'Moj-Dmvm©: Yoga - Varta

`moJ-dmVm© YOGA – VARTA
`moJ {dÚm {ZHo$VZMo _wInÌ BULLETIN OF YOGA VIDYA NIKETAN

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THE VIEWS EXPRESSED IN YOGA VARTA MAY NOT NECESSARILY BE
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n§Mdm{f©H$ dJ©Ur : é. 500/- May, 2010 à{V A§H$ _yë` … é. 10/-
PUBLISHED & POSTED ON 16TH OF EVERY MONTH
AZwH«$_{UH$m § INDEX
Free Thinking ..............................Sadashiv Nimbalkar ................................ 3
_wIn¥ð> nmhVmZm...................... lrYa na~ .......................................... 5
{ZgJ©-OrdZ Am{U {ZgJm}nMma ...... gXm{ed qZ~miH$a .................................. 8
(coIm§H$ 32)
Yoga is Discipline (Part - 3) .....Shaikh Mohammed Sabir ..................... 16
hR>àXr{nH$m-EH$ CÎm_ `moJ_mJ©Xe©H$. J§Ymcr XmeaWo .................................... 24
Mudras and Bandhas in
Hatha Yoga (Part-8) ...................Shri Sadashiv P. Nimbalkar .................. 26
Yoni Mudra .................................. Dilip S. Podar ........................................ 30
{dœê$nXe©Z `moJ .................... lr_Vr cú_r Jmo. Xod ............................. 33
Yoga Therapy Consultation :
A Case study .............................. Vijay Save .............................................. 34
Medical Uses of
Common Condiments ............... Dr. Daya Tilwe ....................................... 35
aº$JQ> d Ë`m§Mo _mZdmÀ`m
CËH«$m§Vr_Yrc ñWmZ (coIm§H$ 1) ....... AemoH$ H$mUo ...................................... 36
`moJmä`mg - _mPm AZw^d/
Yogabhyas - My Experience ....................................................................... 41
l gm¡. AmaVr B§Jio/A. S. Gopalkrishnan
nwÊ`ñ_aUŸ-H¡$. gVre hmdao `m§Mo! ... gXm{ed qZ~miH$a ................................ 43
{\$ë_ {S>pìhOZ S>m°Š`y_|Q>arÀ`m ............................................................. 44
{M{ÌH$aUmgmR>r gm¡. d lr. qZ~miH$a
JwdmhmQ>r d Ah_XZJacm OmUma
`moJdmVm©
g§§nmXH$ _ EDITOR
Sadashiv P. Nimbalkar
(27895777)
H$m`©H$mar g§§nmXH$ _ EXECUTIVE EDITOR

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(9821556677)
Cng§§nmXH$ _ CO-EDITORS
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H$m`©H$mar _§S>i _ EXECUTIVE COMMITEE
Mukund Bedekar, Prabhakar Marathe,
Nagesh Bandekar, Neela Bhatia & Pradip Gholkar
gm_mÝ`VoVyZ Agm_mÝ`ËdmH$S>o...
‘‘...OJmV VrZ àH$maMr _mUg§ AgVmV. EH$ - Or AñdñW hmoV§M ZmhrV. g§Xrn IaoZo
{c{hcoë`m "_r _moMm© Zocm Zmhr...' `m JrVmÀ`m H°$Q>oJarV _moS>Umar! XmoZ - Or AñdñW
hmoD$Z {dKmVH$ H$mhr Var H$aVmV Am{U VrZ - ~m~m Am_Q>|gmaIr Amnë`m AñdñWVoVyZ
AmZ§XdZ \w$cdUmar! "OJmVë`m gd© Agm_mÝ` _mUgm§À`m M[aÌm§dê$Z ZOa Q>mH$cr H$s
cjmV òVo H$s `m gmè`m§Mm àdmg gm_mÝ`Vo_YyZM Pmcm Amho. gm_mÝ`VoÀ`m ncrH$S>o
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ho A{Ve` {Xcmgm XoUma§ Amho. "Ë`mM§ H$m` ~wdm, Vmo Va Agm_mÝ`M Amho!' Ag§
åhUÊ`mMo gJio añVo AmVm ~§X Pmco AmhoV. hr gJir _mUg§ `mM gm_mÝ`Vo_YyZ Jocr
AmhoV. Ë`m§Zm O_c§ Amho Vo EH$ {Xdg Amnë`mcmhr O_oc. \$º$ AñdñWVoVyZ AmZ§XdZ
\w$cdVm Amc§ nm{hOo!’’
({X. 14-4-2010À`m "gH$mi' dV©_mZnÌmVrc "JwS> _m°{ZªJ' `m gXamV à{gÕ Pmcoë`m
lr. H$m¡ec BZm_Xma `m§À`m coImMm g§H$crV ^mJ gd© g§~§{YVm§Mo Am^ma _mZyZ CX²Y¥V)
Printed at Tej-deep Prints, 32 Din Bldg., N. M. Joshi Marg, Lower Parel, Mumbai - 11 &
Published by Shri Sadashiv P. Nimbalkar for
YOGA VIDYA NIKETAN (Regn. No. F - 3613 : Bom.)
at its Office at Dadar : Shree Samartha Vyayam Mandir Bldg., 1st Floor, Kale Guruji Marg,
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Yoga Varta: May 2010 2

`moJdmVm©
Free Thinking
Sadashiv Nimbalkar
(Tel. : 27895777)
THE DICTATES FOR HUMANS

