Yoga Siddhi - 3

The Devî Gita
CHAPTER XXXV.
On the Yoga and Mantra Siddhi

Now bear what is the next thing to do. First by the "Pûraka", Prânâyâma, fix the mind on the Mulâdhâra Lotus. Then contract and arouse the Kula Kundalinî S'aktî there, between the anus and the genital organs, by that Vâyu.

Pieme, then, the Lingams (the lustrous Svayambhu Âdi Lingam) in the several Chakras above-mentioned and transfer along with it the heart united with the S'akti to the Sahasrâra (the Thousand petalled Lotus). Then meditate the S'aktî united with S'ambhu there.

There is produced in the Vindu Chakra, out of the intercourse of S'iva and S'aktî, a kind of nectar-juice, resembling a sort of red-dye (lac). With that Nectar of Joy, the wise Yogis make the Mâyâ S'aktî, yielding successes in Yoga, drink; then pleasing all the Devas in the six Chakras with the offerings of that Nectar, the Yogi brings the S'aktî down again on tho Mûlâdhâra Lotus.

Thus by daily practising this, all the above mantras will no doubt, be made to come to complete success.

And one will be free from this Samsâra, filled with old age and death, etc. O Lord of Mountains! I am the World Mother; My devotee will get all My qualities; there is no doubt in this. O Child! I have thus described to you the excellent Yoga, holding the Vâyu (Pavana Dhârana Yoga).

Now hear from Me the Dhârânâ Yoga. To fix thoroughly one's heart on the Supremely Lustrous Force of Mine, pervading all the quarters, countries, and all time leads soon to the union of the Jîva and the Brahma.

If one does not quickly do this, owing to impurities of heart, then the Yogi ought to adopt what is called the "Avayava Yoga." O Chief of Mountains! The Sâdhaka should fix his heart on my gentle hands, feet and other limbs one by one and try to conquer each of these places. Thereby his heart would be purified. Then he should fix that purified heart on My Whole Body.

The practiser must practise with Japam and Homam the Mantram till his mind be not dissolved in Me, My Consciousness. By the practise of meditating on the Mantra, the thing to be known (Brahma) is transformed into knowledge. Know this as certain, that the Mantra is futile without Yoga and the Yoga is futile without the Mantra. The Mantra and the Yoga are the two infalliable means to realise Brahma. As the jar in a dark room is visible by a lamp, so this Jîvâtmâ, surrounded by Mâyâ is visible by means of Mantra to the Paramâtmâ (the Highest Self). O Best of Mountains! Thus I have described to you the Yogas with their Angas (limbs). You should receive instructions about them from the mouth of a Guru; else millions of S'âstras will never be able to give you a true realisation of the meanings of the yogas.

Here ends the Thirty-fifth Chapter of the Seventh Book on the Yoga and the Mantra Siddhi in the Mahâ Purânam S'ri Mad Devî Bhâgavatam of 18,000 verses, by Maharsi Veda Vyâsa.

The Devî Gita
(Song of the Goddess)
Excerpt from the Srimad Devî Bhagavatam
translated by Swami Vijnanananda (Hari Prasanna Chatterji)
[1921]

Yoga Siddhi - 2

The Devî Gita
CHAPTER XXXV.
On the Yoga and Mantra Siddhi

O Mountain! This body composed of the five elements, and with Jîva endowed with the essence of the Sun the Moon, and the Fire and Brahma in it as one and the same, is denominated by the term "Vis'va." There are the 350,000 nâdis in this body of man; of these, the principal are ten. Out of the ten again, the three are most prominent. The foremost and first of these three is Susumnâ, of the nature of the Moon, Sun, and Fire, situated in the centre of the spinal cord (it extends from the sacral plexus below to the Brahmaradhra in the head at the top where it looks like a blown Dhustûra flower). On the left of this Susumnâ is the Idâ Nâdî, white and looking like Moon; this Nâdî is of the nature of Force, nectar-like. On the right side of the Susumnâ is the Pingalâ Nâdî of the nature of a male; it represents the Sun. The Susumnâ comprises the nature of the all the Tejas (fires) and it represents Fire.

