Yoga -The Spiritual Discipline

Consciously or unconsciously, we always look for an appropriate basis for life.  It naturally leads us to spiritual path based on faith and inspiration.  Within that spiritual dimension of our life, Yoga evolved and matured with time. 

Basically Yoga is spiritual discipline and it evolved from a long process of creative effort to explore higher dimension of existence and consciousness, the divine nature. 

The science and practice of Yoga is intertwined with the evolution of Hindu Dharma.  It is not Dharma per se but an integral aspect of Hindu Dharma.  It is the practice aspect of Hindu Dharma and it is as old as Hindu Dharma itself. 

By practicing Yoga, the great sages were able to transform the human dimension of consciousness that keeps us bound to Samsara into spiritual dimension, which is divine in nature. 

Yoga, as it is today, is a result of the work of great Yogis through eons of human-history.  Lord Siva, the primordial principle of divinity of Hindu Dharma, and Goddess Parvati, as his disciple, is believed to be the progenitor of Yoga.  Ever since the sages, ascetics and great personalities have been practicing and experimenting Yoga techniques of widest range.

In the process of evolution, the magical, occult and mystical elements all got intertwined with Yoga.  The Yogis who rejected magical and occult motifs in favour of transcendent goal were able attain a complete triumph over their mind.  Such great Yogis crafted elaborate but effective techniques of training mind for attaining complete union with divinity. 

Bhagvad Gita (2.48) defines Yoga as; “Yoga is a way for attaining serenity of mind, skill in action and the ability to stay attuned to the glory of pure inner consciousness, the Supreme Being.  Yoga enables mind to concentrate upon Supreme Being by controlling the ever-disturbing senses and to perform one’s duty equipoise in equanimity, abandoning all attachments both to success and failure." 

Yoga is the practice aspect of the spirituality –the emotional energy.  Practicing spirituality means practicing Yoga.  Yoga helps us to develop emotional intelligence with higher degree of self control and the ability to motivate ourselves.  We suffer moral deficiency, if we lack self control and fail to motivate ourselves. 

Essentially Yoga guides us to a higher purpose of our life and keeps us on right path.  It helps us to be honest with ourselves and others, and demands highest degree of integrity towards universal values. 

Defining our values and honouring them is all about being spiritual and practicing Yoga.  Yoga guides us to focus on happiness producing thought that enables us to cultivate positive attitude. 

Yoga emboldens with good moral and ethical values to subdue Ego that disables our true nature and keeps our sensual pleasures and attachment activated. 

Yoga enables us in developing wisdom and insight on physical, emotional, ethical and moral values for the purpose of gaining positive energy for good of oneself and of all other beings.  Deep understanding and continuous persistent practice of Yoga for a long period of time result in physical, mental and spiritual wellbeing. 

Bhagvad Gita (6.20-23) says; “The highest stage of Yoga is Samadhi when mind is completely restrained.  At that state, one is able to see the Param Atma and experience boundless happiness and freedom from all miseries.

The connection of Atma -self, the individual being, with Param Atma -divine self, the universal being, is Samadhi.  When one establishes the connection with divine being, one is at Samadhi.  At Samadhi, one experiences the all penetrating insight that enables one to become conscious of the absolute oneness of the universe."

In Hindu theology, Yoga is based on two principles: the Prakriti and Purusha. 

Prakriti is the body-mind complex.  It is the manifestation of nature and evolves from unconscious primordial matters. 

Prakriti is the material nature and it is not conscious by its nature. 

Purusha is conscious.  It is Citta -the inner consciousness.  It is pure and just aware.  It is the universal truth. 

Purusha is the knowing principle.  It is the knowing faculty in man.  In the process of knowing, Purusha by nature incessantly undergoes modification. 

Purusha is pure when modification is suspended.  The pure consciousness is Param Purusha, the divine consciousness.

But Purusha under the influence of Prakriti identifies itself with Prakriti and its product is Atma -the individual being.

The Purusha identifying itself with Prakriti is Purusha's wrong perception and it is Purusha's ignorance.  

Purusha, being tied to Prakriti by its own ignorance, undergoes infinite cycle of suffering. 

In order to get rid of the wrong identification and consequent suffering, Purusha will have to acquire Viveka-Jnana -the knowledge on pure consciousness, the divine awareness. 

