Putting yoga into practice means practicing a sequence of postures or postures. A practice that involves reawakening energy that is not functioning in the body through a specific physical encounter to experience the Supreme Being. By doing regular yoga, these centers or chakras are activated and useful for further development and expansion of the mind. Through it, parts of the human brain system are opened one after the other. From Mooladhara to Sahasradhara Chakra is the journey from normal to abnormal and finally to the attainment of liberation.
This spiritual journey is not just about sitting and thinking. The real practical thing is that there should be a change in the intellect or brain of the person. I would like to say one place that it is necessary to change the mind or brain. If you want to make the desired change in the mind or brain, you have to go through a certain way of being and living. Once this change is made, you are considered independent! But this change cannot happen without balance. All the methods of Yoga Sadhana aim at empowering the mind, expanding it, and reviving the human brain system. Hence a person who practices yoga becomes not a three-dimensional but a multi-dimensional person. This is the purpose of yoga.
Patanjali’s Yoga Sutras are still with us today as authoritative written material. Sutra means a perfect arrangement in minimum words. As a result, one has to comment on the topic of the sutra and explain its meaning. Formulas are short but perfectly edited sentences, which we cannot change, but can interpret. a technique that is a thread connecting from Yogasana to Mukti. He perceives the smallest meaning and adds it in such a way that he realizes a formula. We cannot deny one part of it and only consider the other part.
Patanjali’s Yoga Sutras are authentic and authoritative in my opinion. Because there is no such ancient literature available on the subject of ‘Yoga’ the later texts “Yoga Ratnavali” and “Hatha Yoga Pradipika” also consider and refer to Patanjali. What does Patanjali say about yoga? In the Yoga Sutras, Patanjali says, “Ath Yoga Anusanalam” is where the practice of Yoga begins. Immediately after that it is said, “Yoga Chitta Vritti Nirodha” ie Yoga creates the ability to keep away all the vrittis that disturb the mind. This is the only place where Patanjali defines yoga.
Yoga is good for health. It rejuvenates the body system. Regular yoga should be done. But Yoga is not just postures, it is higher and deeper, the remedies and practices mentioned in the Yoga Sutras remove the mind from its limitations and negative thoughts, give us the vision to see everything as one, from the third-dimensional world we know to the multidimensional world. In this journey, one fulfills the highest purpose of life. Life develops and expands by taking on new dimensions. Travel from three-dimensional to multi-dimensional. This state is called the attainment of the supreme essence. This is the real purpose of yoga.
Yoga says that it is important to have yama and niyama, meaning rules and regulations. How you live, what you eat, and what you drink are all very important. Because all this creates a balance in the state from which the mind tries to come out. The mind becomes more and more subtle. The subtle mind also activates non-functioning systems of the brain. When this happens consciousness expands and sees the whole world as one. So this yoga is not just asanas. Asana, pranayama, yama, and niyama are all just postures with desired changes. All we need is to activate the dormant centers in our system. These centers sometimes work spontaneously, but generally, they are gradually opened through regular practice. Meditation is a beautiful energy, so anyone reading this blog today should incorporate the process of meditation into their lives to fulfill my purpose of writing this blog. Inspire many people. Give them appropriate material to read. Our one step will become an inspiration for many to live in a beautiful world. It is true, make the thoughts beautiful and the world itself will become beautiful. Read more if the series on Adjusting the Inner Frequency ends here
Today’s present gives us the opportunity, that you are the creator of your destiny. For this, we have to set the goal of our life. what do I want? Our mind plays an important role in all this. The mind is that subtle thing located in our body, which makes resolutions and choices about any subject. All the actions conducted by us, all the actions are inspired by the mind itself. Our thoughts, character and behaviour are also inspired and influenced by the mind itself.
The speed of our life also depends on the speed of the mind. The data direction of our life is determined by the direction of our state of mind. We indulge in any action only after getting the consent of the mind. We do good and bad deeds only after getting direction from the mind and accordingly, we enjoy the fruits of those actions.
