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delights. Abhyasa builds confidence and refinement in the process of culturing the consciousness, whereas vairagya is the elimination of whatever hinders progress and refinement. Proficiency in vairagya develops the ability to free oneself from the fruits of action.

      Patañjali speaks of attachment, non-attachment, and detachment. Detachment may be likened to the attitude of a doctor towards his patient. He treats the patient with the greatest care, skill and sense of responsibility, but does not become emotionally involved with him so as not to lose his faculty of reasoning and professional judgement.

      A bird cannot fly with one wing. In the same way, we need the two wings of practice and renunciation to soar up to the zenith of Soul realization.

      Practice implies a certain methodology, involving effort. It has to be followed uninterruptedly for a long time, with firm resolve, application, attention and devotion, to create a stable foundation for training the mind, intelligence, ego and consciousness.

      Renunciation is discriminative discernment. It is the art of learning to be free from craving, both for worldly pleasures and for heavenly eminence. It involves training the mind and consciousness to be unmoved by desire and passion. One must learn to renounce objects and ideas which disturb and hinder one’s daily yogic practices. Then one has to cultivate non-attachment to the fruits of one’s labours.

      If abhyasa and vairagya are assiduously observed, restraint of the mind becomes possible much more quickly. Then, one may explore what is beyond the mind, and taste the nectar of immortality, or Soul-realization. Temptations neither daunt nor haunt one who has this intensity of heart in practice and renunciation. If practice is slowed down, then the search for Soul-realization becomes clogged and bound in the wheel of time.

      Why practice and renunciation are essential

      Avidya (ignorance) is the mother of vacillation and affliction. Patañjali explains how one may gain knowledge by direct and correct perception, inference and testimony, and that correct understanding comes when trial and error ends. Here, both practice and renunciation play an important role in gaining spiritual knowledge.

      Attachment is a relationship between man and matter, and may be inherited or acquired.

      Non-attachment is the deliberate process of drawing away from attachment and personal affliction, in which, neither binding oneself to duty nor cutting oneself off from it, one gladly helps all, near or far, friend or foe. Non-attachment does not mean drawing inwards and shutting oneself off, but involves carrying out one’s responsibilities without incurring obligation or inviting expectation. It is between attachment and detachment, a step towards detachment, and the sadhaka needs to cultivate it before thinking of renunciation.

      Detachment brings discernment: seeing each and every thing or being as it is, in its purity, without bias or self-interest. It is a means to understand nature and its potencies. Once nature’s purposes are grasped, one must learn to detach onself from them to achieve an absolute independent state of existence wherein the soul radiates its own light.

      Mind, intelligence and ego, revolving in the wheel of desire (kama), anger (krodha), greed (lobha), infatuation (moha), pride (mada) and malice (matsarya), tie the sadhaka to their imprints; he finds it exceedingly difficult to come out of the turmoil and to differentiate between the mind and the soul. Practice of yoga and renunciation of sensual desires take one towards spiritual attainment.

      Practice demands four qualities from the aspirant: dedication, zeal, uninterrupted awareness and long duration. Renunciation also demands four qualities: disengaging the senses from action, avoiding desire, stilling the mind and freeing oneself from cravings.

      Practitioners are also of four levels, mild, medium, keen and intense. They are categorized into four stages: beginners; those who understand the inner functions of the body; those who can connect the intelligence to all parts of the body; and those whose body, mind and soul have become one. (See table 1.)

      Effects of practice and renunciation

      Intensity of practice and renunciation transforms the uncultured, scattered consciousness, citta, into a cultured consciousness, able to focus on the four states of awareness. The seeker develops philosophical curiosity, begins to analyse with sensitivity, and learns to grasp the ideas and purposes of material objects in the right perspective (vitarka). Then he meditates on them to know and understand fully the subtle aspects of matter (vicara). Thereafter he moves on to experience spiritual elation or the pure bliss (ananda) of meditation, and finally sights the Self. These four types of awareness are collectively termed samprajñata samadhi or samprajñata samapatti. Samapatti is thought transformation or contemplation, the act of coming face to face with oneself.

      From these four states of awareness, the seeker moves to a new state, an alert but passive state of quietness known as manolaya. Patañjali cautions the sadhaka not to be caught in this state, which is a crossroads on the spiritual path, but to intensify his sadhana to experience a still higher state known as nirbija samadhi or dharma megha samadhi. The sadhaka may not know which road to follow beyond manolaya, and could be stuck there forever, in a spiritual desert. In this quiet state of void, the hidden tendencies remain inactive but latent. They surface and become active the moment the alert passive state disappears. This state should therefore not be mistaken for the highest goal in yoga.

      This resting state is a great achievement in the path of evolution, but it remains a state of suspension in the spiritual field. One loses body consciousness and is undisturbed by nature, which signifies conquest of matter. If the seeker is prudent, he realizes that this is not the aim and end, but only the beginning of success in yoga. Accordingly, he further intensifies his effort (upaya pratyaya) with faith and vigour, and uses his previous experience as a guide to proceed from the state of void or loneliness, towards the non-valid state of aloneness or fullness, where freedom is absolute.

Table 1: Levels of sadhaka, levels of sadhana and stages of evolution

      If the sadhaka’s intensity of practice is great, the goal is closer. If he slackens his efforts, the goal recedes in proportion to his lack of willpower and intensity.

      Universal Soul or God (Isvara, Purusa Visesan or Paramatman)

      There are many ways to begin the practice of yoga. First and foremost, Patañjali outlines the method of surrender of oneself to God (Isvara). This involves detachment from the world and attachment to God, and is possible only for those few who are born as adepts. Patañjali defines God as the Supreme Being, totally free from afflictions and the fruits of action. In Him abides the matchless seed of all knowledge. He is First and Foremost amongst all masters and teachers, unconditioned by time, place and circumstances.

      His symbol is the syllable AUM. This sound is divine: it stands in praise of divine fulfilment. AUM is the universal sound (sabda brahman). Philosophically, it is regarded as the seed of all words. No word can be uttered without the symbolic sound of these three letters, a, u and m. The sound begins with the letter a, causing the mouth to open. So the beginning is a. To speak, it is necessary to roll the tongue and move the lips. This is symbolized by the letter u. The ending of the sound is the closing of the lips, symbolized by the letter m..AUM represents communion with God, the Soul and with the Universe.

      AUM is known as pranava, or exalted praise of God. God is worshipped by repeating or chanting AUM, because sound vibration is the subtlest and highest expression of nature. Mahat belongs to this level. Even our innermost unspoken thoughts create waves of sound vibration, so AUM represents the elemental movement of sound, which is the foremost form of energy. AUM is therefore held to be the primordial way of worshipping God. At this exalted level of phenomenal evolution,

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