(àma§^ … 1984) df© 35do, A§H$ … 11 (EHy$U n¥ð>o … 44) EHy ... · expect ed spiritual progress of a Yoga Sadhaka in the true sense will be possible only if he practices

3 Yoga Varta : November 2019

`moJdmVm©

(àma§^ … 1984) df© 35do, A§H$ … 11 (EHy$U n¥ð>o … 44) EHy$U A§H$ … 412coIH$m§Zr ì`º$ Ho$cocr _Vo hr `mo{d{ZMr _Vo AgVrcM, Ago Zmhr. VIEWS EXPRESSED BY

AUTHORS NEED NOT NECESSARILY BE THOSE OF YOGA VIDYA NIKETAN

`moJdmVm©`moJ {dÚm {ZHo$VZMo _wInÌ

a{O. Z§. (43668/85)

YOGAVARTABULLETIN OF YOGA VIDYA NIKETAN

Regn. No. (43668/85)

n§Mdm{f©H$ dJ©Ur … é. 500/- NOVEMBER 2019 à{V A§H$ _yë` … é. 10/-

PUBLISHED & POSTED ON 16TH OF EVERY MONTH

AZwH«$_{UH$m § INDEX

Editorial - Free Thinking .............................. Sadashiv Nimbalkar ........... 5

Reflections on the Cover Page ................... Shreedhar Parab ................ 7

_hÎd `_-{Z`_m§Mo ....................................... Xrnmcr A§. na~ ................. 18

Diet Gyan - 17 ............................................... RD Disha Jhaveri Shah ... 25

How true is the claim : ‘Cholesterol-Free’?

hR>àXr{nH$m … EH$ CÎm_ `moJ_mJ©Xe©H$ .................... J§Ymcr XmeaWo ................... 26

(~§Y-_wÐm {d^mJ - coIm§H$ 7)

^JdX²-^md-JrVm (AÜ`m`-16 … X¡dmgwag§nX²{d^mJ`moJ) .... JrVaMZm … lr. Jmonmi Jmoao ..... 28

Yoga Workshop on Complete Health ......... Chhaya Parekh ................ 29

Management at Anushakti Nagar (BARC)

Regular Workshops of Yogic Shuddhi ....... Pradip Gholkar ................. 30

Kriyas stared at Yoga Bhavan, Vashi

Practical Ways to Live Happily ................... Vinod Joshi ....................... 32

with Stress

Diabetes Mellitus - The Killer ...................... Nitin Tavade ..................... 35

Yoga Varta : November 2019 4

`moJdmVm©

àH$meH$, _wÐH$ Am{U g§§nmXH$ _ PUBLISHER, PRINTER & EDITOR

Sadashiv P. Nimbalkar(27895777)

H$m`©H$mar g§§nmXH$ _ EXECUTIVE EDITOR

Shreedhar Parab(9821556677)

Cng§§nmXH$ _ CO-EDITORS

Anant Ashtekar & Mahesh Sinkar

H$m`©H$mar _§S>i _ EXECUTIVE COMMITEE

Mukund Bedekar, Prabhakar Marathe, Neela Bhatia & Pradip Gholkar

Yoga Varta Mailing List In-charge : Mrs. Kanchan Ambre (Tel. : 9920535166)

Printed at M/s. Tejas Enterprises, A/3/6, Vimal Udyog Bhavan, Manorama Nagarkar Marg,Near Starcity Cinema, Matunga (W), Mumbai-400016 and

Published by Shri Sadashiv P. Nimbalkar forYOGA VIDYA NIKETAN (Regn. No. F - 3613 : Bom.)

at its Office at Dadar : Shree Samartha Vyayam Mandir Bldg., 1st Floor, Kale Guruji Marg,Dadar (West), Mumbai - 400 028. Tel. : 2430 6258, 2436 7079 (4 to 8 p.m.)

E-mail : [email protected] Website : www.yvnyogavidya.org

YVN’s Office at Vashi :Yoga Bhavan, Plot No. 14, Sector 9A, Yoga Vidya Niketan Chowk,

Vashi, Navi Mumbai - 400 703. Tel. : 2766 9710 (6 to 8 p.m.)


`moJdmVm©

Editorial : Free Thinking

TURNING ADVERSITY INTO OPPORTUNITY

Life is full of troubles, obstacles

and hardships. Normally, the ordinary

and common persons in the society

have to face more difficulties in life

because of their poor economic

condition and low social status in the

present days. The common man has to

struggle very hard to maintain and

carry on his family life. The same situation was prevailing in all the ages,

with minor differences here and there.

Ordinary person normally breaks down and becomes frustrated and

feels hopeless due to the obstacles and difficulties in life. Their lives

become wretched and miserable due to those difficulties. They as also

their family members then have to suffer the pangs of grief in life. Some

clever and cunning people, however, take advantage of the favourable or

unfavourable situation very smartly and overcome the difficulties and

obstacles without harming anybody. Their tricks may also be really

appreciable and praise-worthy.

One farmer was living in a village with his wife. He had a small arable

field at the border of the village. Both of them used to work very hard

to plough the field, sow the seeds and procure the grains and potatoes

barely enough for the year. In this condition also, they were living

happily.

The farmer was strong and stout. His body structure was very robust

and impressive. Once a military commander saw him and offered him a

military service. Thus started his military life. With this, his wife

remained alone at the village. Now she had to work alone in the field.


`moJdmVm©

She, however, used to get advice from her husband while doing farming

work with the help of available labourers.

One year, there was an acute shortage of labourers in that village.

The wife, therefore, wrote a letter to her husband serving in military.

She wrote - ‘‘This year, there is a shortage of labourers in our village and

I have to grow potatoes in our field. What should I do? Please advise me

immediately.’’

The farmer, who was now a soldier, wrote back immediately to his

wife - ‘‘Do not grow potatoes in our field this year because the military

guns and ammunition are hid secretly inside our field. So, do not plough

our field this year.’’

As per usual practice, the soldier’s letter was censored and on

reading his letter, the commander asked the soldiers to dug out the

whole of his field to search out the guns and ammunition but they found

nothing.

His wife then wrote him - ‘‘The soldiers have dug up whole of our

field. Now what shall I do?’’ The farmer immediately replied, ‘‘Now, sow

the potato seeds quickly.’’

She sowed the potato seeds in the entire field which was dug so well

by the soldiers and gained a bumper potato harvest without any efforts

that year.

(Sadashiv Nimbalkar)Tel. : 27895777


`moJdmVm©

Reflections on the

Cover Page

The original Marathi article of Shri Shreedhar Parab

published under the column ‘Mukhaprushtha

Pahatana’ in Yoga Varta's issue for the month of

April 2016 has been excellently translated into English

by Shri Nitin Tawde (YVN's Yoga Teacher of 39th

batch of YTTC). The said English version of Shri

Shreedhar Parab's article in Marathi is being

published hereunder with profound thanks to Shri

Nitin Tawde whose mobile no. is 9819186655).

An attractive image of the Sadhaka in a ‘Samadhi’

pose at the apex of the pyramid of the ‘Ashtanga Yoga’

(Yama, Niyama, Asana, Pranayama, Pratyahara,

Dharana, Dhyana, Samadhi) of Maharshi Patanjali and

an appropriate caption ‘Yama, Niyama - the Base of

Ashtanga Yoga’ on the cover page of Yogavarta

instantly reminded me of the tall skyscrapers and

towers that have cropped up in the last few years in

Mumbai and Navi Mumbai. We instantaneously tend to admire these tall

buildings looking at their facade but the most important part of these

structures, the foundation or the base, usually goes unnoticed as it is, in

fact, invisible to us. Taller and heavier the structure, its foundation below

the ground level has to be deeper and stronger. Therefore, utmost care

is required to be taken while laying the foundation of the building. The

haste, negligence or mistake in this work can turn to be disastrous for the

building. Equally important are the first two fundamental limbs, viz. Yama

and Niyama of the Ashtanga Yoga proposed by Maharshi Patanjali. A seer

or Sadhaka won't be able to achieve the final goal of blissful state called


`moJdmVm©

‘Kaivalyavastha’ i.e. Blissful State or the ‘Nirbeeja (seedless) Samadhi’

mentioned by Maharshi Patanjali, if these first two limbs are ignored. The

expected spiritual progress of a Yoga Sadhaka in the true sense will be

possible only if he practices the ‘Yama and Niyama’ very well.

Yama are the social disciplinary restraints to be observed while

living in the society. Man is a social animal. Man’s life is not fulfilled

without a social life. When man maintains relationship with others, there

is an ample scope for the virtues like love, compassion, cooperation,

helpfulness, etc as a social component but at the same time, the

influence of the vices like uncontrollable sex desire, anger, greed,

passion, lust, jealousy, envy, grudge, stealing, etc. on his mind is

inevitable. Thereby the mental, emotional and physical health and

stability of the Yoga Sadhaka may start declining and he can then be

deprived of both, the spiritual as well as worldly happiness and

satisfaction. One who has lost the physical, mental and emotional health

is unable to perform not only Yoga but even the daily chores effectively.

For the spiritual progress expected in ‘Ashtanga Yoga Sadhana’, the

psychosomatic health and stability is utmost necessary. The observance

of Yama rules is highly beneficial to achieve such health and stability.

The below-mentioned aphorism from ‘Patanjal Yoga Darshana’

suggests to observe the five Yama – Ahimsa, Satya, Asteya,

Brahmacharya and Aparigraha.

Aqhgm gË` AñVo` ~«÷M`m©n[aJ«hm `_m…Ÿ&& (nm.`mo.gy. 2.30)The first amongst the five Yama is ‘Ahimsa’ (Non-violence). Ahimsa

means not to do any violence. However, violence doesn’t mean only the

slaying. Ahimsa in true sense means not to cause physical, mental or

emotional harm to any living being, be it a human, animal or plant, by

harassing physically, verbally or mentally or in any other way. Man can

be provoked to do violence due to various reasons. Somewhat natural and

familiar reasons for violence are - 1) self defence and 2) food. At times

the violence is done for the removal of obstacles in the path of fulfilment

of desires or sometimes it is resorted in support of the progress or spread

of own race, religion, caste, etc. Violence is seen taking place on a very


`moJdmVm©

large scale when there are differences in opinions amongst the religions,

nations, sects, castes, political philosophy, etc. Many a times, the violence

erupts out of fear, weakness, ignorance, selfishness, severe ailments, etc.

It is possible to avoid the violence arising through various such reasons

but for the same, it is necessary that the philosophy of non-violence has

to be deeply rooted in mind. In fact, the violence takes birth with

indifference and non-violence is preserved through the alliance.

Therefore, the best way of non-violence is by removal of the indifference

from mind towards other individual and to alienate him in oneness with

the self, while maintaining his individuality.

In fact, the observance of non-violence is to lead a life by taking care

that no harm is done to any living being. It is also doubtful whether this

ideal behaviour of non-violence be possible for common Yoga

practitioners. Many a times, it is necessary to take into consideration the

context, while deciding whether the particular act is violence or not. For

instance, if the violence is committed by one, with a pure intention in

the interest of the Nation or the society without disturbing the stability

of his mind, then such an act shall be termed as pragmatic approach to

nonviolence. It may be felt that inevitable eradication of harmful pests

for health protection and for avoiding hazards to life would generally be

considered as an excusable act of violence. On this background, it may

be said that Aqhgm na_moY_©… Z Vw nyUm}Y_©…Ÿ& which means ‘Nonviolence is

the supreme Sacred Duty - (Dharma) might be a truth but not complete

truth’ and it is felt that this would be a guiding statement for common

Yoga practitioners. Therefore, it would be more practical to sincerely

practise nonviolence; physically, verbally and mentally; with conscience,

rational thinking and to the best extent possible. Violence without any

reason is definitely condemnable because due to such violence, the

mind of Yoga Sadhaka can become unstable and his progress in

Yogabhyas can come to a halt. Therefore, such violence has to be strictly

avoided. Progress in Yogabhyas would be accelerated if the Ahimsa Yama

is practised as best as possible with love and affection towards all.

