Swami Ram Swarupji is a Saint with a difference
He never considers himself to be a mystic or a spiritual healer
though his devotes think otherwise

(Interviewed by R. N. Anil)

“Throughout the human history religion has been the mainstay of man. Though the search has been through different paths but the goal is the same. None of the religions teaches hatred far less injury to any man”, says Swami Ram Swarupji. “The world is inflected today with discords, animosities and rivalries and religion is the only way to bring harmony peace and solace to the troubled mankind.”

Emphasizing the role of religion, Swamiji says, “religion is the essence of righteousness. It inspires us to climb from evil to good, from darkness to light and from falsehood to truth. It elevates man from the morass of temporal concern. It ennobles his spirit. It helps him to achieve emancipation from all bondages.”

Born at Landikotal in West Punjab, on June 6, 1940, Swami Ram Swarupji looks much younger than his age. His Yoga way of life, perhaps, has shortened his ageing process. He stresses the revival of Yogic knowledge which, according to him, is the best way to secure peace. “If one wants to be happy he must first discover himself. Peace does not come from outside, it lies within. So to get peace one should reach within one’s soul. Nature is all Maya and Maya can never give permanent happiness which comes only by understanding oneself and Yoga helps in that.”

Swamiji has same reverence for all religions and often recites couplets from Sufi saints and scholars. He is secular to the core.

Swamiji never considers himself to be a mystic or a spiritual healer though his devotes think otherwise, as several of them have been cured by him through his Yogic powers. Yoga, according to Swamiji, can fashion human personality into an integrated and harmonious being.

Real happiness lies not in luxurious living but in loving and serving one’s fellow-beings, says Swamiji. True religion, he asserts, teaches universal love, tolerance and compassion. God is truth and truth is one. Though its manifestations are many but the source is one. Though the paths are many but the destination is one. When asked about the role of religion in politics, Swamiji empathetically said, “all the maladies of present day society are due to the fact that the modern rulers have lost the path of Dharma.”

“The ruler”, he said, “should identify himself with his subjects and should not be ignorant of their needs. He should care for them and share their joys and sorrows.” Politics, according to him, should be guided by Dharma but in no way it should interfere in Dharma. Spiritual values and ethics should form the basics of politics.

According to Swamiji religion unites people and never divides them. Even if we think from the religious point of view there is a divine spark within everyone. We are the creation of the same source and the soul hardly sees any boundaries. Why not then talk about the one global family? If we do so then the world will be much happier place to live in.

Among the many sins that man should avoid, thanklessness is one that is cruelly double-edged (some others too are) giving more pain to the benefactor. Yes, to forget the good deed done on you by someone, breaks the heart of the do-gooder. The goodly soul experiences pain inflicted by ungratefulness in his heart that he sometimes begins to doubt his own self. Consequently, many others with good intentions curb their natural inclination for helping others when examples of ungratefulness are put forth to them. The world gets poorer when people start questioning the very moral of doing good to others and become indifferent to the problems of others. This is most damaging to the health of a society. The sinner who commits the act of thanklessness, in fact, causes grievous injury to the society, much to it’s detriment.

To substantiate at the above, I forthwith give you an example that shall remove the disguise thanklessness portrays in its true form. Once a highly successful medical doctor observed to me that if a man from his fraternity was dutifully discharging his obligations towards his wife and children, giving all comforts and providing good education to the youngsters, doing his utmost in serving the patients than would it be wrong on his part if he couldn’t find time for remembering God? I replied – this sort of an attitude is no different if a successful person is unable to find time for his parents who, like all good parents, had sacrificed in bringing him up, tenderly molding him to path of success, and one day their child turns away his face betraying amnesia to all the good done to him. This type of ungratefulness pierces the heart and shakes the foundation of a society.

At the spiritual level too, it will be noticed, man falls prey to acts of thanklessness, sometimes due to his arrogance. God, our ultimate Father, call Him by any name, has sent us to this beautiful planet, provided us with all the requirements for our survival, amazing flora and fauna, a versatile body and a brain without a rival. All this He has given us without expecting anything in return. Of course, we can’t give him anything but surely we can give him some of our time, just a few minutes in twenty four hours. Have we become so busy in our routine, generally materialistic pursuits, that we are able to find tine for most insane activities but not for God who is doing so much for us every moment of our lives? This is thanklessness in its most detestable form.

