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Niyama are guidelines for personal behavior, and are stated as follows:
Shaucha-samtosha-tapah-vadhyayeshwarapranidhanani niyaman
( Yoga Sutra, II : 32 )
"Purity, contentment, austerity, self-study and self-surrender constitute observances."
The difference between Yamas and Niyamas lies in the fact that the practices included in the former are moral and prohibitive, while those in the latter are disciplined and constructive. It means rows of self restrain comprise attaintion from violence incontinents acquisioners. Yamas are practices, prescribed for the individual.
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Yoga Sutra describes Asana as
Sthira-sukham asanam
( Yoga Sutra, II : 46 )
A posture that is stable and comfortable is Asana. Its purpose is not body culture, though a good physique is generally achieved in the process. The main objective is to control the mind through the body. Mind being subtle, is hard to work upon whereas body, being gross, can be controlled. Asanas work at the level of body but their effect is felt at the level of mind. They have spiritual and mental, and not just physical effects.
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According to Yoga Sutra, Pranayama is the cessation of inspiration and expiration. Prayanama is proper breathing and its purpose is to regulate the flow of vital energy. Human body is believed to have 72,000 channels, or Nadis, which are the pathways for the flow of vital energy. Though untraceable in physical body, their presence in the astral body has been experienced by yogis. Pranayamas aim at clearing the nadis and regulating the flow of vital energy. There are several types of Pranayamas.
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Yoga Sutra describes Pratyaharas the imitation of mind of senses, that is achieved when the senses withdraw from the objects, which they come in contact with. In simpler words, Pratyahara can be said to be the practice of restraining the senses and not indulging in sensory pleasures. The goal is to enhance the quality of mind by purifying it and making it free of the conditioning imposed by senses.
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It is the capacity to focus mind on a particular thought, object or syllable at will. In the state of Dharana, Patanjali's words, the mind is confined within a limited mental area, i.e. the object of concentration. A wavering and unstable mind is not capable of comprehending and being one with the Ultimate Reality. Dharana is much more than concentration. It is the capacity of an individual to focus and unfocus his mind at will, for as long as he desires.
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It is mentally being one with the chosen object, without any interruptions. This chosen object maybe a deity, a symbol, or a mantra. Dhayana is an advanced of Dharana and succeeds it.
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This is the stage where all dualities cease. The meditator, the process of meditation and the object of meditation - all merge into one. Samadhi is achieved when, according to Yoga Sutra, the mind is conscious of the object of meditation alone and not of self. There is total Advaita (Non-duality) and this opens the gate of understanding of the Cosmic Self. Samadhi is a non-verbal phenomenon. It is not possible to describe it in words. It is something to be experienced and not explained.
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It maybe observed that beginning with Yamas and Niyamas, the integrated Yogic system proceeds gradually to Dhayana and Samadhis in the end. It starts at a gross level and becomes progressively subtler. To a novice, Samadhi, the ultimate stage, may seem to be enigmatic and not possible to achieve. However, with patience, hard work and sincerity, the state of Samadhi can be achieved. And that is the final goal of Yoga.
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Sa tu dirgha-kala-nairantarya-satkarasevito dridha-bhumih
( Yoga Sutra, I : 14 )
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"It (practise) becomes firmly grounded on being continued for a long time, without interruption and with reverent devotion". In fact, this is true of any discipline or field of knowledge.
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Vapu-krishatvam naineshu-nirmala swara-sphytatam.
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"The body (of a Yogi) becomes lean and balanced, eyes clear and bright, and voice resonant and powerful". The entire body, and particularly the face of a Yogi is said to assume an unique glow. As for inner symptoms, regular practice of Yoga dramatically reduces the 'irritation level'. One gets anxious or annoyed less often. The reactions become calm and composed. Deep within, there are no disturbances, and one slowly becomes blissful.
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Clearly, Yoga is not a religious practice. Nowhere in Yogic literature is there any mention of any practices that belong to any particular religion alone. There are no stipulations in terms of following any religious customs or rites. It is a body of scientific knowledge, that is the common heritage of the whole world. Yoga is a path of eye-opening wisdom, and not blind faith.
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Even those who are not interested in the spiritual aspects of Yoga can immensely benefit from it. The most obvious aspect is the efficacy of Yogic exercises in curing ailments like obesity, back pain, sciatica etc. A combination of Asanas, Pranayama and meditation has clinically been proved to be very effective in combating stress, hypertension, nervous disorders, cardiac diseases etc. Pranayama and meditation calm down the overworked left hemisphere of the brain and strengthen the normally dormant right hemisphere, which is responsible for creative and imaginative faculties of mind. Yogic practices sharpen memory and help increase concentration. Regular practice of Yoga tones up the body and mind. Its benefits are visible.
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Nobody needs to be convinced about the benefits of Yoga. Anyone, who practices regularly and sincerely for as little as three months, can find out for himself. However, all these are mere by-products of Yoga. Its real goal remains helping every Sadhaka achieve the union of Individual Self with the Supreme Self. The sooner a person starts the journey, the faster he reaches the destination.
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AYUCARE AND HASF 
Ashtang Yoga 