Just as Ahimsa is a controversial Yama, similarly the second Yama


`moJdmVm©

‘Satya’ too is the one for which a common consensus cannot be arrived

at. The word ‘Satya’ is derived from the verb ‘Sat’ meaning perpetual or

which can never be changed. The eternal existence of ‘Sat’ is intended

in the word ‘Satya’. From practical point of view, ‘Satya’ means to speak

the truth, to narrate exactly what happened; but many a times, speaking

truth might create problems for others. In such scenario, the guidance

provided by Maharshi Vyasa proves very useful. He says

gË`§ ~«y`mV² {à`§ ~«y`mV², Z ~«y`mV² gË`§ A{à`_²Ÿ&{à`§ M ZmZ¥V§ ~«y`mV² Ef Y_©… gZmVZ…Ÿ&&

It means, one should speak true and pleasing but if the truth is displeasing

and the pleasing is untrue, then it should not be uttered. It is appropriate

to observe silence at such situation. If it is compulsive to speak then speak

only in the interest of all and to please the masses. The concept of Truth

(Satya) is actually subjective and varies from person to person. The

concepts of truth and untruth depends upon various factors like the

cultural upbringing, intellect and grasping power, the capacity of sensory

and action organs (kmZ|{Ðò d H$_]{Ðò), conscience, etc. The concept of

Satya is also time and space related. What holds true today can be proven

otherwise with time and the untruth of the past can be accepted as truth

today. Therefore, like Ahimsa, for the great righteous value Satya too, it

can be said that gË` na_moY_©… Z Vw nyUm}Y_©…Ÿ&& which means ‘although Satya

is the greatest Sacred Duty (Dharma), it is not a comprehensive one’.

Hence, it is practical to sincerely follow this Yama, physically, verbally and

mentally with conscience, rational thinking and to the best extent

possible. It wouldn’t be inappropriate to say that following the Satya

means, to speak, conduct and behave as per the truth that appeals to

one’s conscience. The mental and emotional state obtained from such

observance of truth would be favourable for the progress in Yogabhyas.

The third Yama out of the five is ‘Asteya’, means non-stealing.

Stealing means to consume, use or possess the thing or creation not

belonging to us, without the permission of its true owner or to keep the

thing in our possession or use it beyond the agreed time-frame. Such

dishonest acquisition is not only anti-social but hindrance in practising


`moJdmVm©

Yoga. Such behaviour disturbs the steadiness of mind and hampers the

progress in Yoga practice. Asteya means not to behave in this manner.

When the two Yama viz. Ahimsa and Satya are observed, then the Yama

Asteya is observed automatically. The thought of stealing any belongings

or anything owned by someone else never enters the mind of such

person. Asteya thus naturally displays in life of such Yoga aspirant.

‘Brahmacharya’ is the fourth Yama after Asteya. Uncontrolled,

dissolute and undesirable sex life means loss of physical and mental

energy. Therefore, enjoying the natural well-regulated sex life and

observing the continence at physical, mental and speech levels is helpful

for the psychosomatic health and in turn, for the progress in Yogabhyas

of the Sadhaka. From the broader perspective, not only the sexual desires

but controlling any extravagance in enjoyment can be said as continence

or Brahmacharya. Some define ‘Brahmacharya’ in much more expanded

form. As per them, brahmacharya means - ~«÷²§ Ma{V gm ~«÷Mmar& According

to this definition, ‘Brahmacharya’ means always thinking about

‘Brahman’, the ultimate truth and being aware of the reality that there

resides ‘Brahma’ (Supreme Divinity) within everyone and behave with

love, cooperation and politeness with all. It has been experienced by

many that if the first three Yama - Ahimsa, Satya and Asteya - are followed

with sincerity, then it becomes much easier to observe this Yama -

Brahmacharya.

Last and the fifth Yama is ‘Aparigraha’ meaning not to hoard

anything unnecessarily. Parigraha means stocking up. Food, clothing and

shelter are necessary for everyone to a certain extent, but it is a greed

to accumulate these things beyond limit or more than necessity. It is in

the interest of the Yoga aspirant to avoid accumulation in this manner.

Not collecting things beyond necessary, as also not to store things that

are not needed; means the observance of the Yama ‘Aparigraha’. The

famous verse from ‘Geetaramayana’ of great poet G.D. Madgulkar – gd©g§J«hmMm dËgm Zme hmM A§V – (Destruction is the ultimate end of all

accumulations) tells us why we should follow ‘Aparigraha’. To stock up

unnecessary things or to pile up unlimited stocks of even the necessary


`moJdmVm©

things means to lose the happiness of the present by worrying about the

future. This certainly is not wiser. By such hoarding, the stability and

peace of mind is lost. Therefore, it is beneficial to imbibe the value ‘Non-

hoarding’ within us. However, ‘Aparigraha’ doesn’t mean that one

shouldn’t make any provisions for the future like a crow in a fable who

postponed his plans of building a nest till the onslaught of the rainy

season. Aparigraha doesn’t come in the way of making rightful provisions

well before the rainy season for the essential food, etc., for the future at

a secured place without anxiety and with steady mind like an ant.

The following aphorism from the book ‘Patanjal Yoga Darshan’

clearly states that Maharshi Patanjali doesn’t agree to make any

exceptions in observance of the social restraints, that is the above-stated

five Yama – Ahimsa, Satya, Asteya, Brahmacharya and Aparigraha.

Om{VXoeH$mcg_`mZdpÀN>Þm… gmd©^m¡_m _hmd«V_²Ÿ& (nm.`mo.gy. 2.31)It means, caste acquired by birth, the nation where one resides, the times

one has been living in or the social environment; none of them should

be causing any constraints or should not be making any exceptions, for

the Yoga aspirant, in observance of these above-stated five Yama because

these five Yama are applicable universally and eternally (gmd©^m¡_).

Therefore, Maharshi Patanjali insists that these five Yama must be

observed as ‘Mahavrata’ i.e. Great Vow. In order to achieve the Seedless

Samadhi ({Z~uO g_mYr) or Blissful State (H¡$dë`mdñWm) - the ultimate

spiritual goal of Ashtanga Yoga; it is necessary for the highly passionate,

ardent Yoga aspirant with an intense desire, to strictly observe these five

Yama like a big Great Vow - ‘Mahavrata’. In today’s scenario lot of people

are practising Yoga Sadhana with the limited intention of primarily gaining

the physical and mental health, as well as for the overall development of

the personality and thereby to lead a healthy, happy and content life. Very

few Yoga aspirants have the goal of attaining ‘Kaivalyavastha’ that is

‘Nirbeeja Samadhi’. It will be difficult for the people leading worldly life,

having curiosity about the Yoga, to strictly follow the five Yama without

exception as suggested by Maharshi Patanjali. It is, therefore, beneficial

for such practitioners to observe these Yama to the best of their abilities


`moJdmVm©

and to take care to maintain the continuity of their practice. Even if it is

not possible to observe these five Yama as Great Vow (‘Mahavrata’), they

are to be observed as Little Vow (‘Anuvrata’) or at least as Simple, Ordinary

Vow (‘Vrata’). If this too is not possible then the Yoga practitioners should

sincerely try their level best efforts to see how to minimise the flaws in

observance of these five Yama which will prove beneficial in the progress

of practising Yoga Sadhana. For example, many a times in a casual

conversation we speak out something that hurts the others, point out to

someone’s shortcomings or laugh at his failures, physical disabilities,

deformity or ridicule. Speaking in this manner, we are actually hurting the

minds of others and this in turn, is a verbal violence but we fail to realise

it. We can certainly minimise this kind of violence. Something similar

happens in case of the Yama ‘Satya’. At times, we speak lies even for the

petty matters. Sometimes, we unnecessarily speak lie for the sake of

having fun and then this becomes a habit. If we become little bit aware

of all these things then we can substantially reduce speaking lie.

The five Yama stated in previous aphorism were related to the

external social life of the Yoga Sadhaka. The second limb in Ashanga

Yoga of Maharshi Patanjali is ‘Niyama’ which is related to the personal

life of the Yoga Sadhaka. The five ‘Niyama’ – Shauch, Santosha, Tapa,

Swadhyaya and Ishwar Pranidhana – mentioned in the aphorism given

below are to be observed by the Yoga Sadhaka, for the sound health and

progress as well as for the qualitative uplifting of the self.

em¡M g§Vmof Vn… ñdmÜ`mòœaà{UYmZm{Z {Z`_m…Ÿ&& (nm.`mo.gy. 2.32)First amongst the five Niyama is ‘Shauch’. Shauch means the physical,

mental and emotional purity which is utmost essential for the progress

in Yogabhyas. The body can be purified externally and internally by Yogic

Cleansing Processes (Shuddhhi Kriyas) carried out with the help of

‘Panchamahabhutas’, viz. Prithvi (mud), Aap (water), Teja (fire), Vayu

(air) and Akash (space) as well as by practising ‘Bahiranga Yoga’ i.e.

Asana, Pranayama, etc. accompanied by healthy and pure diet

(Yuktahar), appropriate activities (Vihar) and adequate rest (Vishranti).

Mental, emotional and spiritual purity can be obtained by practising


`moJdmVm©

ideology, rational thinking, Pranadharana, Sakshibhavana, Omkar Japa

Sadhana and Dharana, Dhyana which are part of ‘Antaranga Yoga’. The

success in Yogabhyas is expedited by regular, external and internal

cleansing of the body and mind in this way.

The next Niyama is ‘Santosha’, which is the contented attitude of

mind. Santosha means the emergence of rational acceptance in the

mind. The pleasantness and balance of the mind is on the rise with the

achievement of cleansing of the body and mind. The acceptance about

the life is created because of the equanimity and pleasantness of the

mind. Such an acceptance is easily created once the proper mastery over

the organs is achieved. However, ‘Santosha’ doesn’t mean being unduly

complacent with minor gains. Santosh is the contented acceptance of

the final reward with balanced state of mind, after the accomplishment

of our duties with optimum utilisation of our capabilities. Such

contentment is useful for the progress in practice of Yogabhyas.

The third amongst the five Niyama is ‘Tapa’. The consistent and

constructive efforts for the prolonged period for the achievement of

some quality goal is ‘Tapa’. Tapa doesn’t mean penance. In the 17th

chapter of Bhagvad Geeta, the three types of Tapa, viz. ‘Satvik’, ‘Rajas’

and ‘Tamas’ are described in the verses from number 14 to 19. In Yoga

Sadhana, Satvik Tapa is expected at all the three stages - physical, verbal

and mental. Those who are willing to follow this type of Tapa and with

consistency are bound to succeed in Yogabhyas.

‘Swadhyaya’ is the fourth Niyama suggested by Maharshi Patanjali.

‘Swa + Adhyaya’ means Swadhyaya. Observe oneself, neutrally study own

life, introspect about the spiritual state of oneself or one’s very existence

by questioning “Who am I” and consistently contemplating over it, is

‘Swadhyaya’. Swadhyaya also means self-study in any subject with

concentration like ‘Ekalavya’. Similarly, studying the Yogic science and

Spiritual literature also means Swadhyaya. It is remarkable that once the

Yoga Sadhaka is intellectually convinced through such Swadhyaya, it

becomes more easier to follow the Yama and Niyama. The progress in

Yogabhyas is then expedited through Swadhyaya.


`moJdmVm©

Last and the fifth Niyama is ‘Ishwar Pranidhana’. To bestow all our

actions in dedication to the Almighty is ‘Ishwar Pranidhana’. The ‘Ishwar’

mentioned by Maharshi Patanjali is certainly not a particular deity. This

‘Ishwar’ is the ‘Vishesha Purusha’ distanced from all suffering and worldly

affairs. He is from the time immemorial, perpetual, boundless, omniscient

and very first Guru (‘Adi Guru). The ‘Ishwar’ in Yoga means the primordial

cosmic energy behind the creation of the Universe, the fundamental

source of the Laws of Universe, integrating power of the Creation -

Stability – Cessation or the fundamental principles behind it. To bow

down to this omnipotent power with complete surrender, to dedicate life

to this Divine element, to always be aware that HE is witness to every

occurrence in life, means Ishwar Pranidhana. The word ‘Pranidhana’ is

made up of ‘Pra’+’Ni’+’Dhan’ means considering oneself as the God given

gift and to keep oneself closer to that Almighty is called ‘Ishwar

Pranidhana’. Being always aware of the existence of the Divinity and to

lead the life with awareness of the fact that everything happens as per

the wish of the Divinity within us and is witnessed by HIM is ‘Ishwar

Pranidhana’. Once the Niyama ‘Shauch’ and ‘Santosha’ are imbibed

within, then it becomes much easier for the Yoga Sadhaka to observe the

Niyama ‘Tapa’ and ‘Swadhyaya’. From this, ‘Ishwar Pranidhana’ meaning

the complete surrender to the Ishwar naturally evolves. › is considered

as the symbol of Ishwar. Therefore, Yoga Sadhaka should practise Omkar

Japa Sadhana and Omkar Dhyana Sadhana with complete understanding

of the meaning of Omkar. Then the bondage with Ishwar element is

created and the attitude of the total submission to the Supreme Divinity

will be maintained. The Yoga Sadhana practised with such total

submission will certainly be successful.