The inmost of Susumnâ is Vichtrâ or Chitrinî Bhûlingam nâdî (of the form of a cobweb) in the middle of which resides the Ichchâ (will), Jñâna (knowledge) and Kriyâ (action) S'aktîs, and resplendent like the Millions of Suns. Above Him is situated Hrîm, the Mâyâ Vîja Harâtmâ with "Ha" and Chandravindu repesenting the Sound (Nâda). Above this is the Flame, Kula Kundalinî (the Serpent Fire) of a red colour, and as it were, intoxicated.

Outside Her is the Âdhâra Lotus of a yellow colour having a dimension of four digits and Comprising the four letters "va", "s'a", "sa", and "sa". The Yogis meditate on this. In its centre is the hexâgonal space (Pîtham). This is called the Mûlâdhâra for it is the base and it supparts all the six lotuses.

Above it is the Svâdhisthâna Chakra, fiery and emitting lustre like diamond and with six petals representing the six letters "ba", "bha", "ma", "ya", "ra", "la". The word "Sva" means "Param Lingam" (superior Male Symbol). Therefore the sages call this "Svâdhisthân Chakram.

Above it is situated the "Manipura Chakram" of the colour of lightning in clouds and very fiery; it comprises the ten Petals, comprising the 10 letters da, dha, na, ta, tha, da, dha, na, pa, pha. The lotus resembles a full blown pearl; hence it is "Manipadma." Visnu dwells here. Meditation here leads to the sight of Visnu,

Above it is "Anâhata" Padma with the twelve petals representing, the twelve letters Ka, Kha, Gha, m###, (cha), (chha), (Ja), (Jha,) Îya, ta, and tha. In the middle is Bânalingam, resplendent like the Sun. This lotus emits the soutid S'abda Brabma, without being struck; therefore it is called the Anâhata Lotus. This is the source of joy. Here dwalls Rudra, the Highest Person."

Above it is situated the Vis'uddha Chakra of the sixteen petals, comprising the sixteen letters a, â, i, î, u, û, ri, ri, li, lri, e, ai, o, ar, am, ah. This is of a smoky colour, highly lustrous, and is situated in the throat. The Jîvâtmâ sees the Paramâtmâ (the Highest Self) here and it is purified; hence it is called Vis'uddha. This wonderful lotus is termed Âkâs'a.

Above that is situated betwixt the eyebrows the excedingly beautiful Ajñâ Chakra with two petals comprising the two letters "Ha," and Ksa. The Self resides in this lotus. When persons are stationed here, they can see everything and know of the present, past and future. There one gets the commands from the Highest Deity (e. g. now this is for you to do and so on); therefore it is called the Ajñâ Chakra.

Above that is the Kailâs'a Chakra; over it is the Rodhinî Chikra. O One of good vows! Thus I have described to you all about the Âdhâra Chakras. The prominent Yogis say that above that again, is the Vindu Sthân, the seat of the Supreme Deity with thousand petals. O Best of Mountains! Thus I declare the best of the paths leading to Yoga.

The Devî Gita
(Song of the Goddess)
Excerpt from the Srimad Devî Bhagavatam
translated by Swami Vijnanananda (Hari Prasanna Chatterji)
[1921]

Yoga Siddhi - 1

The Yoga and the Mantra Siddhi.
(Thirty-fifth Chapter of the Seventh Book The Devi Gita)
of Mahâ Purânam S'ri Mad Devî Bhâgavatam by Maharsi Veda Vyâsa.

The Devî Gita
CHAPTER XXXV.
On the Yoga and Mantra Siddhi

Himâlayâ said:--"O Mahes'varî! Now tell me the Yoga with all its Amgas (limbs) giving the knowledge of the Supreme Consciousness so that, I may realise my Self, when I practise according to those instructions.

S'ri Devî said:--"The Yoga does not exist in the Heavens; nor does it exist on earth or in the nether regions (Pâtâla). Those who are skilled in the Yogas say that the realisation of the identity between the Jivâtma and the Paramâtmâ is "Yoga." O Sinless One! The enemies to this Yoga are six; and they are last, anger, greed, ignorance, vanity and jealousy. The Yogis attain the Yoga when they become able to destroy these six enemies by practising the accompaniments to Yoga.

