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Excessive ambition that provides pleasant feelings is the attachment. Trishna and affection are its form. Intensity of attachment gives birth to excessive materialistic involvement. Veetrag (Detached) is one of the honorary salutations that is tendered to the recluse denouncing sense centric material involvements. Enviousness which is infact the successive form off attachment is the fourth misery. The indiication of attachment is the affection with few & enviousness with few. Without this attachment will not develop. Too much attention (assiduity) is the fifth and last misery which is the established lord of doubts and fears.

 The self acclaimed reformers have dreamt of fearless individual and fearless society. The (vicious) cycle of exploitation and extortion can do its round only in the veil of fear. One of the Vedic prayers that comprehensively prays for the liberation from fear cites that we be (protected) fearless not only from the natural accidents occurring in earth and space but we also be free from the fears against friends-follies, knowns-unknowns, direct-indirect (accidents), days and nights. All the directions be our friendly. Western psychology has deeply studied fear in the form of phobias. The more a man fears of an object the more violent attack (of the object) he faces (as a result) the man takes more than normal safety measures for the protection. Waking up frequently at nights he checks the doors and windows, checks if the watchman is on vigil or not. Slight whirring sound (made) by the jumping of lizards or cats frightens the man for catastrophic attacks. Sage Patanjali foresees death as its ultimate manifestation which is the active root fear of all the fears.

Sage exponent commentator Vyasa advises to burn these miseries in the fire of discretion which he denotes as Prasankyan-agni . Just like the burnt seed can not sprout in the same way miseries like ignorance etc cease to bear (any) fruit after being burnt in discretionary fire. Another suggestion by …the is to launch attack on the miseries in the primary stage itself. It is difficult to uproot the misery once it is mature and forms the part of nature. Different stages of these miseries created on the grounds of ignorance have been mentioned in the Yogic philosophies.

Firmly developed chain of . Psychosis, psychophobia, mental fear, Depression, mobilizes in the form of mental instinct. because of newly evolved routine and lifestyle this chain is continuously developing. Impending globalization of the society and systematic pressures have made it more complex (than ever).

Because of the social, economical, political, cultural, religious systems and rituals the instinctive nature keeps on transforming but the root instincts do not change. Its cessation is its (only) solution. The ceasing process of instinct starts from its transformation. Mobilization of materialistic instincts towards the God(hood) is the transformation. Lord Krishna warns of beginning continual destruction if sense thinking is not stopped. Initially it is sense thinking, then comes the attraction for the senses, attraction leads to lust, lust to anger, anger to delusion, delusion to memory loss, memory loss leads to loss of intelligence. The chain of series leading to downfall (complete destruction) is also the tragic story of destruction of a person. Therefore it needs to be rectified by transforming the instincts. Restless person or society can not claim happiness, peace and bliss. The seer in Kathopanishad announces a person who is engrossed in sins, is loser to senses and is is of unequipoise nature can not attain the Self-realisation inspite of knowing it theoretically. (here) we can see that controling the instinctive natures is the essential condition of yogic way. This is the point from where yoga practioner enters from external yoga to internal yoga though it is not easy. What can be said for an ordinary person when the competent disciple like Arjuna also expressed his helplessness before Lord Krishna when compared the task of controlling mind to confining air in a pot. Arjun’s problem was the might of mind more than its restlessness. If the restless mind were slow, incapable and mild then it would have been dangerous but its mightiness and intensity towards the senses make the controlling of mind a challenging task.

Mind instincts mostly substitute the mental and physical requirements with the addictions. After satisfying the hunger man hunts for name. It prepares the ground for the most ferocious catastrophe after taking violent form. Mental dissatisfaction after finding its expression in ferocity gives rise to inhumanities only. Surfacing every now and then these mental cravings moulds man’s complete nature to ego-centric one. Ego driven activities contribute to the developmental works in a very deformed way. Ego-centric individual or society is (always) revengeful (i.e.) an individual or society full of revenge can never be civilized or peaceful. All sentiments, courtesies, productivities, creativities are lost amidst these opposing actions (retaliations). Man transforms into machine, the society turns into (confines to ) gathering (groups), voices become noises, dialogues take the form of contentions, allies establish into factions. This process continuously grows. We come to understand its ferocity only when the religions become violent. Religious people become (mere) spectators and holy places develop into haunting places. Shouldn’t it be stopped? It must be stopped. Commencement (of initiatives) to stop the basic psyche constituting these men or society is the (real) yoga. Certainly it is not easy. But should we give in to its complexity and abstruse and accept our defeat? No. (Here) Kalidasa encourages us by asking who can redirect the mind stoutly inclined towards its desired target, change the course of water proceeding towards the steeps? All we need is the courageous resolution and adherence to it.