Yama and Niyama are the two important fundamental limbs of the

Ashtanga Yoga. If the Yama and Niyama are very well observed, then the

structure of Ashtanga Yoga built on this strong and stable foundation

will be spectacular and will satisfy all the expectations. Probably for the

same reason, Maharshi Patanjali must have given initial placement of

utmost importance to the Yama and Niyama in the practice of Ashtanga


`moJdmVm©

Yoga. It is possible that Maharshi Patanjali has one more specific purpose

in giving the Yama and Niyama at the very beginning of the Ashtanga

Yoga. It is believed in Yogashastra that after consistent and prolonged

Yogic practices like Asana and Pranayama, the Sadhaka can acquire

certain paranormal powers (Siddhi). If the foundation of Yama and

Niyama is weak, the Yoga practitioner gets excited with acquisition of

such paranormal powers and tend to misuse such powers. Yoga

practitioner who is ignorant of true Spirituality, gets distracted from the

path of Yoga after acquiring some such paranormal powers, and his

further spiritual progress in Yoga ceases. Siddhi or the paranormal

powers are the hidden dormant powers of Man. It seems quite possible

that Maharshi Patanjali has placed Yama and Niyama at the very

beginning in the practice of Ashtanga Yoga; taking into consideration

that to tread on the path of Yoga with the expected spiritual progress,

the backing of Yama and Niyama is necessary for handling such

paranormal powers (Siddhi).

There is a possibility that the Yoga Sadhaka gets distracted from the

path of Yoga if the negative thoughts arise in his mind about Yama and

Niyama which are the basic pillars of Ashtanga Yoga’s foundation. In the

aphorism given below, Maharshi Patanjali has, therefore, provided a

solution to overcome the obstructions in Yoga Sadhana, due to such

negative thoughts -

{dVH©$~mYZo à{Vnj^mdZ_²Ÿ&& (nm.`mo.gy. 2.33)Means, if a negative thought arises in mind then generate an exactly

opposing positive thought in mind to drive away the earlier negative

thought. For example, if anger starts erupting in our mind when we

dislike the behaviour of some person then immediately we should think

about some other good incidents in his life or to remember about some

past incidents where we were irritated by his behaviour and had to

repent later on and thereby douse our anger. There will not be any

difficulties in observance of Yama and Niyama if it is borne in mind that

this is not the suppression of negative thoughts but its transition or

sublimation in an acceptable good thought.


`moJdmVm©

Thus, it is necessary to observe strictly and meticulously, these ten

fundamental Yama and Niyama of Ashtanga Yoga suggested by Patanjali

by the highly passionate ardent Yoga Sadhaka with intense desire to

achieve the ultimate goal of Ashtanga Yoga i.e. the state of Spiritual Bliss

(H¡$dë`mdñWm) or Seedless Samadhi ({Z~uO g_mYr). For a common man

with worldly ties and a curious Yoga lover who generally starts his Yoga

practice with Asana and Pranamaya; a guidance given by our respected

Nimbalkar Guruji will be very useful. Guruji says, such Yoga lovers should

not be unnecessarily afraid of the Yama - Niyama and distance away

from it, because every person in fact, knowingly or unknowingly, is

observing these Yama and Niyama to some extent or other. With the

improvement in practice of Asana - Pranamaya - Bandha - Mudra, the

inborn rational powers in such Yoga Sadhaka become stronger and

consequently, the attitude for purposeful observance of Yama and

Niyama is created in such Yoga Sadhaka. Therefore, common Yoga

Sadhaka shouldn’t consider the five Yama and five Niyama suggested by

Maharshi Patanjali as ‘Mahavrata’ i.e. the stricter bindings or ‘critical

conditions’. They should observe, the five Yama like Ahimsa, Satya, etc.

as easier ‘Anuvrata’ or ‘Vrata’ and observe five Niyama like Shaucha,

Santosh, etc. as the easier and simpler actions for maintaining health

and developing the personality to the best of their abilities. By following

this, a Yoga Sadhaka will expedite his progress in Yoga and can lead

happier, peaceful, healthy and successful life. So let’s all have a firm

resolution of following as best as possible with sincerity, these Yama-

Niyama that multiplies the benefits of Yoga practice; by remembering all

the time this inspirational picture on the cover page of Yogavarta!

(lrYa na~)H$m`©H$mar g§nmXH$

^«_UÜdZr … 9821556677, Email : [email protected]


`moJdmVm©

_hÎd `_-{Z`_m§MoE

Xrnmcr A§. na~40dm `moJ{ejH$ à{ejU Aä`mgH«$_, XmXa

àW_ H«$_m§H$ {dOoVm {Z~§Y(^«_UÜdZr … 9869158460)

ì`º$s {VVŠ`m àH¥$Vr. na_oœamZo {Z_m©U Ho$cocr hr g¥ï>r AVwcZr` Amho.{d{dY a§Jm§Zr, JwUm§Zr, gwJ§Ym§Zr, ê$nm§Zr gOdyZ gmH$macocr Amho. _mUgm§Mo ê$n,ñd^md, a§J, JwU, Xmof {d{dYVoVyZ Xe©Zmg òVmV. EH$mM KamV, Hw$Qw>§~mV {XK©H$miEH$_oH$m§À`m ghdmgmV Agcr Var Vr _mUgo doJdoJirM AgVmV. g§ñH$mamMmà^md EH$gmaIm Agcm Varhr {^ÞVmhr AZw^dmg òVoM. Hw$Qw>§~, n[aga,n[apñWVr, g_mO, amhUr_mZ, Xoe, ^mfm `m§Mm n[aUm_ ì`{º$da hmoVmoM. nUH$Yr Aerhr n[apñWVr AgVo H$s EImXoM Agm_mÝ` ì`{º$_Îd `mVyZ KS>Vo.åhUOo EImÚm Hw$Qw>§~mV Agm EH$ {ham V`ma hmoVmo. Ë`m§À`mVrc JwUdÎmm, ñd^md,{MH$mQ>r, A{daV emoY KoÊ`mMr d¥Îmr, B. AZoH$ n¡cy§Zr ñdV… Vmo Ë`m ì`º$s_ÎdmcmH$ënZm Zgoc BVŠ`m AË`wƒ H$igmda àH$me_mZ pñWVrcm OmD$Z nmoMVmo.AWm©V Ë`mgmR>r {d{dY joÌo Amnë`mH$S>o CncãY AgVmVM. nU H$Yr H$Yrgwg§nÞ, gwg§ñH¥$V Hw$Qw>§~mV EImXo ì`{º$_Îd Agohr {ZnOVo H$s Á`mMr AmoiIgm§JUohr An_mZmñnX dmQ>mdo.

g_mOmVrc gd©gmYmaU ì`{º$cm g_mOmV Am{U ì`{º$e… H$go KS>dmdo, `mMo{ejU `_ Am{U {Z`_ `m Aï>m§J`moJmVrc n{hë`m XmoZ A§Jm§Zr {Xcoco Amho.emar[aH$ d _mZ{gH$ KS>U KS>{dÊ`mMo _hÎdmMo H$m`© ̀ m XmoZ ̀ moJm§JmV Amho. _hfun§VOctZr g§nyU© `moJemómcm 195 gyÌm§_Üò Jw§\$co Amho. Vr gyÌo Mma ^mJmV{d^mJyZ 1) g_mYrnmX - 51 gyÌo, 2) gmYZmnmX - 54 gyÌo, 3) {d^yVrnmX -56 gyÌo d 4) H¡$dë`nmX - 34 gyÌo. Ë`m§n¡H$s gmYZmnmXmVrc gyÌ Amho -`_{Z`_ AmgZ àmUm`m_ àË`mhma YmaÊmm Ü`mZ g_mY`mo@ï>mL>Jm{Z&& (nm.`mo. gy. 2.29)

`m gyÌmV nV§OcrZr Aï>m§J`moJ gm§{JVcm Amho. Ë`m§Zr `moJmcm AZwemgZ hm eãXdmnacm Amho. åhUOo àËòH$ ì`º$scm `mo½` nÕVr, {eñV `m§Mr JaO Amho.àËòH$ ì`{º$Mm {dH$mg A{^àoV Amho. {ZgJm©Zo _mZdmcm ~è`mM Jmoï>r {Xcoë`mAmhoV. nU Ë`mcm Ë`mMo _moc AdJV Zmhr. åhUyZ ~mø gmYZm§Mm dmna Z H$aVm


`moJdmVm©

ñdV…cm KS>{dÊ`mgmR>r hm Aï>m§J`moJ gwM{dcm Amho. Amnë`mcm OmUrdnyd©H$,nÕVera d {dkmZ{Zð> ñdê$nmV hm Aä`mg H$am`Mm Amho.

Aï>m§J`moJmVrc `_, {Z`_, AmgZ, àmUm`m_ `m A§Jm§Zm "~{ha§J `moJ', VaYmaUm, Ü`mZ, g_mYr `m A§Jm§Zm "A§Va§J `moJ', Ago g§~moYco Amho. àË`mhma hoA§J ~{ha§J `moJ d A§Va§J `moJ `m§Zm OmoS>Umam goVy Amho. ~{ha§J `moJmVyZA§Va§JmH$S>o dmQ>Mmc H$aÊ`mMr {gÕVm àË`mhmamVyZ hmoVo.

Amnë`m earamcm AZoH$ Ad`d Agco Var àËòH$ Ad`d A{Zdm`©M Amho.VgoM {ZamoJr, àgÞ, gj_ ì`{º$_Îd KS>{dÊ`mgmR>r `m gdª Aï>m§Jm§Mr JaOAmho. nU AmVm AmnU `_ d {Z`_ `m XmoZ `moJm§Jm§Mm Aä`mg H$aUma AmhmoV.

`_ … ~{ha§J `moJgmYZoVrc `_ ho n{hco A§J Amho. ì`{º$ hr KamV amhmVAgcr Var Vr g_mOmer {ZJS>rV AgVo. AmË_gÝ_mZmZo, ñdm{^_mZmZo g_mOmVH$go amhmdo qH$dm H$go dmJmdo, `m g§X^m©V H$mhr A{c{IV {Z`_ AgVmV.ñdV…cm BVam§er dmdaVmZm cmdm`Mo ho EH$ diU Amho. `_ `m A§JmV Aqhgm,gË`, AñËò`, ~øM`© Am{U An[aJ«h `m nmM Jmoï>tMm g_mdoe Amho. `m gdmªMmAä`mg Am{U A§{JH$ma Ho$ë`mg à{Vð>rV gm_m{OH$ ì`{º$_Îd V`ma hmoB©c `mVg§e` Zmhr. Va AmVm `_ `m A§JmVrc àËòH$ àH$mamMm {dMma H$ê$.

Aqhgm … Aqhgm `m eãXmMm AW© qhgm Z H$aUo, åhUOo gd©gmYmaU AW©,AmnU H$moUmcmhr _mê$ Zò. eãXe… Agcoë`m `m AWm©nojm `m d«Vm_Üò gmYH$mZodmUrZo, e[aamZo qH$dm _ZmZo XoIrc H$moUmMr hË`m H$ê$ Zò, H$moUmcm XþIdy Zò.AmnU Hw$Qw>§~mV, g_mOmV, {_Ìn[admamV, ì`dgm` joÌmV, àdmgmV Aem AZoH${R>H$mUr AZoH$ ì`qº$À`m ghdmgmV, g§nH$m©V òV AgVmo. AZoH$ doim ñdV…Mo_moR>onU {gÕ H$aÊ`mgmR>r BVam§Zm H$_r coIUo, ~mocUo, An_mZ H$aUo, Aem Jmoï>rKS>V AgVmV. hr qhgmM Amho. H$Yr H$Yr _maÊ`mMr H¥$VrXoIrc KS>Vo. Va H$Yr_ZmVë`m _ZmV XoIrc Ûof, _Ëga, hodm Ho$cm OmVmo. A~mocnUo Pmcocr hrqhgmM Amho. Z H$iV XoIrc Xþgè`mcm Xþ…I XoD$ ZH$m, Agm hoVy AqhgoMm Amho.åhUOoM EH$_oH$m§Zm g_OyZ KoD$Z AmMaU hdo. AWm©V àËòH$mcm, àËòH$ doirho eŠ` hmoB©c Ago Zmhr. nU ho AeŠ` _mÌ Zmhr, H$maU AmnUM Amnë`mcm~XcÊ`mMm hm à`ËZ Amho.