Yama, Niyama, Âsana, Prânâyâma, Pratyâhâra, Dhâranâ, Dhyâna, and Samâdhi, these are the eight limbs of Yoga.

YAMA includes Ahimsâ (non-injuring; non- killing); truthfulness; Asteyam (non-stealing by mind or deed) Brahmacharya (continence); Dayâ (mercy to all beings); Uprightness; forgiveness, steadiness; eating frugally, restrictedly and cleanliness (external and internal). These are ten in number.

NIYAMA includes also ten qualities:--(1) Tapasyâ (austerities and penances); (2) contentment; (3) Âstikya (faith in the God and the Vedas, Devas, Dharma and Adharma) (4) Charity (in good causes); worship of God; hearing the Siddhântas (established sayings) of the Yedas; Hrî or modesty (not to do any irreligious or blameable acts); S'raddhâ (faith to go do good works that are sanctioned); (9) Japam (uttering silently the mantrams, Gâyatrîs or sayings of Purânas) and (10) Homam (offering oblations daily to the Sacred Fire).

ÂSANA: There are five kinds of Asanas (Postures) that are commendable: Padmâsan, Svastikâsan, Bhadrâsan, Vajrâsan and Vîrâsan. Padmâsan consists in crossing the legs and placing the fact on the opposite thighs (the right foot on the left thigh and the left foot on the right thigh) and catching by the right hand brought round the back, the toes of the right foot and catching by the left hand brought round the back the toes of the left foot; sitting then straight and with ease. This is recommended by the Yogis (and by this one can raise oneself in the air).

N. B.--The hands, according to some, need not be carried round the back; both the hands are crossed and placed similarly on the thighs.

Place the soles of the feet completely under the thighs, keep the body straight, and sit at ease. This is called the Svastikâsan. Bhadrâsan consists in placing well the two heels on the two sides of the two nerves of the testicle, near the anus and catching by the two hands the two heels at the lower part of the testicles and then sitting at ease. This is very much liked by the Yogis. Vajrâsan (diamond seat) consists in placing the feet on the two thighs respectively and placing the fingers below the thighs with the hands also there, and then sitting at ease. Vîrasan consists in sitting cross on the hams in placing the right foot under the right thigh and the left foot under the left thigh and sitting at ease with body straight.

PRANAYAMA: Taking in the breath by the Idâ (the left nostril) so long as we count "Om" sixteen, retaining it in the Susumnâ so long as we count "Om" sixty-four times and then exhaling it slowly by the Pingalâ nâdi (the right nostril) as long as we count "Om" thirty-two times. (The first process is called Pûraka, the second is called Kumbhaka, and the third is called Rechaka). This is called one Prânâyâma by those versed in the Yogas. Thus one should go on again and again with his Prânâyâma. At the very beginning, try with the number twelve, i. e., as we count "Om" twelve times and then increase the number gradually. to sixteen and so on. Prânâyâma is of two kinds:--Sagarbha and Vigarbha. It is called Sagarbha when Prânâyâma is performed with repeating the Ista Mantra and Japam and meditation. It is called Vigarbha Prânâyâma when "Om" is simply counted and no other Mantram. When this Prânâyâma is practised repeatedly, perspiration comes first when it is called of the lowest order; when the body begins to tremble, it is called middling; and when one rises up in the air, leaving the ground, it is called the best Prânâyâma. (Therefore one who practises Prânâyâma ought to continue it till he becomes able to rise in the air).

PRATYAHARA: The senses travel spontaneously towards their objects, as if they are without anyone tos check. To curb them perforce and to make them turn backwards from those objects is called "Pratyâhâra,

DHARANA: " To hold the Prâna Vâyu on toes, heels, knees, thighs, sacrum genital organs, navel, heart, neck, throat, the soft palate, nose, between the eyebrows, and on the top of the head, at these twelve places respectively is called the "Dhâranâ."

DHYANA: Concentrate the mind on the consciousness inside and then meditate the Ista Devatâ within the Jîvâtmâ. This is the Dhyâna.