When Purusha acquires the knowledge on pure consciousness, the divine awareness, it realizes the truth and attains Moksha -liberation from disentanglement with Prakriti.

The Yoga Upanishad says: “Living soul is the prisoner of the joys and woes of existence.  To liberate it from nature’s magic, the knowledge of Brahmn -universal truth is necessary.  It is hard to acquire this knowledge, but it is the only boat, to ferry across the river of Samsara.  A thousand are the paths, yet it is one.”

Yoga Sutra says; “Ignorance arises with attributing permanence, subjectivity, homogeneity and pleasurability to what is impermanent, non-substantial, non-homogeneous and painful."

Lord Buddha says; "To realise the truth, one should be ready first by purifying mind from all foregone conclusions, prejudices and biases.  Only the pure mind can imbue wisdom.  Prepare the mind for wisdom to come in.  The mind full of Ego leaves no room for receptivity as one thinks about nothing else other than its own self.”

On the readiness to realise truths, there is story between Lord Buddha and a milkman:  An egoistic milkman, asked Lord Buddha to come to his home and share his wisdom with him.  In lieu of his wisdom, he would offer him milk.  Lord Buddha set out for milkman’s house carrying his food bowl.  Intentionally, Lord Buddha put some soils in his food bowl.  As milkman was going to offer milk, he found soil in food bowl, so he cleaned the bowl and offered milk.  As milk was offered, Lord Buddha started walking back to his place.  Surprised milkman asked that it was agreed that he be given wisdom.  Lord Buddha responded that he just had enough. 

Lord Buddha then explained that mind is similar to the container with impurities.  The thoughts that preoccupy our mind are like impurities you found in my food bowl.  To receive or attain wisdom, you must purify your mind by making it free of all impure thoughts.  Lord Buddha then asked the milkman to cleanse himself of his thoughts, only then will he be able to imbibe any further teachings. 

The essence of Yoga is to realise the awareness one’s own innermost spirit, the divine being within.  One will be able realise the divine being within by completely dissolving Atma -the individual being with Param Atma -the universal being. 

With Yoga one attains Citta Vriti Nirodha -cessation of instability of mind, and harmony within between thought and action, and harmony with others. 

With Citta Vriti Nirodha one realises the purity of mind, with which one attains Mokta. 

In Narada Purana, an ancient treatise, sage Narada questions Sanaka Kumara; “Which holy action enables to attain Moktsa?” 

Sanaka Kumar replies:

“Ahimsa Satyamakrodho Brahmacharya Aparigrahou,

Aneersyaa cha Daya Chaiva Yoga-yorubhayo.

Non-violence, truth, absence of anger, hatred and jealousy, renunciation, generosity, purity, free from attachment, compassion, loving kindness, and benevolence are the features of Yoga; with which one attains Moktsa.” 

Moktsa means liberation.  It implies to being free from attachments, negative emotions, desires, dissatisfactions and insecurities.  It is the ultimate goal of human pursuit. 

Moktsa implies to simultaneous experience of end of suffering and Sat-Citta-Ananda, the eternal peace, happiness and bliss.

Moktsa is not something to be attained after death in some extraterrestrial existence but here on earth living a noble life in harmony and co-existence. 

Moktsa is the source of inspiration for transformation into positive state of being. 

At Moktsa, two life principles; the Atma –the individual self and Param Atma –the universal self, become one.  It means the individual consciousness, the Jiva-Atma, merges with Param Atma, the universal consciousness. 

Moktsa is an individual experience and it should be searched within, and not outside for which one needs to rise above one's thoughts and emotions. 

For Moktsa one needs spiritual strength and that strength could be obtained by practicing Yoga.

In Bhagvat Gita four kinds of Yoga have been elaborated: (i) Bhakti Yoga -the path of love and devotion, (ii) Jnana Yoga -the path of knowledge, (iii) Dhyana Yoga -the path of mind and meditation, and (iv) Karma Yoga -the path of actions.  At generic level they seem different but in practice they intertwine into each other at various levels. 

The teachings on first three Yogas were in existence but the teaching on Karma Yoga is the creation of Bhagvad Gita. 

One may attain Moktsa with any one of the four Yogas independently or in combination.  This has been made clear in Bhagvad Gita (4.11) where Krishna says; “By whatever way one approach me; by that way do I come to him.  As one approaches me, so I receive.  All paths lead to me only.”  Here Krishna is the embodiment of universal self.