Our rishis, munis, and saints have stressed in holy books that man should remember God always. With firm determination and regular practice it is possible to do so even when submerged in our daily activities. In time it becomes a part of man’s existence and he need not consciously remember God all the time. Vyas Muni has said that “All human beings should strive to realize God.” And that the realization of God is the Dharma of all people.

Dwelling on the subject of thanklessness, I am reminded of one of the much appreciated lines of William Shakespeare who used to write in the language of the common people and on the subjects that were of interest to them too. Here he depicts brutal thanklessness by portraying an ungrateful elder brother and broken hearted younger one. The elder brother turns out his brother from the house penniless, without adequate clothing. And this to a brother who selflessly did everything for his elder brother’s well-being and prosperity and never thought of his own interest. The scene is London and the month December. Out in the streets the biting cold wind blows hard and the snow begins to fall. And in this state of discomfort, he says:
“Blow, blow, thou winter wind, thou art not so unkind as men who remember not.”
“Freeze, freeze, though bitter sky, thou sting is not so nigh, as man’s ingratitude.”

The above lines show the inner mortification of the younger brother who has been stung to the core. For all the good done for his brother he has been turned away from the house in most demeaning manner. Out in the cold least bothering of his own body discomfort which is true to his nature, as previously too, whatever good that he had done for his brother it was without expecting anything in return. He does not complain but reflects in his mind that his brother’s ingratitude is more lethal than the cold winter wind or the freezing snow falling on him. Disillusioned by the thanklessness of his brother he wishes the wind to blow with more severity and the snow to freeze him so that he may be able to benumb his inner heart.

Quite similar is the relationship between God (who does good) and man (who forgets and becomes thankless). God has given us life, the means and spirit to survive, and to excel, and yet fail to remember Him. It shows thanklessness sometimes become deep rooted in man and he finds difficult to cleanse himself of this sin. This happens because of his arrogance and his self deception that he is the doer and should come out winner by hook or crook. With this kind of temperament he severs his in born relationship with God.

If material gain is the purpose of life, or accumulation of wealth gives us inner peace, then Ravan, Kans and Duryodhan should have been most happy and contented but then we see what kind of end they met because they denied God, turning epitomes of thanklessness.

From such innumerable examples we learn that we should be thankful to God and remember Him by reciting His holy name and doing satsang. Being thankful makes man humble and realize the true worth of his existence which is to help and do good to his fellow-beings. Always be thankful even to the smallest of good deeds. It spreads goodness all around. And that is the essence of life.

Nothing is immortal in this world, whosoever has come must go one day. As after day comes the night and the day comes again, the cycle goes on unchanged. Change, in fact, is the law of nature. Nothing is permanent. Often I have heard people saying that they are passing away the time but, in reality time is passing by them and they are merely silent spectators. Not a single moment passes without change – construction or destruction. The wheel of nature moves on uninterruptedly. At one single moment there is a sunrise in one place and sunset at another. Birth of a new human body also mars the end of a worn out body. Generations come and go but the human race lives on.

In Bhagwad Gita Lord Krishna says, “All material things are mortal and therefore liable for destruction. Only soul is immortal.” According to Indian philosophy also a person can attain salvation through Yoga and meditation. This is the stage when the soul joins the Supreme Soul and experiences eternal bliss. (P a r m – A n a n d). Unfortunately very few people strive to reach that stage. The majority is running after wealth without bothering that material gains are only temporary and will bring him grief one day when he will loose these acquisitions. I really feel pity for such people and pray that they become wise and don’t waste their time for temporary gains.

There are examples in history when the high and mighty, like Duryodhan and Ravan, also perished inspite of the fact that they had possessed enormous wealth and power but even that couldn’t save them from doom. It is therefore proved beyond doubt that money or material possessions have no permanent bearing.

Often I have heard people saying that life is nothing without money. That is not true. I do realise the value of money but it is not the ultimate goal of life and happiness. With money, no doubt, we are able to fulfill our obligations towards our family and society but money can never buy us peace of mind or eternal happiness. Why not then run after something which is permanent and eternal? To achieve that we shall have to concentrate on Yoga and meditation. However, it doesn’t mean that everyone should become a Yogi or a Sanyasi but one can maintain a steady balance between the material possessions and spiritual attainments. Do remember, one can acquire a blissful state of money even when remaining in the family. The only thing is that one should keep a sizeable portion of his earning for charity and good causes. That will give him inner satisfaction. Even our Rishis and Munis who meditated for years together in jungles and mountains ultimately returned to society to share their spiritual experiences with the people.