_J `mMm AW© BVam§H$Sy>Z Pmcocm An_mZ, nmUCVmam àËòH$ doir AmnU{Z_yQ>nUo ghZ H$am`Mm Am{U g_moaÀ`mcm {eaOmoa hmoD$ Úm`Mo d Amnë`mXþ~ionUmMo àXe©Z H$am`Mo H$m? nU Vgo Zmhr. "_m¡Z§ gdm©W© gmYZ_²&' qH$dmem§VnUo Amnco {ZanamYrnU nQ>dyZ XoD$Z ñdV…cm {gÕ H$aUo, åhUOo Aqhgm


`moJdmVm©

hmo`. Ë`mdoir eŠ` Zgoc Va Ë`mZ§Va. nU AqhgoMo nmcZ H$aVmZm Amncmñdm{^_mZhr gm§^mim`cm hdm. Ë`mgmR>r _Zmo{ZJ«h Amdí`H$ AgVmo.

Iao Va PmS>o, docr, àmUr, njr, H$sQ>H$ `m§Zm XoIrc Amnë`m_wio doXZmhmoUma ZmhrV, `mMr H$miOr KoUo JaOoMo Amho. Jm§YrOtMo Aqhgm ho à^mdr d«VhmoVo. Ë`m d«VmZo B§J«Om§Zm Z_dyZ ^maVmÀ`m ñdmV§Í`mMm _mJ© Ë`m§Zr gwc^ Ho$cm,Va BVa àý Ë`m_mZmZo gmonoM Zm? EH§$XarV H$moUmcmhr Z _maVm, Z XþImdVm,gdmªer ào_mZo, g§`_mZo dmJmdo. Ago ho Aqhgm d«V {MÎmmMr pñWaVm dmT>{dÊ`mg_XV H$aVo.

gË` … Iao ~mocUo. Zoh_r Iao ~mocmdo. hr gd` Agë`mg ImoQ>onUm_wionam^d nXar òUma Zmhr. ImoQ>o ~mocë`m_wio H$moUmer H$m` ImoQ>o ~moccmo, `mMr_|Xÿ_Üò Zm|X R>odÊ`mMr JaOM CaUma Zmhr. MwHy$Z Oar ho KS>co, Var c~mS>rMm{e¸$m {_ioc Am{U AmnconUm g§nyZ OmB©c. ImoQ>onUm_wio Amnë`mdaMm {dœmgg§nVmo. _J Ë`mM~amo~a à{Vð>m Kgam`cm doi cmJV Zmhr. ImoQ>o ~mocUo øm~amo~aImoQ>o dmJUo XoIrc MwH$sMoM. Omo IaonUm ~mocÊ`mV Agm`cm hdm, VmoM dmJÊ`mVXoIrc JaOoMm. ZmhrVa Xþgè`m§Zm gm§Jm`Mo {Z`_ d ñdV…Mo _mÌ {Z`_~mø dV©Z.gmÜ`m, gmoß`m Jmoï>r XoIrc g_mOmV à{Vð>m {_idyZ XoVmV. åhUyZ ~mocUo, dmJUoIaonUmMo Agmdo. Vgo åhQ>co Va Iyn gmYr, gmonr Aer hr d«V{H«$`m Amho. AmncodV©Z chmZ _wco qH$dm cKw nXmdarc ì`qº$nmgyZ _moR>çm ì`{º$ qH$dm _moR>çmnXmdarc ì`{º$n`ªV àm_m{UH$ åhUOoM gË`mÀ`m nm`mda AmYm[aV Agmdo.

AñËò` … AñËò` åhUOo Mmoar Z H$aUo. hr gd` dmB©Q> Amho. Ë`m_wio AmnUñdV…M ñdV…cm ZrMñWmZr KoD$Z OmVmo. H$ï>mZo Am{U {MH$mQ>rZo è {_i{dUo,Ë`mVyZM ñdV…Mo ì`{º$_Îd KS>{dUo, hr ñdm{^_mZr ^mdZm øm_Üò A{^àoV Amho.ñËò` àd¥ÎmrZo _ZmMo ñW¡`© T>mgiVo, Oo `moJmä`mgmcm KmVH$ R>aVo. Mmoar H$aUo `m{H«$òV Ho$di dñVy qH$dm n¡í`m§Mr MmoarM Ano{jV Zmhr, Va Xþgè`mMo ~mocUoMmoê$Z EoH$Uo, narjoV H$m°nr H$aUo, {_R>mB©À`m qH$dm ImÚnXmWm©Mr MdrgmR>r nwÝhmnwÝhm _mJUr H$aUo, H$mhr XþH$mZmVrc qH$dm ^mOr IaoXr H$aVmZm _mcH$mÀ`mZH$iV VoWrc dñVy {nedrV KmcUo, c¾H$m`m©V M_Mo AmXr N>moQ>çm dñVy CMcyZKar AmUUo, Aem AZoH$ gmÜ`m Jmoï>tVyZhr _ZmMm Am{U Amnë`m d¥ÎmrMm ZrMnUm{XgyZ òVmo. H$moUmÀ`m Var `m Jmoï>r cjmV Amë`mg hmoUmar ~oA~«y {H$VrVar_mZhmZr H$aUmar AgVo Vo doJioM nU _r Omo H$nS>m, Xm{JZm qH$dm H$moUVrhr dñVyKoB©Z Vr _mÂ`m H$ï>mMr, _mÂ`m _ohZVrMr Agoc, hr ^mdZm _ZmV éOUo Amdí`H$Amho. VaM ì`º$s em§V _ZmZo, gÝ_mZmZo, {Zanoj ^mdZoZo OJy eHo$c.

~«øM`© … ~«øM`© åhUOo H$m_^mdZoda {Z`§ÌU R>odUo, nU `m AWm©nojm g_Ëd


`moJdmVm©

~wÕrZo dmJUo qH$dm g§`_ R>odUo Agm AW© Ano{jV Amho. _mohmda, Amgº$sda{Z`§ÌU R>odUo, åhUOo ~«÷M`©. Ë`m_wio Amnco Z¡{VH$~i d _ZmoY¡`© dmT>Vo.~«øM`© nmcZmZo Amnco Am`wî` gwIH$a d AmZ§Xr ~ZdUo eŠ` Amho. nUR>am{dH$ d`mo_mZmZ§Va Pmcoë`m emar[aH$ ~Xcm§_YyZ ì`º$sMr _Zmod¥Îmr ~XcÊ`mMreŠ`Vm$ AgVo. _mohmÀ`m àg§Jr ñdV…À`m _Zmcm pñWa R>odyZ, ^mdZm§Zm AmdaKmcyZ, ñdV…À`m Am`wî`mcm `mo½` AmH$ma XoÊ`mMr hr EH$ narjmM åhUm`cmhdr. Am`wî`mVrc H$mhr jU Acm¡{H$H$ {H$Vu {_idyZ XoVmV, Va H$mhr jUì`{º$Mo Am`wî` Ywircm {_iVmV. åhUyZ ~«øM`© ho ñdV… ñdV…cm gm§^miUmao_hÎdmMo Ago d«V Amho. ~oVmc Am{U A{Zï> H$m_OrdZ åhUOo emar[aH$ Am{U_mZ{gH$ eº$s¨Mm èhmg hmo`. g§`{_V d¥ÎmrMm Amamo½`mg \$m`Xm hmoVmo. ho d«V`moJmä`mgm_Üò A§{JH$maUo AË`mdí`H$ Amho.

An[aJ«h … An[aJ«h åhUOo AZmdí`H$ dñVy§Mm g§J«h Z H$aUo. ^{dî`mVcmJUmè`m AË`mdí`H$ JaOoÀ`m dñVyMm nm{hOo {VVH$mM gmR>m H$aUo `mo½`M.gmR>dUrVrc H$mhr dñVy Z dmnaVm ^§JmamV Q>mH$Uo qH$dm H$mcm§VamZo Zï> hmoUmè`mdñVy§Mm {dZmH$maU g§M` H$aUo, _mÌ Q>mim`cmM hdo. gd©gmYmaUnUo _mUgmcm hrgd`M Zmhr H$s JaOoBVHo$M gmR>dUo. H$maU _wimV Ë`mÀ`m JaOm _`m©{XV ZgVmV.chmZ Ka, _moR>o Ka, XmoZ Kao, ~§Jco Aer dmT>Vr H$_mZ, H$nS>o, Xm{JZo, _Om-_ñVrgJù`mM ~m~VrV dmT>Ë`m H«$_mZo BÀN>m-AmH$m§jm AgVmV. Ë`m_wio CËnÞmMr gmYZodmT>{dÊ`mMr àd¥Îmr dmT>Vo d J¡adV©Zmcm gwédmV ìhm`cm doi cmJV Zmhr.^«ï>mMmamMm OÝ_ Va Ë`mVyZM hmoVmo. CKS>H$sg Amcocm ^«ï>mMma ì`º$sMr à{Vð>m,_mZgÝ_mZ, ̀ mo½`Vm Ywircm {_idyZ XoVmo. Varhr ho MmcyM Amho. Amnco emar[aH$,_mZ{gH$, gm_m{OH$, g§VwcZ gm§^mim`Mo Agoc Va An[aJ«h hr \$ma _moR>r JaOAmho. An[aJ«h H$aUmar EH$ ì`º$s Zìho, Ë`m§À`m {ZU©`mZo AZoH$ ì`º$s gwIr-g_mYmZr hmoVrc. VgoM An[aJ«h H$aUmar ì`º$s _ZmMo ñW¡`© H$m`_Mo Omonmgy eHo$c.

Aem àH$mao Aqhgm, gË`, AñËò`, ~«÷M`© d An[aJ«h `m d«Vm§Zr "`_' `mAï>m§JmVrc n{hë`m A§JmÀ`m nmcZmZo ì`º$s g_mOmV _mZ{gH$ d gm_m{OH$X¥ï>çmà{Vð>oZo, gÝ_mZmZo OJy eHo$c.

Aï>m§J`moJmVrc Xþgao A§J åhUOo {Z`_. gmYH$mÀ`m ì`{º$JV ñdmñÏ`mgmR>rAm{U àJVrgmR>r {Z`_ `m A§JmMr Amdí`H$Vm Amho. gmYH$mZo nydu Oa ñdV…cmdmB©Q> gd`r cmdyZ KoVë`m AgVrc, Va Ë`mV ~Xc KS>dyZ AmUÊ`mg {Z`_mVrchr d«Vo ghmæ`^yV hmoVrc. {Z`_m§À`m nmcZmZo ì`º$sMo _Zmo~c d emar[aH$ ~cdmT>Vo. em¡M, g§Vmof, Vn, ñdmÜ`m` d B©œaà{UYmZ hr {Z`_m§Mr nmM d«Vo AmhoV.Ë`mMo dU©Z nm§VOc`moJgyÌmV nwT>rcà_mUo Amho -


`moJdmVm©

em¡M g§Vmof Vn… ñdmÜ`mòœaà{UYmZm{Z {Z`_m… & (nm`mogy 2-32)em¡M … em¡M åhUOo ewÕVm. ñdÀN>Vm, nm{dÍ` d ew{MVm. BWo earamMr d _ZmMr

Am§VaewÕr Ano{jV Amho. "Xoh XodmMo _§{Xa Ë`mV AmË_m na_oœa', Ago åhQ>co Var_§{XamÀ`m Am§VaewÕrnojm AmnU ~møewÕrcmM A{YH$ _hÎd XoVmo. A{YH$ gw§Xa{XgÊ`mgmR>r gm¢X`© àgmYZo dmnacr OmV AgVmV. nU Am§VaewÕrMo H$m`? _ZmVAmcoco Mm§Jco {dMma, ^mdZm, AÜ`mË_ `m§À`mH$Sy>Z H$mhr doi _Z àgÞ hmoVo._Ëga, Ûof, amJ, H$nQ> Aem ^mdZm Z R>odVm Mm§JwcnUm, namonH$ma, àmW©Zm AemgmYZm§Zr àgÞ _Z, àgÞ Moham amIUo, åhUOoM em¡M. n{dÌnUm hm Ë`mMm nm`m.