Bhakti Yoga

Bhakti Yoga is the Yoga of love and devotion.  It precedes other Yoga because it is the love and devotion that enables us to develop spiritual qualities.  

Bhakti Yoga is a process by which one is motivated towards purification of senses.  With Bhakti Yoga, our senses that have natural tendency to be impure, being engaged in sense gratification, become purified and in purified state they come directly in contact with divinity –the original nature of being pure, the Param-Atma.

Bhakti Yoga is the path of unshaken love and devotion, positive attitude and attention. 

Love in truest sense means sacrifice, renunciation of all forms of attachment, and purity in thought and action.  The true love is unconditional and the unconditional love arises from complete devotion. 

The devotion is emboldened with (i) serenity, (ii) confidence and (iii) inspiration. 

Moktsa –liberation, the enlightened existence can be attained with deep and undivided love and devotion.  

Devotion activates awareness and mindfulness in our inner consciousness that regulates our mind and thought pattern.  

Devotion enables to achieve highest level of concentration that brings about visualisation of truth. 

Thinking without devotion creates jagged thought pattern which strains our mind, creating pressure, leading to more stress and tension.  Wherein, thinking with devotion, that is, thinking with love creates soft, soothing thought patterns which bring about calmness and serenity without pressure, stress or tension of conflicting thoughts.

Bhakti Yoga enables us to cultivate self awareness that brings about clarity from the ocean of thoughts that cause storms and imbalances in our mind. 

In Bhagvad Katha, Radha demonstrates her unconditional love for Krishna.  Uddhav when he returns after meeting Radha at Vrindhavan says to Krishna: “Lord, the real appearance of Love I saw in Vridhavan is the only Truth.” 

Radha could have stopped Krishna from living her behind and going to Mathura or gone along with Krishna.  But the love and devotion she had for Krishna were infinite, untainted and pure that she let Krishna to go and accomplish his mission. 

In Ramayana, Sita could have stopped Rama from going to forest for fourteen years or could have decided not to go along with him.  Going with Rama to forest for fourteen years, Sita let Rama to accomplish his mission.

Similarly, in Buddha Dharma, Yashodhara let Siddhartha to leave the palace.  All the years, Siddhartha was in search of truth, Yashodhara in highest austerity, with truest love and devotion, was the most ardent well wisher, free from all forms of attachment, for the success of Siddhartha’s mission. 

In each of the three cases; Radha, Sita and Yashodhara are the embodiments of Bhakti Yoga. 

In Bhagwad Gita, the Universal Self, personified in the form of Krishna, says; “Practicing Bhakti Yoga one should detach from those actions that are the causes of pain and pleasure.  Know that enjoying the pleasure is misfortune. 

I naturally enter the mind of those who are selflessly devoted to Me.  As I enter in their mind, their desires start diminishing and see their own Atma in Me, and see Me only.  At that state of being, all the causes of pain and pleasure are completely destroyed. 

Those who are selflessly devoted to Me and think about Me only, they do not even need Jnana –spiritual knowledge, as they are taken care by My devotion. 

My true devotees do not want anything from Me.”

Jnana Yoga

Jnana Yoga is the Yoga of transcendental knowledge.  It enables us to know Atma -the individual self, and Param Atma -the universal self.  

Moktsa is attained by dissolving Atma in Param Atma.  

Jnana Yoga says Atma is trapped by Ahangkar -Ego.  When Ahangkar is removed, Atma naturally dissolves in Param Atma.  

For Param Atma, everything is positive and wholesome.  Param Atma does not react but absorbs and dissolves, and returns the rightful reflection.  In Param Atma, there is no duality; all is one, the Bhramn –the universal oneness.

In Bhagvad Gita (13.8-2 and 16.1-3), Krishna says: “The transcendental knowledge construe humility, pridelessness, nonviolence, tolerance, simplicity, approaching a spiritual master to know the absolute truth, steadiness, self control, renunciation of sense gratification, absence of Ego, freedom from attachment, even mindedness amid pleasant and unpleasant events, constant and unalloyed devotion, and accepting the importance of self-realisation.