Generally, normal people are good-hearted and
well-mannered. They talk very gently with each other,
behave friendly and help each other in the hard times.
However, because of the different religions, different
languages, different castes and creeds, they
segregate and isolate themselves and fight among
themselves too for a trifle cause.
Once a religious, honest and sincere Christian was standing on
the station platform for boarding a train. One tough and stout person
came to him and started talking with him. The person was lusty and
of a bullying nature. He was a quarrelsome one having a fighting
spirit. While talking, he came to know that the gentleman was a
Christian and then they started discussing about the Christian religion.
The Christian gentleman said, ‘‘The Christian religion is based on
‘non-violence’ (Aqhgm). Lord Jesus taught us that if anybody hits you
on one cheek, do not resist him, lend him the other cheek so that he
will be ashamed and repent of his act and feel remorse for it. This is
the way to improve and make people pure and chaste.’’
‘‘And what would happen if he did not repent?’’ queried that rogue
and suddenly slapped on the cheek of that Christian gentleman.
With the unexpected incident that Christian gentleman became
confused for a while but at the next moment, he thought over it with
a calm mind and said, ‘‘Well, my friend! You liked to slap me and you
have already slapped me on my cheek. As per the dictate of my
religion, I now offer you my other cheek.’’
3 Yoga Varta : May 2010

`moJdmVm©
The Christian expected that on hearing this, the man will be

ashamed, repent and beg his pardon but in reality, nothing of that sort
happened. That rogue, on the contrary. laughed loudly and slapped
more hard on the other cheek. It was very painful and annoying to that
Christian gentleman.
That gentleman thought for a moment and changed his stance.
He beat him black and blue and layed him down on the grass. With
pain and agony that rogue uttered, ‘‘This is not fair and graceful for a
true Christian.’’
The Christian gentleman said, ‘‘You do not know the true concept
of non-violence. That is why I have to change my policy. I have offered
you both cheeks to strike but you did not feel ashamed or repent like
a true human being and cultured man. Yeshu’s teachings are for
human beings and not for beasts like you.’’
Slowly and silently, he went off.
lll
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Ë`m§Mr hoigm§S> qH$dm h`J` Ho$cr Jocr, Var Ë`mMo n[aUm_ Ë`m _mUgmg ^moJmdo
cmJVmV. CXmhaUmW©, ^yH$ Z cmJUo, VhmZ Z cmJUo, Pmon Z òUo, _c_yÌ
{dgO©ZmMr BÀN>m Z hmoUo qH$dm à_mUmnojm A{YH$ qH$dm Aën _c_yÌ {dgO©Z hmoUo,
A{Vl_ hmoUo qH$dm AmigmV cmoiV nS>Uo, gmaIr ^yH$ cmJUo, gmaIr VhmZ
cmJUo, gmaIr Pmon òUo, gmaIr Ymdni H$aUo (over-active) qH$dm H$m_ H$aÊ`mMr
BÀN>m ZgUo, hr qH$dm Aem àH$maMr {MÝho {ZgJ© {Z`_m§Mr Cnojm Ho$ë`mda OrdZmV
{Xgy cmJVmV. ho àË`j AmOma qH$dm amoJ ZìhoV, nU AmOmamMr qH$dm amoJm§Mr Vr
nyd©{MÝho {Z{üVM AmhoV. ho {ZgJm©Mo Bemao (signals) AgVmV. `m IwUm§H$S>o,
Bemè`m§H$S>o Xþc©j Ho$co Va _mUyg J§^ra AmOmamMm {eH$ma hmoD$ eH$Vmo. åhUyZ
`mVrc EH$ qH$dm AZoH$ {MÝho {XgyZ Amcr Va Ë`m§Zm AñdñWVoMo, AmOmamMo
nyd©{MÝh _mZyZ Vm~S>Vmo~ {ZgJm}nMma gwê$ H$aUo ho Amnë`m {hVmMo AgVo. Ë`m_wio
_J H$mQ>çmMm Zm`Q>m hmoV Zmhr. CcQ> _moR>m AmOma _yimVM {ZdmaÊ`mMo (nip in
the bud) lo` Ë`m g_OXma _mUgmg {_iVo. hr {MÝho nmhÿZ Ë`mda Cnm` H$aÊ`mMr
A{^Zd H$ënZm åhUOo {ZgJm}nMmamVrc amoJ{ZXmZ (diagnosis) Amho. amoJmÀ`m
BVŠ`m _yimV OmD$Z Ë`mda CnMma H$aUmao {ZgJm}nMma ho EH$_od CnMma emó Amho.
_yi CnQy>Z H$mT>co H$s PmS> ApñVËdmV òUmaM Zmhr.

