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Yoga too is of two varieties: Rajayoga and Jnanayoga. In Rajayoga, there are Eight Stages which have to be well cultivated, and realised. Of these, some are external, some internal. This is the Aryan path. In the Jnana Yoga, there is no "external" at all. Both these yogas have as their goal, the stilling of the agitations of all levels of Consciousness. For those who have calmed all these agiations, everything is Brahmam. Primary for this purpose is Jnanayoga more than Rajayoga; at least that is the opinion of the Knowers of Brahmam: They say "that is the thing to be known, to be reached".

But, according to the Wisdom of the Upanishads the direct knowledge of the Brahmam can be got by the Eightfold Yoga of Yama, Niyama, Aasana, Praanaayaama, Prathyaashaara, Dhaarana, Dhyaana, and Samaadhi.

Yama: Yama includes Ahimsa (Non-violence), Sathya (Truth), Astheya (Non-stealing), Brahmacharya (Celibacy), and Aparigraha (Non-acceptance).

This is the usual meaning given to Yama, but I would say instead, that it means the giving up of attachment to the body and to the senses. The Brahma entity (Which is devoid of Name and Form, and Qualities, which is without End, without Joy or Sorrow, and without modifications, which is Eternal and of the Nature, of Sat-Chith-Ananda) appears, as a result of Delusion, as all this Creation (endowed with all Qualities and Modifications, viz., Name, Form, Transformation of Rise and Decline, Joy and Sorrow.) This Appearance has an End; it has various other limitations; it appears to be ever-moving and so it is called Samsaara. Thus, this Brahma entity appears in both the individual form of Vyashti and the collective form of Samashti and deludes even great Scholars and Pandits.

One single Chaithanya becomes manifest in different ways as all this multiplicity. Therefore, we speak of the particular and of the Collective i.e., a collection of Particulars. Of course, the Particular (the Vyashti) is a super-imposition on the Brahmam, a super-imposition, like seeing the snake on the rope, the lake in the mirage; each of the three bodies, the Sthoola, the Sookshma, and the Kaarana, is itself for the knower of Brahmam, a super-imposition. To say that it is real or unreal is not correct; it is neither, real or unreal, it is Mithya. The ignorant man caught in the meshes of this Delusion believes that Samsaara is ever lasting and a source of happiness.