Astanga Yoga 2

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A DISSERTATION
SUBMITTED TO DEPARTMENT OF YOGA & NATUROPATTTY,
MAHARAJA SRIRAM CHA}II'RA BHANJA DEO UNI\TERSTY,
BARIPADA IN PARTIAL FULFILLMENT FOR TIIE RDQUIREMENT
OF MASTER OF'YOGA & NATUROPATHY
By
JOGNESWARA SAHU
Roll No. I 8001N 194010
Supervisor
SANTOSH KUMAR SAHU
ASSST.PROFESSOR,
DEPT.YOGA AND NATUROPATHY
I}EF&RTME,NT OT YOSA & NATUROPATUY
M.&H*.&,AJA SSIE.&I,I CII.fiND8.*, Bf,ANJA DEO UNIVERSTTY
B"*.ruP&DA, ODNSH&
2421
CERTIFICATE
This to cerli$r that Jogneswara Sahu, Ro1l No. 18001N194010 has been a
regular student of M.A. in Yoga & Naturopathy in Department of Yoga &
Naturopathy at Sriram Chandra Bhanja Deo University during the session 2020-
21. He has worhed under my supervision on the dissertation entitled "A Study
ofAstanga Yoga in Bhagavad Gita through the Light of Yoga Sutra".
It is ftrther certified that this is the record of work done by the candidate
himself.
q--.t*.
l-,1u,, .e
Mr. Santosh Kumar Sahu
Asst. Professor
Department of Yoga &
Naturopathy
Sriram Chandra Bhanja Deo
Universit5r
Baripada, Odisha.
DECLARATION
I Jogneswara Sahu, Roll No. I 8001N19,1010 has been a regular student of M.A.
in Yoga & Naturopathy in Depaftntelt of Yoga & Naturopatily at Sdram
Chandm Bhanja Deo University during the sessiou 2020 21 declales drat; the
dissertation entitlcd 'iA Study of Astanga Yoga in Bhagavad Gita through
the Light of Yoga Sutra" has been done by myself under the super-vision of
Mi. Saulosh Kumar Sahu, Asst. Professor, Depafiment ofYoga & Naturopathy,
Sriram Chandra Bhanja Deo University, Baripada, Odisha.
Name ofthe Student: Jogncs$,ara Sahu

Roll No: 18001N194010
Seniesler: .1'l'
Scssion:2020-21
Depanment ofYoga & Naiuropathy

\rifdn al in,l". Rl arrj.'lreo Irrircr:in
ACKNOWLEDGEMENT
Without the suppofi and encouragernent of so many, I u,ould have never

been able to accomplish this goal. I would like to express my sincere gratitude
to my guide, MR. SANTOSH KUMAR SAI-IU for his continuous supporl,
guidance, patience, motivation, imDrense knowledge, ard research expefiise. I
feel blessed for all the leaming experiences i could get under their supervisiorr.
I also thank all my M.A. batch mates, and my seniors for their timely
help. I will be a)ways grateful to my Sriram Chandra Bhanja Deo Uliversity for
making me Jive my dream.
I woulcl like to thank all the students \vho l'rarticipated in this studv. I am
also grateful lor the suppoft ol my fathcl. rnothcr. antl bis brother, all :rv
endeavors.
I completely sur:render myself to the Divine for being with me in every

phase ofphase of my life.
Date Jogncsrvara Sahu

Place: Baripada
Table of Contents
Chapter Title Page no

 Certificate by the supervisor
 Declaration by the scholar
 Acknowledgments
 Preface
Chapter:1 Introduction 1-25

1.1 Meaning of yoga
1.2 History and development of yoga
1.3 Different kinds of yoga
1.4 Benefits of yoga
Chapter:2 Yama 26-48

 Describe Yama in Patanjali yoga sutra;
2.1 Ahimsa
2.2 Satya
2.3 Asteya
2.4 Brahmacharya
2.5 Aparigraha
 Comparative Yama in Srimad Bhagavad Gita

Chapter:3 Niyama 49-69
 Describe Niyama in Patanjali Yoga sutara;
3.1 Shaucha
3.2 Santosha
3.3 Tapa
3.4 Svadhyaya
3.5 Ishvarapranidhana
 Comparative Niyama in Srimad Bhagavad Gita;
Chapter:4 Asana 70-76

 Explain this Asana in Patanjali Yoga sutra;
 Comparative analysis Asana in Bhagavad Gita
Chapter:5 Pranayama 77-85

 Describe Pranayama in Patanjali Yoga sutra;
 Comparative this pranayama in Bhagavad Gita;
Chapter:6 Pratyahara 86-92

 Describe Pratyahara in Patanjali Yoga sutra;
 Comparative this Pratyahara in Bhagavad Gita;
Chapter:7 Dharana 93-96

 Describe Dharana in Patanjali yoga sutra;
 Comparative this Dharana in Bhagavad Gita;
Chapter:8 Dhyana 97-101

 Describe Dhyana in Patanjali Yoga sutra;
 Comparative this Dhyana in Bhagavad Gita;
Chapter:9 Samadhi 102-110

 Describe Samadhi in Patanjali yoga sutra;
 Comparative this Samadhi in Bhagavad Gita;
Chapter:10 Conclusion 111
Bibliography 112
************
 PREFACE.
In India, the tradition of yoga is as ancient as the Vedic period
itself, and subsequently most of the system of philosophy accepted it as a sure
path for the realization of the supreme truth of human life. But the credit of
given the first systematic account of the basic principles of yoga goes to
patanjali. After patanjali it was practised , tested , and developed by a large
number of the spiritual leaders of Indian culture and various commentaries
were written on the Yoga-Sutra of Patanjali.
{ My aim is to show the , Patanjali yoga sutra will be discussed
with emphasis on Astanga yoga (techniques of self realization) now related to
Bhagavad Gita and the concept of self realization .
The history of yoga very vast. To understand the yoga‘s concept
of self realisation and it‘s means as part of yoga philosophy, its various
changes and modifications starting with patanjali yoga then Hatha yoga , Rajo
yoga and finally contemporary yoga system. }

Chapter:-1
INTRODUCTION:-
1.1 Meaning of yoga;
The world of yoga comes from a Sanskrit root which means ― to go to trance to
meditate‖. Others however derive it from a root which means to join, and yoke in
English is said to the same word as yoga . Yoga would mean the science that
teaches the method of joining the human soul with God.
The trem yoga is derived from Yuj-to join . By implication it applies to a set of
means whereby the personal soul (Pratyagatman) is absorbed in to the
transcendental soul (pramatman) or the universal soul (visvatman). A book on
Yoga as a corollary to it is understood to contain some means (sadhanas) whereby
the individual soul lose its identity and it‘s totally merged into the higher soul
withdraw the mind from the objects of the phenomenal world and achieve
realisation that it is nature of the universal Soul, unborn and eternal. In this
process, realization is the goal and Yoga is a means of its achievement . (Gita ix.
5)
न च भस्थानी बूतानन ऩश्म भे मोगभैश्रयभ ।
बत
ू बत्र
ू च बत
ू स्थो भभात्भा बत
ू बावन:।।
Meaning of ―yoga‖ According to patanjali yogadarsana:
According to maharshi patanjali discuss about in sāmādh pāda, sutra no.2:-
मोगश्श्चतफनृ तननयोध:।।२।।
-citta-vṛtti-nirodhaḥ ।।2।।
‗Yoga is the elimination, annihilation, and suppression of the modification of the
mind‘
Sacredness of pure Citta, which are each other mutual exchange by reality
effective tendencies i. e. Control of mind (yoga) . That is to say that which
tendencies of citta are going out-side , are to be restrained ( Nirodha) and those
out-side tendencies to be removed from worldly objects and to be over-turned
doing\ taking own inner Citta is called yoga.
Filthiness obstruction of Tamas Citta and by inactiveness of unsteadiness
interruption of rajas citta which becoming construction of tendency in the light of
satavikta it is also called as Yoga.
Yoga means the restraint of mental modification i.e. the control of thought weaves
in the mind (the Citta).
The mind i.e. the citta is made up of three components,viz:- Manas, Buddhi, and
Ahankara . The Manas (mind) is the modification of the impression gathered by

the senses from the external world. The Buddhi (intellect) is the modification of
these impression and the reaction to them. The Ahankara (ego) is the modification
of the inner organ, which claims these impression as it‘s own and stores them up
as individual knowledge. The mind has five stage which is known as Citta Bhumi.
These five are as follows (1)Mudhaavastha, (2)Ksiptaavastha,
(3)Vikisipataavastha, (4) Ekaagraavastha, (5) Niruddaavastha,
(1) Mudhaavastha:-
There is preponderance of the Tamas just as one is over powered by sleep. The
mode of ignorance viz:- Heedlessness , Indolence Excessive sleep and delusion
etc. Over power , the traits of Sattvaguna and Rajoguna. This condition become
for the reasons desire, anger, avarice and delusion.
(2) Ksiptaavastha:-
In this there is impression of Rajoguna and Tamaguna while Satvaguna is
remained subsidiary by over power . The reason of this is for attachment and
Aversion ; Citta is very much disturbed and remains after worldly objects.
(3) Viksiptaavastha:-
In this condition Sattvaguna is remained more impressive. Rajoguna and
Tamaguna are remained subsidiary due to having by crushing . But Rajaguna is
doing interruption to the citta. The Citta oscillates between the successes and
failures created by Rajagunas.

These three conditions of citta are not it‘s natural and also not for Yoga. Because
of out-side (worldly) the object of enjoyment qualities of power are to be
happened on Citta.
(4) Ekaagraavastha:-
It is fixed on one subject due to the preponderance of the sattvaguna just the flame
of a lamp remaining pointing to one side and not flickering hither and thither.
This is natural condition of Citta, that is to say, when outside the object (worldly
object) of enjoyment of Rajaguna and Tamaguna power is not to be remained ,
and then Citta is becoming complete clear. Which is its last condition remained as
Vivek-khyati.
(5) Nirudhaavastha:-
Only the samskaras is Citta after the cessation of the modification here, it is
known as Yoga.
All inclination of the mind restrained , purusha is to be become sacred from i. e.
sacred the Supreme Being . In the words of Patanjali yoga is the cessation of the
modification of the Citta.
The most important eliminate in the psychology of Yoga is the Citta which is the
first modification of prakriti, in which there is the predominance of sattva over
Rajas and Tamas Gunas. It is material by nature , but duevto its close contact with
the self it is the enlightened by its light.

Meaning of Yoga according to Bhagavad Gita:-
According to shrimad Bhagavad Gita the chapter number 2(samkhya yoga)and
sloka number 48:-
मोगस्थ: कुरु कभााणि सङ्गं त्मक्तत्वा धनञ्जम ।
ससद्ध्माससद्धमो: सभो बूत्वा सभत्वं मोग उच्मते ।।४८।।
yagastha Dhananjaya
Siddyasiddyoh yate. ।।48।।
Oh dhanajay , perform action, being steadfast in yoga , abandoning attachment
and balance in success and failure. Evenness of mind is called Yoga.
Commentary:- Dwelling in union with the divine perform actions merely for
God‘s sake with a balance mind in success and failure. Equilibrium is Yoga. The
attainment of the knowledge of the self through purity of heart obtained by doing
action without expectations of fruits is success (siddhi). Failure is the non -
attainment of knowledge by doing action with expectations of fruit.
Then chapter 2 (samkhya yoga ) sloka 50:-
फुद्धद्ध मुक्ततो जहातीह उबे सुकुतदस्

ु कृते ।
तस्भात ् मोगाम मज्

ु मस्व मोग् कभासु कौशरभ ्।।५०।।
Endowed with wisdom (evenness of mind ), one casts off in this life both good
and evil deeds; therefore, devote thyself to yoga ; is skill in action.
Commentary: work performed with motive towards fruits only can bind a man.
It will bring the fruits and the performer of the action will have to take birth aging
in this mortal world to enjoy them. If work is performed with evenness of mind
(the yoga of wisdom,i.e. , United to pure Buddhi, intelligence or reason) with the
mind resting in the Lord, it will not bind him; it will not bring any fruit; it is not
work not at all . Actions which are of a binding nature lose that nature when
performed with equanimity of mind , or poised reason. The yogi of poised reason
attributes all actions to the Divine Actor within(God).
Now chapter number xi sloka number 20:
मत्रो ऩयभते चचत्तं ननयद्धं मोगसेवमा।
मत्र चैवात्त्भनाआत्भानं ऩश्मत्रांत्भनन तुष्मनत।।२०।।
When the mind, restrained by the practice by the practice of yoga attains to
quietude and when seeing the self by the self, he is satisfied in his own Self,
Commentary: When the mind is completely withdrawn from the objects of the
senses, supreme peace reigns within the heart. When the mind becomes quite
steady by constant and protracted practice of concentration the Yogi beholds the
Supreme Self by the vmind which is rendered pure and one-pointed and attains to
supreme satisfaction in the Self within.
Whenever the word ―Yoga‖ has appeared in the Gita , it has it primary of one of
the aforesaid three meaning, the other two meaning having a secondary place only.
As in the word ' yoga‘ derived from ‗yujur yoga‘, there is the predominance of the
meantime of equanimity, through on realisation of equanimity, meditational
stability and divine prowess also accrue automatically . In the word of yoga from
‗yuj saadhau‘ , there is the supremacy of transcendental stability but on
achievement of this state equanimity and prowess follow automatically . In the
word ‗yoga‘ from yuj Samyamane ' , there is the dominance of divine prowess and
majesty , but on realization of this prowess, equanimity and stability also , follow
suit on their own. Thus the word ‗yoga‘ of the Gita has very pervasive and
profound meanings.
1.2 History and Development of Yoga;
Yoga is essentially a spiritual discipline based on an extremely subtle science,

which focuses on bringing harmony between mind and body. It is an art and
scince of healthy living. The word ‗Yoga‘ is derived from the Sanskrit root ‗Yuj‘,
meaning ‗to join‘ or ‗to yoke‘ or ‗to unite‘. As per Yogic scriptures the practice of
Yoga leads to the union of individual consciousness with that of the Universal
Consciousness, indicating a perfect harmony between the mind and body, Man &
Nature. According to modern scientists, everything in the universe is just a
manifestation of the same quantum firmament. One who experiences this oneness
of existence is said to be in yoga, and is termed as a yogi, having attained to a
state of freedom referred to as mukti, nirvana or moksha. Thus the aim of Yoga is
Self-realization, to overcome all kinds of sufferings leading to 'the state of
liberation' (Moksha) or ‗freedom‘ (Kaivalya). Living with freedom in all walks of
life, health and harmony shall be the main objectives of Yoga practice."Yoga‖
also refers to an inner science comprising of a variety of methods through which
human beings can realize this union and achieve mastery over their destiny.Yoga,
being widely considered as an ‗immortal cultural outcome‘ of Indus Saraswati
Valley civilization – dating back to 2700 B.C., has proved itself catering to both
material and spiritual upliftment of humanity.Basic humane values are the very
identity of Yoga Sadhana.
A Brief History and Development of Yoga:

The practice of Yoga is believed to have started with the very dawn of civilization.
The science of yoga has its origin thousands of years ago, long before the first
religions or belief systems were born. In the yogic lore, Shiva is seen as the first
yogi or Adiyogi, and the first Guru or Adi Guru.
Several Thousand years ago, on the banks of the lake Kantisarovar in the
Himalayas, Adiyogi poured his profound knowledge into the legendary
Saptarishis or "seven sages‖. The sages carried this powerful yogic science to
different parts of the world, including Asia, the Middle East, Northern Africa and
South America. Interestingly, modern scholars have noted and marvelled at the
close parallels found between ancient cultures across the globe. However, it was
in India that the yogic system found its fullest expression. Agastya, the Saptarishi
who travelled across the Indian subcontinent, crafted this culture around a core
yogic way of life.
The Number of seals and fossil remains of Indus Saraswati valley civilization with
Yogic motives and figures performing Yoga Sadhana suggest the presence of
Yoga in ancient India. The phallic symbols, seals of idols of mother Goddess are
suggestive of Tantra Yoga. Presence of Yoga is available in folk traditions, Indus
valley civilization, Vedic and Upanishadic heritage, Buddhist and Jain traditions,
Darshanas, epics of Mahabharat and Ramayana, theistic traditions of Shaivas,
Vaishnavas, and Tantric traditions. In addition, there was a primordial or pure
Yoga which has been manifested in mystical traditions of South Asia. This was
the time when Yoga was being practised under the direct guidance of Guru and its
spritual value was given special importance. It was a part of Upasana and yoga
sadhana was inbuilt in their rituals. Sun was given highest importance during the
vedic period. The practice of ‗Surya namaskara‘ may have been invented later due
to this influence. Pranayama was a part of daily ritual and to offer the oblation.
Though Yoga was being practiced in the pre-Vedic period, the great Sage
Maharshi Patanjali systematized and codified the then existing practices of Yoga,
its meaning and its related knowledge through his Yoga Sutras. After Patanjali,
many Sages and Yoga Masters contributed greatly for the preservation and
development of the field through their well documented practices and literature.
Historical evidences of the existence of Yoga were seen in the pre-Vedic period
(2700 B.C.), and thereafter till Patanjali‘s period. The main sources, from which
we get the information about Yoga practices and the related literature during this
period, are available in Vedas (4), Upanishads(108), Smritis, teachings of
Buddhism, Jainism, Panini, Epics (2), Puranas (18) etc.
Tentatively, the period between 500 BC - 800 A.D. is considered as the Classical
period which is also considered as the most fertile and prominent period in the
history and development of Yoga. During this period, commentaries of Vyasa on
Yoga Sutras and Bhagawadgita etc. came into existence.This period can be mainly
dedicated to two great religious teachers of India –Mahavir and Buddha. The
concept of Five great vows – Pancha mahavrata- by Mahavir and Ashta Magga or
eightfold path by Buddha - can be well considered as early nature of Yoga
sadhana. We find its more explicit explanation in Bhagawadgita which has
elaborately presented the concept of Gyan yoga, Bhakti yoga and Karma Yoga.
These three types of yoga are still the highest example of human wisdom and and
even to day people find peace by following the methods as shown in Gita.
Patanjali‘s yoga sutra besides containing various aspects of yoga, is mainly
identified with eight fold path of Yoga. The very important commentary on Yoga
sutra by Vyasa was also written. During this very period the aspect of mind was
given importance and it was clearly brought out through Yoga sadhana, Mind and
body both can be brought under control to experience equanimity.The period
between 800 A.D. - 1700 A.D. has been recognized as the Post Classical period
wherein the teachings of great Acharyatrayas-Adi Shankracharya,
Ramanujacharya, Madhavacharya-were prominent during this period. The
teachings of Suradasa, Tulasidasa, Purandardasa, Mirabai were the great
contributors during this period. The Natha Yogis of Hathayoga Tradition like
Matsyendaranatha, Gorkshanatha, Cauranginatha, Swatmaram Suri, Gheranda,
Shrinivasa Bhatt are some of the great personalities who popularized the Hatha
Yoga practices during this period.
The period between 1700 - 1900 A.D. is considered as Modern period in which
the great Yogacharyas- Ramana Maharshi, Ramakrishna Paramhansa, Paramhansa
Yogananda, Vivekananda etc. have contributed for the development of Raja
Yoga.This was the period when Vedanta, Bhakti yoga, Nathayoga or Hatha-yoga
flourished. The Shadanga-yoga of Gorakshashatakam, Chaturanga-yoga of
Hathayogapradipika, Saptanga-yoga of Gheranda Samhita, were the main tenents
of Hatha-yoga.
Now in the contemporary times, everybody has conviction about yoga practices
towards the preservation, maintenance and promotion of health. Yoga has spread
all over the world by the teachings of great personalities like Swami Shivananda,
Shri T.Krishnamacharya, Swami Kuvalayananda, Shri Yogendara, Swami Rama,
Sri Aurobindo, Maharshi Mahesh Yogi, Acharya Rajanish, Pattabhijois, BKS.
Iyengar, Swami Satyananda Sarasvati and the like.
Clearing Misconceptions:
For many, the practice of yoga is restricted to Hatha Yoga and Asanas (postures).
However, among the Yoga Sutras, just three sutrasare dedicated to asanas.
fundamentally, hatha yoga is a preparatory process so that the body can sustain
higher levels of energy. The process begins with the body, then the breath, the
mind, and the inner self.
Yoga is also commonly understood as a therapy or exercise system for health and
fitness. While physical and mental health are natural consequences of yoga, the
goal of yoga is more far-reaching. "Yoga is about harmonizing oneself with the
universe. It is the technology of aligning individual geometry with the cosmic, to
achieve the highest level of perception and harmony.‖
Yoga does not adhere to any particular religion, belief system or community; it
has always been approached as a technology for inner wellbeing. Anyone who
practices yoga with involvement can reap its benefits, irrespective of one‘s faith,
ethnicity or culture.Traditional Schools of Yoga :These different Philosophies,
Traditions, lineages and Guru-shishya paramparas of Yoga lead to the emergence
of differnt Traditional Schools of Yoga e.g. Jnana-yoga, Bhakti-yoga, Karma-
yoga, Dhyana-yoga, Patanjala-yoga, Kundalini-yoga, Hatha-yoga, Mantra-yoga,
Laya-yoga, Raja-yoga, Jain-yoga, Bouddha-yoga etc. Each school has its own
principles and practices leading to altimate aim and objectives of Yoga.
Yogic Practices for Health and Wellness:The widely practiced Yoga Sadhanas
(Practices) are: Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana
(Meditation), Samadhi /Samyama, Bandhas & Mudras, Shat-karmas, Yukta-ahara,
Yukta karma, Mantra japa, etc.Yama's are restraints and Niyama's are observances.
These are considered to be pre-requisits for the Yoga Sadhanas (Practices).
Asanas, capable of bringing about stability of body and mind ‗ kuryat-tad-asanam-
sthairyam...‘ , consists in adopting various body (psycho-physical) patterns, giving
ability to maintain a body position (a stable awareness of one‘s structural
existence) for a considerable length and period of time as well.
Pranayama consists in developing awareness of one‘s breathing followed by
willful regulation of respiration as the functional or vital basis of one‘s existence.
It helps in developing awareness of one‘s mind and helps to establish control over
the mind. In the initial stages, this is done by developing awareness of the ‗flow of
in-breath and out-breath‘ (svasa-prasvasa) through nostrils, mouth and other body
openings, its internal and external pathways and destinations. Later, this
phenomenan is modified, through regulated, controlled and monitored inhalation
(svasa) leading to the awareness of the body space/s getting filled (puraka), the
space/s remaning in a filled state (kumbhaka) and it‘s getting emptied (rechaka)
during regulated, controlled and monitored exhalation (prasvasa).
Pratyhara indicates dissociation of one‘s consciousness (withdrawal) from the

sense organs which helps one to remain connected with the external objects.
Dharana indicates broad based field of attetion (inside the body and mind) which
is usually understood as concentration. Dhyana (Meditation) is contemplation
(focussed attention inside the body and mind) and Samadhi – integration.
Bandhas and Mudras are practices associated with pranayama. They are viewed as
(the) higher Yogic practices mainly consisting on adopting certain body (psycho-
physical) patterns along with (s well as) control over respiration.This further
facilitates control over mind and paves way for higher yogic attainment.Shat-
karmas are de-toxification procedures, help to remove the toxins acumalated in the
body and are clinical in nature.
Yuktahara (Right Food and other inputs) advocates appropriate food and food
habits for healthy living. However practice of Dhyana (Meditation) helping in
self-realization leading to transcendence is considered as the esssence of Yoga
Sadhana (The Practice of Yoga).
The Fundamentals of Yoga Sadhana:

Yoga works on the level of one‘s body, mind, emotion and energy. This has given
rise to four broad classifications of Yoga: karma yoga, where we utilize the body;
bhakti yoga, where we utilize the emotions; gyana yoga, where we utilize the
mind and intelect; and kriya yoga, where we utilize the energy.
Each system of Yoga we practice would fall within the gamut of one or more of
these categories. Every individual is a unique combination of these four factors.
"All the ancient commentaries on Yoga have stressed that it is essential to work
under the direction of a Guru.‖ The reason being that only a Guru can mix the
appropriate combination of the four fundamental paths, as is necessary for each
seeker.Yoga Education:Tradiitionally, Yoga Education was imparted by
knowledgeable, experienced, and wise persons in the families (comparable with
the education imparted in convents in the west) and then by the Seers
(Rishis/Munis/Acharyas) in Ashramas (compared with monastries). Yoga
Education, on the other hand, aims at taking care of the individual, the 'Being'. It
is presumed that a good, balanced, integrated, truthful, clean, transparent person
will be more useful to oneself, family, society, nation, nature and humanity at
large. Yoga education is 'Being oriented'. Details of working with 'being oriented'
aspect have been outlined in various living traditions and texts and the method
contributing to this important field is known as 'Yoga'.
Present days, Yoga Education is being imparted by many eminent Yoga

Institutions, Yoga Colleges, Yoga Universites, Yoga Departments in the
Universities, Naturopathy colleges and Private trusts & societies. Many Yoga
Clinics, Yoga Therapy and Training Centers, Preventive Health Care Units of
Yoga, Yoga Research Centers etc. have been established in Hospitals,
Dispensories, Medical Institiutions and Therapetical setups.
Different social customs and rituals in India, the land of Yoga, reflect a love for
ecological balance, tolerance towards other systems of thought and a
compassionate outlook towards all creations.Yoga Sadhana of all hues and colours
is considered panacea for a meaningful life and living. Its orientation to a
comprehensive health, both individual and social, makes it a worthy practice for
the people of all religions, races and nationalities.
While addressing the 69th session of UNGA (United Nations General Assembly )
on September 27. 2014 , the Honorable Prime Minister of India Sri Narendra
Modi urged the world community to adopt an International Day of Yoga. On
December 11. 2014 the 193 members UNGA approved the proposal by consensus
with a record 177 co-sponsoring countries a resolution to establish 21 June as
―International Day of Yoga. Now the ministry of AYUSH successfully organised
1st International Day of Yoga (IDY) on 21st June 2015 at Rajpath, New Delhi,them
– ―yoga for peace and harmony‖ the participants and maximum number of 35,985.
Now 2nd international day of yoga on 21st June 2016 at Chandigarh, more then
over people 30,000 joined. Them – ―conect the youth‖ . Now 3rd international day
of yoga 21st June 2017 at lucknow (UP), people join 5100,them- ―yoga for
wellness‖ . The 4th international day of yoga 21st June 2018 at Dehradun
(Uttarakhand) them- ―yoga for peace‖. The 5th IDY , 21st June 2019 at Ranchi,
Jharkhand them –―yoga for claimat action‖, The 6th IDY 21st June 2020at home
(COVID-19)Them ―yoga at home yoga with family‖. The 7th IDY 21st June 2021
at home (COVID-19)Them ―yoga for wellness‖.
Now a days, million and millions of people across the global have
benefitted by the practice of yoga.
1.3 Defferent Kinds of Yoga
The important different kinds of yoga :-
1. Jnana yoga
2. Bhakti yoga
3. Karma yoga
4. Laya yoga
5. Hatha yoga
6. Rajo yoga
7. Mantra yoga
8. Purna yoga
DIFFERENT KINDS OF YOGA
The important different kinds of Yoga are as under: - (1) Jnana Yoga
(2)Bhakti Yoga
(3) Karma Yoga (4) Mantra Yoga (5) Laya Yoga (6) Hatha Yoga (7) Raja
Yoga (8) Purna Yoga.
(1) Jnana Yoga and Sankhya Yoga:
―Jnana Yoga means Yoga of knowledge Jnana Yoga shows the patch to liberation
through knowledge. Knowledge here concerns recognizing one‘s true self (Soul)
and to see this ‗self‘ as one with Brahman. But here also the aim is arrived at by
the way of devotion.‖49
―All of comprehensible spiritual knowledge is being done abnormal of the highest

quality in Yoga Darshan‖.50 ―Sankhya Yoga is an ancient famous Vedant
philosophy of India‖. There will not being remained any wanting purpose after
knowing the entire knowledge of Sankhya Yoga (Jnana Yoga).51 According to
jnana Yoga kaivalya mukti (i. e. the knowledge that the Soul is
one) is highest diligence achievement and can be getting by pure mind.
(Ritey Jnanan Muktiha). Pure mind is the main cause in jnana Yoga‖.52
―Jnana Yoga is meant for the highly rational and intellectually gifted individuals
engaged in the task of acquiring knowledge and gaining wisdom. When wisdom is
attained, ignorance encircling the inner self in thick layers falls off layer by layer
releasing the Soul from its bondage. Ignorance encages the Soul and renders it dull
and dead knowledge brings it back to its vivacious and effulgent state. It
emancipates the mind from all baser emotions and develops a feeling of
detachment about worldly matters like the desire for name, fame, power and
possession and turns the mind towards the divine spirit. Thus when ignorance
vanishes from the mind, the liberated mind creates a conducive ambience for the
individual Soul to merge with the Supreme Soul.‖53
(2) Bhakti Yoga:
Bhakti Yoga means Yoga of devotion. In Bhakti Yoga the status of Lord Brahma
(i.e. the creator of the universe) cannot be counted for the last aim of the life. But
the aim is to be counted for divine love and for entering of life in divine mysterious
game. There are many forms in the Bhakti Yoga. But all are believed in the last
aim for achievement of divine love.
The remembrance the name God, thought of Divine form, thought of original
quality of God,and thought of mysterious game of God singing of devotional
songs eulogizing the God‘s name, singing of devotional songs eulogizing the God
by the basic Stanza of a poem, service and worship of the supreme being
etc…these all are external forms of Bhakti Yoga.
Faith, love and surrendering reality etc. are internal forms of Bhakti Yoga. In
Bhakti Yoga not only mind but reality is the main cause. God is not only without
qualities or attributes but God is having attributes or qualities and having form.
In Bhakti Yoga, the devotee surrenders himself completely before the divine and
intensely aspires to get merged with him. Widespread appeal of Bhakti Yoga is
manifest in many Religions. An element of simplicity of heart and emotional
upsurge are the characteristics marks of Bhakti Yoga.. It appeals to the common
unlettered people who do not apply their sense of reasoning and therefore can
surrender before the divine will completely Bhakti dissolves the ego and purifies
the heart like lust, anger, greed, pride, jealousy, hatred and deceit and such other
baser emotions. Bhakti requires simplicity of heart and intense devotion. Reason
and intellect as provided by education has nothing to do with the Bhakti way.55
(3) Karma Yoga:
Karma Yoga means Yoga of action. ―Karma Yoga comprises of performing one‘s
duty without attachment. The aim is to extinguish all desires for the fruits of one‘s
action. Action or Karma is freed from the law of causality and does not constrain
the individual to be reborn again. However, it is accepted that an absolute
detachment from action is only possible through devotion.‖ Lord Krishna says in
the Bhagvad Gita: ―He, who performs his duties fully while taking refuge in me,
attains by the effect of my grace, the eternal indestructible abode.‖ (Bhagvad Gita
xvii-56)
The aim of Karma Yoga is that to be lived by throwing all kinds of worldly desire
and to be alived as per divine will power.
The deeds of srot smart and mythologically are the beginning stage of Karma Yoga
which is done for the Religious vow free from desires.
The deeds, which are gained without any specific reason and done with sacrifice
faith, are the secondary stage of Karma Yoga.
The divine deeds to be done by living in the divine the Soul (i. e. the Supreme
Being) are the last stage of Karma Yoga.56
In Karma Yoga, Karma or work, when performed with whole-hearted