Our subtle mind situated in our gross body is very powerful, very powerful, but the truth is also that this strong and powerful mind can both use and abuse its strength, its power. A controlled mind brings happiness, prosperity, peace and joy to the life of a person by using its power, whereas an uncontrolled mind brings destruction and crisis to the life of a person. That is to say, an uncontrolled mind creates trouble for us. Similarly, an elephant becomes a cause of great destruction if left unchecked. If uncontrolled, the life of the person riding on the elephant is also in danger. Our mind is the driver in the driving seat of the car of our life. The driver of our life is our mind. If our mind wants, it can take us in the right direction and if it wants, it can also take us in the wrong direction.
If we want to go towards truth, towards God, then it is possible only when our mind is also ready to walk towards truth, towards God. If the will of the mind is not in it, then it will force us towards evil and will lead us to bad deeds, inauspicious deeds etc. This is where negativity enters life, and failures come into life.
We feel sad after doing bad deeds, then we think that we wish! If we had not done this, we would not have come under the delusion of the mind, today we would not have been behind the bars in the jail, today we would not have been humiliated for taking bribes, today we would not be blinded by greed, attachment, anger, such abominable acts. Would have been done and not today the ill effects of those deeds. Would have been suffering
Then it seems that I could not stop myself from doing this. If only! If I had not done this in a momentary impulse of the mind and would have done good deeds, virtuous deeds, and made effort in the right direction, then today there would have been happiness, peace, and prosperity in our life.
Why? Because the mind has never been in our favour, it has never been in our control. That is why we could not make any effort, materially or spiritually, under the delusion of the mind. Therefore it is clear that whether to be successful in material life or spiritual life, it is necessary to be calm, concentrated, and controlled from both the point of view because it is only with a calm mind that we can do all our physical work in any work. We can put mental energy and in which we can put all our energy, and concentration, we can take the right decision at the right time; We get success in that work.
Sometimes we are physically doing some work, but our mind is not there. Our mind is not in that work but is travelling somewhere else. Even though we are physically present, we are mentally absent there. As a result, we do not get complete success in that work.
Invoke the master way!
It is necessary to control the mind, but the question arises of how to control the restless mind. In Kurukshetra, the battlefield of Kurukshetra, the same question arose in the mind of Arjuna how to control the restless mind? Therefore Arjuna tells Lord Krishna in Gita (6.34)
That is, Shri Krishna, this mind is very fickle, big and strong with a passionate nature. Therefore, to control him, I consider it very difficult to control the wind.
Then Lord Krishna said in Gita Adhyay (6.35-36),
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Undoubtedly the mind is fickle and difficult to control, but it is controlled, O Arjuna, by practise and dispassion. Yoga is rare for such a person whose mind is not controlled, and it is easy for a man with a controlled mind to attain yoga through means, such is my opinion. The Lord is making it clear here that the mind is undoubtedly fickle, moving like the wind and strong, but it can be controlled by practise and dispassion.
Now the question arises what is practice and dispassion after all? For the attainment of God, listening to God’s name and qualities, again and again, doing kirtan, contemplating, chanting and self-study of scriptures etc. is called “practice”. What is dispassion? Not having attachment in place etc., not having attachment is detachment.
By continuing to practice practice and dispassion, the mind becomes subdued. Be with it God says,
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– Gita – 12.8 That is, wherever this unsteady and restless mind runs and goes, it should be removed again and again and again and again in the Supreme Lord, because whose mind is quite calm, therefore, O Arjuna! You put the mind in me and the intellect in me, after that you will reside in me only, there is nothing in doubt about it.
In Yog Darshan, Maharishi Patanjali has also considered practice and dispassion as important for purifying and subduing the mind. In Yogadarshana (Samadhipada-12) he says
That is, those mental attitudes are controlled by practise and dispassion.
In this sutra, the sage wants to say that due to the influence of the karmic sanskars prevailing in the mind, the flow of chittvrittis with force is going towards worldly pleasures. The way to stop that flow is dispassion and the way to take it to the path of welfare is practice. The sage again says in Samadhipad – 13, 14
That is, the effort that has to be made for the stability of the mind from both of them is practice, but if that practice is done continuously for a long time, it becomes firm. Here the sage is giving a very touching and important lesson. He is saying that to make the practice of his yoga instrument firm, the seeker should never be indifferent in the practice, never be hasty, but should do that (yoga-sadhana) patiently for a long period and have the firm belief That the yoga practice, effort, effort, sadhana being done by him can never be in vain, can never be fruitless. When the time comes, the result of his sadhna will be revealed. His sadhana will surely be successful. His mind will certainly be pure and controlled. Your sadhana will be successful, and beautiful. There’s nothing in doubt about it. Rishivar in Yoga Darshan about purifying the mind Other measures are also mentioned.