Yogic scriptures have elaborated about the restraining, preserving and controlling the sentiments-emotions and instincts. Administration of external aspects of yoga fills the mind with interests. Principles for purification helps develop the individual understanding whereas tolerance and other principles (rules) of Yama develops the social understanding of a practioner. The omniscience (presence) of universal thoughts in the form of Yamasa weakens the evil tendencies of the mind. Yogic philosophies contribute the most in controlling the mind and in finding ways to strengthen it. Sage Patanjali advocates the adherence to the regular practices and detachment for (developing) concentration of mind. Continuous striving (Industrious continuity) is known as practice and deep neutralization (absence of passion) towards any object is known as detachment.

Even Arjuna who was attached with delusion and who declared the controlling of mind to be an arduous task was motivated to administer practice and detachment. It must be clearly spelled that the practices will yield successful only if it is exercised for long duration with continuous credence and faith. If this process is intervened (violated) then the advantage of practicing will diminish. Looking at the amount of practice (exercised) in perfecting the materialistic professions we can easily speculate how what (degree of) awareness and seriousness will be needed for the sensitive practices of mind concentration. Detachment is extremely intrinsic expression and it can not be exhibited (showcased). Complete detachment would be possible only if vitrishna (indifference) to both the visible and audible both forms of attachments develops. Patanjali terms the ultimate detachment as vairagya par (ultradetached) which is derived from the discretionary knowledge (subjective nature and doer interaction). The moment a difference between the self and form of self instincts manifests, the intense feeling of detachment arises. Due to ignorance a person engrossed in worldly matters confuses the nature of instincts for his own nature but discretionary knowledge eliminates his delusion.

Obstacles hindering the path of instinctive mortifications have been explained before. For the yogic explorers sage Pantajali has not put a ban on vogue issues. (However) to make the vogue matters friendly to Yoga, the scriptures mentions four of applications friendship, compassion, humility and indifference. Under normal practices the application of friendship, compassion, humility and indifference while dealing with individuals of different natures is an important aid to shape-up the instincts. These elements make the social intercourses filled with similarities and dissimilari-ties an easy job. Treating the affluent with Friendship, with the affluent, compassion and humility with the miserable, favor to the fortunate, and indifference to the person of conflicting mentalities prevents the yogic practitioner from deviating.

The austerities of yoga boosts the mind by eliminating all the impulses. Yoga practice miraculously increases resolving powers which lead to greater balance and flow of happiness in life. The philosophies that modern psychology instructs to follow are of primary nature in comparison to yoga philosophy. Resolution led by yoga compliments the personality with impeccable qualities. Keeping the sensitive waves of mind well tuned has become a big challenge for a person in today’s times. Yoga treats all the deformities of mind well and proposes scientific method to remove these (deformities)

Manifestation of tension because of weakening social structure, craving for facilities, tussles at homes-offices, dying hopes, breaking hearts and inflictions of sad memories are spreading as epidemic. Restlessness, unjustified anger, palpitation, depression, lack of mental concentration, memory loss, irritating nature, disturbed sleeping these are the indicative ornaments of tension. Tension creates blood pressure in the body. Long ago Kalhan in the Rajtarangini commented that just like moving clouds in the sky take the deludes by shaping itself as an elephant, a leopard, a demon, a snake or a horse in the same way differences occurring every second develops to sometimes modest sometimes violent instinctive deformities of mind. Ailments of minds manifest in different form of tensions with different signs. Tension has its specific body language. It is not difficult to ascertain the tension by the (symbolic) signs like change in behaviour, sitting postures, indications received by the muscles.

To expel tension all the experts recommend meditation. Western psychologists are applying the yoga abundantly. Tense person is made to lie down in shavasana and the vital and mental activities are guided through instructions given in the form of ‘guided relaxation’ Though this is unauthentic activity of yoga but it is providing expected benefits. Yogic epics has given the systematic course in the form of ‘Dharna’ and ‘Dhyana’ (meditation) to make the mind energetic, magnificent and vibrant. Establishing the resolved mind at some point inside the body or outside the body by administering austerities, celibacy and pranayam the is known as ‘dhaarnaa’. The focusing of awareness in the body parts where ‘dharnaa’ has been practiced is known as concentration. We can see that ‘dhaarnaa’ and ‘dhyaan’ are successive parts of one (single) process. Dhyana is very broad term though the sage Patanjali uses ‘dhyana’ in very limited term. To him dhyana is a process of self analysis (retrospection). But he will not object if we want to bring routine activities to the zenith of awareness to bring it under the realms of dhyana. Yogic scriptures give full liberty to use the method of concentration by mentioning more than one concentration methods. The practitioner chooses the selection process as per the interest. Concentration and interest are closely associated. Concentration can easily be attained by making the focusing on the object of interest as the base of concentration. A person develops the great ability of shifting the mind from one object to other object in an instant. In tense circumstances he/ she is able to establish concentration. The one who practices concentration can instantly stop the flow of thoughts emerging as a hindrance to the relaxation or sleeping process. He (can) control the (excessive) emotions at the time of victory-defeat, loss-benefit, glory-insult. Through Dhyana (concentration) only a person can remain patient.

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