`moJdmVm©
{ZgJm}nMma - Am¡fYm{dZm CnMma

{ZgJm}nMma åhUOo AmofYm{edm` CnMma (Drugless Therapy) Ago åhQ>co
OmVo. Am¡fYo d Ë`m§Zm cmJUmar Ðìò H¥${Ì_ arVrZo V`ma Ho$cr OmVmV. OoWo H¥${Ì_Vm
AgVo VoWo Z¡g{J©H$ nyU©Vm d AñgcnUm c`mg OmVmo. Am¡fYo V`ma H$aVmZm
_yimVrc dZñnVtMo, nXmWm©Mo, Ðì`mMo ñdê$n ~Xcco OmVo. _yimVrc H$mhr agm`Zo
H$_r Ho$cr OmVmV, Va H$mhr ZdrZ agm`Zo {Z_m©U Ho$cr OmVmV. Ë`m§Mm Am¡fYmV
Cn`moJ Ho$cm OmVmo. Vr Am¡fYo Vrd«, H$S>H$ d Ëd[aV JwUH$mar Agë`mZo amoJ
{damoYH$ d {dOmVr` AgVmV. Ë`m_wio _mUgmÀ`m Z¡g{J©H$ OrdZmg d _ZmoH$m{`H$
aMZog Vr {dKmVH$ R>aVmV. Aer Am¡fYo amoJmg, amoJO§Vyg {damoYr d _maH$
Agë`m_wio Ëd[aV d VmËnwaVo amoJ {ZdmaU hmoVo. na§Vw Aem O§Vy-{damoYr (anti-
biotics) Am¡fYm§_wio earamcm Cn`wº$ d Amdí`H$ AgUmè`m noer gwÕm Zï>
hmoVmV. Vo ZwH$gmZ ^ê$Z H$mT>Ê`mg Z§Va ~amM H$mi cmJVmo. VgoM Am¡fYmVrc
OrdZ-{damoYr Ðì`mZo hmoUmè`m Am¡fYr Xþîn[aUm_m§_wio (side efffects) Zgcoco
AmOma {Z_m©U hmoÊ`mMr eŠ`Vm A{YH$ AgVo. Ë`m_wio é½UmMr pñWVr AmJrVyZ
\w$\$mQ>çmV nS>ë`mgmaIr hmoVo. A°ÝQ>r~m`mo{Q>ŠgÀ`m gam©g Cn`moJm_wio é½Umda
hmoUmè`m Xþîn[aUm_m§Mo S>m°. {dUoH$am§Zr "`mo{JH$ Woanr' `m B§J«Or nwñVH$mV EH$m
ê$nH$mÀ`m ghmæ`mZo \$ma Mm§Jco dU©Z Ho$co Amho. ~arM _mUgo Agcoë`m EH$m
_moR>çm dmS>çmda XamoS>m nS>Vmo. ~§XÿH$Ymar nmocrg òVmV. A§YmamV XamoS>oImoa d
nmocrg `m§À`mV A§XmYw§X Jmoir~ma MmcVmo. Ë`mV H$mhr XamoS>oImoa _aVmV Va H$mhr
niyZ OmVmV. nU Ë`m Jmoir~mam_wio XamoS>oImoam§~amo~a KamVrc H$mhr cmoH$hr _aVmV
d H$mhr OI_r hmoVmV. Vo ZwH$gmZ Ë`m Kamcm Z§Va H$YrM ^ê$Z H$mT>Vm òV Zmhr.
`m ê$nH$mV gy{MV Ho$ë`mà_mUo A°ÝQ>r~m`mo{Q>Šg d Ëd[aV n[aUm_H$mar Vrd« d
H$S>H$ Am¡fYm§Zr XÿaJm_r ^{dî`H$mimV cm^mnojm ZwH$gmZM A{YH$ Pmë`mMo
ê$½Umcm AmT>iVo.
Am¡fYmÀ`m ê$nmZo ~mhoê$Z earamg AZmoiIr agm`Zo nwadcr OmVmV. Vo
AZ¡g{J©H$ d hm{ZH$maH$ AgVo. _Zwî` Vm|S>mZo AÞ, noò J«hU H$aVmo. Ë`mV {Za{Zamir
Ðìò, agm`Zo, nXmW© AgVmV. nU Ë`mda Vm|S>mnmgyZ à{H«$`m Mmcy hmoVo. Md©U
Ho$coë`m Ðdê$nr AÞmV cmi {_gicr OmVo. Z§Va Vo AÞ OR>amV Joë`mda AZoH$
OmR>aag Ë`mV {_gico OmVmV. Ë`m_wio earamg C{MV Ago Ë`m AÞmMo ñdê$n Ho$co
OmVo. AmVS>çm_Üò Ë`mVrc `mo½` Vmo ^mJ J«hU Ho$cm OmVmo. earamg `mo½` Ë`m
à_mUmV d ñdê$nmV earamÀ`m {d{dY Ad`dmg, A§Jmg, ^mJmg _J Vmo nwa{dcm
OmVmo. Ë`mÁ` ^mJmMo _c_yÌmÛmao CËgO©Z Ho$co OmVo. åhUOo ~mhoaMo AÞnXmW© d

`moJdmVm©
noò emar[aH$ à{H«$`m Ho$ë`mZ§VaM earamcm cm^Xm`H$ R>aVmV. `mo½` à{H«$ò{edm`