Samadhipada 1.33 means that by creating a feeling of friendship among happy people, a feeling of kindness in unhappy people, a feeling of happiness in virtuous men and a feeling of neglect in sinners, the mind becomes angry, malice, hateful, jealous and angry etc. After the destruction, the mind becomes pure and pure. So the seeker should practice it. Whereas in the next thread he says
Samadhipada 1.33 means that by creating a feeling of friendship among happy people, a feeling of kindness in unhappy people, a feeling of happiness in virtuous men and a feeling of neglect in sinners, the mind becomes angry, malice, hateful, jealous and anger etc. After the destruction, the mind becomes pure and pure. So the seeker should practice it. Whereas in the next thread he says
The great Vedic scientists of India, Maharishi Vasistha, Maharishi Vishwamitra, Maharishi Yagyavalkya, Maharishi Parashuram, Maharishi Bhagirath, Maharishi Valmiki, Maharishi Charak, Gautam Buddha, Mahavir, Guru Gorakhnath, Acharya Shankar, Sant Namdev, Saint Ramakrishna Paramhansa, Sri Aurobindo, Ramana Maharishi etc. Rishis, and Yogis, have become theologians. We can make any of these the subject of our attention as per our interest. One can contemplate, contemplate their divine qualities.
That is, the mind becomes stable even by the meditation of the one who has the opinion. In this sutra, the sage wants to say that if any of the above means do not suit a seeker, then he should meditate on his presiding deity or any form of God, saguna-nirguna, corporeal-formal, according to his interest. In this way, by meditating on the object of your interest, the mind becomes stable.
That is, when that too is stopped, there is a nirbeej samadhi. The sages are clarifying here that when there is an absence of all other types of sanskars due to the effect of Ritambara Prajna Sanskar, then due to lack of attachment to the sacraments arising out of that Ritambhara Prajna, they are also stopped. Due to the complete absence of the seeds of sanskar, the name of this stage is Nirbeej Samadhi.
On the other hand, in the Yogasutra–2/28, the sage considers the practice of Ashtanga Yoga as important for the purification of the mind (ie Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana, Samadhi, etc.).There are many sutras in the Amritbindu Upanishad about the mind, such as,
That is, the mind is the cause of man’s bondage and salvation. A mind attached to objects is the cause of bondage and a mind detached from objects is the cause of salvation.
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That is, only then should the mind be stopped in the heart, until it does not decay. This is called knowledge and this is called meditation and everything else is an extension of justice and reasoning. Thus it is clear from the observation of various scriptures that the mind is the cause of bondage and salvation. The mind is man’s friend and the mind is man’s enemy. An impure mind, an unstable mind, or an uncontrolled mind, leads man to fall, defeat and – sin.
Unveil the ultimate reality
Such a mind is the enemy of man, whereas a pure mind, a stable mind, and a controlled mind are the reason for the liberation of man, and the reason for the attainment of God. Such a mind is the friend of man. A pure mind induces a man into virtuous deeds. A concentrated mind, a steady mind makes a man successful, happy and prosperous not only in the spiritual but in the material world as well as in the material realm. He gets success everywhere.
We should keep practising to purify and stabilize the mind by regular practice of Nishkaam Bhakti, Nishkaam Karma (Karmayoga), Jnana Yoga, Raja Yoga, Dhyana, Savita Dhyana, Pranayama etc. We should keep on self-studying the literature of Vitara, the biographies of estranged Buddhas, the autobiographies written by them and the scriptures related to the attainment of God. One should get the company (satsang) of good men. At the same time, charity, charity etc. should be engaged in the work of public service. By doing this, the mind becomes our friend and moves towards the best path.
Human life is the greatest privilege of this creation: God in the form of seed has filled in it all the possibilities which are in him himself. On this basis, the nature of human life has been called the form of happiness, which on attaining its development becomes like God. Realization and awakening of this spiritual form of existence is the important goal of this life. On this basis, he spoke of the descent of heaven on earth. Spiritual awakening can take place based on prayer or based on the divine, which teaches that we can reach the heights of heights. It is determined by the sanskars rooted in the mind, which define life and behaviour in the form of chittvrittis every moment.