Not only human beings even the animals also pay back to their Creator by doing something for others. A donkey carries heavy load on his back, a cow gives us milk and a sheep gives us wool. Even the trees pay back to mother earth by bearing fruit. Man is perhaps the only being who cares a little of his Creator. He simply believes in the hedonist philosophy of eat, drink and be merry, seldom remembering God, who has given him such a precious life. He wrongly thinks that whatever he has earned is his own creation.

Dwelling on this point Gandhiji once said, the rich people should consider themselves to be trustees and not the owners of their wealth and added the money should be means to do something good for the society and not and end in itself.

In our holy scriptures there is the story of a Brahmin who worshipped Lord Shiva for several years and ultimately had the Darshan of the Lord who blessed him with a boon. The Brahmin asked for a Paras Stone which could make him the richest man on the earth. Lord Shiva asked him to go to Kashi and collect the precious stone from one of the devotees there. The Brahmin went to Kashi but was amazed to see Lord Shiva’s devotee’s austere life-style. The very first question the Brahmin put to him was: Why he was not making gold with the help of Paras Stone? The devotee very humbly replied that he didn’t require gold as he was having something more precious than it. Curiously enough the Brahmin craved to have that other thing which was more important than the Paras Stone. Happily the devotee gave him a Mantra saying that by reciting it the Brahmin could sail across the sea of desires and free himself from the bondage of life and death. Filled with gratitude, the Brahmin came back alongwith his prized possession and spent the rest of his life in remembering the name of the Lord.

From the above example we see that remembering and reciting God’s name is more important than amassing wealth and material possessions.

Yajur Veda Mantra 31/5 says that the whole world/atmosphere is created by Almighty God. Though the creation is the greatest,utmost and surprising deed which cannot be done by anybody else except God,But still in comparison the creation is nothing before the God i.e., the God isgreater than the creation and the surprising creation is nothing in comparison with God. In Mantra 31/7 it is added in Hiscreation that Rig, Saam, Atharva and Yajur Veda have been originated fromadorable God for the benefit of Human being. Every Rishi bowed, prayed andstudied the four Vedas because in the ancient time of Satyug, Treta and Dwapur no religion came into existence. Andthere was no holy knowledge except Vedas for the whole world.After studying thesame the Rishis learnt Yoga philosophy therein and practiced. Only then they realised truth and somehowthey wrote six Shashtras, Mahabharta and Brahmin Granth etc., for thedisciples/public’s benefit. Here again we must recollect that the Rishisstudied and practice the preach of Yoga in life, realised God through the powerof Yoga philosophy mentioned in Vedas then they became able to preach or writethe experienced knowledge. It is a matter of sorrow that now-a-days thetradition of practicing or experiencing the truth traditionally is almost allseemed to be over and mostly the present Gurus only by reading, learning byheart and briefing the same to thepublic like a lecturer. It is afraid that whether it has been a profession orsomething else. So traditionally the Yoga Shashtra has been a spiritualShashtra by Patanjali Rishi wherein he is explaining the truth .There are fivekinds of Chitta’s Vrittis——

PramaanViparya Vikalpa Nidra Smritiyha (1/6)

For the last morethan five thousands years the study on this matter is oftenly negligible which has caused a great blind faith etc. Anyhowthe first Vritti Pramaan has its three kinds——–

1.Prataksha 2.Anumaan and 3.Aagamaha

Most of theSadhus now a days tells people not to touch Shashtras,Vedas and Yajna which is the culture and a traditionknowledge of the Human being preached by Almighty God in the shape of fourVedas and thereafter learning /practising from Vedas the Rishis spread thesame. In the absence of this traditional knowledge ,no one is now able torealise the truth or decide the untruth. If we still learn about the said Vrittisfrom Yoga Shashtra based on Vedas then there is no reason left behind todiscover right or wrong. Because in Vedas/Shashtras to decide the truth, thePramaan(Proof) is to be produced .Pramaan means Proof . From the ancient timethe above stated Praman Vritti (Proof) used to be quoted while preaching orwriting being ordered by Vedas. It is a wonder that due to lack of traditionalknowledge and public being away from the traditional spiritualism the Praman(Proof) are not being quoted/asked and thus Muni Kapil says in his SamkhyaShashtra – Itaratha Andhaparampara(3/81) i.e., in the absence of an aliveyogi/philosopher of Vedas a new own created tradition will be generated whereinthe spokesman/listener both will be totally blind about the truth/facts . TulsiDass ji has also told in his Ramayana under couplet 97 verses 1&2 that –