Koa§S> g§{hVm, Jmoaj g§{hVm Am{U hR>àXr{nH$m `m J«§Wm§VyZ AZoH$ ew{Õ{H«$`mgm§{JVë`m Amho. Ym¡Vr, ~ñVr, Zo{V, ÌmQ>H$, H$nmc^mVr, Zm¡cr qH$dm cm¡{cH$sAem `m ghm àH$maÀ`m _w»` fQ²>{H«$`m gm§{JVë`m Amho. n¥Ïdr, Amn, VoO, dm`yd AmH$me `m n§M_hm^yVm§À`m AmYmamda `m fQ²>{H«$`m {dH${gV Pmcoë`m Amho.earamVrc H$\$, dmV, {nÎm `m {ÌXmofm§Mo earamVrc g§VwcZ amIÊ`mMo H$m`© `m{H«$`m§À`m gmhmæ`mZo hmoVo. øm {H«$`m§_wio _ñVH$mnmgyZ JwX²Ûmamn`ªVMr Am§VaewÕrH$ê$Z earamVrc amoJm§Mo {ZamH$aU H$aVm òVo. Ë`m_wio earamMr à{VH$maeº$sdmT>{dÊ`mMo H$m`© hmoVo. EH§$XarV em¡M `m d«Vm_wio emar[aH$ d _mZ{gH$ j_VmdmT>Vo. AmgZ, àmUm`m_mnojmhr {H«$`m§Mm n[aUm_ ËdarV hmoVmo.

g§Vmof … g§Vmof åhUOo g_mYmZmMr pñWVr. Vr _ZmMr em§Vr {_idyZ XoVo.Amnë`m ñdV…da n{hcm {dœmg hdm VgmM Vmo Amnë`m H$ï>m§da d _ohZVrdaXoIrc Agm`cm hdm. Ë`mZwgma {_iUmè`m gd© _mo~Xë`mda g_mYmZ hdo.AñdñW, Aem§V _Z em§Vr XoD$ eH$V Zmhr, VgoM Ho$di {Zìdi {dMmam§Zr Vrem§Vr {_i{dVm òV Zmhr. `mo½` Am{U gj_ _ohZVM g_mYmZmn`ªV ZoVo. Ë`mdoircmo^, _moh, Amgº$s Zme nmdVmV.

AmnU H$moUVo {ejU ¿`m`Mo? H$moUVm ì`dgm` {ZdS>m`Mm? H$moUVm d H$gmOmoS>rXma Agmdm? Ago OrdZmer {ZJS>rV {d{dY àý Amnë`m g_moa AgVmV.àËòH$ àýmMo CÎma Amnë`m emar[aH$, ~m¡{ÕH$, Am{W©H$, _mZ{gH$ Hw$dVrZwgmaemoYÊ`mMm à`ËZ H$amdm. AVr ÌmU KoD$Z, Anojm dmT>dyZ, ~iO~arZo g_mYmZ{_i{dÊ`mMr gº$s ZH$mo. AmOy~mOyÀ`m ì`º$s, n[apñWVrer VwcZm Va A{O~mVMZH$mo. Aem àH$mao àmá Pmcoco g_mYmZ `moJmä`mgmcm àJVrH$maH$ R>aVo.Ë`mM~amo~a Aem g§VmofmZo OrdZmMm àdmg XoIrc gwIH$a hmoVmo.

Vn … ~mam dfm©À`m H$mcI§S>mcm Vn åhUVmV, `mMm AW© gmYmaUnUoXrK©H$mi. åhUyZ H$m`m, dmMm, _ZmZo EH$mM àH$maMr XrK©H$mi Ho$cocr gmYZmåhUOo Vn hmo`. nU hr gmYZm A{VH$ï>mZo qH$dm AmË_nrS>oZo Ano{jV Zmhr.


`moJdmVm©

Vnü`}VyZ _ZmoH$m{`H$ g_mYmZ d g§Vmof àmá Pmcm nm{hOo. AmpË_H$, AÜ`mpË_H$àJVr, H$ë`mU d A{^d¥{Õ Vn Ho$ë`mZo àmá Pmcr nm{hOo. gmVË`mZo EImÚmJmoï>tMm nmR>nwamdm H$aUo Ano{jV Amho. Ë`mV Ah§H$ma dmQ>oc Agm AÅ>mhmg _mÌZgmdm. Amnë`m Üò`mn`ªV nmoMÊ`mgmR>rMr H$R>moa gmYZm d n[al_ `mV g_m{dï>AmhoV. hmM {dMma ^{dî` gwIH$a ~Z{dÊ`mgmR>r \$cXm`r R>aoc.

ñdmÜ`m` … ñdV…Mm Aä`mg ñdV…M H$aUo. AmnU, Amnco nmcH$, ZmVodmB©H$,Hy$i, Hy$imMma, Y_©, ^mfm, BVa g_mO, ì`dgm`, n[aga, B. Mm Aä`mgåhUOoM àmH¥${VH$ qH$dm ì`mdhm[aH$ X¥ï>çm ñdmÜ`m` hmo`. ñdmÜ`m`m_wioì`{º${dH$mgmg _XV hmoVo. AmË_emoY, AmË_^mZ VgoM VmpÎdH$ {dMmam§Mo,{cImUmMo dmMZ, _ZZ, qMVZ, Mm§Jcm ghdmg, `m Jmoï>r ñdmÜ`m`mV Ano{jVAmhoV. ñdmÜ`m`m_wio {MÎmewÕr hmoD$Z g_mYr^mdZm gmÜ` hmoVo. Aem àH$maoBVam§da Adc§~yZ Z amhVm _mPo H$m_ _cmM gmVË`mZo _ZmnmgyZ H$ê$Z èg§nmXZ H$am`Mo Amho, `mMm {dga ñdV…cm H$YrM nSy> Z XoVm gVV H$m`©aVamhmÊ`mMo AmìhmZ ñdmÜ`m`m_Üò Amho. Cn{ZfXmV "ñdmÜ`m`mZ² _m à_mX…&'åhUOoM ñdV… H$am`Mm ñdV…Mm Aä`mg H$Yr MwH$dy ZH$m, Ago gwM{dco Amho.

B©œaà{UYmZ … B©œaà{UYmZ åhUOo na_oœamcm AZÝ`^mdo eaU OmUo. B©œaho AZmXr, AZ§V Ago A{dZmer VÎd Amho. {dœ{Z_m©Vm gd©kmZr d gd©ì`mnH$Amho. _Zwî` OÝ_mnmgyZ emar[aH$, _mZ{gH$ H$_} H$arV AgVmo. H$mhr H$_} ñdV…gmR>r,Va H$mhr Xþgè`m§gmR>r AgVmV. H$mhr ew^, Va H$mhr Aew^ XoIrc AgVmV. H$mhrH$_} BÀN>oZo Ho$cocr AgVmV, Va H$mhr A{ZÀN>oZo Ho$cocr AgVmV. Ë`mnmgyZ{_iUmar \$io XoIrc ew^, Aew^ qH$dm {_{lV ñdê$nmMr Agy eH$VmV. AemàH$mao àmá Pmcocr \$io B©œamcm {Zanoj ^mdZoZo An©U H$aUo åhUOo B©œaà{UYmZ.Ë`mVyZ _wº$sMr ̂ mdZm {Z_m©U hmoD$Z H$_m©Mr AmdS> {Z_m©U hmoVo. H$maU Ë`mV \$imMrqMVm ZgVo, Anojm ZgVo. Ho$di EImXo H$m_ _cm _Z cmdyZ H$am`Mo Amho, EdT>rM^mdZm AgVo. Mm§Jë`m \$imgmR>r ì`º$s gVV H$m`©aV AgVo. A{YH$ è, Mm§Jco\$i ̀ mgmR>r A{daV H$ï> H$amdo cmJVmV. _J \$iM ZH$mo åhQ>co Va H$ï> Z H$aÊ`mMràd¥Îmr ì`º$scm _mJo hQ>dy eHo$c H$m? Zmhr. Ooìhm _ZmMr YmaUmM Aer AgocH$s H$_© H$aUo hmM _mPm A{YH$ma Amho Voìhm Vo nyU© j_VoZo H$aUo, hoM _mPoñdßZ Agoc. Ë`mVyZ {_iUmam AmZ§X, hoM _mPo \$i Agoc. g_n©UmMr ^mdZm_ZmV éOy cmJcr H$s ^JdVJrVoV gm§{JVcocr "H$_© H$aUo hoM _mPo H$V©ì` Amho',hr ̂ mdZm ÑT> hmoVo. _J Ë`mVrc \$i B©œamg g_{n©VM AgVo. {dœmMo AZmH$cZr`JyT> ñdê$n g_OyZ KoVmZm {dœ{Z_m©Ë`m eº$sMo ApñVËd _mZmdoM cmJVo. {dœmÀ`m_yimer Agcocr Vr Am{Xeº$s, {Z{_©Vr-pñWVr-c` ̀ m VrZ Jmoï>tMr g§`moOH$ qH$dm


`moJdmVm©

Ë`m_mJrc _ycVÎd åhUOoM `moJmVrc B©œa. Ë`m gd©g_W© eº$snwT>o crZ hmoUo,åhUOoM "B©œaà{UYmZ'. `m g_{n©V ^mdZoZo `moJgmYZm g\$c hmoVo. g§V kmZoœam§Zr"XoIo OoVwcmco H$_© {ZnOo& VoVwc| Am{Xnwéfr A{n©Oo& Var n[anyU© ghOo& Omhco OmUo&&Aer kmZoœarV g_n©UmMr {eH$dU {Xcr Amho.

Aem àH$mao Vn, ñdmÜ`m` Am{U B©œaà{UYmZ `m {H«$`m`moJmÀ`m _mÜ`_mVyZgmYH$ {Zanoj ^mdZoZo A{daV H$m`© H$aV Ü`mZmVyZ g_mYrH$S>o ZH$iV em§VnUoQ>ßß`mQ>ßß`mZo nmohmoMVmo Am{U g_mYmZ d _Z…em§Vr àmá H$aVmo. Ë`m_wio Ah§H$ma,Apñ_Vm, amJ, Ûof, _moh B. Šcoe Zmhrgo hmoVmV. `_-{Z`_ hr àma§^rMr A§Jo_hÎdmMr AmhoV. `moJgmYZoer Vr EH$ê$n AmhoV. nm§VOc`moJXe©Zm_ÜòM `m§MmC„oI Amho. Koa§S> g§{hVm, Jmoaj g§{hVm, hR>àXr{nH$m `m J«§Wm§_Üò `m§Mm ñdV§ÌnUo{ZX}e Ho$cocm Zmhr.

`_-{Z`_m§VyZ \$ma H$R>moa VÎdkmZmMm CnXoe Zmhr. nU Varhr `_{Z`_m§À`mMwH$sÀ`m H$ënZoZo gm_mÝ` g§gmar ì`º$s `moJmä`mgmnmgyZ Xÿa amhVo. gmÜ`m-gmoß`mJmoï>r ghOnUo A§{JH$maë`m Va {^Vr H$emMr? dmñV{dH$ nmhVm àËòH$ ì`º$sH$iV-ZH$iV H$_r-A{YH$ à_mUmV `_{Z`_m§Mo nmcZ H$arVM AgVo. Ë`mVrcgd© Jmoï>r ZrQ> g_OmdyZ KoD$Z Amnco AmMaU gwYmaco, Va àËòH$ ì`{º$cmñdV…Mm A{^_mZ dmQy> cmJoc. Ë`mM~amo~a Ý`yZJ§S>, {^Vr, AnamYrd¥Îmr, H«$moY,_Ëga, Mm¡`©, H$m_oÀN>m, _moh, B. AZoH$ AdJwUm§Mm c` hmoD$Z emar[aH$, _mZ{gH$d ^md{ZH$ ñdmñÏ` d ñW¡`© àmá hmoB©c.