SAMADHI: Samâdhi is identifying always the Jîvâtmâ and Paramâtmâ. Thus the sages say,(Samâdhi is of two kinds (1)Samprajñâta, or Savikalpak and (2) Nirvikalpak. When the ideas the Knower, Knowledge and the thing Known, rernain separate in the copsciousness and yet the mind feels the one Akhanda Sachchidânanda Brahma and his heart remains, there, that is called Samprajnâta Samâdhi; and when those three vanish away and the one Brahma remains, it is called Asamprajnâta Samâdhi). Thus I have described to you the Yoga with its eight limbs.

The Devî Gita
(Song of the Goddess)
Excerpt from the Srimad Devî Bhagavatam
translated by Swami Vijnanananda (Hari Prasanna Chatterji)
[1921]

Yoga in Daily Life - Basis Of Yoga

BASIS OF YOGA

Strive Ceaselessly
Have self-confidence. Develop independent judgment. Cultivate the indomitable will.
Practise self-control and self-mastery.
Do not argue. Strive ceaselessly for Self-realisation. Kill this little ego. Develop pure love.
Rise above all distinction of caste, creed and colour.
Give up the idea of “I-ness” and “mine-ness”. Look within for the happiness which you have sought in vain in sensual objects.

Happiness Within
One anna of pleasure is mixed with fifteen annas of pain. Pleasure that is mixed with pain and fear is no pleasure at all. If you begin to analyse this one anna of pleasure, you will find that it is no pleasure at all. It is mere play or delusion of the mind. Milk gives pleasure to some and pain to others. Milk brings on retching in fever. The third cup of milk induces vomiting. What is this? This is play of Maya. This is Indra-Jala of Avidya-Shakti. The Indriyas and mind are deceiving you at every moment. Beware. Wake up. Open your eyes. Develop Viveka. If you suffer from cancer of the stomach, can you enjoy Rasagulla and sweets even though you are a multi-millionaire? The doctor will put you on a diet of pepper-water only. If your wife dies, you are drowned in sorrow.  You cannot expect happiness from finite, perishable objects that are conditioned in time, space and causation. Nitya Nirupadhika, Niratisaya Ananda, eternal, independent, infinite bliss can only be had in the Atman that is hidden in your heart. Search, understand and realise Atman.

Need For Adhyatmic Knowledge
The secular knowledge that you get from Universities is mere husk only. It serves the purpose of earning the bread only. It cannot give you peace of mind and salvation. It thickens the veil of ignorance only. He who says, “I am specialist in Biology and various logies” is only a fool.  One Mantra, one Sloka of the Upanishads will blow up the knowledge that you derive from colleges. Study the first Mantra of Isa Upanishad: “Isavasyam idam sarvam—The whole world is indwelt by the Lord.” Rejoice in Atman by removing the names and forms. Do not be covetous.  Imbibe the ideas of this Mantra. Practise. Feel the indwelling presence. Live in the spirit of the Mantra. You will become a King of kings, Emperor of emperors, the Sun of suns, the Light of lights. Do not be puffed up with your University degrees. Be humble. Destroy scientific atheism.  Have faith in the teaching of Srutis. Do Kirtan in a chorus with harmony and concord, with one Svara and one Tala. Sing Rama Nama from the bottom of your heart with Bhava. I will make you realise the infinite peace and bliss this very moment.

Importance Of Guru
Guru-Bhakti is absolutely necessary. Guru-Seva with Atma-Lakshya will take you to God immediately. People generally complain: “We do not get good Gurus these days.” This is a lame excuse. You can take even the worst possible rogue as your Guru. You will have to change your angle of vision. When you look at a coconut made of sugar, you have a double consciousness. You know pretty well that it is not coconut. In your heart there is Bhava, it is sugar and sugar alone. Even though you see the world, it is really not. This is the Nischaya of the Vedantic student. It is the determination. Even so, the defects of the ‘rogue-Guru’ do not exist for the disciple who has taken him as his Guru with Bhakti. The aspirant should deify and superimpose all the attributes of the Lord on the ‘rogue-Guru’.