Without transforming them, it is not possible to say when life will come to a state of failure, that is why life-cultivation is an important work, through which the work of sophistication of the mind is proved, any kind of negligence in it can prove fatal and therefore One has to be constantly engaged in this. The experiences of life are accumulated in the mind in the form of samskaras, which give their identity in the form of vrittis. They are known only when they are manifest in the form of actions, otherwise, they remain so deeply buried in the subconscious that they are not even realized.
It is something like when the bubble in a pond rises from the bottom, it is not visible from the outside, even when it reaches near the surface, it cannot be seen. We could have prevented it from becoming a wave if we had known its in origin. In the same way, negation is possible by transforming them into seed forms of sanskars in the mind. Psychology considers their nature to exist in the unconscious, although its understanding of its transformation is not clear; Whereas Indian spiritual science has taken deep insights into them and there is a clear path for their transformation.
spiritual discipline
According to this, the mind is like a lake, from which the waves keep on rising. As the eyes are the catalyst for seeing the outer scene, which takes the scene to the mind. With these a wave arises in the mind, which may be in the form of a thought, feeling or desire. When this wave emerges from the brain, it is called thought. When it emerges from the heart, it is called bhava and when it arises equally from both the mind and the heart, it is called desire, which is fulfilled in the form of action. When the soul sees itself associating with these waves, then it determines its form accordingly. Some of these waves originate from the higher plane of the mind, while some of the waves emerging from the lower planes create distress. According to Maharishi Patanjali, when the Atmantattva sees himself associating himself with the non-atman elements, he is in a way residing in the heaven of illusion by building a palace in the air, due to which the soul is in the world of ego, attachment-aversion, object Indulges.
No matter how beautiful it looks from the outside, it is far from its true form. It is the root cause of the incompleteness and unhappiness of life, which needs to be rectified. For this, we have to change our attitude. Modern psychologists talk about sublimation to give a higher level of direction to the attitudes and habits of the mind and see it as the socialization of the individual, based on which Western psychologists consider the refinement of the mind possible only to a certain extent. Indian thought has a specific philosophy regarding this. According to this, every person consciously and unconsciously lives in search of happiness man is a mixture of good and evil. Surprisingly, along with the good, there are also terrible evils in it. We may have selfishness, but there is also a sense of sacrifice.
One part may be filled with anger and arrogance, but there may also be kindness and compassion. On the one hand, we can be slaves of desires, on the other hand, we also have the power of extraordinary control. By keeping the right attitude towards both ends of life, we can destroy friendship and bad tendencies with good tendencies. As our emotions become refined, our minds will be purified and we will move towards self-realization.
On the one hand, for this, Maharishi Patanjali suggests a systematic path of Ashtanga Yoga, under which the path of Sadhana starts with Yama-Niyama and proceeds with Asana-Pranayama, Pratyahara, Dharana. Is. This is how spiritual discipline with moral virtues is practised. By keeping the mind focused on the spiritual goal, it is prevented from vain contemplation and wandering here and there and the mind is kept constantly engaged in fulfilling the basic purpose of this rare life.
Spritual aim
Simultaneously, a method is used to refine and control the seeds of lust rooted in the mind, which is a powerful method of meditation. Meditation can be said to be the key to spiritual transformation, based on which the subtle desires that have taken root in the mind are purged and the seeker attains the ideal state of self-knowledge and self-realization of spiritual life.
However, this is possible only when the mind has been calmed and stabilized to a certain level based on moral discipline and prayer. After delving into the depths of meditation, we become acquainted with those subtle blockages of the mind which remain trapped in the mind even after the maturation of bodily deeds and sanskars. We scrape them off carefully. Gradually, we develop the capacity for introspection, which can discover and refine the desires, desires, etc. of the mind at the subtle level.
In this way, the sadhak, with practice, detaches himself from the foreign feelings and attitudes with which he is attached and controls them by coming into the visual sense. With meditation, that inner light is awakened, which burns the desires and desires. With this gradually the soul is illuminated with its eternal glory and one enters the kingdom of lasting happiness, peace and bliss.
Spirituality is beyond science 
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