attention but with complete detachment, can also lead an individual to the blissful
state of the mind. To a Karma Yogi, no work is considered small or mean. Many
great saints and sages of the past had chosen works for their livelihood that might
be considered base or ignoble in the opinion of an ordinary man. Kabir was a
weaver and Rabidas used to mend shoes. God remains with those who work. The
bible also enjoins. ―Man shall live by the sweat of his brow‖ Karma Yoga is the
Yoga of action. Karma Yoga is seen at the finest in the life of many great men.
Mahatma Gandhi exemplified Karma Yoga by spinning.57
(4) Mantra Yoga:
This is the way of getting favourite through the muttering of prayer of the spell.
There is one will power of the spell and one who pursues spiritual discipline to
attain the highest realization is being entered in the Internal universe through the
muttering of prayer of the spell. The will power of the spell and faith in mercy of
favourite divine is required unavoidable. Supremacy importance is to be given to
the some traditional of frequently the muttering of prayer in the Mantra Yoga. In
this stage the spell muttering of prayer are not doing from guttural but became
(done) from the central part (Nabhi). The muttering of prayer is not being done in
such stage but the muttering of prayer is to be done automatically in such stage.
(5) Laya Yoga:
The way of getting the Laya Yoga is that the tendency of total concentration
achievement of Deep meditation by doing through, Proper relation with
sound/noise (Naada). The universe is to be happened (born) from sound/noise
(Naada). Such type of faith is of the Laya ascetics (Yogins).
OHM etc. is the primary stage of sound/noise (Naada) methodically self realization
of Laya Yoga. The proper relation of the internal sound/noise (Naada) is of
developed stage of Laya Yoga. At last one who pursues spiritual discipline to attain
the highest realization is getting entire the superior officer of Lord Shiva by the
way of sound/noise(Naada) point artistic skill.
But someone are suggesting the procedure for the act of hearing sound/noise
(naada) through artificial manner by closing the hole of ears.58
(6) Hatha Yoga:
The relation of Hatha Yoga is with the body and the Soul. There are four limbs or
sermons of which are Aasanas, Pranyama, mudra and Samadhi in the Hatha Yoga.
These are covered in Astanga Yoga of Patanjal.
According to thought of Hatha Yoga is the more perfect Secret body of the person.
That can be became the bridge for reaching to the Supreme Being. Hatha Yogis are
counting to the body as achievement of the inauguration of the Supreme Being.
Hatha Yoga has similar peculiar knowledge of the body for his its own condition of
this perfect the secret.
72000 Nadis, five Pranas (Souls), five Up-Pranas (subsidiary Souls), seven
Chakras and wakefulness of Kundalini, These all are original thought of the Hatha
Yoga.60
In Hatha Yoga, four Chakras, centres of consciousness and Energy have been
pictured in the four regions of the body, some instead of calling them Chakras,
perfor the term Padmas, lotuses. The Chakras is not conceptualized in terms of
form whereas the Padma is and in it. There is a suggestion of sensuous enjoyment.
The Shakti or divine power is conceived with the aid of Yantras, geometric
figures.61
(7) Raja Yoga
One, who pursues spiritual discipline to attain the highest realization, is reaching
in the stage of Samadhi through this methodically Raja Yoga by achieving the
control on Animation tendency. There are so many stages of Samadhi. After this all
Yogi is achieving Kaivalya. Yoga Sutras written by Patanjali is the authentic
volume of Raja Yoga.
The control of animation tendency for achievement of self-realization of Astang

Yoga is methodically of Raja Yoga.
According to methodically achieving, it is highest system for Astang Yoga and

Yoga has obtained much respect for having science. Raja Yoga has his own well-
versed in the philosophy, psychology and systematic procedure of achievement.62
The Raja Yoga provides an erdered sequence of practices starting from Yama
(moral restraints) and Niyama (observances) through Aasana (Body postures and
Pranayama (Breath control) Pratyahara (Sense abstraction) Dharana
(Concentration) and Dhyana (Meditation) culminating into the final stage called
Samadhi (Superconscious bliss) a state where individual Soul mingles with the
supreme Soul as a river merges into the Ocean to lose its identity. Raja Yoga is the
king of all Yogas and as such is often called the Royal Yoga. Raja Yoga is mainly
concerned with meditation so as to achieve ultimately the state of Samadhi the
blissful union with the divine. Therefore it stresses upon the last four steps of Yoga
beginning with Pratyahara followed by Dharana as preparatory steps to mediation.
However in raja Yoga the first four steps beginning with Yama followed by
Niyama, Aasana and Pranayama are also important and cannot be neglected in
disciplining body, mind and sprit so as to be able to achieve perfection in all the
rest four steps. Aasana and Pranayama alone considered together constitute, what
is called Hatha Yoga and have gained world wide acceptance because of their
beneficial effect on body, mind and spirit.
Raja Yoga is in fact the Yoga proper and therefore unless otherwise stated the
word Yoga usually refers to Raja Yoga however because of its world-wide
popularity. Hatha Yoga now a day has come to be synonymous with Yoga. Raja
Yoga has eight well defined steps as stated before. These are called the eight limbs
of Yoga. Raja Yoga is therefore often called Astanga Yoga ‗Asta’ means eight and
‗Anga’ means limbs.63
(8) Purna Yoga.
Shri Arvind has entrusted this Yoga only not for realization of the God but the aim
is believed transformation of entire life.
The method of this Yoga is much peculiar and new. According to that method one
who pursues spiritual discipline to attain the highest realization is high going in the
highest point of the high faculty of knowledge first and there after going deep in
the highest point of the faculty of knowledge of Superior (high) spirit supermind
and at last descent to be occurred up to body and according to that transformation
is to be occurred successful.
There is no determination about any external method for achievement particularly

this is inner Yoga.
Thus it is believed that the aim of this Yoga can be achieved by one who pursues
spiritual discipline to attain the highest realization through favour of the God by
aim of desirous and surrendering of them. Philosophy and method of achievement
accordingly both are Purna Yoga- Samatvam Yoga.64
In Bhagwat Gita there are eighteen chapters and the separate name, kind of Yoga
has been mentioned for each chapter but only three kinds of Yoga can be
considered as main which are (1) Karma Yoga (2) Bhakti Yoga and (3) Jaana
Yoga. These all are three included in this.
1.4 Benefits of Yoga;
Physiology Benefits:-
 Constant autonomic nervous system equilibrium.
 Pulse rate reductions.
 Respiratory rate losses
 Blood pressure reduction (of special importance for hyporeactors ) Galvanic skin
response (GSR) rises.
 EEG- alpha weaves rise (theta , delta, and beta, weaves also increase during
different phase of meditation).
 EMG action decrease.

 Cardiovascular efficacy increase.
 Grip strength rises.
 Reaction time improves.
Psychological Benefits:-
 Mood recovers and subjective well-being growths.
 Anxiety and depression lessening.
 Hostility losses.
 Concentration increase.
 Memory develops.
 Attention increases.
 Learning efficiency develops.
 Self-actualization growth.
 Social skills rises.
 Well-being growth.
Biochemical Benefits
 Glucose losses.
 Sodium falls.
 Total cholesterol reduced.
 Triglycerides lessening.
 HDL cholesterol drops.

 LDL cholesterol drops.
 VLDL cholesterol falls.
 Cholinesterase rises.
 Catecholamine‘s drop.
 ATPase raise.
Chapter:-2
The title of the proposed study indicates the general objectives of this study
through the practice of the eight limbs (Yama, Niyama, Asana, Pranayama,
pratyahara, Dharana, Dhyana,. Samadhi)of yoga , the impurities are eliminated,
and there is enhancement of the light of knowledge through purity and freedom
from the effect of the triple qualities of nature. As a result, there will be an
increase in discrimination. Now she will try to find connections, similar or
differences, through the Bhagavad Gita.
(According to Maharshi Patanjali in described in yoga sutras there are four parts
these are :
1. Samadhi Pada – the book on samadhi or self-realization
2. Sadhana Pada – the book on Sadhana or practice
3. Vibhuti Pada – the book on vibhuti or yogic attainments
4. Kaivalya Pada – the book on kaivalya or realization or liberation
Pada in sanskrit means ― a foot, a quarter, a ray of light.‖ These padas (parts)
content 51, 55, 56, and 34 sutras respectively, for a total 196 sutras.
In the first pada , the meaning and aims of yoga are explained. The second pada
highlights practical aspects of yoga. The third pada explains concentration,
meditation, and realization, along with yogic power. The fourth and concluding
pada explains liberation, indipendenc ,and realization.

Now explain the asthanga yoga( yama, niyama, asana, pranayama,
pratyahara,dharana, dhyana, samadhi)discuss about Sadhana pada and vibhuti
pada. Yama , niyama, asana, pranayama, pratyahara, these are five limbs
bahiranga and discuss about Sadhana pada and dharana , dhyana, and samadhi
these are three limbs antaranga and discuss about vibhuti pada.)
According to Maharshi Patanjali yoga sutra discuss about in Sadhana pada sutra
number 29 described in Eight limbs of yoga:
ममननमभाआसनप्रािामाभप्रत्माहायधायिा्मानसभधमोअष्टवङ्गनन।।२९।।
Yama- - ṇ - -dh raṇ -
- ṣṭ ṅ ।।29।।
The eight limbs of yoga are Yama(self-discipline, vows of abstention, self-
restraints), Niyama (principal, vows of obserevances, bonding rules),
Asana( physical posture), Pranayama (regulations of breath, breath control),
Pratyahara (self-withdrawal, abstraction), Dharana (concentration), Dhyana
(meditation), Samadhi (realization, liberation), are the eight constituent limbs.
Metaphorical Explanation by Paramahamsa Prajnanananda;
In this sutra, the sage gives a very systematic analysis of yoga from a practical
point of view. There are eight limbs of yoga ; yama , niyama, asana, pranayama,
pratyahara, dharana, Dayana, and samadhi. The sage used the ward yoga – anga.
This yaga-nga has been explained by some as the stapes of yoga – much as person
climbs upon the path of yoga , one step after another . However, many master ,
paramahamsa Hariharananda, very specifically said that the limbs are not steps.
Sopanam in Sanskrit means ―steps.‖ But anga refers to the limbs of the body . as
you touch any limb , you touch the body; likewise , the practice of any limb of
yoga is the practice of yogi itself.
The following is a very brife explanaation of the eight limbs of yoga :
1. Yama – disciplining the unnecessary restlessness of the body and the mind.
2. Niyama: rules or dutifulness to lead a disciplined life daily and regularly.
3. Asana : positioning the body properly to be fit for any specific work.
4. Pranayama : expansion of life energy , heart ,and love.
5. Pratyahara : withdrawal of the sense from the sense object.
6. Dharana : absorption of the mind again and again in the desired golal or action.
7. Dhyana : deep absorption.
8. Samadhi : complete oneness.
Now every action is yoga . every moment is for samadhi. Our entire life is for this
total experience of unity with the Divine. So live a life of yoga; it is a life of total
surrender to God.
YAMA (self- discipline);
According maharishi patanjali discous about sadhana pada ,sutra number 30 ;

तत्र अहहंसासत्मास्तेमब्रह्भचमाऩरयग्रहा मभा:।।३०।।
taraahi - - ḥ ।।30।।
Ttranslation
The practice of self- discipline consists of
Ahimsa( nonviolence),Satya( truthfulness), Asteya(non-stealing), Bramacharya
(sexual continence), Aparigraha(not to possess),
Commentary by Shri Lahiri Mahashaya;
Non-violence, truthfulness, non-stealing, continence,[to remain in Brahman
through disciplining the sense is brahmacharya ], and non-possessiveness are
called Yamas [self discipline].
Metaphorical Explanation by Paramahamsa Prajnanananda;
Out of the eight limbs of yoga , the firsy one is yama . Yama is derived from the
root verb yam, which means ―to curb,‖ ― to offer,‖ ―to give,‖ ―to go,‖ ―to exhibit,‖
― to show,‖ or ―to support,‖ Yama means a process of forward movement with
discipline: to offer oneself to the Divine . Yama is the lord of death and the
presiding deity of the southern direction . In Yoga , the ordinary meaning is
described as self-control or some practice of high morals. The sage defines yama
as the practice of some high morals or ideals, such as ahimsa , satya, asteya,
brahmachaya, and aparigraha.

Commentary by Swami Prabhavananda;
―Yama is abstention from harming others, from false hood, from theft, from
incontinence, and from greed.‖
According to Patanjali yoga sutra Yama Are Universal Values ;
Now discuss the Sadhana pada sutra number 31;
जानत दे श कार सभमानव श्च्ित्रा: सावा बौभा भहाब्रत भ
Translation
They are great vows not conditioned by class, place, time, or circumstances
extending everywhere.
Commentary by Shri Lahiri Mahashaya
All these are universal, great vows going beyond class, place, time , and occasion.
Metaphorical Explanation by Paramahamsa Prajnananand said;
The five yamas, which are the vows taken by the yogis, in particular, and every
conscious being, in general. In this bsutra , the sage describe the above mentioned
yamas or vows as becoming mahavratas, great vows,
When such practices become an inseparable part of life for a individual, then this
vrata becomes a mahabrata, or a great vow. From another angle, when these vows
are observed beyond place and culture, and are accepted as a universal truth, they
become great vows. These practices are great vows because they are universal in
nature, usually transcending other limitations.
According to Patanjali yoga sutra Yama there are 5 types , first;
Ahimsa :-(harmlessness, nonviolence)
Sage Vyasadeva described, ahimsa as abstinence from injury, not causing pain
to any living creature , in any way at time . Behave with all in love and kindness .
You should neither hurt nor kill, nor let either be done by others . Never approve
violence . One should also be free from fear. Out of fear or in the false sense of
self-defense, one accepts violence, thus, one should also be free from fear. It is
said, that when all fear, anxiety, and expectation disappear, tremendous energy
and intelligence is manifested in ones life.
A life of love eradicates the feeling of enmity towards other. Who are
your enemies ? Your real enemies are your vices, which are present within you.
The benefits of practicing Ahimsa, Non-violence :
According patanjali yoga sutra now describe in sutra number 35 this are :-
अहहंसाप्रनतष्ठामां तत्सननधौ वैयत्माग् ।।३५।।
-pratiṣṭ -sannidhau - ḥ।।35।।

Translation
Upon being firmly established in (Ahimsa) nonviolence , there is abandonment of
hostility in ones presence.
Commentary by Shri Lahiri Mahashaya:
There is no feeling or trace of hostility in a person who is established in
nonviolence.
Metaphorical explanation by Paramahamsa Prajnananand
From this sutra onward , the sage describe the worldly benefits of begin an expert
in yama and niyama . It begin with Ahimsa(nonviolence) . Ahimsa is negatively
worded, a – himsa. Himsa means not only killing , but also physical violence ,
harassment, harmfulness, and even intention to harm , to hate , to be jealous, and
to rude either in wards or looks, It is aggression , in thoughts, wards , and deed .
One can even find people who love animals and hate fellow begins .
Ahimsa is a broader concept; it is a positive attitude to live a life of love and
compassion, prayer and forgiveness . Ahimsa is an unbroken awareness and alert
attention to avoid himsa in any from. Nonviolence is a spiritual practice as well as
a social structure .
When one is established in ahimsa, one can not think of harming others
even while dreaming. In such state , one is experiencing divinity or the presence
of God in all. Then, in the close proximiyt of such an advanced yogi, people can
be free from likes and dislikes. It has been described that the natural enemies, like
the deer and the tiger , can stay together with love.
According to Swami Prabhavananda said;
When the man becomes steadfast in his abstraction from harming others,
then all living creatures will cease to feel enmity in it presence.
Satya (truthfulness):-
Being free from doubt and confusion , one should carefully speak the truth and
avoid falsehood . Even in anger , fear v, or humor, one should not speak a lie.
Knowing the modesty in language, one should avoid filthy talk. Every expression
should be truthful, limited , clear , self-revealing , and from ones own experience.
Never utter any word to hurt others. To call attention to someone who is lame is to
humiliate . Never hurt others feelings.
The benefits of practicing Satya , (Truthfulness)
Now describe the patanjali yoga sutra the sadhana pada sutra number 36:-
सत्मप्रनतष्ठामां क्रिमापरास्रमत्वभ ् ।।३६।।
Satya-pratiṣṭ -
On being firmly established in truthfulness , action and the results rest on the
action {of the yogi only}.