You should never look into the defects of the Guru. You must deify the Guru. Guru, Ishvar, Brahman, Om, Truth are all one. You must strictly obey and carry out his orders. You must think that underneath the name and form of the Guru, there is the all-pervading pure consciousness. In course of time the physical form will vanish and you will realise your own self, the pure Brahmic consciousness that lies at the back of the physical form of your Guru. When once you have taken a man as your Guru, you should never change even if you get a man with greater developments or Siddhis. Then only you will have faith. Through strong faith, you will realise then and there, Brahman, the God in that Guru. You must become the famous Bhakta, Pipa of the well-known Bhaktamala, who took a rogue Nata as his Guru and when he saw his Nata-Guru dancing on the bamboos in the open market, he took him as Guru, the Brahma-incarnate, prostrated before him and thus eventually had his Self-realisation through the form of the rogue-Guru, the Nata.

Three Requisites Of Mukti
Yoga is communion with Lord. The goal of life is Self-realisation. There are two ways for attaining God-consciousness. They are the Pravritti-Marga and Nivritti-Marga. Pravritti-Marga is the path of activity with detachment for attaining the cosmic vision in and through the diverse experiences of normal life. Nivritti-Marga is the path of absolute renunciation or Jnana-Yoga.  Karma-Yoga is only Jnana-Sadhana, i.e., means for attaining Self-knowledge. Three things are indispensably requisite for attaining Self-realisation. They are: (1) Guru-Bhakti—devotion and Prema towards the spiritual preceptor, (2) Jijnasa—longing for liberation and (3) a taste for Satsanga. He alone who is endowed with these three attributes can cross this ocean of Samsara (Bhava Sager).

Four Kinds Of Temperaments
There are four kinds of temperaments, viz., the active temperament, the devotional temperament, the mystic temperament and the intellectual temperament.

The Four Yogas
There are four Yogas, viz., Karma Yoga, Bhakti Yoga, Raja Yoga and Jnana Yoga.

YOGA IN DAILY LIFE
Karma is suitable for people of active temperament, Bhakti Yoga for people of devotional temperament, Raja Yoga for men of mystic temperament with bold understanding and strong will-power. Bhakti Yoga is suitable for vast majority of persons as they are emotional. Jnana Yoga is suitable for a microscopic minority only. Ladies can realise God quickly as their hearts are filled with devotion, Prema and affection. But it is very difficult for them to get Vairagya.

Yogic Diet
Food plays a very important role in exciting the senses and passions. An aspirant should be very careful in the selection of articles of diet of Sattvic nature in the beginning of his Sadhana period. Later on drastic dietetic restrictions can be removed. Havis Annam, which is a mixture of boiled white rice and ghee, is very conducive to Yogic practices. When white rice is boiled with ghee, white sugar and milk, it is called Cheru. This is a wholesome combination suitable for Sadhakas.

Milk
Milk is a perfect food by itself, containing the different nutritive constituents, fats, proteins, carbohydrates, etc., in well-balanced proportions. It leaves very little residue in the bowels. This is an ideal food for Yogins during Pranayama practice. Fresh milk from a healthy cow, free from bovine tuberculosis, is preferable to scalded milk. Milk should be scalded or pasteurised but not boiled. The process of scalding is that the milk should be immediately removed from the fire, as soon as the boiling point is reached. Too much boiling destroys the vitamins, the mysterious nutritive principles and renders milk quite useless as an article of diet.

Fruit Diet
A fruit diet exercises a benign, soothing influence on the constitution and is very desirable diet for Yogins. This is a natural form of diet. Bananas, grapes, sweet oranges, apples, pomegranates are wholesome fruits. Bananas are very nutritious. Lemons possess anti-scorbutic properties and act as restoratives to blood. Fruit juice contains a form of nutritive principle, Vitamin C.

Mitahara
Take wholesome, Sattvic food half-stomachful; fill the quarter-stomachful with pure water; and allow the remaining quarter free for expansion of gas. This is Mitahara, the ideal food for Yogins. This is the ideal for all who want to preserve health. This is quite hygienic and is in harmony with the dietetic principles of modern medical science. This is Mitahara prescribed for Yogis.

“Nathyasnatastu Yogoasti na chaikantamanasnatah
Na chaathisvapnaseelasya jagratho naivacharjuna”.
“Verily, Yoga is not for him who eateth too much, nor he who abstaineth to excess, nor who is too much addicted to sleep, nor even to wakefulness, O Arjuna.” (Gita VI- 16).