earamV Am¡fYo, Jmoù`m, B§OoŠeZo, gcmB©Z Am{X Ûmam KmcÊ`mV òUmar agm`Zo d
Ðìò é½Umg Ëd[aV JwU d Amam_ XoUmar Agcr Var Ë`m§Mo Xþîn[aUm_ é½Umg
^moJmdoM cmJVmV. H$mhr doim Ë`m§Mo Cnm`mnojm Anm`M A{YH$ AgVmV. AmYw{ZH$
CnMmam_wio hmoUmè`m Xþîn[aUm_mg nM{dÊ`mMr d {Zîà^ H$aÊ`mMr Z¡g{J©H$ eº$s
d j_Vm _mZdr _ZmoXo{hH$ aMZoV ânya à_mUmV Amho. nU Ë`mV hmoUmè`m COm©
d eº$s `m§À`m Zmem_wio Ë`m à_mUmV _ZmoH$m{`H$ {dH$mg, dmT> Wm§~Vo qH$dm
_§XmdVo. Vo eara-_ZmMo nwZ{Z©_m©UmË_H$ à`ËZ åhUOo AmYw{ZH$ Am¡fYm§_wio hmoUmao,
é½Umda cmXcoco Xþîn[aUm_ {Z_y©cZ H$aÊ`mH$aVm dmnaÊ`mV Amcoë`m CO}Mm,
j_VoMm AZmdí`H$ d Adm§Va IM© hmo`. ho Xþîn[aUm_ H$mhr doim BVHo$ J§^ra d
YmoŠ`mMo AgVmV H$s "^rH$ ZH$mo nU Hw$Ìm Amda' Ago åhUÊ`mMr nmir é½Umda
òVo. hm AZmR>m`r hmoUmam à{VH$ma j_VoMm IM© {ZgJm}nMmamV ZgVmo.
{ZgJm}nMmamMr Am{W©H$ ~mOy
{ZgJm}nMma hm H$_r I{M©H$ d _wimnmgyZ amoJ {ZdmaU H$aUmam Agm àmMrZ
H$mimnmgyZ MmcV Amcocm CnMma àH$ma Amho. åhUyZ ^maVmgma»`m Jar~ d
{dH$gZerc Xoemcm {ZgJm}nMmamgmaIr H$_r I{M©H$ d amoJ _yimnmgyZ {Z_w©cZ
H$aUmar CnMma nÕVrM C{MV Amho Ago _hmË_m Jm§Yr, {dZmo~m ^mdo Am{X ZoË`m§Mo
_V hmoVo. Vo ñdV…hr Ë`m nÕVrMm A§{JH$ma H$arV hmoVo d Jar~m§H$aVm Ë`m§Zr Cacr
H$m§MZ, _hmamï´> òWo {ZgJm}nMma H|$Ð H$mT>co hmoVo. Vo H|$Ð AÚmnhr CÎm_ H$m`© H$arV
Amho. H$moUVmhr {df` cmoH${à` Pmcm d _mH}$Q>_Üò Ë`mcm _yë` àmá Pmco H$s
Ë`m {df`mMo ~hþYm ì`mnmarH$aU hmoVo. AmO H$mhr A§er Vr pñWVr {ZgJm}nMmamVhr
Amcr Amho. {ZgJm}nMmamMo _hÎd OgOgo nQ>V Joco VgVer Ë`mMr cmoH${à`Vm
dmT>V Mmccr Amho. AmO {R>H${R>H$mUr {ZgJm}nMma H|$Ðo gwê$ Pmcr AmhoV.
{ZgJm}nMmaH$ "S>m°ŠQ>a' hr nXdr YmaU H$ê$Z {ZgJm}nMma é½U{M{H$Ëgmcò
(clinics) Mmc{dV AmhoV. hr gmoÝ`mMr A§S>o XoUmar H$m|~S>r hmVr cmJë`mZo
{ZgJm}nMma-àMmaH$mVrc _yiMm godm^md OmV Mmccm Amho. H$mhr {R>H$mUr hm
Ho$di EH$ Ðì`mO©ZmMm ì`dgm` Pmcm Amho. H$mhr AmYw{ZH$ {ZgJm}nMma H|$Ðo Va
ImOJr A°cmonm{WH$ hm°pñnQ>cnojmhr _hmJ Pmcr AmhoV. {ZgJm}nMmamMo _wiMo
"gdmªH$aVm AënI{M©H$ Z¡g{J©H$ CnMma' ho ñdê$n c`mcm OmD$Z AmVm "H$mhr
WmoS>çm lr_§Vm§H$aVm lr_§Vr CnMma' Ago Ë`mMo ñdê$n òD$ cmJco Amho.
{ZgJm}nMmamÀ`m ^{dî`mVrc àJVrÀ`m Ñï>rZo hr Jmoï> hm{ZH$maH$ dmQ>Vo.
dmñV{dH$ nmhVm d¡ÚH$s` joÌ ho godoMo joÌ Amho. Ë`mV g§nÎmr, n¡gm A_mn