Commentary by Shri Lahiri Mahashaya:-
When one is established in truth, then all actions move towards their results.
Without kriya {action} one can enjoy the result of yaj as .
Metaphorical Explanation by Paramahamsa Prajnananand
A human body is a thinking animal. The mind goes on thinking one thing or
another. The mouth is also eager to talk. The mind thinks more than the mouth
speaks. The mouth speaks more then the hands work . The magnitude of thinking
is more than speaking, and ordinary, the magnitude of speaking is more then
action. Words are between thought and actions and so one should be careful about
how words are used. In this sutra , the sage is placing emphasis on human speech.
Speaking is the skillful art of communication. It should not be confusing and at
the same time should be truthful. Therefore, one should be watchful of every word
that comes out of the mouth. It should be pleasant, truthful,and beneficial.
According to Swami Prabhavananda said; When a main becomes steadfast in his
abstraction from falsehood he gets the power of obtaining for himself and others
the fruits of good deeds, without having to perform the deeds themselves.
Asteya(non-stealing,honesty,non-misappropriation)
Greediness creates the desire to accumulate , possess, and to hold. Freedom from
greediness is non-stealing . Out of greed we keep more for ourselves , which is

also stealing. Asteya not only means a lack of greed, it also includes right attitude
toward life and possessions. When people possess more then what they need, that
is also stealing. People want to possess more because of attachment, thinking that
these things will be useful in future. Non-stealing is not a state of fhysical activity.
Thinking of possessing more or having greed or speaking about it, is also stealing .
The real state of non-stealing is freedom from desire.
The benefits of practicing non-stealing, Asteya
According yoga sutra discous about in sadhana pada sutra number 37 these are ;
अस्तेमप्रनतष्ठामां सवायत्नोऩस्थानभ ् ll३७ll
Asteya-pratiṣṭ - ll
On being firmly established in non-stealing {honesty}, all precious things come
on their own.
Commentary by Shri Lahiri Mahashya:-
Through establishment of non-stealing ,all treasure comes without effort.
Metaphorical Explanation by Paramahamsa Prajnananand;
Now the sage describes the benefit of being firmly established in asteya .
What is asteya ? Steya is stealing . It is the stealing of wealth , articles, and even
others‘ right . It includes bribery, cheating , fraudulent activity, and adulteration.

Mental greediness and temptation for possessing others articles are also setaling.
If one dose not share with others in need, such as the things that one has been
accumulating ----- food ,house ,clothes, and wealth----- one is a thief.
When a man becomes steadfast in his abstention from theft, all wealth to him.
Brahmacharya (sexual continence)
One should not waste one‘s vital energy. One shuld keep one‘s mind free from the
desire of sexual pleasure. Married people should live a life of moderation and
should avoid physical union on auspicious days. Bharmacharya means to roam in
Brahman, in God consciousness, in thought , word, and deed.
The benefit of practicing continence, Brahmacharya.
According to yoga sutra discous about sadhana pada sutra number 38 these are;
ब्रह्भचमाप्रनतष्ठामां वीमाराब:।।३८।।
Brahmacarya-pratiṣṭ - ḥ।।38।।
On being firmly established in continence, vigor is obtained.
Commentary by Shri Lahiri Mahashaya:-
When one is firmly established in brahmacharya, one gains vigor. When one is
well established in the pratice of Kriya ,as advised by the guru preceptor, one
achieves success.
The human mind craves pleasure .Once the mind has tasted physical pieasure, it
runs towards that agin and agin . The yogis try to preserve vital energy by
practicing self_discipline and continence. Those who want to have this type of
inner discipline should be very careful .It needs proper understanding .
One should take care of the following things , which generate passion easily:
 Beautifying the body and the use of too much cosmetics
 Keeping contact with people of the opposite gender
 Cultivating desire for worldly pleasure , watching TV, going to the cinema,
etc.
 Too much familiarity and unnecessary talking
 Excessive eating and overloading the stomach.
 Use of intoxicants.
 Reading erotic texts and looking at bsuch photos
 Using others‘ beds, clothes,etc
The Mundaka Upanishads (3.2.4) directs; na ayam atma balahinena labhya;
“ A week person cannot be Self realized.‖ Be brave. Practice brahmacharya. Be
God conscious all the time.Walk like a hero and be successful in the battle of life
with faith and devotion.
Aparigraha (not to possess);

To earn, to purchase, to preserve, and to protect articles or objects brings misery;
along with this , the fear of loss and damage leads to attachment. Considering all
these vices carefully, one convinces oneself that there is no need for such things.
This is non possessiveness or Aparigraha . It also implies non- covetousness, non-
acceptance of gifts, and freedom from greed. Spiritually, it also means to give up
the relationship with the body.
The benefits of practicing Aparigraha, (non- covetousness);
According to Patanjali yoga sutra discuss about Sadhana pada sutra number 39
these:
अऩयी ग्रह स्थैमं जन्भ कथन्ता संफोध: \\३९\\
Aparigraha sthairye ḥ \\39\\
Translation
When non-covetousness becomes steady, then arises the knowledge of the where
and how of births.
When one is steady in non possessiveness, then there is a rise in knowledge of
what I was, what I am , and what I will be.
This sutra describes the steadfastness in aparigraha and its benefit. Parigraha
means ―holding, possessing, and acceptance.‖ The first acceptance or possession

is the body. Every human being already possesses a body. From possession comes
attachment. With this there is body consciousness. In the passage of time, one
develops an attachment to family, friends, and other possession. Fear and anxiety,
as well as greed and acquisition, become a part of life.
Aparigraha is not a receive, not to accept, and not to desire what belongs to others.
It is non-covetousness and non- acceptance of gifts given in a wrong sprit. It is
the attitude or practice of removal of greed. The yogi is quite happy with whatever
comes unsought. A sincere seeker should be moderate and simple in lifestyle and
should not keep whatever is in excess or whatever is non- essential. A thoroughly
disciplined person gives up all sorts of attachments since attachments are binding.
Sage vyasadeva explained ; this sutra with the following six questions:
Ko ham asa -- what was I?
Katham aham asa – How was I?
Kim svid idam –What is this body?
Katham svid idam – How is it?
Ke va bhavishyam – What will I be?
Katham va bhavishyam – How will I be?
This set of six questions leads to one‘s own journey of the past, the present, and
the future. Through the practice of aparigraha , one gains such knowledge.

When a man becomes steadfast in his abstention from greed, he gains knowledge
of his past, present and future existences.
Comparison of yama in between Bhagavad Gita and Patanjali yoga sutra;
Sir bhagavan said, chapter 2 (sankhyayoga), sloka number 55 to 57 and chapter
number 6 (the yoga of meditation) Verse number 35 now discous about ‗Yama‘
(stable mind, restlessness of the body and mind, self- discipline ) follow these;
Chapter 2 : 55;
प्रऻ हाती मदा काभान ् सवाान ् ऩाथा भनोगतान ्
आत्भ न्मेवत्भना तष्ु ट: श्स्थतप्रऻस्तदे च्मते //५५//
Lord Krishna said that; O Arjuna, when one thoroughly casts off all caravings of
the mind, and is satisfied in the self through the joy of the self, he is then called
stable of mind.
Ch 2:56;
द्ु खेष्वनूद्धद्धवग्नभना: सुखेषु द्धवगतस्ऩह

ृ ्
वीत यागबमिौध : श्स्थत चधभनू नरुच्मते //५६//
The sage, whose mind remains unperturbed amid sorrows, whose thirst for
pleasure has altogether disappeared, and who is free from passion, fear and anger,
is called stable of mind.

Ch 2:57;
म् सवात्रानसबस्नेहस्तत्तत्प्राप्म शुबाशब
ु भ्
नाबनन्दनत न द्धवेश्ष्ट तस्म प्रऻा प्रनतश्ष्ठता \\५७\\
He who is unattached to everything, and meeting with good and evil, neither
rejoices nor recoils, his mind stable.
Chapter 6 Verse 35;
असं शमं भहाफाहो भनो दनु नाग्रहं चरं \
अभ्मासेन तु कौन्तेम वैयाग्मेि च गह्

ृ मते\\३५\\
Sri Bhagavan said: The mind is restless no doubt, and difficult to curb, Arjuna; but
it can be brought under control by repeated practice (of meditation) and by
exercise of dispassion, O son of Kunt.
Ahimsha;
Comparative of Ahimsha in between Bhagavad Gita and Patanjali yoga
sutra;
According Srimad Bhagavad Gita discuss about Ahimsa chapter number 10 Verse
number 5, chapter number13 verse number 8 and chapter 16 verse number 2;

Chapter 10: 5 :-
अहहंसा सभता तश्ु ष्टस्तऩौ दानं मशोअमश:
बवश्न्त बावा बत
ू ानां भत्त एव ऩथ
ृ श्ग्वधा्\\ ५ \\
Non–injury , equanimity, contentment, austerity, beneficence, fame, ill-fame-
(these) different kinds of qualities of beings arise from Me alone.
Commentary by Swami Shivananda;
Ahimsa is non-injurty to living beings in thought, word and deed, samata is that
state wherein there is neither Rage (like) nor Dvesha (dislike), when one gets
pleasant or unpleasant objects. There is neither exhilaration when one gets
pleasant or favourable objects nor depression when one gets unpleasant or
unfavorable objects. Tushtih is satisfaction or contentment. Then man of
contentment is satisfied with whatever objects he gets through Prarabdha . He is
satisfied with his present acquisition. He is free from greed and so he has peace of
mind. Contentment makes a man very rich. It annihilates greed. Greed makes
even a rich man a biggar of beggars. A greedy man is every restless. Tapas is
restraint of the senses, with bodily mortification through the vpractice of fasting
and slow reduction of food. The strength of the body and the senses is reduced
through fasting.
Danam is beneficial. It is sharing of one‘s own things with other according to
ones own means, or distribution of rice, gold, cloth, etc., to a worthy person, in a
fit place and time, especially to one who can do nothing in return.
Yasah is fame due to Dharma or virtuous actions.
Ayasah is ill-fame or disgrac due to Adharma or sinful actions.
All these different kinds of quality of living beings arise from Me alone, the great
Lord of the worlds, according to there respective Karmas.
Chapter 13:8;
इश्न्िमाथेषु वैयाग्मभन हं काय एव च
जन्भ भत्ृ मु जयाव्माचधद्ु खदोषानु दशानभ ् \\८\\
Indifference to the object of the sense and also absence of egoism; perception of
(or reflection on) the evil in birth, death, old age, sickness and pain,
Chapter 16: 2
अहहंसा सत्मम्क्िोधस्त्माग: शाश्न्त यऩै शुनभ ् \
दमा बत
ू ेष्वरोरप्ु तवं भादावं ह्रीयचाऩरभ ् \\ २\\
Harmlessness, truth, absence, of anger, renunciation, peacefulness, absence of ,
compassion towards begin, non-covetousness, gentleness, modesty, absence of
fickleness,
Ahimsa : Non-injury in thought, word and deed. By refraining from injury
creatures the outgoing forces of Rajas are curbed. Ahimsa is divided into physical
verbal and mental.
Satyam: Truth: Speaking of things as they are, without uttering unpleasant words
or lies. This includes Self- restraint absence of jealousy, forgiveness, patience,
endurance, and kindness.
Akrodhah: Absence of anger when insulted, rebuked, or beaten, I e., even under
the gravest provocation.
Tyagah: Renunciation--- literally, giving, up; giving up of Vasanas, egoism and
the fruits of action. Charity is also Tyaga.
Santih: Serenity of the mind.
Apaisunam: Absence of narrow- mindedness.
Daya: Compassion to the those who are in distress. A man of compassion has a
tender heart. He lives only for the benefit or the world. Compassion indicates
realisation of unity or oneness with other creatures.
Aloluptvam: Non-covetousness. The sense are not affected or excited when they
come in contact with theur respective objects; the sense are withdrawn from the
objects of the sense, just as the limbs of the tortoise are withdrawn by bin to its
own shell.
Straightforwardness, non-injury, absence of anger, etc., are special qualities of the
Brahmans. They are the Sattvic virtues which belong to them.
Satya:-
According Srimad Bhagavad explain to the Satya (truthful), chapter number 17
verse number 15:
अनद्ध
ु वेगकयं वाक्तमं सत्मं द्धप्रमाहहतं च मत ् /
स्वा्मामाभ्मसनं चैव वाङ् भमं तऩ उच्मते //१५//
Speech which causes no excitement, truthful, pleasant and beneficial, the practice
of the study of the Vedas, are called austerity of speech.
The organ of speech cause great distraction of the mind. Control your speech is a
difficult discipline but you will have to practice it if you want to attain supreme
peace. Nothing is impossible for a man who has a firm determination, sincerity of
purpose, iron will, patience and perseverance.
It is said Manu Smriti;
सत्मं ब्रूमात ् द्धप्रमं ब्रूमात ् न ब्रूमात ् सत्मभद्धप्रमभ ् /
द्धप्रमं च नानत
ृ ं ब्रूमात ् एष् धभा् सनातन् //
―One should speak what is true; one should speak what is pleasant. One should
not speak what is true if it is not pleasant nor what is pleasant if it is false. This is
the ancient Dharma.‖
Asteya;
According to Srimad Bhagavad Gita chapter number 3 verse number 12 explain to
the Asteya said;
इष्टान्बोगानहह वो दे वा दास्मन्ते मऻबाद्धवता्/
तौदात्तानप्रदमौभ्मो मो बुङ्क्तते स्तेन एव स्//१२//
The gods, nourished by the sacrifice, will give you the desired objects. So , he
who enjoys the objects given by the gods without offering to them, is verily a thief.
When the gods are pleased with your sacrifices, they will bestow on you all the
desired objects such as children, cattle, property, etc. He who enjoys what has
been given to him by the gods, he who gratifies the craving of his own body and
the senses without offering anything to the gods in return is a veritable thief. He is
really a dacoit of the property of the gods.
Brahmacharya;
According to Srimad Bhagavad Gita chapter 6 Verse number 14 now explain to
the Brahmacharya said;

प्रशान्तात्भा द्धवगतबीब्रम्क्हाचारयव्रते श्स्थत्/
भन् संमम्क्म भश्च्चतौ मक्त

ु त्त आसीत भत्ऩय्//१५//
Serene-minded, fearless, firm in the vow of a Brahmachari , having controlled the
mind, thinking of me and balanced in mind, let him sit, having me as his suppreme
goal.
The spiritual aspirant should possess serenity of mind. The Divine Light can
descend only in a serene mind. Serenity is attained by the eradication of vasanas
or desires and cravings. He should be fearless. This is the most important
qualification. A timid man or a coward is very far from Self-realisation.
A Brahmachari (celibate) should serve his Guru or the spritual preceptor whole-
heartedly and should live on alms. This also constitutes the Brahmachari Vrata.
The aspirant should control the modifications of the mind. He should be balanced
in pleasure and pain, heat and col, honour and dishonour. He should every think of
the vLord and take him as the Supreme Goal.
Aparigraha;
According to Srimad Bhagavad Gita chapter number 6 Verse number 10 now
explain Aparigraha said;