BASIS OF YOGA
“Ahara suddhau, sattva suddhih; sattva suddhau, dhruva smritih;
Smritilabhe sarvagranthinam vipramokshah.”
For spiritual practices Sattvic food is absolutely necessary. Wheat, rice, barley, sugar, butter, sugar-candy, milk, ghee, green dhal, Panchasakha vegetables, cabbages, potatoes, etc., are Sattvic articles of diet.

Forbidden Articles
Highly seasoned dishes, hot curries and chutnies, meat, fish, etc., are forbidden for Sadhakas. Meat can make a scientist, but rarely a philosopher and a Tattva Jnani. Chillies, sour articles, tamarind, mustard, all kinds of oil, asafoetida, salt, onions, garlic, etc., should be avoided.  Onions are worse than meat. Too much fasting is injurious during the practice of Yoga.

YOGA IN DAILY LIFE
By
SRI SWAMI SIVANANDA

website: http://www.SivanandaDlshq.org/
© The Divine Life Trust Society
THE DIVINE LIFE SOCIETY
P.O. SHIVANANDANAGAR—249 192
Distt. Tehri-Garhwal, Uttarakhand,
Himalayas, India.

YOGA IN DAILY LIFE

Cultivate indomitable will. Practise self-control and self-mastery. Have self-confidence. Develop independent judgment. Do not argue. Strive ceaselessly for Self-realisation. Kill this little ego. Develop pure love. Rise above all distinctions of caste, creed and colour. Give up the idea of ‘I-ness’, ‘Mine-ness’. Look within for the happiness which you have sought in vain in the sensual objects.

Moksha is the summum bonum of life. It is freedom from births and deaths. It is not annihilation. It is annihilation of this little ‘I’. It is obtained through knowledge of the Self. You will have to know the Truth through direct intuitive experience. You will have to cut asunder the veil of ignorance by meditation on the Self. Then you will shine in your pristine purity and divine glory. Do not try to drive away the unimportant and irrelevant thoughts. The more you try, the more will they  return and the more strength will they gain. You will only tax your energy and will. Become indifferent. Fill the mind with divine thoughts. The others will gradually vanish. Get yourself established in Nirvikalpa Samadhi through meditation.

Without perfect Brahmacharya, you cannot have substantial spiritual progress. There is no half measure in the spiritual path. Control the body first. Then purify your thoughts through prayer, Japa, Kirtan, Vichara and meditation. Make a firm resolve, “I will be a perfect Brahmachari from today.” Pray to the Lord to give you spiritual strength to resist the temptations of life and kill lust. Constant study of the lives of saints will enable you to lead a virtuous life. You will imbibe very noble qualities. You will be gradually moulded in the spiritual path. You will draw inspiration from them. There will be an inner urge in you to attempt for God-realisation. Pray to the Lord that you may become a saint.

Swami Sivananda

The Eight Limbs of Ashtanga Yoga

The sage Patanjali outlined eight aspects—or "limbs"— of spiritual yogic practice in his Yoga Sutras:

• Yama (moral codes)
• Niyama (self-purification and study)
• Asana (posture)
• Pranayama (breath control)
• Pratyahara (sense control)
• Dharana (concentration)
• Dhyana (meditation)
• Samadhi (contemplation) ^[6]

The first four limbs—yama, niyama, asana and pranayama—are considered external cleansing practices.

• 1 # Yama (moral codes)

In the Yoga Sutras of Patañjali, the yamas are the first limb of the eight limbs of Raja Yoga. They are found in the Sadhana Pada Verse 30 as:

1. Ahimsa : non-harming
2. Satya : absence of falsehood
3. Asteya : non-stealing
4. Brahmacharya : appropriate use of vital essence
5. Aparigraha : absence of avarice

• 2 # Niyama (self-purification and study)

In Patanjali's Yoga Sutras, the Niyamas are the second limb of the eight limbs of Raja Yoga.They are found in the Sadhana Pada Verse 32 as:

1. Shaucha: in the traditional codification, this item is listed under Yamas; this word means purity.
2. Santosha: contentment.
3. Tapas: austerity.
4. Svādhyāya: self-study or study of spiritual scriptures.
5. Ishvarapranidhana: self-surrender.