`moJdmVm©
d ghO {_iVmo ho {Xgë`mda ì`mnmar d¥ÎmrMm Ë`mV àdoe hmoVmo. Á`m AmÜ`mpË_H$
joÌmV OJ ho jU^§Jya Amho, _m`m Amho, Ago gm§{JVco OmVo Ë`m joÌmVhr AmO
ì`mnmar d¥ÎmrMm àmXþ^m©d Pmcocm {XgVmo. _moR>_moR>mco lr_§V _R>, lr_§V Aml_,
Xodmcò {XgVmV. _J godoMo d¡ÚH$s` joÌhr n¡go H$_mdÊ`mV _mJo H$go amhrc?
d¡ÚH$s` ì`dgm`mV n¡go H$_mdÊ`mMr hr àWm Ho$di AmYw{ZH$ H$mimVcr Amho Ago
_mÌ Zmhr, Va àmMrZ H$mimnmgyZ Vr MmcV Amcr Amho ho EH$m OwÝ`m ûcmoH$mdê$Z
{gÕ hmoB©c. H$dr åhUVmo -
"d¡ÚamO Z_ñVwä`§ `_amOghmoXaŸ&
`_ñVw ha{V àmUmÝd¡Ú… àmUmÝYZm{Z MŸ&&
(`_amOmMm g»Im ^mD$ AgUmè`m d¡ÚamOm, Vwcm _mPm Z_ñH$ma Agmo. `_ Ho$di àmUM
haU H$aVmo, nU d¡Ú _mÌ é½UmMm àmU d n¡gm XmoÝhrhr KoD$Z OmVmo.)
d¡ÚH$s` ì`dgm`mÀ`m `m CnhmgmVyZ Ë`mVrc H$mhrOUm§À`m {ZX©` d ì`mnmar
àd¥Îmrda àH$me nS>Vmo. {ZgJm©À`m {Zanoj ghH$m`m©da AmYmacoë`m {ZgJ© OrdZ
d {ZgJm}nMmamV XoIrc _mUgmÀ`m ñdmWu, ì`mnmar d¥ÎmrMm àmXþ^m©d Pmcm Va Vmo
X¡dXþ{d©cmgM Amho Ago g_Omdo. {ZgJ© OrdZmMo ^moºo$ åhUyZ Ago H$mhr `m joÌmV
Var hmoD$ Zò Aer gd©eº$s_mZ OJ{Þ`§Ë`mH$S>o AmnU àmW©Zm H$ê$ `m.
g§H$Q>H$mcrZ CnMmar` à`mg (Healing Crisis) … {ZgJm}nMmamV "{hctJ
H«$m`gog' (Healing Crisis) åhUOo g§H$Q>H$mcrZ CnMmar` à`mg qH$dm "~ao
H$aÊ`mMr AmUr~mUr' hr EH$ g§H$ënZm àMcrV Amho. H$moUVmhr amoJ qH$dm AmOma
_ZmoH$m{`H$ aMZoV {Z_m©U hmoVmZm Ë`mcm Z¡g{J©H$ eº$s¨Mm à{VH$ma hmoVmo. _ZmoH$m{`H$
`§ÌUm amoJm§Zm Wmam XoV Zmhr. BVHo$M Zìho Va emar[aH$ {ZgJ©eº$s amoJ {Z_m©U
H$aUmè`m O§Vy§Zm (bacteria) qH$dm H$maUm§Zm (causes) qH$dm n[apñWVtZm
(situations) earam§VyZ hÔnma H$aÊ`mgmR>r namH$mð>oMo à`ËZ H$aVmV. earamV
AmUr~mUr nwH$macr OmVo. earamMr CîUVm, Vmn_mZ dmT>Vo. _ZmoH$m{`H$ `§ÌUm
`wÕg‚m hmoD$Z, Amnë`m gd© à{VH$ma eº$s{Zer amoJm§À`m H$maUm§Zm Zï> H$aÊ`mgmR>r
Ë`m§À`mer `wÕ H$aÊ`mH$aVm Ë`m§À`mg_moa C^r R>mH$Vo. à{VH$ma gwê$ hmoVmM Vmn
òVmo, ImoH$cm òVmo, gXu hmoVo, A§J XþImd`mg cmJVo, S>moHo$ R>UH$Vo, Km_ \w$Q>Vmo,
AmoH$mar òVo, M¸$a òVo, gyO òVo. Aemdoir `m§n¡H$s H$mhr {MÝho dm cjUo {Z_m©U
hmoVmV. Aer {MÝho {Z_m©U Pmcr H$s {dlm§Vr ¿`m, H$m_ ~§X H$am, H$_r Im, _c_yÌ
{dgO©ZmMr H$miOr ¿`m d AmOma Zï> H$ê$Z naV gm_mÝ` (normal) pñWVrV
AmUÊ`mMm à`ËZ H$aUmè`m, åhUOoM "~«tJ ~°H$ Qy> Zm°_©cgr' (bring back to
normalcy) `m Z¡g{J©H$ _ZmoH$m{`H$ eº$scm _XV H$am, ghH$m`© Úm. WmoS>Š`mV,
{ZgJ© OrdZ Adc§~yZ {ZgJm©À`m g§H$Q>H$mcrZ CnMmar` à`mgmV gm_rc ìhm.

`moJdmVm©
AmYw{ZH$ `wJmVrc ñdmñÏ`-{damoYr ì`dhma

AmYw{ZH$ `wJmV ñdmñÏ`mnojm H$m_mcm, ì`dhmamcm A{YH$ _hÎd àmá Pmco
Amho. EImXo _hÎdmMo Am°{\$gMo H$m_ Amco d Ë`mMdoir S>moHo$ XþIy cmJco H$s
S>moHo$XþIrda Ëd[aV JwUH$mar Ago Ohmc Am¡fY KoVco OmVo. Ë`m_wio S>moHo$XþIr
Xm~cr OmVo. S>moHo$ XþIUo ~§X Pmco H$s _hÎdmMo H$m_ nwao Ho$co OmVo. S>moHo$XþIrnojm
Vo H$m_ _hÎdmMo g_Oco OmVo. EImÚm _hÎdmÀ`m {_Q>tJ_Üò em¡MmMr ^mdZm
Pmcr, ^yH$ cmJcr Va earamÀ`m Ë`m JaOm {Z`§{ÌV Ho$ë`m OmVmV. àW_ {_Q>tJ
nyU© Ho$cr OmVo. \$mñQ> cmoH$c_Üò cKwe§Ho$Mr ^mdZm Pmcr Var Ver gmo` Zgë`mZo
àdmgr Vmo AmdoJ Xm~VmV. åhUOo AmYw{ZH$ OrdZe¡crV Z¡g{J©H$ AmdoJ,
_ZmoH$m{`H$ JaOm, Amdí`H$Vm `m§Mr Cnojm H$ê$Z, hoigm§S> H$ê$Z BVa ì`dhmam§Zm
_hÎd d àmYmÝ` {Xco OmVo.
Xþ…Iem_H$ (pain killer) Jmoù`m§Zm, Am¡fYm§Zm Va AmYw{ZH$ `wJmV \$maM
_hÎd àmá Pmco Amho. ~mi§VnUmVrc An[ahm`© Z¡g{J©H$ H$im§Mo åhUOo doXZm§Mo
XoIrc AmOH$mc e_Z Ho$co OmVo d eó {H«$òZo ({gPo[a`Z) ~mi§VnUo gmonr Ho$cr
OmVmV. Xþ…Iem_H$ Jmoù`m§Mr ~mQ>cr {IemV R>odUo ho EH$ AmYw{ZH$nUmMo cjU
_mZco OmVo. S>moHo$XþIr, _mZXþIr, nmoQ>XþIr, nm`XþIr, A§JXþIr Am{X XþIÊ`m§da `m
am_~mU Xþ…Iem_H$ Jmoù`m daModa KoVë`m OmVmV d ì`dhmamV AS>MU {Z_m©U
H$aUmè`m Xþ…ImMo Ëd[aV e_Z Ho$co OmVo. Aem Xþ…Iem_H$ Am¡fYm§À`m AmH$f©H$
Om{hamVr dV©_mZnÌo, _m{gHo$, Q>r.ìhr.da {X_mImZo PiH$V AgVmV. AZoH$ doim
S>m°ŠQ>a/d¡ÚmMr Ë`mcm g§_Vr AgVo. Xþ…Iem_H$ Jmoù`m§Mm gam©g Cn`moJ H$aUo d
g_mOgodm åhUyZ BVamg Ë`m Jmoù`m XoUo ho gä`Vm d gm_m{OH$Vm `m§Mo {MÝh
g_Oco OmVo. {c{hÊ`mg noZ _mJyZ ¿`mdo BVŠ`m ghOVoZo Xþgè`mH$Sy>Z Xþ…Iem_H$
(pain killer) Jmoù`m _mJyZ KoUo hr h„rMr OUy \°$eZM Pmcr Amho. XoUmè`m§Zm d
KoUmè`m§Zm Ë`mV H$mhr J¡a dmQ>V Zmhr. hr EH$ gm_m{OH$ JaO Amho Aer Ë`m§Mr
_ZmoYmaUm AgVo. Iao Va ñdñW d {ZamoJr OrdZmÀ`m Ñï>rZo hr _ZmoYmaUm åhUOo
_hmZ XþX£d Amho, amoJr OrdZmcm Img Am_§ÌU Amho, ñdmñÏ` {dKmVH$ cjU
Amho. Pmon cmJUo, ^yH$ cmJUo, _c_yÌ {dgO©ZmMr ^mdZm hmoUo Am{X _ZmoH$m{`H$
AmdoJm§Zm Ëd[aV à{VgmX XoUo hm {ZgJ© OrdZ d {ZgJm}nMmamMm EH$ _hÎdmMm
{Z`_ Amho. VgoM {dlm§Vr KoD$Z, c§KZ H$ê$Z, _c_yÌ nyU©nUo {dg{O©V H$ê$Z
{ZgJm©À`m g§H$Q>H$mcrZ CnMmar` à`mgm§Zm _XV H$aUo ho {ZgJm}nMmamMo _hÎdmMo
VÎd Amho. Ë`mMo nmcZ H$aUo ñdmñÏ` ajUmÀ`m Ñï>rZo Amdí`H$ Amho.
Am`wd}Xm_ÜògwÕm "Z doJmZ YmaòV² Z CXraòV²', åhUOo "_ZmoH$m{`H$ AmdoJ Xm~y