मोगी मुञ्जीत सततभात्भानं यहसस श्स्थत् /
एकाकी मतचचन्तात्भा ननयाशीयऩरयग्रह् //१०//
Let the Yogi try constantly to keep the mind steady, remaining in solitude, alone,
with the mind and the body controlled, and free from hope and covetousness.
The Yogi who thread the path of renunciation can practice meditation in a solitary
cave in the mountains. He should renounce all possession.
Aparigraha means ‗non-covetousness‘, freedom from possessions,‘

Chapter 3:-
NIYAMA
According to Maharshi Patanjali yoga sutra NIYAMA there are 5 types now
described sutra number 32;
शौचसन्तोषतऩ् स्वा्मामेश्वयप्रणिधानानन ननमभा् ॥32॥
Ś ōṣatapaḥ ē ṇ ḥ ॥32॥
Translation
Purity, contentment, austerity, self- study, and self- surrender constitute the vows
of observances.
Purity (external cleanliness), contentment (inner purity), penance (to be learned
from the guru preceptor, sitting at his feet), self-study (to listen to om sound), and
to remain in Ishwara, who is parama guru, are together known as niyama, or vows
to be observed.
After describing yama, the path of ethical living, the sage discusses niyama, the
yogic principle to be observed. The niyamas, like the yama , are five in number.
They include purity, contentment, austerity, self-study, and love of god.
Shaucha (purity):-
The purity of cleanliness is the stepping stone to spiritual life. It is divided into
two groups: external and internal purity. External purity include purity in the
environment. To live in peaceful surrounding and a clean house, wearing clean
clothes, and eating healthy, pure food help promote to joyful and peaceful living.
It also includes heaving clean water, clean air, clean earth, and other such
cleanliness. External purity also implies cleaning the body with water. Inner purity
implies cleaning inner dirtiness, such as anger, ego, pride, and other such state.
External purity and inner purity are closely connected.
The benefits of practicing External purity, Shaucha:-
said that;
शौचात्स्वाङ्गजुगुप्सा ऩयै यसंसगा् ॥40॥
Ś ṅ ṃsargaḥ ॥40॥
Translation
From [physical] cleanliness or purity arises disgust for one‘s own body and the
disintegration of contact others.
When one remains clean and pure (cessation of impurity), one dislike one‘s own
body and feel disinclination towards others.

The said , after describing the benefits of practicing yama (the five yama in the
previous five sutra), now discusses the benefits of practicing niyama ( principles
of practice) . They are five in number. The first one in Shaucha, purity of
cleanliness. Here, the sage makes an expectation, as he covers the benefits of
purity in two sutras, Now Next;
The benefits of practicing inner purity, Shaucha;
सत्त्वशुद्धद्ध-सौभनस्मैकाग्रेश्न्िमजमात्भदशान-मोग्मत्वानन च ॥41॥
S - ē - ō ॥41॥
Translation
From purification of the mind, there is purification of sattva, cheerful mindedness,
one-pointedness, control over the sense, and fitness for Self-realization.
Through purity, one attains pure sattva high mindedness, good concentration,
victory over the sense organs, and qualifications for Self-realization.
In the previous sutra, the sage explained the two benefits of purity; here he
describes five more attainments:
Sattva-huddhih – purity of sattvas

Saumanasah – cheerful mindedness
Aikagra – fixity of attention
Indriya jaya – control over the sense
Atmadarshanyogyata – qualifications for Self-realization
When the sage speaks of these five- fold benefits, he always associates them with
inner purity. International discussion and understanding are not enough; it should
be put into practice. One should practice yama and niyama with love and devotion.
One should cultivate good qualities and eliminate inner voice. Good company,
discipline, regularly, sincerity, love, and devotion lead to self unfoldment.
O seeker! You have attained this rare human birth. You have the desire for your
evaluation. You have accepted the path of yoga. Practice purity. Let all your
perception be pure . Let all your thoughts be pure. Let all your wards be pure. Let
all your activities be pure. Then, you are close the goal—self-realization is at hand.
Santosha (Contentment);
Contentment is a state of mind, an attitude, an approach to positive living that
keeps people happy and satisfied. In such a lifestyle, one can avoid unhappiness
and insecurity and remain peaceful. Contentment is a state of equipoise in every
situation. The ordinary human mind is reactive and irritable, and ruins the
satisfaction gained from and the joy of life. A yogi should be always content or
satisfied with his own lot in life.

The benefits of practicing Contentment, Santosha;
सन्तोषात ् अनत्ु तभ्सख

ु राब् ॥42॥
S ōṣ ḥ ḥ ॥42॥
Translation
Superlative happiness comes from Contentment.
From Contentment one achieves unsurpassable happiness.
Here the sage described the state of contentment. It has been said in the Vyasa
Bhashya:
ṛṣṇ kṣaya sukhasyaite
rhataḥ ṣoḍ
―whatever pleasure there is in the world of desires, and whatever greater
happiness is in heaven, they do not equal to one sixteenth of the joy that one
attains by the elimination of desires,‖
O seeker! Your goal is attain that highest state of bliss. Keep your mind on that.
Keep your self free from all ordinary temptation and pleasure; otherwise, we will
experience a downfall. Be content. Be cheerful. Follow the master and his
instructions. Success and failure are nothing if you walk steadily on the path.
Tapas ( Austerity):
There is no substitute for hard work. The path of yoga requires continuous, sincere
efforts. Tapah is the practice of doing difficult things to mortify the body for
purposes of cultivating discipline and tolerance. Some people sit with their hands
up in the air and meditate for a long period of time. Others sit around fire under
the sun during the hot summer and meditate or stand in cold water in the winter
and torture the body to rise above the feeling of heat and cold. Tapah is
harmonious breathing to keep the body in harmony with temperature and other
metabolism.
The benefits of practicing Austerity, Tapas;
said;
कामेश्न्िमससद्धद्धयशद्धु द्धऺमात ् तऩस् ॥43
K ē ṣ ḥ ॥43॥
Translation
Through the destination of impurities by austerities,[one] attains perfection of the
physical body and the sense organs.

Through penance, one attains perfection of the body and the sense organs as well
as the elimination of impurities. Understanding clearly the instructions of the guru
preceptor, when one always stays in kutastha Brahma, the mind becomes purified.
Later on, one attains siddhis, such as anima, etc., and the ability to see from a
distance and hear sound from faraway places.
A charioteer, being an expert in training his horse, can reach the destination
without difficulties. The body is the chariot; the sense are the horses. A seeker, a
yogi, should deal with the body, the senses and sincere practice of discipline to
prepare them to reach the goal of life.
Through the practice of vashikara sanjna vairagya (sutra 1:15), that is, through
control or supremacy of detachment, one can grow and shine in tapas . Tapas is
not only Practicing penance, austerities, or breath control, it also staying in tapo
loka, the plane of tapas, the ajna chakra.
Tapah is the third Niyama practice to be practiced, and it is the foundation of
Kriya yoga. The sage described that when one has mastered tapas , there are three
benefits: ashuddhi kshaya, gradual destruction of impurities, Kaya siddhi ,
perfection of the physical body, and indriya siddhi, perfection of the sense organ.
All these perfection come after the elimination of impurities.
Ashuddhi kshaya (elimination of impurities)

According to sage Vyasadeva, ashuddhi avarana malam: ― Impurities are nothing
but ignorance that act as a covering or veil .‖ Vijnana Bhikshu describes
impurities as adharma or unrighteousness. These impurities are gradually
destroyed by the practice of Shaucha and tapas . When there is elimination of
impurities, there is attainment of siddhis or perfection.
Kaya siddhi (perfection of the body)
Sage Vyasadeva discussed that these siddhis are animma, ― making oneself very
small etc.‖
Indriya siddhi (perfection of the sense organs)
Sage Vyasadeva also discussed this as durat shravan darshanadi, ―the ability to
hear or see from a distance, etc.‖
O seeker! Practice tapas. This is the time to put all your effort in Self- discipline
for Self-purification. Through this, you will purity the body and the sense organs.
When such purity comes, one develops inner transparency in perception. Where
there is transparency, there is vision. So pray and meditate with devotion.
Svadhyaya (self- study)
Svadhyaya is living in good company and reading scriptures or holy books that
lead to liberation. It includes the chanting of mantras, too. Sva means Self.
Adhyaya means study or inquiry. Svadhyaya is also self-inquiry, to gain Self-
knowledge, or to experience one‘s true nature.

The benefits of practicing self- study, Svadhyaya;
According to Patanjali yoga sutra discuss about Sadhana pada sutra number 44 the
benefits of Svadhyaya said that;
स्वा्मामाहदष्टदे वतासम्क्प्रमोग् ॥44॥
S ṣṭ ē ō ḥ ॥44॥
Translation
Through self study comes communion with one‘s chosen deity.
From self study comes union with one‘s own desired deity. As one goes on
listening to the om sound, one has vision of devas , rishis, and planes of siddhas;
as a result, one is extremely benefitted also.
The sutra described the result of begin firmly established in svadhyaya. What is
svadhyaya? It is meant tapas. It is the intelligent understanding of truth , which is
attained through study of scriptures and self study. One can learn from one‘s own
life, as life is a teacher. Otherwise, we need a teacher to teach and train us with
spiritual ideals. It is said by the master that the scriptures and the teachers are like
railway track that keep the train of life on track.

The traditional meaning of Svadhyaya is the study of scriptures in a systematic
way. The traditional interpretation of understanding of svadhyaya is self inquiry.
The sage explain that by sincere svadhyaya, one attains union with the chosen
deity.
Sage Vyasadeva , while commenting on this sutra, explained that one can have
vision of deities, rishis, siddhas, and even those who are dedicated to svadhyaya.
Who is the ishta devata, the chosen or the desired deity? On the Vedic path ,
before having communion with the formless absolutely Brahman, a seeker finds a
deep bond of love with any deity, with special attributes, from and name, such as
Lord Shiva, Shri Krishna, or Mother Durga.
Samprayoga means , ―communion,‖ ―union,‖ or ― coming in truth.‖ It‘s real or
Inner meaning is a complete offering or dedicated. So a seeker completely
dedicates himself to his own chosen deity out of love and devotion. As a result of
that, he has a vision or union with the deity.
O seeker! Study, contentment, understand, and meditate, sing, chant, and pray. In
every breath, love your Beloved. With an intense experience of love comes divine
vision and communion.
Ishwara Pranidhana:
Love for God, establishing a strong bond or relationship with God, living with
God consciousness and prayer, and offering all activities, including the body, to
God, all are considered different modes of surrendering to God. Surrendering to
God brings quick evolution and leads to realization.
The benefits of practicing to God, Ishwara Pranidhana;
benefits of Ishwara Pranidhana said that;
सभाचधससद्धद्धयीश्वयप्रणिधानात ् //45//
S ṇ ॥45॥
Translation
The accomplishment of Samadhi is attained through self surrender to the Lord.
When one keeps attention in the kutastha, in the Lord, one gain samadhi. One
attains siddhis of all types. One learns knowledge of different places and times.
This sutra explain the result of surrendering to God. The act of surrender to God,
or maintaining a deep love for God, is the stepping stone or entrance to the path of
spirituality. At the end of the spiritual journey, surrender becomes the path and
leads to the goal of realization.
What is ishwara Pranidhana? Ishwara is the Lord or God who rules the universe.
True seekers and saints not only believe in God but also love God intensely. They
not only accept God as the end all and be-all of life, but also understand the
greatness of Gods will. ‗O Lord, not my will but Thy will.‘ In the path of
intelligent surrender to God, the ego becomes the barrier. If surrender does not
happen, then God‘s grace dose not flow. Surrender and grace occur
simultaneously.
O seeker! God is the creator who has brought you to this world. His presence is
within you. He is your life and breath. In every thought, word, and deed love Him.
In every sense organs, perceive Him. Let your life be the source of that expression
of love. Love Him in every way. This is Kriya . This is lead you to siddhi and
Samadhi.
Comparison of Niyama in between Bhagavad Gita and Patanjali yoga sutra;
The Bhagavad Gita said , chapter number 4, (The yoga of knowledge as well as
the discipline of Action and Knowledge) verse number 38 discuss about
‗Shaucha' these;
Chapter 4:38,
न हह ऻानेन सदृशं ऩद्धवत्रसभह द्धवद्धमते ।
तत्स्वमं मोगसंससद्ध् कारेनात्भनन द्धवन्दनत ॥ 38 ॥
N ñ ē ṛ ṃ ē।
Tatsvayaṃ ō ṃsiddhaḥ ē ॥ 38 ॥
Verily there is no purifier in this world like knowledge. He who is perfected in
Yoga finds it in the Self in time.
Commentary by Swami Shivananda:
There exists no purifier equal to knowledge of the Self. He who has attained
perfection by the contract practice of Karma yoga and Dhyana Yoga will after a
time, find the knowledge of the Self in himself.
Santosha:
Now explain the Lord Krishna chapter number 12 (The yoga of Devotion), Verse
number 19 these are;
Chapter 12:19,
तुल्मननन्दास्तुनतभौनी सन्तुष्टो मेन केनचचत ् ।
अननकेत् श्स्थयभनतबाश्क्ततभान्भे द्धप्रमो नय् ॥ 19 ॥
ṣṭō ē ē ।
ē ḥ ē ō ḥ ॥ 19 ॥
He to whom censure and praise are equal, who is silent, content with anything,
homeless, of a steady mind, and full of devotion-that man is dear to Me.