l. Now the people do not see and study the preach ofVedas. Mostly sadhus sold Vedas i.e.,the sadhus do not know A B C about the Vedas / yoga philosophy preached therein. 2. In the absence of the traditionalknowledge of the Vedas , the people accept the religious paths which suit them. It has been also resulted that thepeople accept them the most wiser sadhus who are lack of Vedas /yoga philosophybut make spending fun and talk against the truth of traditional knowledge. We must therefore, learn our traditionalVedas, shashtras to decide truth. Todecide the truth Yoga Shashtra speaks to give Pramaan (Proof) from Vedasetc. First we learn about PratakshaParmaan as stated above. Please seethat Vedas/all shashtras including this yoga shashtra says that whatever comeunder this Parmaan that is all truth and remaining lecture/statement isuntrue.

PRATAKSHAPARMAAN

Five organs(eye,ear, nose, skin &tongue)gets the knowledge by seeing, hearing, smelling, touching and tasting from outermaterilistic world and pass the same to the Chitta. The Chitta passes the sameto the Soul to experience and for disposal. Thus the knowledge collected by thefive organs and the faculty which receives and contains the same is called thePrime Vritti of Chittawhich is further defined as Prataksha Pramaan i.e., thetrue knowledge experienced by Soul through the process of five organs and PrimeChitta Vritti is called Prataksha Pramaan(direct proof given by fiveorgans).For-example Eye, the organ seethe snake .The effect of knowledge of the snake thus received and make on theChitta. Now the Chitta’s Vritti truthfully decided that it is undoubtedly issnake.This is called Prataksha Pramaan Vriti.(Direct proof from eye organ whichcan’t be wrong at this belated stage). Similarly we have to know about the other fourorgans viz nose ear tongueand skin on the matter of prataksha Pramaan Vritti. In this matter there may be some doubt also, For example far away there is some darknessand little bit light also. We see anddetermine that there is a snake. Butwhen we go near then we find there a rope instead of snake. The Prime Prataksha Pramaan Vritti gave thistrue knowledge about snake. So in thiscase to come to the conclusion about truth the Prataksha Pramaan (proof) isneeded fundamentally and traditionally which now a days is seemed tonegligible. This results to spreadblind faith and other harmful ways to the human beings. Vedas / Shashtras do not depend only on thePramaan vritti but either of the one from Prataksha, Anumaan or Aagam Pramaanis required to discover truth brief of which follows.

Kapil Muni in his Samkhya Shashtra Sutra 1/15 preaches that the Soul is free and independent by all means. Soul is never attached with human body or any worldly matter. The matter is diverted in any different kind of shape and that is why it is destroyed. But alive Soul remains ever independent immortal and does not turn in any shape. In Sutra the Muni says that Soul is everlasting, pure, alive, learned, unchanged, liberated/set free, unobstructed by own characteristic. But due to the reason that Soul comes in contact with Prakriti (Rajo, Tamo and Sato qualities) i.e., attractive worldly matters through senses, organs and mind. Till such time Soul remains in the contact with Prakriti, she forgets her own everlasting above said characteristic.

Yoga philosophy (Ashtang Yoga) preached in Vedas/Shashtras enables Soul to feel her own liberated characteristic, as said in the previous lecture (Yoga Shashtra Sutra 1/3). Lord Krishna has told this reality in Geeta Shaloka 2/17,18 that no one can destroy the immortal Soul. And in Shaloka 2/23 Lord Krishna preached Arjuna that no weapon/arm/ammunition can make dent the Soul. Neither fire can burn nor water can make wet. The air can also not make the Soul dry. The mere study of Bhagwat Geeta/Vedas/Holy books cannot enable Soul to realise its own immortal characteristic. These Holy Books are full of preachings to practise Yoga education (Ashtang Yoga) to know truth. See, we are learning here about Soul and not only about Almighty God .We pronounce the Holy name of God as ”Sachidananda” also i.e., Sat(immortal) + chetan(alive) + Anand (merriment). So God is immortal, alive and has merriment characteristic. Here two qualities Sat (immortal) and Chetan (alive) are same as of Soul but third Anand (merriment) quality of Almighty God is not same. God does not bear the result of any deeds. God does not need body being Almighty. So God never feel sorrows etc., whereas the Soul to experience the result of deeds needs body/birth and feels disturbances in life etc. So when we do not make contact with learned Rishis/Yogis/Saints and do not worship God properly as preached in the previous lecture (from Vedas/Shashtras/Holy books/Yoga philosophy) then Rishi Patsnjali says in next Sutra:-