`moJdmVm©
ZH$m dm H¥${Ì_VoZo Vo {Z_m©U H$ê$ ZH$m' Agm _mocmMm g„m {Xcm Amho. Xþ…Iem_H$
Jmoù`m KoD$Z d _ZmoH$m{`H$ AmdoJm§Mr Cnojm H$ê$Z, AmnU AZ¡g{J©H$ AmMaU
H$aVmo, {ZgJm©Mr _XV ZmH$maVmo d amoJmdñWog Am_§ÌU XoVmo. {ZgJm©Mr _XV,
ghH$m`© ZmH$maUo åhUOo nwT>rc Jmoï>rVrc CnH$maH$Ë`m© _w§Jygmg _maÊ`mgmaIo Amho.
GGG
CnH$mar _w§Jyg d A{dMmar ~mB©
EH$m ~mB©Zo Amnë`m Kar EH$ Jm|S>g _w§Jyg nmico. Vo \$ma JwUr hmoVo. {VÀ`m
chmZ½`m ~mimer Vo Ioio. Ë`mMr gmo~V H$ar. EH$Xm Vr ~mB© cm§~À`m {d{harda
nmUr âÊ`mg Jocr. Ë`mdoir EH$ gmn KamV {eacm. Vmo ~mimcm MmdUma,
BVŠ`mV _w§Jyg VoWo Amco. Ë`mZo gmnmg _mê$Z Ë`mMr Im§S>moir Ho$cr d ~mimg
dmM{dco. nU gmnmMo VwH$S>o H$aVmZm _w§JygmMo Vm|S> gmnmÀ`m aº$mZo cmc Pmco hmoVo.
WmoS>çm doimZo Vr ~mB© S>moŠ`mda nmUr âcocm h§S>m KoD$Z Amcr. ~mimMm Ord
dmM{dÊ`mMo Amnco H$m_ XmI{dÊ`mH$aVm d _mc{H$UrH$Sy>Z em~mgH$s
{_i{dÊ`mH$aVm aº$micoë`m Mohè`mZo _w§Jyg ~mB©À`m g_moa Joco. _w§JygmMo aº$micoco
Vm|S> nmhÿZ Amnë`m ~mimcmM `mZo _maco Agmdo Agm Ë`m ~mB©Mm J¡ag_O Pmcm
d amJmÀ`m âmV {VZo _w§JygmÀ`m S>moŠ`mda nmÊ`mZo âcocm h§S>m AmnQy>Z Ë`mMm Ord
KoVcm Am{U Vr YmdVM ~mimH$S>o Jocr. nmhVmo Va H$m`, ~mi nmiÊ`mV {Zdm§V
IoiV hmoVo Am{U Ë`mÀ`m eoOmar _ocoë`m gmnmMo VwH$S>o nS>co hmoVo. _w§JygmÀ`m aº$mZo
_mIcoë`m Vm|S>mMo ahñ` {Vcm AmVm g_Oco. nU \$ma Cera Pmcm hmoVm. Amnë`m
J¡ag_Omda AmYmacoë`m A{dMmar _yI© H¥$Ë`mMm {Vcm nümÎmmn Pmcm. nU _w§wJyg
_oë`mda Ë`m nümÎmmnmMm AmVm H$m` \$m`Xm hmoVm.
GGG
g§H$Q>H$mcrZ {ZgJm©À`m CnMmar` à`mgm§Zm Xm~yZ Q>mHy$Z, àg§Jr Am¡fYm§Zr Zï>
H$ê$Z AmnUhr AgmM A{dMma H$arV AgVmo. ho {ZgJm©Mo CnMmar` à`mg
(healing crisis) Zï> H$ê$Z nwT>o òUmè`m J§^ra, AgmÜ` amoJmcm AmnU ZH$iV
Am_§ÌU XoV AgVmo, Ë`mÀ`m òÊ`mcm EH$ àH$mao _XVM H$arV AgVmo. Agm amoJ
Pmë`mda _J é½Umcm nümÎmmn hmoVmo. nU Aem nümÎmmnmMm H$m` Cn`moJ Amho?
åhUVmV Zm, "A~ H$mhoH$mo nN>VmhV hmo, O~ {M{S>`m± MwJ J`r IoV$&' AmYw{ZH$
OrdZmMr Iao Va hr emoH$m§{VH$m Amho.
lÕm qH$dm {dœmg - èmMm AmYma
àË`j, à_mU, AZw_mZ d AmJ_ åhUOo VÁkm§Mo ~moc. `m§À`m {dZm Pmcoë`m
kmZmda R>odcocm {dœmg qH$dm emór` H$maUm{edm` EImÚm Jmoï>rda, Ho$di EoH$sd