The transcendental knowledge manifest in divine nature embodying fearlessness, purification of one’s existence, cultivation of spiritual knowledge, knowledge of the absolute, tranquillity, generosity, freedom from covetousness, renunciation, sacrifice, self-control, austerity, simplicity, gentleness, modesty, truthfulness, freedom from anger, aversion to fault finding, nonviolence, compassion for all living entities, steady determination, vigour, forgiveness, fortitude, cleanliness, and freedom from envy and from passion for honour. "

With transcendental knowledge gained through Jnana Yoga, one understands the difference between the inner consciousness and outer consciousness.  

The inner consciousness is the cosmic intelligence.  It is the spiritual consciousness.  It is blissfully eternal, wholesome and universal.  It is different from body and that its nature is immutable, indestructible and eternal.

The outer consciousness is material consciousness born with body and disintegrates at death.  It sustains projecting Ahankara -Ego, the source of suffering.  

Mind belongs to body but not the cosmic intelligence.  

Jnana Yoga says inner consciousness is spiritual element and it is eternal.  When body dies the inner consciousness is liberated from body.  Having liberated from body, it remains eternally active in the spiritual kingdom till it assumes its existence in the next body.  This spiritual knowledge is the cornerstone of Jnana Yoga.
 

Vedas and Upanishads says; “Wishing for pleasure is Dukha.  Ending the feelings of joy and sorrow, and pleasure and pain, is Sukha.  

When the mind is established in inner consciousness, it is called Sam.  Controlling the senses and sense desires is called Dam. 

Experiencing the sorrow as a result of Karma is Danda.  The secret of bondage to Samsara and of attaining Moktsa is Vhed.  One who knows this secret is Pandita.

Wholehearted effort to renouncing the desires that leads either to pain or pleasure is Tap.  Being free from Karma causing either pain or pleasure is Saucha –purity.  

Seeing Param Atma -Universal Self, everywhere and in all beings is Satya –truth.  Controlling the anger, and being patience is Dharya.  

Thinking and working for others’ welfare is Daan –loving kindness and compassion.  To deliver the spiritual knowledge for the welfare of others is Daktsina.  

Realising one’s negative Karma and repenting on one’s Paap –negative Karma, is Lajja.  

Accumulating Sat Guna -positive Karma, is Shree -cosmic auspiciousness and abundance, and it is Swasti -prosperity and happiness.  

The real knowledge is that which diminishes the difference between Atma -individual self, and Param Atma -Universal Self.”

Dhyana Yoga

Dhyana Yoga involves concentration and contemplation.  Sage Patnajali elaborated Dhyana Yoga as Raj Yoga, and considered it the Supreme Yoga. 

Raj Yoga is the supreme science of mind that enables us for self realization. 

What one holds in one’s mind, one becomes is the cornerstone of Raj Yoga. 

Raj Yoga asserts that mind is the instrument for attaining Moksa –liberation.  

The goal of Raj Yoga is to establish unity with Brahmn -the ultimate absolute truth, which is formless and timeless.  

In Bhagvad Gita (6.6-7 and 6.18) Krishna says; “One who has conquered mind, mind is the best friend; but for one who has failed to do so, mind will remain the greatest enemy.  

Param Atma is realized upon conquering the mind.  To the person who has conquered the mind, happiness and distress, and honor and dishonor are all alike.

One who has disciplined the mental activities and perfectly situated in transcendence, devoid of all material desires, is well established in Yoga.”

Raja Yoga begins with the cognizance that mind is the centre of thought, feeling and behaviour.  Consciously or unconsciously mind adjusts and relates action to physical and psychological environment.  

Mind is subtle without a gross body.  Mind is invisible, intangible and immeasurable force.  

The mind is the key to inner wisdom.  

Mind activates and incites awareness on our being and relates to universal cosmic energy and enables us to be mindful of our thoughts and actions.  

The same mind by falling prey for attachment to ephemeral worldly affairs not only robs itself of its power of reasoning but thoroughly ruins the present and future prospects of becoming a noble being.  

Mind is the seat of perception and interpretation.  We need to provide right environment to our mind for which we need to calm down such that our mind becomes fully engaged in the present moment and enters into an elevated state of awareness and mindfulness.  

Mind has three dimensions: (1) subconscious, (2) conscious, and (3) super conscious.  When subconscious mind is calmed, purified and regulated, we progressively move into conscious and eventually to the super conscious state leading to freedom of bondage whatsoever and eventually to Moktsa.  

Moktsa is nothing but the super conscious dimension of our state of being. 