“VRITTI SARUPAYAM ITARTRA”
Vritti= various forms of Chitta,
Sarupayam=remains same as is Chitta’s Vritti,
Itartra=inspite of this(besides).
Meaning:- Inspite of the free immortal stage attained by Ashtang Yoga practice (Asampragyat Samadhi), the Soul due to the contact with Prakriti acts like Chitta’s Vritti and experiences sorrows, pleasure, attachment with materialistic world, birth/death etc., according to the result awarded by God to bear the result of good or bad deeds coming from several births. In absence of Asampragyat Samadhi, the Soul looks like Chitta’s Vritti, i.e., no difference looks between soul and Chitta’s (matter) Vritti, this is the reason that the Soul suffers in the shape of death/birth and other troubles. At this ignorant stage of Soul, when Chitta feels happiness /sorrows/ weeping / laughing / sadness / depression / sickness / birth / relations / attachment etc., and the same effects is felt by Soul being forgetting its above said real characteristic due to making contact with Prakriti (Rajo, Tamo and Sato qualities).That is whatever the qualities of the Chitta of Rajo, Tamo and Sato is held the Soul realises it is of same nature . We can say this is the oneness of Soul and Chitta’s Vritti, Soul being injudicious (not wiser). Whereas the real stage of Soul is alive, free from illusion as briefed above and Chitta is non-alive (senseless). And as said above the Soul in absence of practising Ashtang Yoga and in absence of attaining Asampragyat Samadhi, it has forgotten its real, immortal characteristic .This is the injudicious stage of Soul.The conclusion of the above is that after taking birth in human body , it is our duty to do only instigated deeds and discharging duties towards family and Nation, one should practise Ashtang Yoga to attain the stage of Asampragyat Samadhi like our forefathers of ancient Satyug,Treta and Duapar period .Vedas/Shashtras have taught the best way of getting final liberation to adopt traditional Yoga philosophy and too under guidance of a learned live Yogi. 

It is a problem that now a days scientists are studying and do hard job to invent only the matter, which are visible and studied through mind whereas the God is invisible by organs. Yajur Veda Mantra 3/6 states that the Earth moves round the Sun and Saam veda Mantra 630 states that Sun revolves on its axis. The Mantra clarifies that due to moving the Earth, the seasons, days and nights etc., are originated. The today’s science has invented all above said theory but the fact why all planets are moving in the space is briefed in Yajur Veda mantra 33/43 that the earth has its moving nature and is thus revolving through Gravitational power. Each planet in space is attracted with its own Gravitation power. But this Mantra and Mantra 34/31 also clarifies that the Gravitation in planet is only due to the Gravity power of Almighty God. Because God is everywhere therefore, God is also within all planets and due to the Gravity and Almighty quality of God, the Gravitation is seen by the scientists in all planets. But the search being limited up to the visible matters only, no scientists has realized the Gravitation power of God which was realized only by our ancient Rishis / Munis.The Yoga philosophy preached in Vedas only gives us Divine eyes to realize God and His power .Our ancient Rishis/Munis ,therefore, were infact true Yogi and scientists, together. So one-sided progress in society has not been accepted by Vedas/Shashtras. Yajur Veda Mantra 40/14 says that science and spiritualism both should be progressed together by human being. Now a days, the World is usually after the materialistic progress only and the progress in spiritualism like Yajna, Ashtang Yoga practice etc., preached in Vedas are being ignored which has resulted tension, militancy, corruption etc., all over. Yoga philosophy preached in Vedas teaches us real path of spiritualism/worship as well as the qualities by which we discharges duties for family/nation. Yoga Shashtra Sutra 1/5 says-

Vrittiyaha Panchtay-yaha Klishta -Aklishtaha

Meaning:- Chitta’s Vrittis are five, sorrowful and without sorrows.