• 3 # Asana (posture)

In the Yoga Sutras, Patanjali describes asana as the third of the eight limbs of classical, or Raja Yoga. Asanas are the physical movements of yoga practice and, in combination with pranayama or breathing techniques constitute the style of yoga referred to as Hatha Yoga.^[6] In the Yoga Sutra, Patanjali describes asana as a "firm, comfortable posture", referring specifically to the seated posture, most basic of all the asanas. He further suggests that meditation is the path to samādhi; transpersonal self-realization. ^[7]

The eight limbs are, in order, the yamas (restrictions), niyamas (observances), asanas (postures), pranayama (breath work), pratyahara (sense withdrawal or non-attachment), dharana (concentration), dhyana (meditation), and samadhi (realization of the true Self or Atman, and unity with Brahman (The Hindu Concept of God)).^[5][7]

• 4 # Pranayama (breath control)

Pranayama is the fourth 'limb' of the eight limbs of Raja Yoga mentioned in verse 2.29 in the Yoga Sutras of Patanjali.^[9][29] Patanjali discusses his specific approach to pranayama in verses 2.49 through 2.51, and devotes verses 2.52 and 2.53 to explaining the benefits of the practice.^[30] Patanjali does not fully elucidate the nature of prana, and the theory and practice of pranayama seem to have undergone significant development after him.^[31] He presents pranayama as essentially an exercise that is preliminary to concentration, as do the earlier Buddhist texts.^[31]

Many yoga teachers advise that pranayama should be part of an overall practice that includes the other limbs of Patanjali's Raja Yoga teachings, especially Yama, Niyama, and Asana.^[32]

• 5 # Pratyahara (sense control)

Pratyahara or the 'withdrawal of the senses' is the fifth element among the Eight stages of Patanjali's Ashtanga Yoga ^[1], as mentioned in his classical work, Yoga Sutras of Patanjali written in 2 BCE ^[2].

This involves withdrawal of senses, or sensory inputs into our physical being, coming from our five senses, namely organs creating a sensory overload, and hence hinders collection of the mind, as in Dharana, the next stage of Yoga ^[5]

• 6 # Dharana (concentration)

Dhāraṇā is the sixth stage, step or limb of eight elucidated by Patanjali's Ashtanga Yoga or Raja Yoga.

Dhāraṇā (from Sanskrit dhāraṇā) is translated as "collection or concentration of the mind.

• 7 # Dhyana (meditation)

According to Patañjali, this is one method of achieving the initial concentration (dhāraṇā: Yoga Sutras, III: 1) necessary for the mind to become introverted in meditation (dhyāna: Yoga Sutras, III: 2). In deeper practice of the technique, the mind concentrated between the eyebrows begins to automatically lose all location and focus on the watching itself. Eventually, the meditator experiences only the consciousness of existence and achieves self realization. Swami Vivekananda describes the process in the following way:

When the mind has been trained to remain fixed on a certain internal or external location, there comes to it the power of flowing in an unbroken current, as it were, towards that point. This state is called dhyana. When one has so intensified the power of dhyana as to be able to reject the external part of perception and remain meditating only on the internal part, the meaning, that state is called Samadhi.^[1]

• 8 # Samadhi (contemplation) ^[6]

This is generally interpreted to mean that samādhi is a state of complete control (samadhana) over the functions and distractions of consciousness.

Samādhi is described in different ways within Hinduism such as the state of being aware of one’s existence without thinking, in a state of undifferentiated “beingness" or as an altered state of consciousness that is characterized by bliss (ānanda) and joy (sukha). Nisargadatta Maharaj describes the state in the following manner:

When you say you sit for meditation, the first thing to be done is understand that it is not this body identification that is sitting for meditation, but this knowledge ‘I am’, this consciousness, which is sitting in meditation and is meditating on itself. When this is finally understood, then it becomes easy. When this consciousness, this conscious presence, merges in itself, the state of ‘Samadhi’ ensues. It is the conceptual feeling that I exist that disappears and merges into the beingness itself. So this conscious presence also gets merged into that knowledge, that beingness – that is ‘Samadhi’.^[6]

Daily meditation is required to attain samādhi. The initial experience of it is enlightenment and it is the beginning of the process of meditating to attain self-realization (tapas). "There is a difference between the enlightenment of samādhi and self-realization. When a person achieves enlightenment, that person starts doing tapas to realize the self."^[7]