`_-{Z`_ {H$Vr AmhoV `mnojm Ë`m àËòH$mVrc {dMma d VÎd _hÎdmMo Amho.ho {dMma, hr VÎdo H$R>rU ZmhrV qH$dm AZmoiIr XoIrc ZmhrV nU Ë`m§À`m~m~VrV Xþc©{jVnUm H$mhr ì`º$s¨H$Sy>Z hmoV AgVmo. EH$XmM ImoQ>o ~mocyZ, EH$XmMMmoar H$ê$Z, Ago åhUyZ Ho$coë`m H¥$Ë`mcm eodQ> ZgVmo. H$maU EH$Xm nMZr nS>coH$s Xþgè`m§Xm Ë`mMm OÝ_ hmoVmo. AmnU _J ñdV…cm Amdê$ eH$V Zmhr. øm Jmoï>rgd`rÀ`m hmoÊ`mnyduM Ë`m Wm§~{dUo Amdí`H$ AgVo. Amnë`m emar[aH$, _mZ{gH$d ^md{ZH$ gj_VogmR>r øm gd© Jmoï>tMr JaO AmhoM. AmnU g_mOmMm EH$ KQ>H$AmhmoV. ^mdr {nT>r Amnë`mg_moa V`ma hmoV AgVo. H$iV ZH$iV AmnUñdV…~amo~a MwH$sMm g§Xoe BVam§Zm nmohM{dV AgVmo. _mZhmZr, An_mZ, {ejm,H$c§H$ _mWr _mê$Z KoÊ`mnojm ñdV…Mr d g_mOmMr àJVr H$ë`mUH$maH$ hmoB©cAgo AmnU dmJm`cm hdo. g_mOmMm KQ>H$ åhUyZ Ooìhm AmnU BVam§er g§~§YR>odVmo, Ë`mdoir ào_, ñZoh, ghH$m`©, namonH$ma, B. Bï> JwUm§_wio {_iUmao cm^ `m`_-{Z`_m§À`m nmccmZo AmnUmg {_imdoV, hrM Anojm!

l l l


`moJdmVm©

DIET GYAN - 17

E

RD Disha Jhaveri ShahFounder Nutrient Insights, Clinical Nutritionist, Yoga Therapist,

Free Lance Writer & Lecturer

Mob. 9833432536, nutrientinsights.co.inALL ABOUT GOUT

HOW TRUE IS THE CLAIM - ‘CHOLESTEROL FREE’

WRITTEN ON OIL PACKS / PACKED FOODS?

FACTS-

1. Cholesterol is essential building block for cells and the body makes

much of it as it needs on its own.

2. Cholesterol is made by liver, so only animal products like meat,

dairy, eggs and butter can contain it. If a Plant-based product (like

Vegetable oil - groundnut/sesame/ sunflower/ ricebran, etc)

claims about its ‘cholesterol-free’ status, there is no benefit

compared to other vegetable oils, as NONE of the vegetable oils

will have cholesterol in it.

3. Other products like wafers, biscuits, breads which have

cholesterol-free remarks on it, contain less than 2 mg per serving.

4. The American Heart Association (AHA recommends adults to

consume less than 300 mg of cholesterol daily).

My take home message is -

Be very watchful and wise in decoding the food labels which are

Profit-Centric and not Consumer-friendly.

l l l


`moJdmVm©

hR>àXr{nH$m … EH$ CÎm_ `moJ_mJ©Xe©H$(~§Y-_wÐm {d^mJ - coIm§H$ 7)E

J§Ymcr XmeaWo(^«_UÜdZr … 9322264963)

_wÐm§~Ôc JwáVm

JmonZr`§ à`ËZoZ `Wm aËZH$aÊS>H$_²&H$ñ`{MZ¡d dº$ì`§ Hw$cñÌrgwaV§ `Wm&& (h. à. 3.8)

AÝd` … aËZH$aÊS>H§$ `Wm à`ËZoZ JmonZr`_²& Hw$cñÌrgwaV§ `Wm H$ñ`{MV² Z¡ddº$ì`§&&

eãXmW© … JmonZr` = Jwá. aËZH$aÊS>H²$ = aËZm§Zr âcocr noQ>r. Hw$cñÌr =Hw$crZ ñÌr, AË`§V AmXe© d ercdmZ ñÌr. dº$ì` = MMm©. H$ñ`{MÞ¡d =H$moUË`mhr àH$mao.

ûcmoH$mW© … aËZmZo âcoë`m noQ>rà_mUo `m _wÐm Jwá amIë`m nm{hOoV. Á`mà_mUoHw$crZ Aem ñÌrÀ`m ercm~m~V MMm© hmoV Zmhr, Ë`mà_mUo _wÐm `m MM}Mm {df`hmoVm H$m_m Zò.

{ddoMZ … _wÐm `m Jwá R>odmì`m, Ago àm_w»`mZo `m ûcmoH$mV gm§{JVco Amho.`m nydu gwÕm àW_ CnXoemÀ`m 11ì`m ûcmoH$mV ñdmË_mam_ gm§JVmV -

hR>{dÚm na§ Jmoß`m `mo{JZm§ {g{Õ{_ÀN>Vm_²&^doÛr`©dVr Jwám {Zdu`m Vw àH$m{eVm&& (h. à. 1.11)

ûcmoH$mW© … `moJgmYZoV {gÕr BpÀN>Umè`m gmYH$m§Zr `moJ{dÚm Jwá R>odmdr. JwáR>odë`mZo Vr {dÚm e{º$emcr hmoVo d CKS> Ho$ë`mZo e{º$hrZ hmoVo. åhUOoMhR>`moJm~m~V JwáVm nmiÊ`m{df`r ñdmË_mam_ gm§JVmV. `mMm CÔoe H$m` Agmdm?`m CÔoem~m~V H$moR>ohr MMm© Ho$cocr Zgë`mZo AmnUM VH$m©Zo Vmo emoYyZ H$mT>mdmcmJVmo. _mÂ`m _Vo ̀ mMo H$maU Ago Agmdo - hR>`moJm_Üò AZoH$ ew{Õ{H«$`m, AmgZo,H§w$^H$, ~§Y-_wÐm, H§w$S>{cZr, ZmS>r, MH«o$ BË`mXt ~m~V dU©Z Amco Amho. `m gd©Jmoï>r `mo½` Jwê$H$Sy>Z {eHy$Z _JM Ë`m H$amì`m cmJVmV. ew{Õ{H«$`m H$aVmZm IynH$miOr ¿`mdr cmJVo, AmgZm§_Üò EImXo AmgZ Vw_À`m earamg YmoH$mXm`H$ Agoc,


`moJdmVm©

Va Vo Ho$ë`mZ§Va Vw_À`m earamMm Ìmg dmTy> eH$Vmo. àmUm`m_ åhUOo Va àË`jAmJrer Ioi. `m{df`r ñdmË_mam_ {ÛVr` AÜ`m`mÀ`m 15ì`m ûcmoH$mV gm§JVmV-

`Wm qghmo JOmo ì`mK«mo ^doÛí`… eZ¡… eZ¡…&VW¡d go{dVmo dm`waÝ`Wm h§{V gmYH$_²&& (h. à. 15)

ûcmoH$mW© … Á`mà_mUo dmK, qgh, hÎmr `m qhñÌ œmnXm§Zm gmdH$me d `mo½`nÕVrZo de Ho$co OmVo, Ë`m à_mUo àmUm`m_mMm Aä`mg gwÕm AË`§V gmdH$med gw`mo½` nÕVrZoM Ho$cm nm{hOo, ZmhrVa gmYH$mMmM Zme hmoB©c.

Aem àH$mao hR>`moJmÀ`m earamer OmoS>ë`m Jocoë`m ew{Õ{H«$`m, AmgZ,àmUm`m_, ~§Y-_wÐm `m à{H«$`m "Jwê$n{Xï>_mJ}U' åhUOoM `mo½` Jwê$H$Sy>Z {eHy$ZAmnë`m VãòVrgmR>r H$m` `mo½`, H$m` A`mo½` Vo OmUyZ KoD$Z, hì`m {VVŠ`mMHo$ë`m nm{hOoV. Ho$di nwñVHo$ dmMyZ AWdm H$moUmÀ`m Ho$di EoH$sd _m{hVr dê$Z`moJmMm Aä`mg H$ê$ Zò. `moJ{dÚm hr à`moJmË_H$ {dÚm (Experimental

Science) Agë`mZo Oa Vr `mo½` àH$mao Zmhr Pmcr, Va Ë`mMm \$m`Xm hmoÊ`mEodOrVmoQ>mM hmoD$ eH$Vmo. åhUyZM H$Xm{MV hr {dÚm Jwá amImdr, Ago åhQ>co Agmdo.

`m ûcmoH$mV ñdmË_mam_ XmoZ Cn_m XoV AmhoV. Á`m à_mUo aËZmMm H$a§S>m AmnUCKS>çmda Q>mH$V Zmhr qH$dm KamVrc _m¡ë`dmZ dñVy AJXr OnyZ H$nmQ>mV R>odVmoË`mà_mUo hr {dÚm OnyZ H$nmQ>mV R>odmdr, Vr ̀ mo½` Ë`m ì`{º$gM Úmdr. Xþgar Cn_måhUOo Hw$cdmZ ñÌrÀ`m H$moUË`mhr Mm§Jë`m, dmB©Q> Jmoï>tMr qH$dm {VÀ`m ercm ~m~VHw$R>oM MMm© hmoV Zmhr. `m CcQ> Hw$cQ>m pñÌ`m§~m~V H$moUhr H$gohr ~mocV AgVo.Mm§Jë`m KamVrc ImOJr ~m~r Mma q^VrVM amhVmV, Ë`m§Mm ~mhoa JdJdm hmoV Zmhr.AJXr Ë`mMà_mUo `moJ{dÚm Jwá R>odmdr, Ago ñdmË_mam_ gm§JVmV.

AË`§V àmMrZ AgUmar hr hR>{dÚm AmnUm§n`ªV nmohmoMÊ`mg qH$dm gd©gm_mÝ`m§Zm_m{hVr hmoÊ`mg BVH$m H$mi H$m cmJcm ̀ mMo CÎma ̀ oWo {_iVo. Oa ̀ mo½` Jwê$ {_imcmZmhr, Va Vr Amnë`mn`ªV nmohmoMUo AË`§V AdKS> Amho. ̀ mo½` Jwê$-{eî`mMr OmoS>rhm hR>`moJmMm à_wI nm`m Amho. `m {df`rMm EH$ OwZm ûcmoH$ Agm Amho -

XoImXoIr H$sÝho OmoJ& N>rOr H$m`m ~mT>o amoJ&&åhUOoM `moJ hm BH$Sy>Z, {VH$Sy>Z `mo½` àH$mao Z {eH$Vm Ho$cm, Va amoJ CËnÞhmoVrc. åhUyZ CËH¥$ï> Jwê$H$Sy>Z {eHy$Z Ë`mMm Aä`mg H$ê$Z _JM Vr {dÚmXþgè`mg Úmdr. `mo½` {ejU H$moUmH$Sy>Z H$go ¿`mdo AWdm Úmdo, ho gm§JUmam hmAË`§V _hÎdmMm ûcmoH$ Amho. Koa§S> g§{hVo_Üò gwÕm JmonZr`§ à`ËZoZ {XZo {XZog_ä`goV²& Ago gm§{JVco Amho. åhUOoM _wÐm§Mm Aä`mg Jwá R>odyZ Ë`m§Mm amoOAä`mg H$amdm, ho CÎm_ hmo`.

l l l


`moJdmVm©

^JdX²-^md-JrVm(AÜ`m`-16 … X¡dmgwag§nX²{d^mJ`moJ)

E

JrVaMZm … lr. Jmonmi Jmoao(^«_UÜdZr … 9819427274, XÿaÜdZr … 28972322)

X`m j_m em§Vr AmXr, {d{dY JwU {dMmar,Am{U Amgwar d¥ÎmrMo Vo Xþï> XþamMmar &&Y¥&&

Ah§_Ý`, Xm§{^H$, nmnr, gXm H«y$aH$_u,B©ehr Z _mÝ` V`m§Zm, {ZË` ^moJ H$m_r,_Zr _moh _m`m AmXr Ad© A-{dMmar &&1&&

loð> \$º$ _rM OJr `m, _rM Iam H$m_r,X§^, Jd©, H«$moYm{XH$ Vo, åhU{V \$º$, "_r _r'_XmoÝ_Îm g§nÎmrMo, ZmJ OUw {dfmar &&2&&

Ah§_Ý` B©œa Ðmohr, `m§g nmn `moZr,H$m_ H«$moY cmo^ ^`mXr, _mJ© òW VrÝhr,Ë`mJ H$Yr Z `m§Mm H$[aVr, {ZË` Xþ{d©Mmar &&3&&

Heart, Head & Guts.................

The anatomy of success :

Heart = the passion to catch your

dream

Head = creative and logical thinking for

action

Guts = stepping out of your comfort

zone, even when it's un-

comfortable

Heart + Head + Guts = SUCCESS(Thanks : ‘Positive Thoughts - In Spiritual

Service - Brahmakumaris)


`moJdmVm©

Yoga Workshop on CompleteHealth Management atAnushakti Nagar (BARC)

E

Chhaya Parekh

(YNTC Teacher, Mob. 91 9820820721)

What a wow experience! All great speakers on Yoga were avaliable

under one roof. They all spoke on various topics, with a common aim, to

achieve good health. Dr. Shriram Agashe spoke on integrated approach

towards Yoga Therapy. Dr. N. Ganesh Rao gave us insights on philosophy,

psychology and spiritualty of Yoga. Dr. Satish Pathak spoke on Yoga to

remain forever young. Dr. Sarad Bhalekar spoke on Yogic practices for

spinal disorder. The increase of back and neck pain amongst youngsters

is due to improper positions in the use of mobile phones. Dr. T. P.