A mind finely attuned with the melody of universal mind at super conscious state changes our course of life with positive thoughts which will not give space for impure thoughts. 

A constant endeavour is needed to consciously cultivate positive thoughts and it is a lifelong process. 

Raj Yoga is essentially the science of mind which brings about harmony and union: harmony between physical, mental and spiritual being of human life, and union between elemental lower self, the Atma bound by Ego and the higher self, the Param Atma, the Brahmn.  

Bhagvad Gita affirms that the root of all suffering and discord is the agitated mind and by practicing Yoga we can still our mind.  

By stilling the mind we attain a mental state of equanimity that enables us to look at the world and happenings around with positive thoughts and emotions.  

As long as one’s mind remains as the unconquered enemy, one has to serve the dictation of negative emotions and the real meaning and mission of life is defeated.

Raj Yoga analyses that mind has four faculties: (i) thinking, (ii) feeling, (iii) willing, and (iv) restraining. 

Just as thinking can be taken to a higher state, so also feeling, willing and restraining can be taken to higher levels.  

For a person perfected in Raja Yoga, mind generates thoughts only when desired, required or needed or else remain in the state of equanimity and equipoise filled with cosmic intelligence.  

In ordinary person, thinking is a continuous process.  The mind thinks involuntarily and continues to generate thoughts even if one does not want to think.  It is influenced by the situation and reacts to it generating both positive and negative thoughts and emotions. 

Raj Yoga delves on inner consciousness, the cosmic intelligence by which complete awareness of one’s own identity is established.  It relates with the truth emanating from inner consciousness, the faculty of recognizing the distinction between right and wrong with regards to one’s own conduct.  

Raja Yoga restrains Citta Vritti -the involuntary modification of mind, as mind is always changing with a constant flux of thoughts.  

Raj Yoga affirms that mind is the ruler of the psycho-physical structure, and it must be tamed.  But before the mind is tamed, the body must be tamed with Yama -self discipline.  

Karma Yoga

Karma-Yoga is the Yoga of action.  The teaching was given for the first time by Krishna to Arjuna.  In Bhagvad Gita one full chapter is devoted to Karma Yoga.  

Bhagvad Gita, Krishna says; “Do your rightful duty but never aspect anything in return.  By doing rightful duty with full faith and devotion without expecting any return, one attains Moktsa.  It is the path of non-attachment to the fruits of one’s action.

Expecting the fruit of action is the cause of suffering therefore one should renounce the fruit of the action -the cause of suffering. 

Separate action from its result.  Do the rightful duty selflessly.  Renounce the result of action and become free from causes of suffering. 

Do the rightful duty having firmly fixed the thoughts on Param Atma –the Supreme Self.  Relinquish selfish desire and fruit of action.  Do not see oneself as doer of the action.  

Perform action with mind concentrated on the Divine.  Renounce all forms of attachments.  Look upon success and failure with the same sense of feeling.  

Take refuge in Supreme Consciousness, and perform action with self-control.  Do not do anything for the sake of benefit it brings.

One who performs action as if obligated without being attached to fruit of action is in renounced order of life.  Such person is self aware and enlightened. 

If one is unable to practice Bhakti Yoga -Yoga of Devotion, engage in Jnana Yoga -Yoga of Knowledge.  Better than Jnana Yoga is Dhyana Yoga -Yoga of Meditative Absorption cultivating awareness and mindfulness, and better than Dhyana Yoga is Karma Yoga -doing rightful duty with no attachment to its result.  The simplest of all is Karma Yoga, selflessly engaging in rightful duty, whatsoever that may be, without expecting any result out of it."

In Karma Yoga, the judgement, as what one should be doing must be made with conscience and do it selflessly.  The Ego-led motivation should be primarily renounced in undertaking every action. 

Yoga Sutra

The earliest written account of Yoga appears in Rig Veda, which began to be codified between 1,500 and 1,200 BC.  The first full description of the principles and goals of Yoga are found in Upanisads, which are of 800 to 400 BC. 

With the advent of era of Upanisads, the practice of offering sacrifices and ceremonies to appease Gods gave way to understanding that man, by means of inner sacrifice, can become one with Supreme Being, through moral culture, restraint and training of mind.  This has been the biggest turning point of Hindu theology. 

Around 2^nd century, Sage Patanjali compiled the first text on Yoga and presented in its entirety encompassing physical, mental and spiritual aspects. 

