Yoga is an eight-step process, the first two being very important. While yoga is generally associated with yogāsanas or various body postures, and prāõāyāma or breath control, these are only the third and fourth steps in the process of yoga.

That we are comfortable with our own nature shows that immortality, happiness and intelligence is our nature. Therefore, let our lives become a process of owning up to the nature of our selves; let our lives be based on the reality of our selves.

Our lives have to transform and that transformation is what yoga teaches us. May life become a process, not of acquiring what we do not have, but a process of offering what we have.

Thus our life is a process of searching for or seeking these three things: knowledge, immortality and happiness. If you analyze all the activities that we do, you will find that everything that we do is prompted by one of these three things.

Equating myself to my personality creates in me a sense of smallness and a sense of confinement. When I look at the whole world around me, I find myself to be nothing, I feel insignificant.

Our emotions are different, our knowledge is different, our sense organs are different, our bodies are different and our personalities are different. But the person, the Consciousness, the Self that informs all of us, is the same.

There are one hundred and eight known Upanishads in existence today. There are thought to have been many more. Of these, ten are considered to form a nucleus for the teaching known as Brahmavidya – the knowledge of Brahman.

Yoga teaches that this perceived oneness of the two entities is the cause of all the pain and sorrow that we have in our lives.

Firstly, there are no four independent paths or ways to gain mokṣa. The siddhānta is that knowledge alone is the direct means for mokṣa, so there is no mokṣa without knowledge.

Who Am I? This inquiry systematically frees us from false limiting self-notions and brings an immediacy to the teachings of the sages of ancient India. Each verse brings into question our self-judgements and resolves into a vision of the truth of our inherent wholeness.

Suppose you say Bliss – how do you ever know what is “ātma bliss”? How is it different from “Ice-cream Bliss” or “Hawaii Bliss”? One person says, “Yesterday in meditation, I experienced Bliss”. How to know?

If you ask “Who am I?” and stay with that question, you will have certain quietude – if that is satisfaction for you, that is fine. However, it will not lead to self-knowledge.