Yoga propels Socializing and Spirituality

Extermination of physical discomforts could be achieved through devotion and pranayam, mental attributes could be reined in with pranayam, mental and scientific devotion. The main catalyst for scientific richness is mind and as has been said that the decision making process of mind is intelligence or intellect. Our mind is full of this richness and it only inspires us to extend our work or deeds. 

The trend of dividing life into materialistic and spiritualistic categories depolarizes the polar ideology of life. Life does not have two ideologies flowing in two directions but one only and so livelihood could also not have two opposing paradigms.

Devotion to the scientific enrichment of mind leads to brilliant and continuous intelligence or intellect. The primary refinement of intellect leads to materialistic accomplishments and secondary refinement enables one to overcome mental attributes. The highest refinement of intellect leads to self realization or enlightenment through meditation also called Samadhi. Lord Shri Krishna explained the same stages of intellect to Arjun. The curiosity of such intellects is termed in UPANISHADS as the subjects for the knowledge beyond  explanation or Theosophy. Intellect coming over mental attributes leads to easy solutions over discomforts due to dumbness. Once a devotee who has come over these mental attributes, then easily progresses on to reach Samadhi. An intellect entering Samadhi through meditation is actually entering into spirituality from material world. Even after attaining Samadhi the conversion of intellect is not disturbed. The refined form of intellect attained through primary Samadhiis also called materialistic intellect (Ritumbhara Pragya). On reaching Samadhi only the contemplative remains, the devotee/devotion and meditation become non-existent (SHUNYA).

Special recommendation while entering Samadhi is to keep the source of happiness which is the bliss of GOD should be kept as contemplative. While meditating on the almighty the devotee in Samadhi losses its self consciousness and does not even remembers that it is doing meditation, only the contemplative of almighty remains at that point. A devotee in Samadhi has reached the horizons of bliss and as per the sages from UPANISHADS also got in tune with the eternal bliss form of Brahma. As per the levels of Samadhi the level of bliss also changes form and the devotee with the will of Samadhi keeps merging on with the eternal bliss. Patanjali has categorized Samadhi mainly as sampragyta and asampragyta and then fur-ther subcategorized both. All these categories or sub-categories explain various stages of Samadhi. We must keep in mind that intellect could also be achieved through Samadhi. Sampragyta concentrated Samadhi leads to materialistic intellect and then the devotee does not need to earn knowledge through other means. Asampragyta concentrated Samdhi takes one to the pinnacle of intellect where all forms of observance does not matter anymore, the way to the ultimate pinnacle of bliss is open from here. This is the eternal freedom or moksha or nirvana. All forms of suffering end here. The human responsibilities cycle terminates here. This is the eternal bliss and the pinnacle of spiritual living and the ultimate reward of yoga.

The trend of dividing life into materialistic and spiritualistic categories depolarizes the polar ideology of life. Life does not have two ideologies flowing in two directions but one only and so livelihood could also not have two opposing paradigms. Basically the main reason behind the trends of visualizing life in these two forms is the attempt to accept or include both forms in the life style separately. Different stages in the life do try to mend or influence the main form of life-cycle, yoga curbs these influences. But those who try to live away from yoga could not save their main lifecycle form to get affected by these subsidiary influences. And from here begins the roots of misfortune. Spirituality would not be born out of air but has to be sincerely cultivated through a moral lifestyle. Yoga is a part of devoted moral lifestyle only.

The ideology of yoga does not consider the life as the first or last but it is a cycle or birth and death. It is not absolute as life neither starts with birth and nor does it ends at death. It is but just a timely expression of the continuous life-cycle. This life is a result of a complet-ed life-cycle and also forms basis for the future life and could be compared to a field where harvesting and sowing are going on side by side. And so the future life could be decided by living beings them-selves, they are free to decide it for themselves. Yoga explains this on the basis of karma. Human responsibilities are explained in four classes as Duty 'Dharma', Work 'Arth', Procreation 'Kaam' and Eternal Freedom 'Moksh' as per the Indian Philosophy.

This life cycle has a singular flow and all values from materialistic to spiritual are to conserve this singular flow. As per the Indian philosophy if 'arth' and 'kaam' are social or family responsibilities then 'dharma' and 'moksh' are the spiritual responsibilities.  Dharma and Moksh keep Arth and Kaam as subsidiary and also clearly indicates that for social or family responsibilities, spiritual responsibilities could not be neglected and it is very much necessary to safeguard the social formation or the society through spiritual discipline. Yoga inspires one to achieve societal contemplatives through spiritual forms like non-violence, truth, celibacy and renunciation and so yoga is a part of social and spiritual life.