Patanjali put all the ancient wisdoms on Yoga in writing in the form of Yoga Sutara.  Prior to it the knowledge was passed down orally through the unbroken of chain teacher-disciple tradition.  

According to Patanjali, Yoga means union; the union of Atma -the individual soul with Param Atma -the universal soul.  

Yoga is the skilful way to train body, mind and soul to attain a state of perfect spiritual insight and tranquillity. 

The goal of Yoga is to still the fluctuation of mind and rest in its true nature, and thereby attain spiritual realisation, the enlightenment.

Yoga is about transformation of illusory perception of the mundane world -the Samsara, to the utterly real world within oneself which has pragmatic implications to our being.  Patanjali says knowledge gained with Yoga on the object of concentrated is utterly real because at highest level of concentration everything within the conscious mind vanishes except the object of concentration. 

Patanjali synthesized the whole spectrum of Yoga and presented in the form of the Astanga Yoga.  Astanga Yoga has eight sequential steps of which the first two are moral codes, the qualities we need to progress further.

1...Yama               Code of conduct and ethic, and self restraint

2...Niyama            Devotion, commitment, respect and adherence

3...Asana              Fitness of body and mind

4...Pranayama      Integration of mind and body by concentrating  on inflow and out flow of Prana -breath

5...Pratyahara       Withdrawal of senses from their objects of attraction

6...Dharana          Concentration with one-pointedness of mind

7...Dhyana           Absorption into contemplative meditation

8...Samadhi            Super conscious state of being filled with divine  awareness

1...Yama

Yama includes practices for self restraining and self-control.  It provides guidelines as how we interact with the outer world.  

Yama, as social disciplines, guides us in our relationship with others.  It consists of social codes of conduct and ethics.  

The ten essentials Yamas are:

i..      Satya:                  Truthfulness

ii..     Ahimsa:               Non-violence

iii..    Dana:                  Generosity

iv..    Ksama:                Pardon / not to be revengeful

v..     Akrodha:             Absence of anger

vi..    Anasuya:             Absence of envy and ill-will

vii..   Asteya:                Not stealing/ not taking what is not earned

viii..  Sthirta:                Being firm on what is right and true

ix..    Brahmacharya:   Celibacy/ abstention from indulgence in illicit sex and intoxication

x..     Aprarigraha:        Renunciation of selfish desire, greed and attachment

2...Niyama

Niyama is all about self-regulation that enables us to have positive environment in which we grow.  

Niyamas provide ways as how we interact with ourselves, our inner world and with others, and harness the energy being generated for harmony and mutual prosperity.  

The eight important Niyamas are:

i..       Shaucham:           Purity of mind and heart

ii..      Santosha:             Contentment; mental satisfaction within the  scope of one’s endowment

iii..     Shraddha:             Devotion; dedication of one’s actions for the  greatest good

(iv)..   Swadhaya:            Self learning; inner exploration that helps us to experience fabric of   reality

v..      Daya:                    Loving kindness and Compassion; Practicing wholesome and virtuous actions

vi..     Tapa:                     Austerity; training of senses and being self  disciplined

vii..    Vrata:                   Sacred vows; fulfilling the spiritual  commitment

viii..   Havan Yagya:        Renunciation; being free from anxiety for the fruits of one’s action

3...Asana

 Yama and Niyama are the moral grounds of Yoga.

Asana is the physical aspect of Yoga.

Asana is about toning up the body and it involves Vyayama -the exercise.

With Asana we develop and maintain physical fitness which is necessary to endure the entire process of spiritual progress.

Asanas needs to be practiced systematically along with the entirety of Yoga and if it is practiced independent of entirety of Yoga, it becomes merely the physical exercise. 

Asana is therefore in many ways more than mere physical exercise and one should not consider it just another form of exercise or an alternative for jyming. 

Yoga Asana aims not only for physical fitness but mental wellness also, which makes it different and distinct.

Yoga exercise is intertwined with mind training.  With regular Yoga exercise the physical fitness is attained and maintained.  Along with the physical fitness, the practitioner enriches the capacity to be aware and mindful and to concentrate. 

In doing Yoga exercise one is trained to bring mind home and concentrate on what is being done. 

The Asanas or postures/ exercises are harmonized with in-breathing and out breathing, which brings mind and emotion to the original subtle undisturbed pure state.  It enables to attain mental and emotional balance.

