Yogadhyaya (Study of Yoga), Yoga Siddhi (Achievement) and

Yogicharya (Practice)
King Alarka expressed his gratitude to Mahatma Dattatreya that he
gave him the solace in clearing his conscience about the eventualiy
of stepping down from his throne in favour of his brother Subahu.
But his doubt in his mind continued to waver and was not able to
detach from natural strings. He desired to learn the art of
disconnecting human psyche from Paramatma, so that there would
not be a recurrence of Punarjanma (Rebirth).
Dattatreya replied: Yogecha shaktividusham yena shreyah param
bhavet, Muktiryogaatatha yogah samyakjnaa mahipathey
/Sangaddoshod bhavah duhkha mamatwasakta chetasamam/ (Yogis
are able to distinguish Gyan from Agyan and that is called Mukti;
manifestation of Parabrahma takes place despite the natural
features of the illusory world. From Yoga emerges Moksha,
Samyak Gyan (detailed analysis) comes from Yoga, Duhkha
(Sorrow) springs from Gyan; Mamata (Sense of Belonging) comes
from Duhkha. Further, Selflessness demolishes Mamata and
results in Viragya; this is the state suitable for Yoga or
configuration of the Self with the Super Force.

Yoga comprises Pranaayaam which eliminates slip-ups or mistakes;
Dharana enables reduction of sins or at any rate, not adding to
them; Pratyahaara resists material desires and Dhyaana not only
burns up the wavering thoughts and blemishes but retains the
alignment with the Supreme. The foremost step thus is to practise
Pranaayaam which actually denotes wind-control or the regulation
of both Prana Vayu (inhaling of breath) at the entry points of nose
and Apana Vayu (exhaling of breath) at the exit point. Pranaayaam
is in three forms, viz. Laghu (of twelve matras or units), Madhyam
(double of the matras or of twenty matras), and Uttareeya (further
double of matras or of forty eight). Each matra or the unit
comprises of one Nimesh and Unmesha (inhale and exhale)
together. By the first Pranaayaam, one should get sweat; the second
should experience shivers; and the third Pranaayaam should be able
to knock down sorrows and imperfections. Just as a trainer tames
wild animals like elephants or lions and bring them under full
control, a Yogi would be able to take full control of the animals; an
elephant would obey the commands of the Mahout and a lion would
be trained to kill deers but not the Ring Master. Then there are four
kinds of Pranaayaams, viz. Dhwasti, Praapti, Samvit and Prasad.
Dhwasti is the stage when the sinful deeds of known or unknown
nature of the Yoga practitioner are washed out and blemishes of the
chitta or the mind are cleaned up; in the second stage of Prapti,
the Yogis experience that stage when they are indeed accessible to
Ihika and Amushmika (worldly and extra-terrestrial) desires but
volantarily resist them; Samvita is that superior stage of Yoga
when exceptional Yogis enjoy an elevated status possessing that
kind of Gyaan Shakti with celestial vision and capacity like those
of Sun, Moon and Stars and possessing the awareness of each and
every thing in the Universe like the knowledge of Ateetha ( beyond
ones imagination), Anaagata (not possible to visualise but can be
identified), Tirohita (unmanifested) and Dooragrastha (distantly
available) entities; and finally the Prasad type of Pranayaama when
the most hallowed Yogis possess the chitta (mind), Pancha Vaayu (
Prana, Apaana, Samaana, Udaana and Samaana Vayus), Indriyas (
Eyes, Ears, Nose, Tongue and Skin).
After describing Pranaayam as an integral component of Yoga,
Dattatreya explained about Asanas (Seating Postures) among
which the important ones are Padmaasana, Ardhaasana and
Swastikaasana. While squatted with both the flat feet crossed on
both the thighs, the Yoga Practitioner should focus on the tip of the
nose; perform Pranaayama by controlling the breath or the life force;
practise Pratyahara or the process of abstraction by withdrawing
the sense organs from worldly objects; then move on to the next
stage of Dhaarana by focussing the entire concentration on a single
object; further on, get into the mode of Dhyana by way of
meditation or the most intense contemplation of the object and
finally merge the total consciousness with Paramatma by way of
Samadhi or Liberation. This way, the Yogis deficiencies are
overcome, a state of peaceful contentment is arrived at and the
vision of Parabrahma is attained. As he intakes air through the
nostrils, first it touches the naval, next the heart, the chest, the
neck, the mouth, the tip of the nose, the eyes, the bhru, and the
upper portion of the forehead. When Yoga is practised with pure
heart and soul, the upkeep of the Body is automatically ensured and
long standing disorders are rectified and health is completely toned
up, for Physical fitness is the gateway to the accomplishment of the
Four Purusharthas of Dharma, Kama, Artha and Moksha.
Once Atma Darshan ( Vision of the Soul) is possible, the Yogi is able
to fulfill all kinds of unfulfilled wishes that might have been missed
in his erstwhile life, say, Stree, Daan, Vidya, Maya, Dhana, Swarga,
Amaratva, Devendrathva, Yagna phal, Agnipravesh, Upavas phal,
Shraddha phal etc. However, there could be Vighnas (obstacles) to
the Yogis in bestowing full advantage of the fruits of Yoga, but,
there are five means of Upa Sarga Yogas Viz. Pratibha, Shravan,
Daiva, Bhrama and Avartha which would be able to overcome the
impediments. The Yogis Pratibha (Radiance) like that of a Daiva
(Deity) made popular by Shravan (hearing) in the eight directions
but is misunderstood by Bhrama (misinterpretation) and hence the
Yogi should protect himself by shrouding a white blanket viz. Guru
Gyan and highlight Parabrahmas singular thought; the Yogi ought
to imagine the Sukshma (the minutest) form of Panchabhutas viz.
