Thank you so much for reading further in depth (Hariom Tat Sat).

These eight limbs have been scientifically arranged and dealt with. They are the natural steps in the ladder which takes man from his human to the real divine nature. From the gross to the subtle, all the chords that bind the Purusha to Prakriti are cut asunder. This snapping of the ties releases the Purusha to enjoy his Independence, Kaivalya Moksha. This is the goal of Raja Yoga.

Yama and Niyama purify the individual's actions and make them more Sattvic. Tamas and Rajas which are the pillars of Samsara are pulled down through the practice of the Ten Canons of Yama and Niyama. Inner purity is increased. The individual's nature itself is made Sattvic. Asana gives the individual control over the Rajasic impulses; and at the same time it forms the foundation of the grand structure of Antaranga Sadhana, or the Inner Yoga-process. Pranayama brings the aspirant face to face with the Life-Principle. Control of this Life-Principle gives him an insight into its motive force. He is made aware of the fact that it is desire that sustains the life-force. Desire is the cause of externalization of the mind. Desire is the bed of Vrittis. Vrittis together form the mind, and it is the mind that links Purusha with Prakriti. The mind or the Chitta is the subtlest form of Prakriti's manifestations. If mind is to be destroyed, Vrittis are to be eradicated. If Vrittis are to be eradicated, desire is to be rooted out.

The Yogi then rapidly withdraws all the rays of the mind from their external propulsion (Pratyahara). To find the root of the mind, the Seed-Desire, he needs the light of the whole mind. At the same time, prevention of the externalization of the mind breaks the vicious circle, as desire is deprived of its active manifestation. This concentrated beam of light is then directed towards the root of the mind itself (Dharana); and the mind is held in check. Now the consciousness which had so long been flowing outward collects itself and flows back into its source - the Purusha within, which is Dhyana. The link with Prakriti is gone. The Purusha experiences the transcendental state of independence - Kaivalya - in Nirvikalpa Samadhi. Now ignorance is destroyed. The Purusha realizes that it was only His consciousness that gave Prakriti its power to please Him, to give Him joy, to delude Him, and to bind Him. He enjoys the bliss of His own nature and remains for ever independent and blissful. All thought ceases once for all in Nirvikalpa Samadhi. The seeds of Desire and vasana (Subtle desires) and Samskaras are fried in toto; this is Nirbija Samadhi. The Yogi in this supreme state loses all external consciousness, all awareness of duality and multiplicity; he loses even the I-idea (Asmita) in Asamprajnata Samadhi. That is the Supreme State where the Seer (Purusha) is established in His own Svarupa.

Do not imagine that you are an Uttama Adhikari and that you have only to sit in meditation and enter into Samadhi. You will have a terrible downfall. Even after years of practice you will find you have not progressed an inch forward, because there are deep within you lurking desires and cravings, evil Vrittis which are far beyond your reach. Be humble. Make a searching analysis of your heart and mind. Even if you are really a first-class aspirant, think you are an aspirant of the lowest class and practice the eightfold Sadhana prescribed by Raja Yoga. The more time you spend in the first two steps, viz., Yama and Niyama, the less will be the time needed to attain perfection in meditation. It is the preparation that takes very long. But do not wait for perfection in Yama and Niyama, in order to take up the higher practices of Asana, Pranayama and meditation. Try to get established in Yama and Niyama, and at the same time practice Asana, Pranayama and meditation as much as you can. The two must go hand in hand. Then success will be rapid. You will soon enter into Nirvikalpa Samadhi and attain Kaivalya Moksha. What that supreme state is no one has described, and no words can describe. Practice, O bold aspirant, and realize it for yourself. May you shine as a Yogi in this very birth!

Equanimity is Yoga. Serenity is Yoga. Skill in actions is Yoga. Anything by which the best and the highest in life can be attained is also Yoga. Yoga is thus all-embracing, all-inclusive and universal in its application leading to all-round development of body, mind and soul.

Yoga is primarily a way of life, not something which is divorced from life. Yoga is not forsaking of action, but is efficient performance in the right spirit. Yoga is not running away from home and human habitation, but a process of moulding one's attitude to home and society with a new understanding. Yoga is not a turning away from life; it is spiritualization of life.

Yoga is not hidden in caves, not sequestered in thick Himalayan forests. It is not in taking mountain herbs. God is not a coward to run away from towns, cities and villages. Practice Yoga in your own home. When the desire to practice Yoga comes, it means that liberation is near at hand. Now, take the plunge.

Yoga does not consist in just reading books and discussion at a club table. It consists in practicing what you already know. Every activity - from the rearing of children to the management of the home - can be readily converted into Yoga. Kindly study the first six chapters of the Gita again and again. Merely running away from crowds is not a sign of Yoga. The performance of all actions as an instrument in His hands, and with the consciousness that this world is pervaded by Him, the Supreme Spirit, is called Yoga.

It elucidates the entire science of hatha yoga as it was conceived and practised, not for health and fitness only, but for awakening the pranas, chakras and kundalini shakti. This text points out that hatha yoga is not just a physical practice but a process of cellular transmutation from gross, to subtle to divine. Thus hatha yoga was considered the foundation of all higher yogas. This text clearly shows the link between tantra and hatha yoga, and also emphasises that hatha yoga leads to raja yoga, otherwise it is practised in vain.

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