There are five kinds of Chitta Vrittis. Klishta Vrittis are those who give us sorrows and Aklista Vrittis do not give sorrows. When we are attached with Rajo, Tamo , and Satto qualities of Prakriti and are thus indulged with sins then the effect made on our Chitta will be sinful and when time comes to bear the sin then the Vritti gives us Sorrows accordingly. This Vritti is called “Klista”. And in contradiction when we attain pure preach from spiritual Master from Vedas/Holy Books and thus by virtue of Yoga philosophy we become ascetic/learned then the effects made on Chitta are of Aklista Vrittis which do not give sorrows/problems/pain/tense etc., in life. While doing worship /Yoga practice , both the Vrittis are to be faced by an aspirant but he should continue his practice to attain Ekagar Vritti and Sampragayat Samadhi first.The next Sutra says about the name of five Vrittis:-

Praman-Viparaya-Vikalpa-Nidra-Smaritayaha

Traditional Yoga education starts right from learning Yama and Niyama i.e., on-violence, truth, not to be thief, to control on senses, satisfaction, purity, religious austerity, study of religious books and faith in Almighty God. The materialistic environments, now a days, has ruined the traditional aspects and therefore, to follow the above qualities are not being taken in human life with the result the loving atmosphere or brotherhood between public has gone away even internationally. Mostly, we now start doing Asana (posture) and we give it the name of learning Yoga Philosophy. 

We see in Mahabharata and Ramayana that in the ancient time, this Yoga Philosophy along with above qualities promoted the international brotherhood with long, happy life. Because the ancient Rishi-Munis/public practiced regularly its eight paths i.e., Yama, Niyama with the result they used to achieve final eighth stage of Samadhi (Salvation). Suppose if we now are doing Asana/exercises only or little bit Pranayam but there is no sign of satisfaction, non-violence, truth etc., in our life .So the mere doing Aasan’s practice will not achieve the main mottoes of Yoga philosophy i.e., Ahimsa, justice brotherhood and Samadhi with long happy life. In the absence of which we will not love the human beings like Lord Rama/Krishna/Rishi-Munis etc. They loved the public as well as fought for justice also. Now days, often it has been a tradition to do the Asana with the intention to take care of health only. If we see the health of Ravana, Kansa, Duryodhan and Dhristrashtra etc., so we will find that no body is available on the earth to compare in this matter but there good health only became the reason of destruction of family and peace of public so the Yoga philosophy does not target the health point only. Mainly it is a worship and preach to whole of the world to live and let live .So keeping in view the said aspects we must therefore not merely study the first and second Sutra of Patanjali Yoga Shashtra that Yoga is only Samadhi or total stoppage of “Chitta Vritti” is called Samadhi i.e., realization of God. We will have to recollect this traditional Yoga philosophy in the spiritual way also that full eight paths of Yoga education concentrate, teaches how to worship God, promote international brotherhood including spreading non-violence and discharging the duties about family and nation. 

Then we reach at the final stage of Samadhi. Certainly, therefore, traditional Yoga philosophy requires the deepest study of Patanjali Yoga-Darshan wherein we also find the references of immortal knowledge of four Vedas. In Vedas there are three immortal truths to be studied and known. First in Almighty God, second Soul and third is Prakriti (matter). God is one who creates Universe from Prakriti. Souls abide in human bodies. God and Souls are alive but Prakriti is non-alive matter. God and souls are immortal but the matters created from Prakriti are destroyable. So our body is as well as the whole Universe made from Prakriti is at one time destroyed, usually we see these happenings in the Universe daily like death, destruction of matter, food, cyclone, earthquake etc. Prakriti has got three qualities-Rajo, Tamo, Soothe Chitta (mind) is also made by the said three qualities of Prakriti.Sato quality is an indication of enlightment i.e., wisdom therefore, “Tato Chitta” is a wiser, Tamo is idleness. Therefore, Tamo Chitta never likes hard working and thus is lazy and unreligious. Rajo has qualities to do sins only. Therefore, by virtue of practicing Yama, Niyama and worship etc., when the Chitta attains the Sato qualities and ascetic stage and starts knowing the true religious preaching. At this stage the alive Soul feels himself totally separate from non-alive Rajo, Tamo and Sato qualities of prakriti. 

