Atmayogaasutra

Author(s): Ram
Publisher: Institute of Bharatalogical Research Sriganganagar Rajasthan

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mind by the organs and the non-feeding of the intellect by the mind. The fundamental conclusion is that the pratyahara is the activities of the Atman which totally negates the activities of the organs, mind and intellect. In other words, the organs merge into the mind, the mind into the intellect and the intellect into the Atman. The Atman, now, alone survives. The spirital activity of the pratyahara (anti-feeding) checks the feeding of the chitta or the sukshma sharira by the matoms. There are, now, no matteric karmans (activities), hence, the inflow of the Karmans in the matomic forms is totally checked. It is totally a spirital activity of self-restraint, the Atmapratyahara. The yogasutra definition of pratyabara is incomplete as it omits the self-restraint from the activities of the mind and the intellect. The concept Atma-pratyabara provides the complete and full scope of the fifth organ.
The fifth organ of the Atmayoga is the Atma-pratyahara.
The Atma-manava(samnyasin) has, now, succeeded in checking the inflow of the new karmans, but he still possesses the previously accumulated karmans which still exist in the form of his matteric subtle body. He now engages himself in self-struggle to annihilate them finally through the spirital means of renunciation, penance, self-restraint and self-meditation, just discussed later. The Atmayogin, now, enters the acutest stage of his realisary (sadhana). This Atma-samgharsha (self-struggle) commands and demands his total attention, with eternal vigilance and constant awareness. The yogasutra only presumes this Atma-samgharsha and does not specifically mention it.
The sixth organ of the Atmayoga is the Atma-samgharsha.
The yogasutra's sixth organ is Dharana. The right attention of the chitta on a single point is Dharana. (3.1)
It is personal and non-personal. The personal point is any part or organ of his own-body. The non-personal or external point may be any fixed object such as a leaf, a branch, a statue, sun, moon and all sorts of single matteric points. The uniform concentration of the chitta on that single point is the Dhyanam (3.2). The yogasutra is quite unscientific here. The Dharana and
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