He is neither elated by praise nor pained by censure. He keeps a balance state of
mind. He has controlled the organ of speech and so he is silent. His mind also is
serene and silent as he has controlled the thought also. He is quite content with the
bare means of bodily sustenance. It is said in the Mahabharata ( Santi Parva,
Moksha Dharma): ― Who is dressed in anything, who eats any kind of food, who
lies down anywhere, him the gods call a Brahmana or a liberated sage or
Jivanmukta.‖
He does not dwell in one place. He has no fixed abode. He is homeless. He
regards the world as his dwelling place. His mind is ever fixed on Brahman.
Tapa :
According to Shrimad Bhagavad Gita described the chapter number 17, Verse
number 14,15, and 16 these are follows;
Chapter 17.14:
दे वद्धद्धवजगरु
ु प्राऻऩज
ू नं शौचभाजावभ ् ।
ब्रह्भचमाभहहंसा च शायीयं तऩ उच्मते ॥ 14 ॥
Dē ñ ṃ ।
Brahmacharyamahiṃ ṃ ē ॥ 14 ॥
Worship of the gods, the twice-born, the teachers and the wise, purity,
straightforwardness, celibacy and non-injury-these are called the austerities of the
body.
Tapas: Austerity or self-discipline. Using the feet in pilgrimage to the sacred
temples; using the hands in cleaning the temples, in collecting the material of
worship of God, and in performing worship; prostration to the Brahmanas,
preceptor and the wise; continence and Non-injury, constitute physical austerity.
The body is used in the service of the parents and preceptor, the poor and the sick.
This is also bodily austerity. That austerity which is done by the body also bodily
austerity. That austerity which is done by the body is physical austerity. The
physical body is the chief agent in doing such austerity. Hence this is called
physical austerity. The practice of non-stealing and Non-covetousness are also
included in physical austerity.
He who has realised ― I am Brahman‖ is a wise man . A Sudra also may be a wise
man . Through Vidura was a separate mention of the wise.
Chapter 17.15;
अनद्
ु वेगकरं वाक्यं सत्यं प्रियहितं च यत ् ।
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते ॥ 15 ॥

ē ṃ ṃ satyaṃ priyahitaṃ cha yat ।
S ṃ ṅmayaṃ ē ॥ 15 ॥
Speech which causes no excitement and is truthful, pleasant and beneficial, the
practice of the study of the Vedas, are called austerity of speech.
The words of the man who practices the austerity of speech cannot cause pain to
others. His words will bring cheer and solace to others. His words prove beneficial
to all. The organ of speech cause great distraction of mind. Control of speech is a
difficult discipline but you will have to practice it if you want to attain supreme
peace. Nothing is impossible for a man who a firm determination, sincerity of
purpose iron will, patience and perseverance
Ch 17.16;
भन् प्रसाद् सौम्क्मत्वं भौनभात्भद्धवननग्रह् ।
बावसंशद्धु द्धरयत्मेतत्तऩो भानसभच्

ु मते ॥ 16 ॥
Manaḥ ḥ saumyatvaṃ ḥ।
ṃ ē ō ē ॥ 16 ॥
Serenity of mind, good-heartedness, purity of nature, self-control-this is called
mental austerity.
Just as a lake which is without a ripple on its surface is very tranquil, so also the
mind is free from modification, from wandering thoughts of sensual objects, is
quite serene and calm.
Svadhyaya:
According to the Bhagavad Gita now explain the Svadhyaya chapter number 4
(The yoga of knowledge as well as the discipline of Action and Knowledge),
Verse number 28 and chapter number 16 (Division between the Divine and the
Demoniacal Properties), Verse number 1 , this follows;
Chapter 4.28
िव्ममऻास्तऩोमऻा मोगमऻास्तथाऩये ।
स्वा्मामऻानमऻाश्च मतम् संसशतव्रता् ॥ 28 ॥
D ñ ō ñ ō ñ ē।
S ñ ñ ḥ saṃ ḥ ॥ 28 ॥
Some again offer wealth, austerity and Yoga as sacrifice, while the ascetics of
self-restraint and rigid vows offer study of scriptures and knowledge as sacrifice.
Some do sacrifice by distributing their wealth to the deserving as charity; some
offer their Tapas as sacrifice; some practice the eight limbs or Raja Yoga , viz.,
Yama ( the five great vows), Niyama ( the canons of conduct), Asana (posture),
Pranayama ( restraint of breath) , Dhyana (meditation), and Samadhi
(superconscious state), and offer his Yoga as a sacrifice; some study the scriptures
and offer it as sacrifice.
Chapter 16.1;
श्रीबगवानुवाच ।
अबमं सत्त्वसंशुद्धद्धऻाानमोगव्मवश्स्थनत् ।
दानं दभश्च मऻश्च स्वा्मामस्तऩ आजावभ ् ॥ 1 ॥
Ś ।
Abhayaṃ sattvasaṃ ñ ō ḥ।
D ṃ ñ ॥1॥
The Blessed Lord said:
Fearlessness, purity of heart, steadfastness in Yoga and knowledge, alms-giving,
control of the senses, sacrifice, study of scriptures, austerity and
straightforwardness,
The Lord made a mention of the three kinds of Nature that belongs to sentient
beings, viz., The nature of the gods, Asuras and Rakshasas, in the ninth discourse.
He now describes them in detail in this discourse. The distinction between the
God or God man and the Asuras is clearly drawn in the first, second, third and
fourth verses. ……
Svadhyaya and Tapas constitute Kriya Yoga. Svadhyaya constitute Brahma-
Yajna. Almsgiving and sacrifice pertain to Karma Yoga. Almsgiving, self- control
and sacrifice constitute Daivi Sampat for householders. Those qualities mentioned
in chapter XVI , verses 1 to 3, which belongs to the aspirant who practices a
particular from of Yoga constitute the Daivi Sampat of the discipline on that path.
Svadhyaya : study of the Vedas in order to attain the ‗unseen fruits'
Ishwar Pranidhana;
According to Srimad Bhagavad Gita described the Ishwar Pranidhana, chapter
number 5 (The yoga of Action and Knowledge) , Verse number 24 and 25 , and
chapter number 6 (The yoga of Self-control ) , Verse number 15 this follows;

Chapter 5:24
मोऽन्त्सुखोऽन्तयायाभस्तथान्तज्मोनतये व म् ।
स मोगी ब्रह्भननवाािं ब्रह्भबत

ू ोऽचधगच्िनत ॥ 24 ॥
Yōntaḥsukhōntarārāmastathāntarjyōtirēva yaḥ ।
Sa yōgī brahmanirvāṇaṃ brahmabhūtōdhigachChati ॥ 24 ॥
He who is ever happy within, who rejoices within, who is illumined within, such a
Yogi attains absolute freedom or Moksha, himself becoming Brahman.
Within means ―in the self‖. He attains Brahmanirvanam or liberation while living.
He becomes a Jivanmukta.
Ch 5 :25,
रबन्ते ब्रह्भननवाािभष
ृ म् ऺीिकल्भषा् ।
निन्नद्धवैधा मतात्भान् सवाबूतहहते यता् ॥ 25 ॥
Labhantē brahmanirvāṇamṛṣayaḥ kṣīṇakalmaṣāḥ ।
Chinnadvaidhā yatātmānaḥ sarvabhūtahitē ratāḥ ॥ 25 ॥

The sages obtain absolute freedom or Moksha-they whose sins have been
destroyed, whose dualities (perception of dualities or experience of the pairs of
opposites) are torn asunder, who are self-controlled, and intent on the welfare of
all beings.
Ch 6 :15,
मुञ्जन्नेवं सदात्भानं मोगी ननमतभानस् ।
शाश्न्तं ननवाािऩयभां भत्संस्थाभचधगच्िनत ॥ 15 ॥
Yuñjannēvaṃ sadātmānaṃ yōgī niyatamānasaḥ ।
Śāntiṃ nirvāṇaparamāṃ matsaṃsthāmadhigachChati ॥ 15 ॥
Thus, always keeping the mind balanced, the Yogi, with the mind controlled,
attains to the peace abiding in Me, which culminates in liberation.
The supreme Self an embodiment of peace. It is an ocean of peace . When one
attains to the supreme peace of the Eternal, by controlling the modification of the
mind and keeping it always balance, he attains to liberation or perfection.

Chapter 4 ;
ASANA :
According to Maharshi Patanjali yoga sutra discuss about the Asanas the Sadhana
pada sutra number 46;
(तत्र) श्स्थय सख
ु भासनभ ् //46//
S ॥46॥
Translation
Posture should be steady and comfortable.
Practice that posture in which the mind becomes still and is comfortable, too.
Such postures are needed for cultivating steadiness.
In this sutra, the sage described a very specific and precise practice, asana . Asana
means ― a posture, position, state, sitting, cushion, seat, or mat.‖ Nowadays,
people are interested in the practice of asanas as a tool for better health and for a
flexible and supple body. There are many asana in hatha yoga also, but for our
purpose, these will not be discussed here.

Sage Patanjali, having defined asana in this sutra, takes two more sutras to discuss
it‘s benefits. He gives only two more wards, sthira , and sukham ( comfortable,
pleasant) , to better explain asana.
Asana as a physical posture;
If one lies down to meditate, sleep will come easily. So it is best to sit in a
meditative posture, with the body kept steady and comfortable.
Asana – the physical aspect;
The yogis have found some special place inside the body to concentrate so that
one can become calmer, which would result in a seeker staying steady and
comfortable longer. These places are the manipura chakra ( navel center), and
sahasrara chakra (crown center).
Asana for mental, psychological, or emotional stability;
Sitting longer for reflection and meditation is difficult if the mind is in motion or
emotional. Ones own attitude towards Life and one‘s own relationship towards
others should be well rooted and comfortable, too; otherwise, there is restlessness
or emotional upheaval because of improper relationship.
The sage emphasize that the posture or composure should be steady sthira as well
as comfortable sukha because both of them are correlated. He is not speaking of
physical steadiness and comfort only; there should be steadiness of mind and
attitude, too.
O seeker! Try to have inner steadiness as well as physical steadiness. Sit in one
posture longer without discomfort. Do not move your body unnecessarily. Find a
place or point in the body to concentrate and stay focused there for a longer time.
Undoubtedly, through such practice you will get calmness and concentration.
Mastering Asana;
According to Patanjali yoga sutra discuss about the mastering Asana the Sadhana
pada sutra number 47,
प्रमत्नशैचथल्मानन्तसभाऩश्त्तभ्माभ ् ॥47॥
P ॥47॥
Translation
By relaxation of effort and meditation on the infinite.
Practicing in a relaxed manner and establishing oneself in Infinite Brahman, one
should be steady.
In this sutra, the sage gives two indication of mastery over asana: prayatna
shaithilya ( relaxation of effort) and Ananta sampatti (meditation on Ananta).
Prayatna shaithilya;
During the initial stages of one‘s practice, there is stiffness in the body, the
muscles and joints hurt, and the mind is restless. It requires a lot of effort and
patience in the beginning. When regular practice is performed for a longer period
of time
Ananta sampatti;
Ananta is a mystical and mythological snake that supports the balance of the Earth.
Ananta also means endless or infinite.
The benefits of mastery Over Asana;
benefits of Asana!
ततो द्धवन्द्धवानसबघात् ॥48॥
ō ḥ ॥48॥
When one has mastery or perfection in asana, one is free from the feeling of cold
and heat, hunger and thirst, etc.
Metaphorical Explanation by Paramahamsa Prajnananand said;
After describing mastery over asana in the previous sutra, now the sage speaks
about its effect or benefit. Here tatah means asana jayat, through mastery over
asana. Some yogis described asana jayat as meaning to stay in one asana for least
three hours continuously.
O seeker! Practice asana with contemplation on the infinite. Be balanced. Be
steady. Attain the state of mental equipoise. This is the path of your gradual
evolution.
Comparison of Asana between the Bhagavad Gita and Patanjali yoga sutra;
According Srimad Bhagavad Gita described in ASANA chapter number 6 (The
yoga of self control) , Verse number 11,12, and 13 ;
Ch 6:11-
Asana as a place or a seat;
शुचौ दे शे प्रनतष्ठाप्म श्स्थयभासनभात्भन् ।
नात्मुश्च्ितं नानतनीचं चैराश्जनकुशोत्तयभ ् ॥ 11 ॥
Ś ēē ṣṭ ḥ।
C ṃ ṃ ō ॥ 11 ॥
In a clean spot, having established a firm seat of his own, neither too high nor too
low, made of a cloth, a skin and kusha grass, one over the other,
In this verse the Lord has prescribed the external seat for practicing meditation.
Spread the Kusa grass on the ground first. Over this spread a tiger skin or deer
skin ; Over this spread a white cloth.
Sit on a naturally clean spot, such as the bank of a river. Or, make the place clean,
wherever you want to practice meditation.
Ch 6.12;
तत्रै काग्र भन् कृत्वा मतचचत्तेश्न्िमक्रिमा् ।
उऩद्धवश्मासने मुञ्ज्माद्धमोगभात्भद्धवशुद्धमे ॥ 12 ॥
tatraikāgraṃ manaḥ kṛtvā yatachittēndriyakriyāḥ ।
upaviśyāsanē yuñjyādyōgamātmaviśuddhayē ॥ 12 ॥
There, having made the mind one-pointed, with the actions of the mind and the
senses controlled, let him, seated on the seat, practise Yoga for the purification of
the self.
Ch 6.13;
सभं कामसशयोग्रीवं धायमन्नचरं श्स्थय् ।
सम्क्प्रेक्ष्म नाससकाग्रं स्वं हदशश्चानवरोकमन ् ॥ 13 ॥

ō ṃ ṃ sthiraḥ ।
ē ṣ ṃ svaṃ ō ॥ 13 ॥
Let him firmly hold his body, head and neck erect and perfectly still, gazing at
the tip of his nose, without looking around.

Chapter 5:
PRANAYAMA:
According to Maharshi Patanjali yoga sutra the Pranayama discuss about Sadhana
pada sutra number 49 these follow;
तश्स्भन ् सनत श्वासप्रश्वासमोगानतद्धवच्िे द् प्रािामाभ् ॥49॥
ō C ē ḥ ṇ ḥ ॥49॥
Translation
When the posture has been mastered, the regulation of breath, which is to break
the flow or movement of inhalation and exhalation, follows.
After attaining steadiness in posture or position of the body, pranayama follows,
which constitutes having a break in the movement of inhalation and exhalation.
Through the practice of siddhasana, one has natural control over the external air
movement.
In this sutra, the sage explain pranayama , which is a compound word: prana –
ayama. Prana means ―breath, ― principle of life energy,‖ ―wind,‖ ―strength,‖
―Brahma,‖ ―vishnu,‖ and ―Shiva.‖ Prana also means ―that which brings perfection‖
and ―begin with the soul.‖ Strictly, prana is not really breath because prana or life
energy is the real essence of air, however, ordinarily breath and prana are used
interchangeably to some extent. Ayama means to extend, to lengthen, to restrain,
or to grow long. Therefore, Pranayama ordinarily means breath control.
O seeker! Practice Pranayama as taught by your teacher. Retention of breath also
gives you the blissful taste of death. It will make you free from the fear of death. It
will bring more love for God in your heart and mind. Practice with love.
Aspects of Pranayama;
Now explain the Sadhana pada sutra number 50;
फाह्माभ्मन्तयस्तम्क्बवश्ृ त्तदे शकारसङ््मासब् ऩरयदृष्टो दीघासूक्ष्भ् ॥50॥
ṛ ē ṅ ḥ paridṛṣṭō ṣmaḥ
॥50॥
Translation
The external, internal, and suppressed or modification of breath is regulated by
place, time, and number, prolonged or subtle.
External manifestation, internal manifestation, and suppressed manifestation,
measured by place, time, and number, can be seen as long or subtle. Bahirbhava is
made by inhaling the outer air and retaining within. Antarbhava is the absence of
flow of breath. Stambha vritti is the absence of these two.
Kevala kumbhaka, a Special Technique of Pranayama;
Now discuss the Sadhana pada sutra number 51;
फाह्माभ्मन्तयद्धवषमाऺेऩी चतुथ्ा ॥51॥
ṣ ṣē ḥ ॥51॥
Translation
The fourth type of Pranayama is that which goes beyond the sphere of external
and internal.
The three categories of Pranayama practiced through indication of places, time,
and number are of three type which are described as external, internal, and beyond.
There is only one kevala ; this complete cessation of movement is the fourth
category.
In this previous sutra, there is a description of three Pranayamas: bahya,
abhyantara, and stambha; rechaka, puraka, and kumbhaka; exhalation,
inhalation, and retention. Here the sage speaks of the fourth Pranayama. This
Pranayama goes beyond exhalation, inhalation, and even retention. It is known as

kavala – kumbhaka, a special state or technique of Pranayama. In this Pranayama,
there is neither exhalation nor inhalation, but rather, a natural suspension of breath.
This state comes through the sincere practice of kriya.
O seeker! Practice of Pranayama, and especially focus your attention on every
breath. Nothingness comes. The state of completeness follows . Let your practice
bring you to that state of calmness.
The benefits of Pranayama;
Now explain the benefits of Pranayama the Sadhana pada sutra number 52 these
are;
तत् ऺीमते प्रकाशावयिभ ् ॥52॥
Tataḥ kṣ ē ṇam ॥52॥
Translation
Then from that the covering of light is destroyed.
Then as a result of practicing Pranayama the covering of light is eliminated. As a
result, there is no more misery or affliction.
According to Vachaspati Mishra;
Now described the veils as wrong actions, affliction, and sins, all of which can be
destroyed by Pranayama.
According to Manu said;
Pranayama dahet papam: ― Sins can be eliminated by Pranayama.‖ Pranayama
not only destroys the veils of ignorance that cover up inner light and reality, but
also gives clarity in perception, which keeps the mind and intellect health and
sound.
O seeker! Practice Pranayama regularly with love. You will be free from
ignorance, immortality, and restlessness. Your mind will be submerged in love.
Your life will be filled with light.
Another benefit of Pranayama in Patanjali yoga sutra discuss about
Sadhana pada sutra number 53 this follow;
धायिासु च मोग्मता भनस् ॥53॥
D ṇ ō ḥ ॥53॥
Translation
The fitness of mind for concentration.
Through repeated practice of Pranayama, one attains the power of concentration
of the mind.
Here, the sage speaks of the benefits of practicing Pranayama again. He describes
how Pranayama enhance the mental ability to concentrate. So long as the mind
dose not come in contact with the stable objects, it remains restless. The ordinary
mind is restless and difficult to quit. Once it knows about the One , unchanging,
steady, and stable entity, then it starts becoming more attracted to it.
Through the practice of Pranayama,. When the immorality of the mind are
eliminated, the obstacles on the path of love and knowledge are destroyed, and
gradually one perceive inner light, calmness, and consideration. It has been
described by the yogis that by practicing Pranayama 144 times, one reaches the
state of good concentration. The psychological practice of Pranayama brings the
physiological state of good concentration.
O seeker! The restless mind leads to restless breath. Breath control will bring
calmness and concentration. Practice Pranayama, which will open the door to
realization.
Comparison of Pranayama between the Bhagavad Gita and Patanjali yoga sutra;
According to Srimad Bhagavad Gita described in Pranayama chapter number 4
(the yoga of knowledge as well as the discipline of Action and Knowledge). Verse
number 29 and 30 these follow;