`moJdmVm©
_m{hVrdê$Z, R>odcocm {dœmg åhUOo "A§Y {dœmg' hmo`. Agm A§Y {dœmg hm
Ho$ìhmhr hm{ZH$maH$. nU EImXr Jmoï> emór` H$maUm§Zr qH$dm àË`j, à_mU, `mo½`
AZw_mZ d {dœmgmh© AmJ_mZr {gÕ Pmë`mda Ë`mda ÑT> {dœmg R>odUo, lÕm R>odUo
AË`§V Amdí`H$ Amho. Aem lÕo_wio Ë`m {df`mVrc Ano{jV è ghOmghOr
àmá hmoVo. lÕm hr \$ma à~i eº$s Amho. "lÕm Am{U {dœmg Agoc Va _Zwî`
nd©V XoIrc hmcdy eH$Vmo, Ag§^d g§^d H$ê$ eH$Vmo', Ago ñdm_r {ddoH$mZ§X
åhUV AgV. nyU© _m{hVr KoVë`mda Z¡g{J©H$ CnMma KoUmè`m é½UmMm
{ZgJm}nMmamda {dœmg AgUo AË`mdí`H$ Amho. H$moUË`mhr CnMma nÕVrV
S>m°ŠQ>am§Zr gm§{JVcoë`m Cnm`mda, Am¡fYmda é½UmMm nyU© {dœmg Zgcm Va Ë`m
CnMmamcm, Am¡fYmcm Amdí`H$ Vmo _ZmoXo{hH$ à{VgmX d ghH$m`© {_iUma Zmhr
Am{U Ë`mMm Ano{jV n[aUm_ hmoUma Zmhr. åhUyZ S>m°ŠQ>a d noe§Q>, {ZgJm}nMmaH$
Am{U CnMma KoUmam ì`mYrJ«ñV `m XmoKmV EH$ AVyQ> {dœmgmMm ^md~§Y AgUo
CnMmamVrc èmÀ`m Ñï>rZo An[ahm`© Amho. {ZgJm}nMmamV Va ho ZmVo OdiÀ`m
{_ÌmMo Agmdo Aer Anojm Amho. CnMmamdarc _ZmoXohrH$ ÑT> {dœmg
{ZgJm}nMmamMr JwUdÎmm dmT>dVmo. S>m°ŠQ>a d Ë`mZr {Xcoco Am¡fY `mdarc lÕm H$m`
KS>dyZ AmUy eH$Vo, ho XmI{dUmar EH$ gË` KQ>Zm \$ma a§OH$ d CX²~moYH$ Amho.
GGG
EH$Xm _r Am_Mo {_Ì S>m°. _moH$mer `m§À`m XdmImÝ`mV ~gcmo hmoVmo. Ë`mdoir
EH$ ÌñV noe§Q> YmdV YmdV XdmImÝ`mV Amcm d åhUmcm, "S>m°ŠQ>a, Joco AmR>
{Xdg _cm Pmon Zmhr. _r AZoH$ Am¡fYo KoVcr nU Ë`m§Mm H$mhr \$magm Cn`moJ
Pmcm Zmhr. _cm doS> cmJm`Mr nmir Amcr Amho. Vw_Mo Zmd EoHy$Z _r Amcmo Amho.
_cm Mm§Jco Am¡fY Úm.'
S>m°ŠQ>aZr Ë`mcm Vnmgco Am{U PmonoÀ`m ñQ´>m±J Jmoù`m {Xë`m. Xþgè`m {Xder
nwÝhm Ë`mM doir Vmo é½U AË`§V ÌñV d AYra Pmcoë`m pñWVrV Amcm d åhUmcm,
"S>m°ŠQ>a! H$mcÀ`m Jmoù`m§Mm H$mhrM n[aUm_ Pmcm Zmhr. _cm Pmon H$mhr Amcr
Zmhr. AmO _cm ñQ´>m±J Am¡fY Úm.' S>m°ŠQ>am§Zr WmoS>m {dMma Ho$cm d åhUmco, "AmO
Vwåhmcm Ago ñQ´>m±J Am¡fY XoVmo H$s Jmoù`m KoVmM Vwåhmcm Pmon cmJoc. Pmon BVH$s
JmT> Agoc H$s WoQ> gH$mir Vwåhmcm OmJ òB©c. Jmoù`m KoVmM S>moio {_Qy>Z Vwåhr
{~N>mÝ`mda nS>m. hmcMmc H$ê$ ZH$m.' EdT>o ~mocyZ S>m°ŠQ>am§Zr Ë`mcm Jmoù`m nwS>rV
~m§YyZ {Xë`m Am{U Vmo noe§Q> AmZ§XmZo, Amnë`mcm Pmon òUma `m H$ënZoZo Kar Jocm.
{Vgè`m {Xder Ë`mM doir {ZÐmZmemMm Vmo noe§Q> _moR>çm AmZ§XmZo S>m°ŠQ>am§H$S>o
Amcm d åhUmcm, "S>m°ŠQ>a! Vwåhr {Xcoco H$mcMo Am¡fY _mÌ \$maM ñQ´>m±J hmoVo.

