"Aum Saha Naavavatu
Saha Nau Bhunaktu
Saha Viiryam Karavaavahai
Tejasvi Naavadheetamastu
Maa Vidvissaavahai"


"Aum peace,peace,peace"

Time and time again we are approached by strangers and well- wishers and asked "what is your mission"We usually reply that we have no mission , having accomplished everything on the wordly plane that we have set out to do .And occasionally we facing to the question " what is your religion" oue reply - " Life " and we have chosen the yoga way of living , inwardly and outwardly , as the expression of that life .
Some people mistakingly think the highest form of yoga is developing a sort of numbness of the body and the inability to feel .This is wrong .All healthy human beings should certainly have a good feeling content . In India feeling like attachement and hatred ,desire and indignation ,pride and revalry ,are all considered vices to be eliminated.Well let your love and attachement be for God . Hate pretensions and falsehood .Desire to know your self in all its glory .Be indignant about your own pettiness .Take pride in being upright .Let all your good dispositions be always in active rivalry against your own evil tendencies .Detachment in life is impossible without attachment to something higher and nobler .So let the reservoir of your emotions be converted to an ocean of sustaining milk .
Yoga is Union 'Oneness' the Meta physics of the universe plus the physics of Man ,all in one-a Universal ecology .Yoga is not a modern concept or science .Rather ,it is the oldest natural philosophy and way of living in the world .Nature cure is the name give to a modern attempt to attain some of the same results in the cure of physical ailments and , the relief of the stress,strains and tensions of mind . Yoga offers a way to attain to and remain in Universal Health :cosmic wholeness-well being through a health science .Yoga demands a natural attitude towards life and natural prevention of stress disorders and disease .Its emphasis is on prevention rather than cure .Nature cure and natural higiene do use many concepts of yoga , but sometimes leave out the most important concept of "Wholeness". Yoga recommends :

Right mental attitude
Right morals and right ethics
Right diet
Right exercise
Right breathing
Inner and outer cleanliness
Serenity and quietude
Maturity and growth goals
Attainment of a spiritual ideal
The art and science of yoga is pan universal in nature and not limited by any artificial 'human made' divisions such as nationality ,language,colour,caste,religion or socioeconomic status .Yoga and Indian culture have become accessible to all sections of the society in recent years and this is mainly due to the tireless efforts of our visionary founders.
Can one remove "wholeness"from yoga and still have "wholeness".Can one take something apart and claim a single piece is that complete object?Can one remove the steering wheel from car and claim it is the car?
Well! Large numbers of people are attempting to do just that.Little bits and pieces of the mighty ageless yoga science are being scavenged and packaged and promoted as "Yoga".The promises are utterly amazing.One Manthra chanted daily 1008 times for ten years ( ten days, ten months ?) will get you samadhi ,money,peace of mind ,health,happiness,a better sex life ,or what thou wilt !
A few huffs and puffs per day will increase your intelligence quotient. A set of 27 Asanas will give you jada samadhi (body bliss ) . Don't waste time trying to understand the whole . Just , grab a piece of the cake and enjoy right now .
The part can't be the whole .But the whole can be taken apart . It seems to us that the whole of yoga must be learned , absorbed, Studied, assimilated , digested , practiced , Undersatood as a living , organic way of life . Each practice , each concept , each idea , each principle , each technique must be understood in context with the whole. The relationship of all the parts must be understood in a wholistic vision , as a field ,a kshetra.
Once the whole of the yoga science is experienced through sincere Sadhana and competent instruction then it can be practiced in parts ;One has understood the basic mechanism of the breath , the Mantric quality , the effect of timing and number on breathing mechanics , the use of inter- costal, diaphragm the conscious use of all segments of lungs, etc., then one can practice kapala bhati or ujayi as a Pranayama in its own right. The part is then firmly rooted in relationship to the whole. But , the part cannot be removed from the whole and taught as a separate technique! It just won't , can't work in the long run. And yoga is "Long Run " . in the short run there may be the adrenaline high of accomplishment , or a stimulus from the sudden use of body parts unused for decads . That soon fades.
The depth of the practice can be experienced only when the technique is rooted in a conscious awareness of the whole . One may have to learn so many things.Then that practice will have power because the whole has been experienced ,so the part is connected to its source .. It is plugged into the cosmic currents and the power can flow
Patience is part of the yoga way of life .It takes time for a tree to flower and for a fruit to ripen.Even so,realization comes only when we prepare oueselves for it . That requires time. Of course ,realization is not coming in bits or by degrees as some people think. It comes in a flash .Either we see it or we do not see it.Either we recognize Truth or we never know it .But we have to wait .So we should stand before the doors of the inner shrine with our attention fully focussed on the doors.Any moment the door will be opened .Even when the outer door is opened there is an inner veil.So too when the sun blazes and the outer eye is opened we do not see the sun's light until our awareness removes the veil between the subjective and the objective. Even so we have to wait before the altar until the inner veil is drawn.
The unreal cannot manifest itself .The real never cease to manifest itself . The inherent Truth of these two has thus been perceived by seers of the ultimate Reality.(Bagavat Gita II.16) Om Tat Sat.
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