Chapter 4:29,
अऩाने जुह्वनत प्रािं प्रािेऽऩानं तथाऩये ।
प्रािाऩानगती रुद्ध्वा प्रािामाभऩयामिा् ॥ 29 ॥
ē ṇaṃ ṇē ṃ ē।
P ṇ ṇ ṇ ḥ ॥ 29 ॥
Others offer as sacrifice the outgoing breath in the incoming, and the incoming in
the outgoing, restraining the courses of the outgoing and the incoming breaths,
solely absorbed in the restraint of the breath.
Commentary by Swami Shivananda said;
Some yogis practice puraka (inhalation), some yogis practice Rechaka
( exhalation), and some yogis practice Kumbhaka (retention of breath).
The five sub-pranas and the other Pranas are merged in the chief Prana ( mukhya-
prana) by the practice of Pranayama. When the Pranas is controlled, the mind also
stop it‘s wandering and become steady: the sense are also thinned out and merged
in the Prana. It is through the senses are kept up. If the Prana is controlled, the
mind, the intellect and the senses cease to function

Chapter 4:30,
अऩये ननमताहाया् प्रािान्प्रािेषु जुह्वनत ।
सवेऽप्मेते मऻद्धवदो मऻऺद्धऩतकल्भषा् ॥ 30 ॥
ē ḥ ṇ ṇēṣu juhvati ।
S ē ēē ñ ō ñ ṣapitakalmaṣ ḥ ॥ 30 ॥
Others who regulate their diet offer life-breaths in life-breaths; all these are
knowers of sacrifice, whose sins are all destroyed by sacrifice.
Niyataharah means person of regulated or limited food. They take moderate food.
By rigid dieting they control the passions and appetite by weakening the functions
of the organ of action.
Yogis pour the life-breath as sacrifice in the controlled life-breath . The former
becomes merged in the latter.
Performance of the above sacrifice leads to the purification of the mind and
destruction of sins.
The benefits of Pranayama:
Now Lord Krishna explain the Bhagavad Gita chapter number 5 (The yoga of
renunciation of action), verses number 15 this follows,

Ch 5:15,
नादत्ते कस्मचचत्ऩाऩं न चैव सुकृतं द्धवबु् ।
अऻानेनावत
ृ ं ऻानं तेन भह्
ु मश्न्त जन्तव् ॥ 15 ॥
N ē ṃ na chaiva sukṛtaṃ vibhuḥ ।
ñ ē ṛtaṃ ñ ṃ ē ḥ ॥ 15 ॥
The Lord accepts neither the demerit nor even the merit of any; knowledge is
enveloped by ignorance, thereby beings are deluded.
Knowledge is enveloped by ignorance. Consequently man is deluded . He thinks,
―I act. I enjoy. I have done such and such a meritorious act. I will get such and
such a fruit. I will enjoy in heaven. I will get a birth in a rich family.‖
Chapter : 6
PRATYAHARA
According to Maharshi Patanjali yoga sutra the Pratyahara discuss about Sadhana
स्वद्धवषमासम्क्प्रमोगे चचत्तस्वरूऩानुकाय इवेश्न्िमािां प्रत्माहाय् ॥54॥
Svaviṣ ō ē ē ṇ ṃ ḥ ॥54॥
Translation
Pratyahara , or abstraction, is that by which the senses do not come into contact
with their objects and follow, as itb were, the nature of the mind.
The sense organs have no contact with their own object. In other words, the eyes,
the tongue, etc., Have no connection with sight, teste, etc. As a result, chitta [the
mind or memory] becomes it‘s own, and that is known as pratyahara, abstraction
or withdrawal.
In this sutra, the sage described the nature of pratyahara, the fifth limb. The
indriya are the sense organs empower by the mind and the soul; they move and
roam in the world of the sense objects searching for pleasure or seeking the
presence of divinity. Extrovert organs or the restless mind do not give the taste of
divinity; they bring attention and attachment. Here, the sense organs, in
withdrawal themselves from their own object, bring conservation of energy. It
helps the mind be introverted and experience the beauty of the soul.
The benefits of Pratyahara;
Now the benefits of Pratyahara discuss about Sadhana pada sutra number 55 this
follow;
तत् ऩयभावश्मतेश्न्िमािाभ ् ॥55॥
Tataḥ ē ṇ ॥55॥
Translation
Then follows the, supreme mastery over the sense.
Through that, the sense organs are thoroughly controlled.
Here, the sage described the benefits of perfection in pratyahara [withdrawal of
the sense]. The sense organs are not the enemy, but should be trained, discipline,
and brought under control. When they are well discipline, they help one to
progress on the path, to achieve success, and to experience divinity everywhere.

In this state, the sense organs are freed from the play of the mind, with its likes
and dislike. They act and function naturally and neutrally. A biased and partial
mind brings disorders in life. When observation is clear, the disorder is removed.
O seeker! Practice pratyahara daily, but give divine food (ahara) to the sense
organs with love and devotion. They need care and nourishment, too.
Comparison of Pranayama between the Bhagavad Gita and Patanjali yoga
sutra;
According to Srimad Bhagavad Gita described in Pratyahara chapter
number 2 (Sankhya Yoga). Verse number 58 these follow;
Ch 2:58,
मदा संहयते चामं कूभोऽङ्गानीव सवाश् ।
इश्न्िमािीश्न्िमाथेभ्मस्तस्म प्रऻा प्रनतश्ष्ठता ॥ 58 ॥
ṃ ē ṃ ōṅ ḥ।
I ṇ ē ñ ṣṭ ॥ 58 ॥
When, like the tortoise which withdraws its limbs on all sides, he withdraws his
senses from the sense-objects, then his wisdom becomes steady.

Withdrawal of the sense is pratyahara or abstraction. The mind has a natural
tendency to run towards external objects. The Yogi again and again withdraws the
mind from the object of the sense and fixes it on the Self. A Yogi who is endowed
with the power of Pratyahara can enter into Samadhi even in a crowded place by
withdrawing his senses within the twinkling of an eye. He is not disturbed by
tumultuous sounds and noises of any description. Even on the battlefield he can
rest in his center, the Self, by withdrawing his senses. He who practices pratyahara
is dead to the world. He will not be affected by the outside vibration. At any time
by mere willing he can bring his senses under his perfect control. They are his
obedient servant or instruments.
The benefits of Perfection of Sense Pratyahara;
Now Lord Krishna explain srimad Bhagavad Gita Chapter 2 verse 60, 61, and 64 ,
the benefits of Pratyahara;
Ch 2:60,
मततो ह्मद्धऩ कौन्तेम ऩरु

ु षस्म द्धवऩश्श्चत् ।
इश्न्िमाणि प्रभाथीनन हयश्न्त प्रसबं भन् ॥ 60 ॥
ō ē ṣ ḥ।
I ṇi premating haranti prasabhaṃ manaḥ ॥ 60 ॥

The turbulent senses, O Arjuna, do violently carry away the mind of a wise man
though he be striving (to control them)!
The aspirant should first brings to senses under his control. The sense are like
horses. If you keep the horses under your perfect control you can reach your
destination safely. Turbulent horses will throw you down on the way. Even so the
turbulent senses will hurl you down into the object of the sense and you cannot
reach your spiritual destination, viz., Param Dhama or the abode of eternal peace
and immortality or Moksha {final liberation}.
Ch 2:61,
तानन सवााणि संमम्क्म मक्त

ु त आसीत भत्ऩय् ।
वशे हह मस्मेश्न्िमाणि तस्म प्रऻा प्रनतश्ष्ठता ॥ 61 ॥
ṇi saṃ ḥ।
V ē ē ṇ ñ ṣṭ ॥ 61 ॥
Having restrained them all he should sit steadfast, intent on Me; his wisdom is
steady whose senses are under control.

He should control the sense and sit focused on Me as the Supreme, with a calm
and mind. The wisdom of the Yogi who thus seated has brought all his senses
under subjugation is doubtless quite steady. He is established in the Self.
Sir Shankaracharya explain Asita Matparah as ― He should sit contemplating:
‗I am no other than He‘.‖
Ch 2:64,
यागद्धवेषद्धवभुक्ततैस्तु द्धवषमाननश्न्िमैश्चयन ् ।
आत्भवश्मैद्धवाधेमात्भा प्रसादभचधगच्िनत ॥ 64 ॥
Rāgadvēṣavimuktaistu viṣayānindriyaiścharan ।
Ātmavaśyairvidhēyātmā prasādamadhigachChati ॥ 64 ॥
But the self-controlled man, moving amongst objects with the senses under
restraint, and free from attraction and repulsion, attains to peace.
The mind and the senses are naturally endowed with the two current of attention
and reputation. Therefore, the mind and the sense like certain objects and dislike
certain other objects. But the discipline man moves among sense- objects with the
mind and the sense free from attraction and reputation and mastered by the Self,
attention to the peace of the Eternal. The senses and the mind obey his will, as the
discipline self has a very strong will. The disciplined self takes only those objects
which are quite necessary for the maintenance of the body without any love or
hatred. He never takes those objects which are forbidden by the scriptures.
Chapter : 7
DHARANA
According to Maharshi Patanjali yoga sutra the Dharana discuss about vibhuti
दे शफन्धश्श्चत्तस्म धायिा ॥1॥
Dē ṇ ॥1॥
Translation
Concentration is fixing the mind on a specific point.
After describing the five external modes of Sadhana, now he describes Dharana
(concentration) . When attention is fixed ( the mind is absorbed with a
modification) in the navel center, in the heart, in the light at kutastha, on the top of
the nose , the tip of the tongue, or any external objects, then breath is controlled.
This know as Dharana.
In this sutra, we will define dharana as ―concentration.‖ Dharana leads the seeker
into the inner chamber of yoga. The human mind is restless by nature. It could be
compared with diffused light. When sunlight is focused with the help of a
convexlens, it generates fire. Similarly, when the mind is focused on a special
point, it generates a lot of energy.
O seeker! The mind is the cause of trouble, but it can also be the tiil of calmness
and peace. Practice Pranayama as taught by your guru preceptor. Through this, the
mind can be made peaceful and steady. This opens the door to success.
12 second Concentration that is DHARANA
12×12=144 second (2.m-24sc ) That is DHYANA
sc sc second m— sc That is SA RA TA SA A
1728sc×12sc=20736second (345m-6sc[5h.1m.16sc]) That is
ASAMPRAJNATA SAMADHI The highest stage.
Comparison of Dharana between the Bhagavad Gita and Patanjali yoga
sutra;
According to Srimad Bhagavad Gita described in Dharana chapter number 6(The
yoga of Meditation). Verse number 25 and 26 these follow;
Ch 6:25,
शनै् शनैरुऩयभेद्धफुद्ध्मा धनृ तगह

ृ ीतमा ।
आत्भसंस्थं भन् कृत्वा न क्रकश्ञ्चदद्धऩ चचन्तमेत ् ॥ 25 ॥

Ś iḥ ē ṛtigṛ ।
Ā ṃsthaṃ manaḥ kṛ ñ ē ॥ 25 ॥
Little by little let him attain to quietude by the intellect held firmly; having made
the mind establish itself in the Self, let him not think of anything.
The practitioner of Yoga should attains tranquility gradually or by degree, by
means of the intellect controlled by steadiness. The peace of internal will full the
heart gradually with thrill and bliss through the content and protected practice of
steady concentration. He should make the mind constantly abide in the Self within
through ceaseless practice. If anyone constantly thinks of the immortal Self within,
the mind will cease to think of the object of sense pleasure. The mental energy
should be directed alone the spiritual channel by Atma- chintana or constant
contemplation on the Self.
Ch 6:26,
मतो मतो ननश्चयनत भनश्चञ्चरभश्स्थयभ ् ।
ततस्ततो ननमम्क्मैतदात्भन्मेव वशं नमेत ् ॥ 26 ॥

ō ō ñ ।
ō ē ṃ ē ॥ 26 ॥
From whatever cause the restless, unsteady mind wanders away, from that let him
restrain it and bring it under the control of the Self alone.
In this verse the Lord gives the method to control the mind. Just as you drag the
bull again and again to your house when 8t runs out, so also you will have to drag
the mind to your point or center or Lakshya again and again when it runs towards
the external objects. If you good cotton seed extract, sugar, plantains, etc., to the
bull, it will not run away but will remain in your house. Even so if you make the
mind taste the eternal bliss of the Self within little by little by the practice of
concentration, it will regularly abide in the Self only and will not run towards the
external objects of the sense. Sound and the other objects only make the mind
restless and unsteady. By knowing the defects of the object of sensual pleasure, by
understanding their illusory nature, by the cultivation of discrimination between
the real and unreal and also dispassion, and by making the mind understand the
glory and the splendour of the Self you can wean the mind entirely away from
sensual objects and fix it firmly on the Self.

