa.
    But we must be careful how we define desirable or undesirable.”
    – TKV Desikachar Madras December 19th 1988

    “Often Dhyāna fails because one is not able to reach the first stage,
    the Pūrva Aṅga.
    Often one wants to go to the second stage
    without going through the first one,
    and that is not possible.”
    – TKV Desikachar Madras December 19th 1988

    “In supporting a cultivation, within or through Āsana,
    of the subtler aspects of Bāhya Aṅga Sādhana, such
    as Pratyāhāra, it can be a more helpful marker to be on
    the lookout for sensory incontinence, rather than say,
    being more preoccupied with physical choreography.
    Such as how we can unconsciously leak, through randomly
    opening the eyes or vaguely keeping the eyes open, when
    transiting into or changing sides around such as seated Āsana.
    For example, arriving into or departing from a choreographically
    demanding asymmetrical Āsana such as Ardha Matsyendrāsana.
    In other words, remaining alert and using the space between the
    breath when moving from or returning to its link Āsana, Daṇḍāsana.
    Another example is the potential for sensory incontinence when
    moving into or out of or especially when changing sides, with
    more popular or familiar seated Āsana such as Janu Śīrṣāsana.”
    – 108 Postural Practice Pointers

    “Prāṇāyāma is common to both Haṭha and Rāja Sādhana,
    whether working with the Prāṇa Śodhana of Haṭha Yoga,
    where you were taught to practice it at each
    of four transitional points through the day,
    or with the Citta Śodhana of Patañjali,
    where it is the pivotal Bahya Aṅga,
    Prāṇāyāma is seen as the primary means to engage
    the Élan Vital, the vital force or creative principle.”
    – 108 Prāṇāyāma Practice Pointers

    “In order to access its inner dimensions,
    I feel Prāṇāyāma needs to be sustained,
    in terms of both frequency, consistency and
    competence, rather than it being a sporadic,
    or perhaps nominal foray, into its potential as
    a primary tool within Bāhya Aṅga Sādhana.
    Maybe this is because of insufficient interest
    in a long-term exploration into Prāṇāyāma?
    On this point, one might offer observations
    on the environment and expectations within
    which the styling of modern group classes
    are framed, seemingly ‘posing’ as if ‘Yoga’?
    Or, perhaps because this cursory glance at its
    form and function arises from us just looking
    for nominal, immediate or even external fruits?
    As one might with Āsana, when experiencing
    a structural, energetic or psychological issue?”
    – 108 Prāṇāyāma Practice Pointers

    “The First and Second Chapters of the Yoga Sūtra
    can be linked to the teaching concepts of
    Śikṣaṇa, Rakṣaṇa and Cikitsā Krama.
    In that the Samādhi Yoga in Chapter One
    can be seen as apt for a Śikṣaṇa situation,
    whereby the primary aim is discernment, as in
    exploring what lies within the sense of I-Am.
    Whereas in Chapter Two, the Kriya Yoga section
    can be seen as being apt for a Cikitsā situation,
    whereby the primary aim is recovering, as in
    reducing agitation through lifestyle changes.
    and the Bāhya Aṅga section of Aṣṭāṅga Yoga
    can be seen as being apt for a Rakṣaṇa situation,
    whereby the primary aim is establishing stability,
    through a formal practice within a Yoga Sādhana.”
    – 108 Teaching Path Pointers

    “Ere to our Yoga Sādhana turning inwards towards engaging
    the Antar Aṅga and the Ātma–Buddhi relationship,
    we are advised to first turn outwards towards engaging
    the Bahya Aṅga and the Manas–Indriya relationship.”
    – 108 Yoga Study Path Pointers

    Links to Related Posts:

    • All models for meditation have a preliminary step, Pūrva Aṅga……
    • Deepening our relationship with Prāṇāyāma deepens our relationship with Āsana……
    • Īśvara Praṇidhānā appears as a Sādhana Upāya at three unique reference points…
    • Question to Krishnamacharya – “Can you explain the concept of Vinyāsa and Pratikriyā Āsana?”
    • The breadth, depth and potential of Desikachar’s teachings on practice……
    • Though there are many different aspects to formal ‘home’ practice……
    • Viniyoga Vignette 3 – Śītalī and Anuloma Ujjāyī Prāṇāyāma within Āsana
    • Viniyoga Vignette 5 – Introducing Uḍḍīyana Bandha within an Āsana practice

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    This glossary with its similar, opposite and related concepts categories, supplemented by textual references and additional commentaries around the key word, is a both work in progress and constantly ever-expanding in terms of further cross-references, textual cross links and commentaries.
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