Changes

place. These great vows (mahavratas) are nin-violence (ashimsa), truth(satya), non-staling(asteya), continence (brahmacharya) and non-covetousness (aparigraha). Non-violance is withdrawal from the infliction of any type of injury, wether physical or mental, in thought or deed. When hatred and animosity are abandoned, an all. Embracing love remains. The yogi id ruthlessly truthful and honest with himself, and whatever he thinks or speaks turns out to be true. He controls his desire and reduces his wants, so that he becomes richer without stealing and things come to him without his asking Cintinence (brahmacharya) is enjoyed in all matters if sex, weather in imagination or in fact. This discipline brings in its wake virility and the ability to see divinity in all forms without sexual arousal. One should not desire thing that are not necessary to maintain life, for desire is followed by avarice which leads to sorrow if one cannot get what one wants. When desires multiply, right conduct is destroyed.

Niyamas are the rules for self-purification, namely purity(saucha), contentment (santosa), austerity(tapas), study of the script tures(svadhyaya) and surrender to the lord of all our actions (Isvara Pranidhana). The yogi knows that his body and senses are suscepible to desires, which prejudice the mind, so he observes these principles. Purity is of two kinds, internal and external, and both must be cultivated. The latter means purity of behaviour and habits, cleanliness of person and surroundings. The former is rooting out of six evils, namely, passion(kama), anger(krodha),greed(lobha),infatuation(moha),pride(mada),malice and envy(matsarya). This eradication is achived by occupying the mind with good constructive thoughts, leading to divinity. Contentment reduces desires, makes one cheer-ful and gives balance of mind. Austerity enables one to discipline the body and to endure hardship and adversity, thus directing the mind towards the self within. Study here is the education of oneself by searching for truth and self – realisation. Finally it is the surrender of all our actions to the lord and abiding entirely in his will. Thus the niyamas are the virtues which calm the disturbed mind, leading towards peace both within and around the sadhaka.

The skin endcloses all the sheaths and bodies. It should be firmed and sensitive to the slightest movement. All the sheaths are intermingled on their different levels from the skin to the self.

Man has four aims in his life; dharma, artha, kama and moksa. Dharma is duty. Without this and ethical discipline, spirutual attainment is impossible.

Artha is the acquisition of wealth for independence and higher pursuits in life. It cannot give lasting joy; nevertheless, a poorly nourished body is a fertile ground for worries and diseases.

*Asanas purify the body and mind and have preventive and curative effects. They are innumerable, catering to the various needs of the muscular, digestive, circulatory, glandular, nervous and other systems of the body.

They cause changes at all levels from the physical to the spiritual. Health is the delicate balance of body, mind and spirit. By practising asanas the sadhaka's physical disabilities and mental distractions vanish and the gates of the spirit are opened.

*There is a popular misconception that both asanas and pranayama should be practised together from the time yoga-sadhana is begun. It is the author's experience that if a novice attend to the perfection of the of the postures, he cannot concentrate on breathing. He loses balance and the depth of the asanas. Attain steadiness (sthirata) and stillness (achalata) in asanas before introducing rhythmic breathing techniques. The range of bodily movements varies from posture to posture. The less the range of bodily movement, the smaller will be the space in the lungs and the breathing pattern will be shorter. The greater the range of bodily movement in asanas, the greater will be the lung capacity, and the deeper the breathing pattern. When pranayama and asanas are done together, see that the perfect posture is not disturbed. Until the posture are perfected, do not attempt pranayamaa. One soon realises that when asanas are well performed, pranayamic breathing automatically sets in.