Chapter : 8
DHYANA
According to Maharshi Patanjali yoga sutra the Dhyana discuss about vibhuti pada
sutra number 2 these follow;
तत्र प्रत्ममैकतानता ्मानभ ् ॥2॥
॥2॥
Translation
Meditation is the uninterrupted flow of knowledge.
In the above mentioned place (the place where the mind is concentrated), the
uniqueness of knowledge, in other words, a continuous state of balance, is known
as meditation.
In this sutra, the sage described dhyana , which is commonly translated as
medication. Dhyana is derived from the root verb dhyai , which means ‗to think'
and ' to meditate on.‘ Also, it can be split into two parts: dhya and na. Dhya means
―thought‖ and na means ―no‖ or ― negation‖. Thus Dhyana means ―no thought.‖
In a very simple way, it could be said that the mind means many thoughts,
concentration is a few limited thought, and meditation is one thought.
Heterogeneous thought bring distraction and restlessness. Homogeneous thought
brings calmness.
As meditation is a no thought state, it is not describable. When there is a
description of something, there is imagination. Meditation is a state, not a
technique. Meditation, in reality, is to be experienced and to be expressed. It is
beyond the play of the mind, thought, intellect, and ego. The state of meditation
dawns through the practice of concentration or dharana . By the grace of God and
the master, one will attain a deep state of meditation. Without their grace, no
meditation is possible. Meditation like sleep. It is said sleep is deep meditation
without concentration, whereas meditation is deep sleep with consciousness
According to Maitreyi Upanishads 2:2 described;
ñ ṣ ḥ
S ḥ ḥ
― True knowledge is to see identity or union. Meditation is the thoughtless state of
the mind. The real bath is purity of mind. Real calmness is control over the sense
organs.‖
O seeker! Meditation is the key to perfection. Practice daily and regularly with
love. Watch your own breath. Listen to the inner sound. Be still. Avoid temper,
falsehood, and greed . Cultivate humanity and love. At the end of practice offer a
prayer, and pray for all. Do not sleep after meditation. Get up slowly. Observe the
mind carefully. Love is the foundation of living a meditative life.
Comparison of Dhyana between the Bhagavad Gita and Patanjali yoga sutra;
According to Srimad Bhagavad Gita described in Dhyana chapter number 5(The
yoga of Renunciation of Action). Verse number 27 and 28 these follow;
Ch 5:27,
स्ऩशाान्कृत्वा फहहफााह्मांश्चऺुश्चैवान्तये भ्रुवो् ।
प्रािाऩानौ सभौ कृत्वा नासाभ्मन्तयचारयिौ ॥ 27 ॥
Spar ṛ ṃ ṣ ē ōḥ ।
P ṇ ṛ ṇau ॥ 27 ॥
Shutting out (all) external contacts and fixing the gaze between the eyebrows,
equalising the outgoing and incoming breaths moving within the nostrils,
The verses 27 and 28 deal with the Yoga of meditation (Dhyana). Exteranal
objects or contacts are the sound and the other sense objects. If the mind dose not
think of the external objects they are shut out from the mind. The senses are the
doors or avenues through which sound and the other sense objects enter the mind.
If you fix the gaze between the eyebrows the eyeballs remain fixed and steady.
Rhythmical breathing is described here.you will have to make the breath
rhythmical. The mind becomes steady when the breath becomes rhythmical. When
the becomes rhythmical there is perfect harmony in the mind and the whole
system.
Ch 5.28,
मतेश्न्िमभनोफद्धु द्धभनुा नभोऺऩयामि् ।
द्धवगतेच्िाबमिोधो म् सदा भुक्तत एव स् ॥ 28 ॥
ē ō ō ṣ ṇaḥ ।
ē C ō ō ḥ ē ḥ ॥ 28 ॥
With the senses, the mind and the intellect always controlled, having liberation as
his supreme goal, free from desire, fear and anger-the sage is verily liberated for
ever.
If one free from desire, fear and anger he enjoys perfect peace of the mind. When
the sense, the mind and the intellect are subjugated, the sage does constant
contemplation and attains for every to the absolute freedom or Moksha.

The mind becomes restless when the modification desire, fear and anger arise in it.
When one become desireless , the mind move towards the Self spontaneously;
liberation or Moksha becomes his highest gole.

Chapter : 9
SAMADHI
According to Maharshi Patanjali yoga sutra the Samadhi discuss about vibhuti
तदे वाथाभात्रननबाासं स्वरूऩशून्मसभव सभाचध् ॥3॥
ē ṃ ḥ ॥3॥
Translation
That alone, when shining in the light of the object [ of meditation], as if void or
empty, is samadhi.
Dhyata (the meditator) is the mind. Dhyeya, the object of meditation, is Brahman.
Dhyana is meditation. When these three become one in experience, and even the
knowledge that one is meditating is gone, then in the state one experience one‘s
real nature as empty or a void. This know as Samadhi.
Now, the sage described the eight and final limb of yoga, samadhi. Samadhi may
be split into the following roots: Sam means ―complete,‖ a means‖ towards,‖
dha,‖to direct‖or ―to contain,‖ and I, ―with knowledge or power.‖ So, Samadhi is
a state when conciousness is completely directed toward the goal. It is also

translated as deep contemplation, a superconscious state, enlightenment, trance,
ecstasy, an unperturbed state, total calmness, and peace of the purest form of love.
Dharana , where the mind is the tied, is the narrowness of the path. Dhyana is the
saturation of the mind in love. Samadhi is the state of superconsciousness where
all narrowness is destroyed. It is the state of complete divine intoxication.
According to the Vishnu Purana (6:7:92)
Tasyaiva kalp ṇa hi yat
– niṣ ḥ yate
―When the mind is free from all imagination and assumes it‘s real nature, the state
of meditation by the mind follows, and leads to the state known as Samadhi.‖
To explain the state of Samadhi, the sage in this sutra uses two
expression: artha matra nirbhasam (shining of the goal alone) and svarupa
shunyam (true from appearing as void).
According to the Garuda Purana (1:235:32). Is said;
Dhyeyam hi eva sarvatra dhyata tanmayatam gatah
Pasyati dvaitarahitam samadhi so bhidhiyate
―The objects of meditation is experienced everywhere. The one who meditation
attains that state. One is free from dualities. Such a state is said to be Samadhi.‖
O seeker! The journey of meditation comes to an end the state of samadhi.
This is the state of perfection or the state of pure love. In this state , there is
experience of God in all and all in God. Practice the path of self-discipline with
sincere prayer. You will behold this state of unity without fail.
Comparison of Samadhi between the Bhagavad Gita and Patanjali yoga
sutra;
According to Srimad Bhagavad Gita described in Samadhi chapter number 3 verse
19, Chapter 5 verse 10, 28, chapter 9 verse 34, chapter 11 verse 55, chapter 12
verse 3,4,10 and chapter 18 verse 51,52,53, these are follows;
Ch 3:19,
तस्भादसक्तत् सततं कामं कभा सभाचय ।
असक्ततो ह्माचयन्कभा ऩयभाप्नोनत ऩूरुष् ॥ 19 ॥
Tasmādasaktaḥ satataṃ kāryaṃ karma samāchara ।
Asaktō hyācharankarma paramāpnōti pūruṣaḥ ॥ 19 ॥
Therefore, without attachment, do thou always perform action which should be
done; for, by performing action without attachment man reaches the Supreme.
Ch 5:10,
ब्रह्भण्माधाम कभााणि सङ्गं त्मक्तत्वा कयोनत म् ।
सरप्मते न स ऩाऩेन ऩद्मऩत्रसभवाम्क्बसा ॥ 10 ॥

Brahmaṇyādhāya karmāṇi saṅgaṃ tyaktvā karōti yaḥ ।
Lipyatē na sa pāpēna padmapatramivāmbhasā ॥ 10 ॥
He who performs actions, offering them to Brahman and abandoning attachment,
is not tainted by sin as a lotus leaf by water.
Ch 5:28,
मतेश्न्िमभनोफद्धु द्धभनुा नभोऺऩयामि् ।
द्धवगतेच्िाबमिोधो म् सदा भुक्तत एव स् ॥ 28 ॥
ē ō ō ṣ ṇaḥ ।
ē C ō ō ḥ ē ḥ ॥ 28 ॥
With the senses, the mind and the intellect always controlled, having liberation as
his supreme goal, free from desire, fear and anger-the sage is verily liberated for
ever.
Ch 9:34,
भन्भना बव भद्भक्ततो भद्धमाजी भां नभस्कुरु ।
भाभेवैष्मसस मक्त
ु त्वैवभात्भानं भत्ऩयामि् ॥ 34 ॥
ō ṃ namaskuru ।
ē ṣ ṃ ṇaḥ ॥ 34 ॥
Fix thy mind on Me; be devoted to Me; sacrifice unto Me; bow down to Me;
having thus united thy whole self with Me, taking Me as the Supreme Goal, thou
shalt verily come unto Me.
Ch 11:55
भत्कभाकृन्भत्ऩयभो भद्भक्तत् सङ्गवश्जात् ।
ननवैय् सवाबूतेषु म् स भाभेनत ऩाण्डव ॥ 55 ॥
Matkarmakṛ ō ḥ saṅgavarjitaḥ ।
Nirvairaḥ ēṣu yaḥ ē ṇḍava ॥ 55 ॥
He who does all actions for Me, who looks upon Me as the Supreme, who is
devoted to Me, who is free from attachment, who bears enmity towards no
creature, he comes to Me, O Arjuna!
Ch 12:3,
मे त्वऺयभननदे श्मभव्मक्ततं ऩमऩ

ुा ासते ।
सवात्रगभचचन्त्मं च कूटस्थभचरं ध्रव

ु भ्॥ 3 ॥
ē ṣ ē ṃ ē।
Sarvatragamachintyaṃ ṭasthamachalaṃ dhruvam ॥ 3 ॥
Those who worship the imperishable, the indefinable, the unmanifested, the
omnipresent, the unthinkable, the eternal and the immovable,
Ch 12:4,
संननयम्येन्द्रियग्रामं सववत्र समबद्ध

ु यः ।
ते िाप्नव
ु न्द्रत मामेव सववभत
ू हिते रताः ॥ 4 ॥
Saṃniyamyēndriyagrāmaṃ sarvatra samabuddhayaḥ ।
Tē prāpnuvanti māmēva sarvabhūtahitē ratāḥ ॥ 4 ॥
Having restrained all the senses, even-minded everywhere, intent on the welfare
of all beings-verily they also come unto Me.
Ch 12:10,
अभ्मासेऽप्मसभथोऽसस भत्कभाऩयभो बव ।
भदथाभद्धऩ कभााणि कुवाश्न्सद्धद्धभवाप्स्मसस ॥ 10 ॥
ē ō ō ।
ṇ ॥ 10 ॥
If thou art unable to practise even this Abhyasa Yoga, be thou intent on doing
actions for My sake; even by doing actions for My sake, thou shalt attain
perfection.
Ch 18:51,
फुद्ध्मा द्धवशुद्धमा मुक्ततो धत्ृ मात्भानं ननमम्क्म च ।
शब्दादीश्न्वषमांस्त्मक्तत्वा यागद्धवेषौ व्मुदस्म च ॥ 51 ॥
ō dhṛ ṃ niyamya cha ।
Ś ṣ ṃ ēṣau vyudasya cha ॥ 51 ॥
Endowed with a pure intellect, controlling the self by firmness, relinquishing
sound and other objects and abandoning both hatred and attraction,
The lower self should be controlled with firmness by the Self of pure intellect.
The turbulent senses and the mind should be subdued with the help of the pure
intellect or reason. Pure reason is a great power. Whenever the sense raise their
heads and hiss, they should be hammered by the powerful rod of pure intellect or
reason. Reason is the faculty of determination.

Ch 18:52,
द्धवद्धवक्ततसेवी रघ्वाशी मतवाक्तकामभानस् ।
्मानमोगऩयो ननत्मं वैयाग्मं सभऩ

ु ाचश्रत् ॥ 52 ॥
V ē ḥ।
D ō ō ṃ ṃ ḥ ॥ 52 ॥
Dwelling in solitude, eating but little, with speech, body and mind subdued,
always engaged in concentration and meditation, taking refuge in dispassion,
Ch 18:53,
अहङ्कायं फरं दऩं काभं िोधं ऩरयग्रहभ ् ।
द्धवभुच्म ननभाभ् शान्तो ब्रह्भबूमाम कल्ऩते ॥ 53 ॥
Ahaṅ ṃ balaṃ darpaṃ ṃ ō ṃ parigraham ।
Vimuchya nirmamaḥ ō ē ॥ 53 ॥
Having abandoned egoism, strength, arrogance, anger, desire, and covetousness,
free from the notion of ―mine‖ and peaceful,-he is fit for becoming Brahman.
Egoism: Identifying the Self with the body, etc. This is the error of mistaking the
physical body for the pure immortal Self.

Chapter 10:
CONCLUSION:-
In the conclusion, it may besides that, I will try to explore the nature of yoga in
steadiness of body and mind lead to inner joy and contentment similarly, the mind
should be purified. In this section the sage emphasize how to purity the mind and
how to qualify it for self realization . Through the sincere practice of the methods.
The saga prescribes the cultivation of stillness and steadiness within , and the yogi
gradually became efficient in this path.
In the final book, sage patanjali focuses on how to attain the ultimate
goal of realization.
BIBLIOGRAPHY:-
 The yoga sutra of Patanjali: with commentary by Shri Lahiri Mahashaya and
metaphorical Explanations,ISBN 978-990000243.
 Vyasa‘s commentary of the yoga sutra .
 The Bhagavad Gita text ,word to word meaning, translation and commentary by
SRI SWAMI SIVANANDA.
 By paramhansa Hariharananda ,
Kriya yoga : the scientific process of soul culture and the Essence of all
Regulations,ISBN 81-86713050.
Each Huma Body is a Bhagavad Gita, ISBN 978-3990000137.
Bhagavad Gita in the light of kriya yoga,
 By paramhansa prajnananda
Lahiri Mahasaya: Fundamental of kriya yoga, (2nd Edition), ISBN 3902203808X.

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Depanment ofYoga & Naiuropathy

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I completely sur:render myself to the Divine for being with me in every

Date Jogncsrvara Sahu

Chapter Title Page no

 Declaration by the scholar

Chapter:1 Introduction 1-25

1.2 History and development of yoga

1.3 Different kinds of yoga

1.4 Benefits of yoga

Chapter:2 Yama 26-48

 Comparative Yama in Srimad Bhagavad Gita

 Describe Niyama in Patanjali Yoga sutara;

 Comparative Niyama in Srimad Bhagavad Gita;

Chapter:4 Asana 70-76

 Comparative analysis Asana in Bhagavad Gita

Chapter:5 Pranayama 77-85

 Comparative this pranayama in Bhagavad Gita;

Chapter:6 Pratyahara 86-92

 Comparative this Pratyahara in Bhagavad Gita;

Chapter:7 Dharana 93-96

 Comparative this Dharana in Bhagavad Gita;

Chapter:8 Dhyana 97-101

 Comparative this Dhyana in Bhagavad Gita;

Chapter:9 Samadhi 102-110

 Comparative this Samadhi in Bhagavad Gita;

Chapter:10 Conclusion 111

In India, the tradition of yoga is as ancient as the Vedic period

itself, and subsequently most of the system of philosophy accepted it as a sure

patanjali. After patanjali it was practised , tested , and developed by a large

number of the spiritual leaders of Indian culture and various commentaries

were written on the Yoga-Sutra of Patanjali.

{ My aim is to show the , Patanjali yoga sutra will be discussed

with emphasis on Astanga yoga (techniques of self realization) now related to

Bhagavad Gita and the concept of self realization .

The history of yoga very vast. To understand the yoga‘s concept

yoga and finally contemporary yoga system. }

1.1 Meaning of yoga;

teaches the method of joining the human soul with God.

means whereby the personal soul (Pratyagatman) is absorbed in to the

transcendental soul (pramatman) or the universal soul (visvatman). A book on

Yoga as a corollary to it is understood to contain some means (sadhanas) whereby

न च भस्थानी बूतानन ऩश्म भे मोगभैश्रयभ ।

According to maharshi patanjali discuss about in sāmādh pāda, sutra no.2:-

‗Yoga is the elimination, annihilation, and suppression of the modification of the

effective tendencies i. e. Control of mind (yoga) . That is to say that which

out-side tendencies to be removed from worldly objects and to be over-turned

doing\ taking own inner Citta is called yoga.

Filthiness obstruction of Tamas Citta and by inactiveness of unsteadiness

interruption of rajas citta which becoming construction of tendency in the light of

satavikta it is also called as Yoga.

in the mind (the Citta).

Ahankara . The Manas (mind) is the modification of the impression gathered by

These five are as follows (1)Mudhaavastha, (2)Ksiptaavastha,

(3)Vikisipataavastha, (4) Ekaagraavastha, (5) Niruddaavastha,

mode of ignorance viz:- Heedlessness , Indolence Excessive sleep and delusion

for the reasons desire, anger, avarice and delusion.

In this there is impression of Rajoguna and Tamaguna while Satvaguna is

M.&H.&,AJA SSIE.&I,I CII.fiND8., Bf,ANJA DEO UNIVERSTTY