Meharoof Raj made everyone aware about music therapy. It has good

results on mind and help many patients to distress through raga.

Dr. Manmath Gharote spoke on Yoga application on day to day life.

Swami Anu Bhavananda ji addresses his audience from heart and

transports them to an atmosphere of joy with his moto ‘Mauj Mein

Raho’.


`moJdmVm©

We, as Yoga Vidya Niketan pariwar, were truly fortunate to have

within us the eminent and highly experienced speaker Shri Durgadas

Sawant, who spoke on AAHAR-VIHAR-NIDRA, the tri-formula of healthy

living. Balance between these three leads to perfect health and their

imbalance leads to disease. It was mind blowing. YVN’s another most

popular speaker Shri Vinod Joshi sir also spoke on ‘Living Happily with

Stress’. Stress is an inevitable part of everybody’s life. Understanding

stress and dealing with it in a positive way is the key to happiness. What

a day! Full of inspirational dialogues on Yoga, Meditation and Satsang!

These two days of Yoga Workshop were highly beneficial for all. Yoga

Vidya Niketan has been and will always remain active in making the

Mumbai people healthy through traditional yogic practices as the aim of

Yoga Vidya Niketan is to bring Yoga Vidya in Every Home.

Regular Workshops of YogicShuddhi Kriyas started atYoga Bhavan, Vashi

E

Pradip Gholkar

(YTTC, Vashi, Mob. : 9224175266)

Yoga Vidya Niketan, Vashi has started conducting regular workshops

of Yogic Shuddhi Kriyas under the overall guidance of respected

Yogacharya Padmashri Nimbalkar Guruji. It was Guruji's long time wish

to conduct Yogic Shuddhi Kriya Workshops on a regular basis at Yoga

Bhavan, Vashi where all required imfrastructure is already provided

extensively. Taking note of this, Shri Pradip Gholkar, Senior Yoga Teacher

and Joint Secretary of Yoga Vidya Niketan, took initiative and organised

first batch of 7 days Regular Workshop of Yogic Shuddhi Kriyas at Yoga

Bhavan, Vashi during the period from 7th Oct. to 21st Oct. 2019 (8.15

a.m to 9.15 a.m. thrice a week i.e. Monday, Wednesday & Thursday).


`moJdmVm©

Yogic Kriyas are better practised in the morning and hence, timing of

workshop was fixed accordingly in the morning. Total 18 persons took

part in this first batch of Regular Workshop of Yogic Kriyas by paying

nominal fees of Rs. 500/- each and learnt some selected Traditional

Shuddhi Kriyas as also many Simple Yogic Kriyas meant for the health of

sensory organs, under the guidance of Nimbalkar Guruji and Shri Pradip

Gholkar apart from Ms. IIa Trivedi and Ms. Vijaya Chandran who

rendered valuable assistance by demonstrating and teaching the kriyas

to the participarts. Nimbalkar Guruji gave many important tips of how to

learn shuddhi kriyas properly and in a relaxed body-mind condition. He

also impressed upon the participants about the need to pratise shuddhi

kriyas regularly for availing maximum benefits therefrom. The special

feature of this Regular Workshop of Shuddhi Kriyas is that the

participants of the 7 days Workshop are welcomed for practise in Yoga

Bhavan, Vashi even after completion of the Workshop, if they so desire.

Another striking feature of the first batch of the workshop was that most

of the participants were senior citizens and all of them were very eager

and enthusiastic to learn almost all the kriyas taught in the Workshop.

It was nice to see that the participants were encouraging and supporting

each other to perform the kriyas better and better each day.

The 2nd batch of 7 days Regular Workshop of Yogic Shuddhi Kriyas

is to start on Monday, the 11th November 2019 and its concluding

function will be held on Monday, the 25th Nov. 2019. All are, therefore,

invited to take advantage of these Shuddhi Kriya Workshops which are

being organised in keeping with YVN's motto and Nimbalkar Guruji's

coveted dream viz. ‘Yoga Vidya in Every Home’.


`moJdmVm©

Practical Ways to LiveHappily with Stress

E

Vinod Joshi(Senior Yoga Teacher & Trustee, YVN. Mob. : 9869002291)

(Excerpts from presentation made at 5th National Yoga Workshop on ‘Complete

Health Management’ at B.A.R.C. Staff Club – organized on 19th and 20th October

2019 by D.A.E. Sports and Cultural Council.)

Let us understand the first part of the Presentation Title, to begin

with. It says ‘Practical Ways’ , indicating that it is not just a theoretical

discussion, which is difficult or almost impossible to adopt in practical

day-to-day life.

Theoretically speaking, ‘STRESS’ of any kind is bad for any living

organism. The statement is true, may be, in the first Yuga (ages / eras)

of the history of humankind. Our Cosmological system talks about four

Yugas (ages) of humankind, together lasting over four million years. The

first Yuga in the Cycle is Satya Yuga or Krita Yuga or The Golden Age. It

was the age of truth, perfection and kindness. All human beings were

enjoying a blissful life in Satya Yuga.

Different Yugas are marked by progressive decline in human vitality,

ethics and morality. Each progressive Yuga being shorter, darker and less

righteous than the previous one.

Second of the four Yugas, that is Treta Yuga, we have studied as

described in Ramayana. There was one Lankapati or Ravana and only

one Rama was sufficient to take care of all the problems. Further

degradation can be witnessed in Dwapar Yuga, typically represented in

Mahabharata. There were Hundred Kauravas and to defeat their

rampant misdeeds, there were five Pandawas and a Shrikrishna.

The fourth Yuga, in which we all are living now, is Kali Yuga. We are


`moJdmVm©

at the peak of Technological Advances and Materialistic Pleasures, but at

the bottom of Ethics, Morality and Spirituality. It is the age of darkness

and ignorance. Violating Laws of Nature, we all humans have forgotten

our true, blissful state. Each alphabet describing the present Yuga tells

us the reality -

K Kauravas everywhere in thumping majorty.

A Arjuna before learning Bhagwad Gita – within everyone of us –

representing confused state of mind and running away from our

responsibilities.

L Lankapati Ravanas in majority.

I ‘I’ loaded with Ego – Self Centric Attitude.

Understanding the realities of Kali Yuga, we must accept that

‘STRESS’ is the reality of life for everyone of us. Hence, in practical sense,

we should not dream of leading a ‘STRESS-FREE’ life, but should

practically understand the technique of ‘Practically Living with Stress’

without compromising our happiness.

Thus now, we classify stress in two types – Good and Bad. The good

stress is called EU-STRESS and bad stress is called DIS-STRESS. As we

have understood inevitability of stress, we have to learn the techniques

of converting Dis-stress (Bad) to Eu-stress (Good) and lead a Happy life.

This technique based on common sense approach was explained in

the lecture. It talked about the attitudes that lead to dis-stress, as listed

in following six ‘I’s -

1. Having very high IDEALS about self and others.

2. Always IMPATIENT – Eager to jump at conclusions.

3. Feeling only my IDEAS are right.

4. ‘I’ am responsible for everything bad that is happening around.

5. ‘I’ am not responsible for anything – Tendency to blame others

always.

6. ‘I’ have to do every job myself.

The lecture concluded with a remedy for dis-stress as learnt from

every alphabet of the word ‘STRESS’ :


`moJdmVm©

S Start living in water tight compartments i.e. living in present

T Tolerance – accepting the things as they are and not as you want

them to be.

R Responsibility – Acceptance, Sharing and Delegating.

E Empathy – Not just sympathy – but putting oneself in else’s

shoes.

S Start living without expectations – in fact expecting ingratitude.

S Spirituality - Fill your mind with Spirituality.

People with stress, without success and without spirituality are

never happy.

SAD DEMISE OF ‘YOGA GRANDMA’

One of the oldest exponents and

teachers of Yoga, V. Nanammal, died at her

home near Coimbatore, in the southern

state of Tamil Nadu. She was 99 and still

teaching a hundred students a day until a

few months ago. Born into an agricultural

family, she was taught Yoga by her father.

She went on to master more than fifty Yoga postures, and trained

more than a million students - hundreds of them now Yoga Instructors

themselves around the world. Known affectionately as ‘Yoga

Grandma’, Nanammal received the ‘Padma Shri Award’ - one of India's

highest civilian honors.

She became a popular figure on YouTube in her later years, still

performing some of the most formidable Yoga positions in her

trademark pink sari. Nanammal attributed her good health to her

daily Yoga routine. "When Health becomes your priority, everything is

achievable," she used to say.

We pray Almighty for eternal peace of departed soul.


`moJdmVm©

Diabetes Mellitus - The Killer

E

Nitin Tavade

(Yoga Teacher, YNTC, Vashi. Mob. : 9819186655 )

Being number one in any field is a thing of pride but when ‘World

Health Organization’ declares that India would be ‘Number One’ diabetes

country in the world, it certainly is not a thing to be boasted about. It is

predicted that, every one out of five diabetic person in the world, would be

Indian by 2030. In 2013, about 12% of the world’s adult population i.e. 2.85

crore people had diabetes and 3.16 crore people had impaired glucose

tolerance. The conditions have worsened since then, especially for us

Indians and it is expected that 7.9 crore Indians would be suffering from

diabetes by 2030 which is an alarming situation. Moreover the age group of

diabetics too has reduced and type 2 diabetes is now being increasingly

diagnosed in young children too. Time has come for all of us, therefore, to

seriously think of curbing this dreadful disease.

Let’s therefore look at this issue in detail. Diseases are of two types,

communicable (which are transmitted through infected person e.g.

contagious) and non-communicable (which are not contagious but self

acquired). Modern medical science with great advancement in this field has

successfully eradicated the dreaded communicable diseases. Today’s

generation do not even know anything about the diseases like plague,

smallpox etc., which in the past, have wiped off large sections of the

population at one go. Modern medical science has now succeeded in

detecting, understanding and correcting any abnormalities in human and

are capable of replacing even the vital organs like liver and heart. However,

in contemporary times the biggest health challenge is from the non-

communicable diseases like diabetes, heart disease, cancer etc. and

diabetes is the main threat as discussed earlier. Actually diabetes is not a

disease but is only a disorder caused due to incorrect lifestyle. It is an

imbalance in body’s energy system, the glucose imbalance but


`moJdmVm©

unfortunately the medical science had been treating it superficially by

ignoring the root cause. However, it is now acceptable even to the modern

medical science that all these non-communicable diseases are resultant of

modern lifestyle which seriously needs to be corrected fundamentally. Not

long ago but just about four decades back, for an average Indian citizen,

diabetes was not so common disease. It was supposed to be the disease of

the affluent class then. General lifestyle of people at large included lot of

physical work and whatever diet they consumed traditionally had no

adverse effects on health in any way. Over the years the situation has

drastically changed, with globalization the economy improved, the largest

section of society comprising of middle class people started earning more

money, their so called financial status improved. At the same time the

western world multinationals found India as the most prospective market

for their business; their advertising and marketing tactics lured this new

affluent class. Indians drifted away from their traditional healthy dietary

habits and adopting this new westernized food habits became status

symbol. Moreover, wrong social status given to smoking, alcohol and

partying worsened the condition. Junk foods from McDonald’s, KFC and

similar other local brands gained false prestige status in society. Joint family

concept became obsolete and number of nuclear families increased

significantly. With both husband and wife working, dependency on ‘ready

to cook’ foods increased. Eating out has now become a fashion. Malls and

supermarkets are now flooded with readymade junk food items. Traditional

cooking is forgotten. Children are now fed on such junk foods. With invasion

of mobile in every aspect of life, now such junk is delivered to the doorstep

just by one click. Physical labour in preparing food and cleanup after meals,

physical labour in household work, all these have become redundant

leading to more lethargic lifestyle. All this is viewed as a status symbol but

people are forgetting that these devilish things have given rise to obesity

and number of obese people in society has increased significantly and

alarmingly; leading to non-communicable diseases with diabetes at the

apex. Another important thing that can not be overlooked is the excessive

stress created by this changed lifestyle pattern. In pursuit of earning more

money, amassing more wealth people have sacrificed peacefulness in life.