Earth, Water, Fire, Wind and Sky, assume (do Dharana or hold)
these forms one after another, experience their features, and discard
the forms and features of the Five Elements gradually. This process
of rejection of the end-products of the Five Elements and their the
multiple shapes, features, Gunas and characteristics; in other words,
the taste of the Earthly products of food, fruits, and drinks; coolness,
crops and bathing comfort of Water; the very many possibilities of
cooking food, performing Yagnas, illumination, and so on by Fire;
and similarly of Air and Sky. The possibilites of Creation, family life,
and endless such ramifications of comfort and relief are all a part of
the the effects of Panchabhutas and their alternate forms.
Therefore, the Yogi needs to control Panchabhutas and the never-
ending varieties of their offshoots; instead of being controlled by the
desires and that is what the Vasitva Shakti all about.Yogis would
then be able to assume various powers like Anima, Laghima, Prapti,
Prakamya, Ishitva, Vasithva etc. But, true Yogis never satisfy
themselves with the powers of Vasitva and terminate their
endeavour to pursue the path of Realisation of Brahma, since they
are aware that the Visithva Power is only a tool but certainly not
the end by itself. As such, they continue the Yogacharya (practice
of the Yoga Marg) in the normal course if life, by observing the
regulations of Varnashrama ranging from the Atithya (honouring
the guests, Shraddha, Yagna, Tirtha Yatra, charities, Asteya (non-
stealing), Brahmacharya (celibacy),Tyaga ( Sacrifice),
Alobha(liberal attitude) and Ahimsa; also Akrodha (calmness and
composure), Guru susrusha( devotion and service to Guru),
Shoucha
(Cleanliness), Ahara laghuta (minimal food) and Nithya
Vedadhyan (constant Study of Vedas);Jnaanaajnaana vichakshana
(capacity to distinguish knowledge and ignorance), loneliness/
aloofness;jitendriyata (self-control) and Nitya Dhyana (Constant
Meditation) of Omkara which comprises of the Three Words viz. A
kara representing Brahma of Satvika Guna; U representing Rajo
Guna of Vishnu; and Makara of Tajo Guna representing Siva.While
thus engaged in the recitation of Pranava Mantra and its Mananam
(Understanding of its far reaching implications), the Yogi finally
breaks away from the shackles of Samsara yet retaining the
Jyatismrututa phala or the awareness of previous births as a follow
up by Siddhis and Yogitva.
[Yoga Siddhis The Nine Principal Yoga Siddhis are: Parakaya
Pravesha (Ones Soul entering into the body of another being and
reviving even a dead body); Haadi Vidya (The Knowledge of
overcoming hunger and thirst);Kaadi Vidya (The knowledge of
enduring all Seasons like Summer, Winter and Rain and the Power of
immunity from the severities of heat, cold and rain); Vayu Gamana
Siddhi (The capacity to fly fast and far); Madalasa Vidya (The art of
increasing or decreasing ones physical size as per ones wish);
Kanakadhara Siddhi (Knowledge of acquiring unlimited wealth);
Prakya Sadhana (The ability to direct a disciple to give birth to a
child); and Surya Vigyan (the potential of converting any substance
to any other substance by applying Sun Rays). There is another
version of Ashta Siddhis as per the Purana of Maha Bhagavata, viz.
Anima (Conversion to an infinitesimal size); Mahima (Expanding
to an infinitely large size); Garima (Turn any substance as an
infinitely heavy object);Laghima (Convert a substance as almost
weightless); Prapti (secure unrestricted access to any Place);
Prakamya (Accomplish whatever is desired); Isitva (Attainment of
absolute Sovereignty) and Vasitva (Capacity to vanquish any body
or anything). Maha Bhagavata Purana also referred to Ten
Subsidiary Siddhis viz. Anurmimattvam (Not bothered by hunger,
thirst etc.); Doora Shravanam(Hearing from far); Doora Darshanam
(Ability to see from far); Mano Java (moving ones body where
thought goes or teleportation); Kaamarupam ( Assuming any type
of body including animals, birds, flies etc.); Parakaaya pravesham
(entering others body); Swacchanda Maranam (voluntary death
(Voluntary death ); Devanaam saha krida anudarshanam (Co-Play
and Vision with Devas); Yatha Samkalpa Samsiddhi (Achievement
of ones own desires as per thoughts) and Aagnaa apratihathi gati
(Commands being obeyed). The Epic of Maha Bhagavata further gave
Five more Siddhis viz. Trikaala Jnaanatvam (The Knowledge of the
Past, Present and the Future); Advandam (Forbearance of heat,
cold and rain);Parachittadi abhijnaata (Knowing others mind);
Agni arka ambu visha adinaam pratisthubhah (Countering the
power of Fire, Sun, Poison etc.); and Aparaajaya (Invincible).]