This identification can be given up to a great extend by proper understanding but it cannot be completely annihilated unless the consciousness is withdrawn from one vehicle to the next subtler vehicle. It is only when this is achieved through samadhi that the identification is completely destroyed. We may meditate for years trying to separate ourselves in thought from the body but the result will not be as great as one experience of leaving it consciously and seeing it actually separate from ourselves. We will of course return to the body and assume all its limitations but it can never again exercise the same influence as it did before. In the yogi who can and does leave his body every now and then and can function independently of it in a routine manner, it is just like a dwelling place. The very idea of identifying himself with the body will appear absurd to him. Therefore, through samadhi alone we can destroy asmita completely and permanently. As the yogi withdraws his consciousness from one body to the next subtler body he destroys progressively the tendency to identify himself with those vehicles and with the destruction of asmita the veil of avidya becomes thinner. 

Raga 
Sukhanushayi raga (PYS-Ch2, Su-7). Raga is the attraction which one feels towards any persons or objects when any kind of pleasure is derived from them. It is natural for us to get attracted in this manner because the soul in bondage having lost the direct source of Ananda (bliss) within, gropes after it in the external world and anything that provides even a shadow of this in any from of ordinary happiness becomes dear to it. All attraction to any person or object is due to the fact that we derive some kind of pleasure, physical, emotional or intellectual. We get devoted to a particular pursuit because it gives us intellectual satisfaction. 

Dwesha  
Dukhansushayi dwesha (PYS-Ch2, Su-8). Dwesha is the natural repulsion felt towards any person or object which is a source of pain or unhappiness. The essential nature of the soul is blissful and therefore anything in the external world that brings pain makes us recoil from that thing. The attractions and repulsions which bind us to innumerable person and things condition our life to an unbelievable extent. The attractions and repulsions bind us down to the lower levels of consciousness because it is in these levels they have free play. Since those attractions and repulsion's are really the breeders of desires, they naturally keep us down to the lower world where consciousness is under greatest limitations. 

Raga and Dwesha from a pair of opposites, we cannot therefore transcend one without transcending the other. They are like two sides of a coin. When we begin to control and eliminate these attractions and repulsion we free ourselves from much of our misery and suffering. This twin currents are the cause of much of our pain. 

Abhinivesha  
Svarsavahi vidushopi tatha rudhobhiniveshah (PYS-Ch2, Su-9). Abhinivesha is a strong desire for life which dominates even the wise. The reason Patanjali mentioned that even the wise is attached to life is because he wanted to bring to the notice that mere intellectual understanding does not free a man from his attachment to life. The greater the play of attractions and repulsions in the life of an individual greater his attachment to life.