The intense competitive atmosphere in corporates, insecurity and struggle


`moJdmVm©

in day to day life, strained relationships in families have increased stress in

lives of people. The stress activates sympathetic nervous system whereas

parasympathetic nervous system calms down the nerves when stress

situation is over; which is a normal functioning of body. However,

continuous stressed situations for prolonged period over months and years,

disturbs body’s natural mechanism and it gets impaired badly, leading to

various diseases and disorders; diabetes and cardiovascular diseases being

the topmost ones.

Therefore, it is clearly seen that all these diseases are nothing but

resultant of incorrect lifestyle. Deviation from healthy lifestyle to unhealthy

one, has pushed the entire society to the brink of catastrophe. So let’s

understand little more about this dreadful disease in detail for combating it.

It is more important to understand how and why it is a lifestyle disorder so

that everyone will be more educated in tackling it and making our lives

healthy and meaningful.

In medical terms it is known as ‘Diabetes Mellitus’ and is commonly

known as ‘Type II Diabetes’. (Type I Diabetes occurs at young age due to

autoimmunity triggered by certain infections where WBCs, due to

malfunctioning in system, attack beta cells of pancreas and destroy them.

This causes insufficiency of insulin leading to diabetes. This autoimmunity

could be due to genetic disorders too). When we think of diabetes, we

immediately remember the word insulin as it is most commonly known that

diabetics are treated with insulin injections. Another thing we relate with

diabetes is sugar intake and all diabetics are advised to refrain from sweets

and are having a strict dietary plan. In olden days, diabetes had been an

incurable killer disease and a diabetic would not live much longer once

affected. It continued to be a killer disease until the discovery of insulin

about hundred years ago. Insulin is a hormone secreted by pancreas, an

accessory gland of endocrine system; Glucagon is yet another hormone

secreted by pancreas and these two hormones, insulin and glucagon are

responsible for controlling the blood sugar levels or glucose balance in

blood. Insulin is produced by beta cells and glucagon is produced by alpha

cells of pancreas. Insulin reduces the glucose levels when it is high and

glucagon helps to increases the same when it becomes low. Actually glucose

acts as fuel or rather it is an important energy source for functioning of all


`moJdmVm©

cells in the body. Glucose in the presence of oxygen yields energy in the

form of calories which is used by cells for their functioning. It is therefore

very important that the cells are supplied with right amount of glucose

since they don’t function efficiently if there is too much or too little glucose

in blood for their nourishment. Especially the brain cells are too sensitive to

glucose levels and can not survive if the blood glucose levels drop below 40

mg% for more than 20 minutes and if glucose levels are too high then brain

cells start shrinking due to dehydration. Values for blood glucose levels are:

fasting blood glucose is considered normal when it is in the range of 80-100

mg%; when in range of 100-120 it is termed as pre-diabetic and >120 is

diabetic. Frightening isn’t it? But human body is an amazing machine

created by nature and there is a monitoring system which takes over in such

adverse situation and restores balance of blood glucose levels.

It is therefore interesting to understand how this system works. In fact

human body always try to be in a healthy state whatsoever we may do. It

has so many defensive systems that keep on correcting all our wrong doings

in daily life to maintain the homeostasis. This is the reason why we do not

understand the importance of this beautiful mechanism.

Let us now try to understand our body a little bit. We have already

mentioned about cells. Cell is the smallest unit of our body and there are

trillions of cells in our body. Each of these cells is actually a living organism.

Each cell further divides into two and thus they go on multiplying. There are

various types of cells which are having different functions. Cells come

together and form tissues; tissues together form organs. Different organs

form systems and all systems when integrated together, form a living being.

So cell is the fundamental functional unit of the body. We all are born from

a single cell. Each cell has a very complex structure and as seen earlier it

generates energy for functioning of the body. Now that we know the energy

comes from glucose but from what food do we get this glucose? This is

obtained from Carbohydrates i.e. cereals like rice, wheat, bajra, jowar , ragi

etc. and from sugar, fruits, potato, sweet potato, bread, milk etc. These

carbohydrates are converted into glucose in the intestine during digestive

process. This glucose is then absorbed into blood stream, transported to

liver and further to the cells which change them into energy for immediate

use as already mentioned earlier. Glucose is changed to Glycogen and


`moJdmVm©

stored in liver and skeletal muscles. Extra glucose is changed to fats and is

stored in fatty tissues of body. Thus fat is the reserve source of energy and

is used during starvation. As mentioned earlier glucose is broken down into

energy and CO2; energy is used and CO2 is thrown out as waste through

the lungs.

Insulin and glucagon monitor the constant supply of glucose and

maintain it between 80 – 150 mg/dL in body irrespective of its supply

through food. If blood glucose levels increase beyond 200 mg/dL then more

insulin is released by pancreas to reduce blood glucose levels for

transporting glucose from blood into cells and when the levels of blood

glucose drops down, glucagon releases glucose from liver and maintains

balance. Every cell of the body needs a constant supply of glucose for its

activities. The cell requires many other chemicals besides glucose but these

chemicals can not enter cell directly. For that, cell wall has many gates and

for each chemical it has receptors. For glucose to enter through the cell wall

it has to be transported by insulin. There are insulin receptors on cell wall

and glucose can enter the cell only when assisted by insulin because these

gates – insulin receptors - respond only to insulin. Thus we understand that

glucose can not enter cells unless otherwise accompanied by insulin. The

problem starts when there is insufficient or ineffective insulin. Earlier it was

thought that in diabetes the problem arises with insufficient supply off

insulin by pancreas but now it is clear that the disorder is due to inefficiency

of insulin. This inefficiency of insulin is because of ‘insulin resistance’ of cell

and/or autoimmunity.

So let us understand what is insulin resistance. We have already seen

that the excess glucose is stored in liver and skeletal muscles for emergency

usage. When one does a good physical activity and exercises, this extra

glucose is very well consumed and homeostasis is maintained. However,

sedentary lifestyle which is devoid of any physical activities and

consumption of unhealthy food lead to more and more glucose formation

in blood. The stress increased due to changed lifestyle is very harmful and

we have already discussed the same earlier. When glucose produced

exceeds the storage capacity of liver and skeletal muscles, it gets converted

into fat cells and is stored in body cavities wherever available, mainly in the

waistline region, surrounding the abdominal organs (visceral fat). It leads to


`moJdmVm©

obesity. It is also important to note that in certain cases the person may not

gain weight but will still have excess fat in body. These fat cells are not of

friendly type but are releasing wrong chemical messages. Due to this

malfunctioning of system, the cell walls have inflammation and the

functioning of insulin receptors is badly impaired. Insulin receptors do not

respond to insulin and prevent the entry of glucose into the cells. This is

known as insulin resistance. In case of autoimmunity, capacity of WBCs is

disturbed and it fails to differentiate between enemy and friends and they

wrongly interpret the insulin as enemy and as a defence mechanism coat

the insulin with insulin antibody. Both these issues lead to increased levels

of blood glucose causing diabetes. Even when insulin is injected it doesn’t

really serve the purpose. So insulin resistance is resulting due to both

reasons. Diabetes has other harmful effects on entire body system. It affects

heart, digestive system, optical nerves causing glaucoma etc. Therefore It is

called as a silent killer.

What is the permanent and harmless remedy then? The answer

obviously is Yoga. Modern medical science tries to combat diabetes by

treating the physical body with medication which is only a symptomatic

relief. Whereas Yoga treats at subtler levels reaching the root cause of the

problem to eradicate it totally. In Indian philosophy, there is a concept of

Pancha Kosha i.e. five sheaths of human body. Grossest of all is the

Annamaya Kosha, the physical body, followed by Pranamaya Kosha,

Manomaya Kosha, Vijananmaya Kosha and at the subtlest level is

Anandamaya Kosha, the blissful state of eternal happiness free from all

bondages. Yoga works at all Panchkosha levels. Anandamaya Kosha is free

of all miseries and we are absolutely healthy in this Kosha. In Vijnyanamaya

Kosha mind is at higher level of intelligence and has discriminatory

capabilities. It decides what is right and wrong but in the next Kosha level

in Manomaya Kosha mind has all kinds of cravings and desires and here in

this Manomaya Kosha, all the problems take place. When Manomaya

Kosha, overrides the decisive powers of Vijnanmaya Kosha, we face all kind

of miseries and diseases. When one is unable to control the desires in spite

of knowing the repercussions of adopting wrong habits, unhealthy food etc.

then Adhi (diseases) arise in Manomaya Kosha first as an effect of conflict

between Vijnanmaya Kosha and Manomaya Kosha and reflect in


`moJdmVm©

Pranamaya Kosha, creating irregular speed of Prana resulting in long

standing imbalance. This is the beginning of diseases (Vyadhi) which further

manifest as Adhija Vyadhi in Annamaya Kosha i.e. in the gross body. So it

makes clear that diabetes which is a lifestyle disorder which has its roots in

Manomaya Kosha or in mind has to be therefore treated at the mind level

and not merely at the body level. Hence it is necessary that one has to

adopt Yogic lifestyle. The lifestyle changes with regular Yoga practices and

adapting Satvik Yogic Diet helps in weight management for controlling

obesity by reducing body fats, Pranayama practices calm down the speed

of mind with regulation of breathing process. With balanced mind,

indecisive nature of Manomaya Kosha can be controlled by discriminating

intellect of Vijanamaya Kosha to bring about positive changes in lifestyle.

Approach towards life becomes positive thus helps in accelerating the

healing process. Since obesity is one of the major cause of diabetes, best

way is to go back to Indian traditional home made vegetarian diet. Including

sprouts, salads, vegetables, fruits and large amount of fibers in diet helps in

good bowel movement. Always remember that all diseases and disorders

cause from unhealthy gut. Satvik food improve vitality, health and maintain

good blood glucose levels whereas sticky unhealthy foods get stuck in gut,

putrefy and are the reason for ill health. Moreover, Yoga talks about the

effect of food on mind and vice versa. Actually mind uses appetite and

satiety centers in the brain to offer experiences of hunger and satisfaction

after eating; but when mind is disturbed during stress, depression or

uncontrolled desires, these centers malfunction and one ends up eating

more than necessary.

Therefore to sum up one should remember following things:

l Diabetes is not a disease but a disorder of glucose metabolism.

l Diabetes is a manifestation of an imbalance between brain work and

body work; lot of brain work but no physical work.

l Emotions drain out too much energy from body. Anger of ten

minutes is said to have spending energy equivalent of ten kilometers

of running.

l Diabetes is related to lifestyle and lifestyle induced bad habits and

stress which has its roots in mind.

l The increase in fats in body due to obesity leads to inflammation in


`moJdmVm©

the fat cells as well as in pancreatic cells. This inflammation caused

in cell walls lead to insulin resistance.

l In diabetes there is inefficiency or insufficiency of insulin and

because of poor efficacy of insulin there is inability of glucose to

enter into the cells and therefore blood glucose levels remain high.

l Exercise is the best way to make insulin more efficient because

exercise doesn’t demand more insulin but it makes use of this poorly

effective insulin to transport glucose from blood to cells.

l Insulin resistance and obesity is reduced by regular practice of Yoga.

l Moderate physical activities of about 120 – 200 minutes per week

on regular basis help in preventing diabetes, reducing insulin

resistance and better control over blood glucose.

l Regular practice of loosening exercises as well as breathing exercises

followed by Suryanamaskar and Asanas is helpful in prevention and

control of diabetes.

l Pranayama is mastery over Prana through regulation of breath and

slower the breath rate, slower will be the functioning of body thus

helping in better management of stress.

l Strengthening the functioning of Viijananda Kosha with will power

for discriminating abilities to understand what is good for our heath

and for our body to keep these diseases and disorders away.

l Handling emotions to correct the problem at root level in mind

where this dreadful disorder, diabetes begins .

l Yoga helps in controlling the speed of mind. As the breath slows

down consciously, the mind slows down and also, as the mind is

consciously slowed down the breath slows down.

l We can never fall ill if we conduct the three basics – Aahar, Vihar,

Nidra – properly, religiously and sincerely along with good thoughts

and behavior – Achara and Vichar - with Satva Guna, keeping

ourselves away from Shadripus – Kama, Krodha, Moha, Mada,

Lodha, Matsara.

l In Bhagwadgita, Lord Krishna says “You are what you think you are”

and this is the essence of life.

l l l

Documents

(àma§^ … 1984) df© 35do, A§H$ … 11 (EHy$U n¥ð>o … 44) EHy ... · expect ed spiritual progress of a Yoga Sadhaka in the true sense will be possible only if he practices