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The existence of citta (mind stuff) depends on the existence of kriyā (activity) and
vāsanā (desires). If either one of the latter two disappears, the other also
disappears. They are like two ends of a line. If the line is erased, the two ends also
disappear automatically. In Yogavāsistha, Sage Vasistha says to Lord Rama,
“There are two causes of citta: prāna vibrations and vāsanā (desire). When one is
destroyed, so is the other.”
The mind is always full of thoughts and desires. Therefore, in order to render it
desireless, one has to take recourse to viveka (discrimination) and vairāgya
(nonattachment). In Hathayoga Pradīpikā it is said: “When the vital air becomes
active the mind also becomes active, and when the former becomes steady the
latter also is stabilized. When the yogī attains steadfastness of mind, the activity of
the vital air also ceases.’’1

Patanjali, in Yogadarsana, discusses two main aspects of yoga: the means or techniques
of yoga and the manifestations or attainments of yoga. The former is discussed in
Sadhanapada1 and the latter in Vibhutipada2. Sadhanapada includes yama and niyama,
asanas, pranayama, and pratyahara—these five embodiments of yoga are considered
external. Vibhutipada includes dharana, dhyana, and samadhi—these are the internal
aspects of yoga, and these alone enable one to enter into the important spheres of yoga.
However, only through the mastery of the techniques of yoga is the mind fit for the
attainments of yoga. The body is the medium for asana, pranayama, and pratyahara,
while the mind is the medium for dharana, dhyana, and samadhi. Only after the
purification of the body does the purification of the mind really begin. In Goraksa
Paddhati it is said, “A seeker should practice dharana only after mastering asana,
pranayama, and pratyahara.3”

Dharana is the seed; dhyana is the tree, and samadhi is the fruit. These three are
inseparable, constituting an integral whole. Sage Patanjali has termed this trio samyama
(constraint). Samyama is the direct means; in the practice of yoga, while the preceding
five steps, including yama, niyama, asana, pranayama, and pratyahara are the indirect
means. However, in comparison with the highest state of nirbija samadhi, even samyama
is considered to be an indirect means for mastering yoga.
Having withdrawn the mind from the sense organs, the seeker, through samyama, has to
focus his attention on an object of contemplation and concentrate his mind on a presented
idea so that nothing but that exists in his consciousness. During the practice of samyama,
the seeker’s mind passes through various states before reaching the state of dhyana or
perfect concentration, and finally attaining perfect knowledge through samadhi or super
consciousness.

Samadhi is the eighth step of yoga. The great Sage Gheranda says, “There is no yoga
without samadhi. None is so fortunate as the person who attains samadhi. Samadhi can
be attained by devotedly serving the guru and securing his grace.”1 in this statement an
important doctrine, full of truth, is laid down. Since in samadhi one has to achieve the
constraint of the mind by stopping its fluctuations, the sage has said that there cannot be
yoga without samadhi. The end product of any yoga can only be this. It matters little by
what name we call it. Another doctrine laid out in the above statement is that the state of
samadhi is not attainable without the grace of a realized guru. Only a lighted candle can
light an unlighted one. The truth of this cannot be negated simply because some
inexperienced people do not agree with it.
In Hatha Yoga Pradipika it is said, “As salt dissolves in water, so the mind dissolves into
the soul and becomes one with it. The unity of soul and mind is called samadhi.”2 Yogi
Yajnavalkya says, “The union of jivatman (soul) with paramatman (God) is known as
samadhi. The state in which the jivatman establishes itself in the paramatman is the state
of samadhi.”3

The major fruits of samadhi are five: 1) prasada (purity of the spirit), 2) rtambara prajna
(the highest wisdom or pure intellect), 3) divya sarira (divine body), 4) siddhis
(miraculous powers), and 5) moksha (liberation).
Through the practice of samadhi both the body and the mind are purified, resulting in the
complete purification of the spirit. This, in turn, unveils the pure intellect, unfolds the
highest wisdom, and transforms an ordinary body into a divine one. Intellect purified
through the practice of samadhi becomes sattvic buddhi (pure intellect) or rtambara
prajna (the highest wisdom or pure intellect). The body burned or purified in the fire of
yoga through samadhi becomes divya sarira (the divine body). Thus prasada (purity of
the spirit) has mental as well as physical aspects leading to the highest wisdom and the
divine body, respectively. These yield miraculous powers and finally lead to liberation.