The Yoga exercise results in physical fitness of entire physical structure including internal parts of the body and in tandem it enhances mental capacity to be aware and mindful, and concentrate on what is being done in real life situation. 

  
4...Pranayama

 The word Pranayama is formed by a combination of two words: Prana -the breathing activity and Ayama -control or regulate. 

Physically Pranayama involves inhaling or in-breathing and exhaling or out-breathing.  To this physical activity, the mind is focused.

Each cycle of inhalation and exhalation offers the chance to awaken and the opportunity to let go.

In the cycle of inhalation and exhalation, when the mind is focused on it, a feeling of relaxation and balance of body activities are realized at the moment when the in-flowing breath is joined with the out-flowing breath.

Pranayama goes hand in hand with Asana. 

In Astanga Yoga, Asana and Pranayama are considered to be the highest form of purification and self discipline of body and mind.   

As the mind becomes calm it becomes fit for concentration. 

In real life situation, Pranayama besides many wellness benefits increases the ability to concentrate and remain calm. 

Pranayama is therefore  not simply breathing exercise for gainful health but equally for awakening the inner psycho-physical energy.  

Pranayama shields us from distractionsand  enables us for Dharana -concentration and Dhyana -contemplation.

5...Pratyahara
  
Pratyahara means to restraint. 

  
The sense organs are trained firstly not to have their own perception and secondly on withdrawal or non-response of senses to their object, while the communication between the senses and mind is intact.  

  
In practicing Pratyahara, the mind is informed of the senses receiving the signals from their objects but the mind is not sending signal to the senses for responding to its object.  The mind simply becomes aware and that awareness originates from inner consciousness which is deep within us.  

With Pratyahara, we are able to awaken inner consciousness and regulate the interactions between mind, senses and sense objects.

Pratyahara enables us to focus on the purity and power of inner consciousness -the supreme power, and establish a cosmic link.  

6...Dharana

Dharana means stilling the mind by concentrating with one-pointedness of mind, holding the mind on to a particular object of concentration.  

By continuous concentration for a long period of time, with love and devotion for the end to be attained, the mind becomes firmly grounded on the object of concentration.   

7...Dhyana

Dhyana means meditation.  It is the state of unbroken flow of thoughts into the subject or object of concentration.  

In practicing Dhyana, not only the mind -the outer material consciousness, is fixed but also the inner consciousness, the spiritual consciousness, is in the mode of contemplation on the object concentration.  

Dhyana encompass both concentration and contemplation on an object leading to a state when the object of concentration fills the whole of one’s attention.

8...Samadhi

Samadhi means enlightened existence living in bliss. 

In Samadhi, the whole personality is dissolved in the awareness of the object that is focussed on. 

Samadhi means mystical absorption.  At Samadhi, the Param-Atma -the inner spiritual consciousness, is realised in one’s heart. 

A Yogi in Samadhi neither hears nor sees nor reacts to any situation except the one to which the Yogi is focussing on.   Such a state is not death but death-like since that trance could be retrieved.  At that state the Yogi, with his inner vision, is able to realise Param-Atma in his heart which is ever lasting, pure, dazzling and complete. 

At the state of Samadhi the Atma –the outer material consciousness is completely merged with Param Atma -the inner spiritual consciousness.  At that state of consciousness, the nothingness of self, the self-awareness without the self and self illumination without the self is realised, and the Yogi becomes aware or conscious of the one and only reality, the Brahmn. 

At Samadhi one becomes aware that this world is nothing but Maya –illusion born out of ignorance creating the sense of attachment to material world, which is impermanent and not real. 

The Atma -the individual self, to which we cling on to, thinking that it is real and permanent is Maya.  Thinking what is not real as real is Avidhya –ignorance, which can be overcome with Vidhya –knowledge that Brahmn -the universal self alone is real. 

The self illumination at Samadhi leads to immersion with the divine, losing the separate self by identifying with the infinite divine, the individual realises the true nature.

Tat Tvam Asi –the true nature is the divine nature. 

The Atma -the individual self has the scope to merge with Param Atma -the universal self, by which it loses self-identity, but its true identity exists precisely in becoming one with Param Atma. 

At Samadhi the self-identity is vanished and the bliss without form, the Param Atma, the spiritual consciousness is realised.