Therefore soul is alive and human body where in “chitta” is a part thereof, is non-alive. Therefore soul understands the knowledge viz., separation of “chitta” but “chitta” being non-alive matter does not know anything else. At this Samadhi stage the soul has got no worldly contacts .It is called “Asampragyat Samadhi” i.e., final liberation .It will be appreciated that mere doing Asana, the stages mentioned above can never be achieved /realized .Our birth is actually meant for attaining the said stage, the animals or birds etc., are not meant for this wisdom. And to attain the said stage the practice of Ash tang Yoga has been stated the best way in the Vedas /Shashtras.

Yoga philosophy actully teaches the Astatang Yoga to restrin the Chitta’s various forms. For example when we see the water in a big pot and if the water is restrained and there is no any movement in the water then only we are able to see the shadow of moon in that pot .whereas if there is any movement in the water the shadow of moon will disappear . similarly if the Chitta has got various worldly forms through five senses .Then nobody is able to see GOD(realisation of god) .That is why Lord Krishna in 6 chapter shaloka 7to15has stated that who has overcome chitta’s various forms and who has controlled his five senses ,five perceptions and mind, who sits alone at a lonely place does Aasans and control chitta’s various forms ,he is a perfect yogi and gets peace of final liberation .However in sholka 33and 34 Arjuna puts problem stating that Chitta is very much powerful like the wind .Arjuna states that as the blowing wind in the space cannot be stopped by anybody else ,similarly the various forms of Chitta cannot be stopped.And in the absence of total stoppageof the Chitta’s various forms, nobody is able to do Aasan or meditation etc .In reply Lord Krishna preaches Yoga philosophy in sholoka 35 and 36 that the continuous practice of Yoga philosophy by an ascetic total stoppage of the Chitta’s various forms is possible .now a days we see that this this kind of superb preach by Lord Krishna is not being followed and there are very few who are real ascetics and practise Aasan/meditation ie; full Ashtang Yoga.Whereas from Mahabharta and Valmiki Ramayan we see that in the past three ancient periods Satya,Treta and Dwapur,this yoga philosophy used to practise by whole family (married or unmarried)door to door.So the doubt that yoga philosophy is not meant for a married family member is baseless.
When by virtue of the practice of Ashtang Yoga the stage of total stoppage of Chitta’s activities is achieved,then the aspirants attain the stage of Samadhi(final liberation) In this condition yoga Shashtra Sutra 1/3 states the stage of soul:
”Tada drashtuhu swaroope awasthanam”ie; when the aspirants gets Asampragyat Samadhi (final liberation) then the soul stands in his own and real status .whole ancient religious books like Four Vedas ,Six Shashtras, Upnishads , Geeta etc ;speak the said stage of Samadhi to attain which is only a matter of human life .At this stage of Samadhi only the effect of the three qualities of Prakriti ie; Rajo, Tamo and sato do not effect the soul and the soul thus stands in his own real shape .The orignal status of the soul is immortal having utmost merriment and has got no concern with the worldly afairs which he has forgotten ie;why only the yoga philosophy has been very nicely preached in the Vedas by God himself showing blessings to the human beings to realise the soul his reality.In the Sutra of yoga Shashtra therefore,Patanjali Muni very deeply preaches that if anybody else has attained the Samadhi stage,then the soul acts on the various forms of the Chitta and the soul never thinks about himself. To know the real picture of the soul a beautiful instance is quoted here.
Once King Janaka saw a dream that he was a beggar and hungry.he was wandering heither and theither in search of food for the last two three days.He saw a place where the holy yajana had performed and even everybody had taken the pious food.The food was totally finish. But he saw a piece of chapatti on the ground which he immedietly took and as soon as he was to eat ,a kite jumped on him and flew away with that piece of chapatti . Thus the King could not eat due to the acute hungry stage ,he fell down on the ground unconsciouusly. He immedietely awoke and felt sad on the dream. He called a religious meeting of the Rishi-Muni and asked them that which was true .Whether it was true that I was a King and had plenty of money /food or whether it was true that I was seemed to be beggar and hungry in the dream. No one could reply satisfactory.At last Ashtravakra Muniji came there and told the King Janak that neither it was true that you were a King nor you were a beggar and hungry in the dream ,you were only soul and not body. And soul does not require either your food ,money or any tittle of the word like King etc.