Of the three paths, jnana (knowledge), karma (action), or bhakti (devotion), one should
choose one which suits one’s nature. No one of these paths is superior or inferior to the
others. It is sheer ignorance to consider one’s own path to be superior and those of others
to be inferior. The follower of the path of knowledge begins practicing meditation
through intellect, the devotee does so with the heart, and the yogi begins with the body. In
society there are very few intellectuals, but those believing in God and duty or action
(karma) are found in, large proportions. Under such circumstances it is natural and
appropriate that those involved in worldly affairs take recourse to either the path of
devotion or that of action.
Followers of the path of knowledge study books on philosophy. Devotion to God does
not interest them. They do not even practice yoga for they believe that action results in
bondage. In ancient times such people were known as sanyasis (renunciate of worldly
life). Devotees (bhaktas) are not as interested in philosophical discussions as they are in
God. This group still leans towards worldly enjoyments and hence vairagya (the spirit of
non-attachment) is lacking. Nonetheless, they are certainly capable of performing yoga
(withdrawal from possessions and social activities). They also do not consider knowledge
or action to be worthless.

Bapuji on Kripalu Yoga – The Yoga of Chitta and Prana explores the profound relationship between the mind (chitta) and life energy (prana) within the practice of Kripalu Yoga. Rooted in the ancient traditions of Ashtanga Yoga, this discourse describes how mastery over the body, senses, and breath leads to deep meditation and spiritual realization. The text differentiates Kripalu Yoga from other forms, emphasizing its integration of physical postures (asana), breath control (pranayama), and meditative absorption (dhyana) in a seamless, natural progression. Unlike rigid, segmented practices, Kripalu Yoga fosters an organic unfolding of spiritual experience, allowing the aspirant to develop control over prana and chitta simultaneously.

For the advanced meditator, the text provides an intricate analysis of how prana governs the body’s energy and how its awakening leads to the transformation of consciousness. It explains the subtle balance between Hathayoga and Rajayoga, showing how mastery of the senses and mind must develop in tandem. Beginners will appreciate its structured guidance on discipline, self-control, and the progressive unfolding of yoga, making higher states of awareness more accessible. Ultimately, Bapuji on Kripalu Yoga presents a path that bridges effort and grace, showing how sincere practice leads to a harmonious integration of body, mind, and divine energy.

Victory to God is a deeply spiritual discourse delivered by Yogacharya Kripalvananda, blending philosophy, devotion, and ethical action into a cohesive path for spiritual growth. The text explores the significance of ethical action, emphasizing that true progress in life stems from virtue, discipline, and a commitment to both engagement with society and inner renunciation. Kripalvananda provides a nuanced understanding of human evolution, contrasting worldly accomplishments with the pursuit of liberation, and highlighting the role of ethical living in both individual and collective advancement. He stresses the importance of chastity, self-control, and the refinement of one’s mental and physical energies as essential steps toward spiritual realization.

For the experienced seeker, the discourse offers profound insights into the balance between engagement in ethical action and the deeper path of renunciation, including the transformation of life energy through yoga. The text illuminates the necessity of steady mental discipline and surrender to a truth teacher, demonstrating how systematic practice leads to liberation. Beginners will find accessible wisdom in its teachings on ethical conduct, devotion, and the role of love and tolerance in daily life. Ultimately, Victory to God serves as a guide for all levels of aspirants, providing both philosophical depth and practical techniques for self-realization and the fulfillment of divine purpose.

The Road to Liberation by Yogeshwar Muni is a profound guide to spiritual awakening, offering both beginners and advanced meditators a structured path toward true liberation. Rooted in direct experience, the book explores self-realization, dharma, energy mastery, and the transformative power of surrendering personal will to the Ultimate. Yogeshwar Muni explains how our conditioned perception of life keeps us trapped in cycles of struggle and repetition, and he provides practical steps—such as self-awareness, ethical living, and meditation—to break free. For the seasoned practitioner, the book delves deeply into the dissolution of karmic tendencies, the refinement of energy, and the role of an enlightened teacher in guiding the aspirant beyond conceptual understanding into direct experience. Beginners will appreciate its accessible approach, which integrates spiritual progress with daily life, emphasizing that liberation is possible even for householders. Through anecdotes, metaphysical insights, and practical techniques, the author presents a path that is both rigorous and attainable. He warns that the journey is long and requires persistent dedication, yet the reward is the end of suffering and the realization of one’s divine nature. Ultimately, The Road to Liberation is a call to transcend illusion and embrace the truth of who and what we truly are.

Swami Kripalu was arguably the most accomplished kundalini yoga master in modern times. He revived an ancient form of yoga taught to him by his guru, whom he later discovered was Lakulisha, the 28th incarnation of Shiva. He called this yoga sahaja, or natural yoga, which is also known by many other names, including surrender yoga and kundalini yoga. Kripalu practiced natural yoga for over 30 years, 10 hours a day without fail. In the end, he achieved nirbija samadhi, the highest goal of yoga.

The hallmark of natural yoga is that it is spontaneous. Once the practitioner surrenders to the Divine and the life energy is awakened in the body, asanas and mudras, pranayama, sound and song, dance, thoughts and feelings all arise on their own. The practitioner merely observes what is happening. After the life energy has been awakened, the kundalini awakens by the grace of God or guru and travels up the spine, systematically piercing and evolving all the chakras. By this means, body and mind eventually become completely pure.