`moJdmVm©
Vwåhr gm§{JVë`mà_mUo Jmoù`m KoVmM _r {~N>mÝ`mda S>moio {_Qy>Z em§V nS>cmo. _cm
Pmon H$Yr cmJcr ho H$icoM Zmhr. Pmon BVH$s em§V d JmT> hmoVr H$s gH$mi Pmcr
Var _r CR>cmoM Zmhr. AmO AgoM H$mcÀ`m gmaIo ñQ´>m±J Am¡fY Úm åhUOo _cm
AmOhr Mm§Jcr Pmon cmJoc.
S>m°ŠQ>am§Zr hgV hgV Jmoù`m§Mr nwS>r Ho$cr d Vr noe§Q>cm {Xcr. nwS>r KoD$Z Vmo
noe§Q> AmZ§XmZo Kar Jocm. noe§Q> Joë`mda _mPr {Okmgm dmT>cr. _r S>m°ŠQ>am§Zm
{dMmaco, "S>m°ŠQ>a! Ago H$moUVo ñQ´>m±J Am¡fY Vwåhr {ZÐmZmemÀ`m Ë`m noe§Q>cm {Xco?'
Ë`mda hgV hgV S>m°ŠQ>a åhUmco, "n{hë`m {Xder _r Ë`m§Zm à{gÕ H§$nZrÀ`m
PmonoÀ`m n[aUm_H$maH$ Jmoù`m {Xë`m hmoË`m. nU Ë`m§Mm H$mhr Cn`moJ Pmcm Zmhr.
Voìhm EH$ `wº$s H$amd`mMr _r R>a{dco. Ë`mZ§Va ñQ´>m±J Am¡fY åhUyZ MŠH$ gmIaoÀ`m
Jmoù`m _r Ë`m§Zm {Xë`m. Ë`m§À`m AY©gyá _Zmn`ªV nmohmoMVrc Aem H$mhr gyMZm
_r Ë`m§À`m _Zmda q~~dë`m. _mÂ`mda Agcoë`m Ë`m§À`m {dœmgmMm \$m`Xm Pmcm.
lÕo_wio Ë`m§Zm Pmon cmJcr Am{U _mPr `wº$s g\$c Pmcr. Am¡fYmBVH$sM é½UmMm
{dœmg d _ZmoYmaUm H$m_ H$aVo', S>m°ŠQ>a nwT>o åhUmco, "Ago {H$VrVar amoJr
S>m°ŠQ>am§darc lÕoZo, Am¡fYmdarc {dœmgmZo d {dlm§Vr KoVë`mZo ~ao hmoVmV.'
amoJ{ZdmaÊ`mMo H$m`© é½UmÀ`m {ZgJ©XÎm _ZmoH$m{`H$ eº$sM H$aV AgVmV. åhUyZ
Aem doir Ë`m {R>H$mUr S>m°ŠQ>aMr JaO Iao Va Zm__mÌM AgVo.
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`moJdmV}_Üò Om{hamV à{gÕ H$aÊ`m{df`r gyMZm

`moJdmV}_Üò Om{hamV à{gÕ H$aÊ`mgmR>rMo AO© `mo{d{ZÀ`m XmXa qH$dm dmer
H$m`m©c`m§_YyZ ¿`mdoV. AOm©V Z_yX Ho$cocm _OHy$a ^ê$Z Ago AO© {ZYm©[aV amoI a¸$_
qH$dm MoH$g{hV `mo{d{ZÀ`m H$m`m©c`mV qH$dm `mo{d{ZÀ`m nXm{YH$mè`m§H$S>o cdH$amV
cdH$a ÚmdoV hr {dZ§Vr. Om{hamVtMo Xa Imcrà_mUo AmhoV-
n AmVrc _wIn¥ð>/AmVrc _cn¥ð> : é. 5000/- n nyU© nmZ … é. 2000/- n AY©
nmZ … é. 1200/- n nmd nmZ … é. 750/-

Om{hamV qH$dm n¥ð>XmZ dJ¡ao~m~VÀ`m A{YH$ _m{hVrgmR>r d g§~§{YV AOmªgmR>r H¥$n`m
`mo{dZrÀ`m XmXa/dmer òWrc H$m`m©c`m§_Üò qH$dm nwT>o C„o{Icoë`m H$m`©H$Ë`mªer
Ëd[aV g§nH©$ gmYmdm … à^mH$a _amR>o … 9820232082, {dO` {MQ>Urg …
27669710, AZ§V Aï>oH$a … 9833478014, _hoe {gZH$a … 9820446999,
gm~ra eoI … 9867385786, àXrn KmocH$a … 9224175266, e{_©cm JmoIco …
9869076816, a_oe eoUm°` … 9820145023, lrYa na~ … 9821556677.

`moJdmVm©
Yoga is Discipline (Part - 3)
E
Shaikh Mohammed Sabir
(Tel. : 9867385786)
Self-discipline is the ability to get yourself

to take action regardless of your emotional
state.
Imagine what you could accomplish if you
could simply get yourself to follow through on
your best intentions no matter what. Picture
yourself saying to your body, “You’re
overweight. Lose 20 kgs.” Without self-discipline that intention won’t
be manifested. But with sufficient self-discipline, it’s a done deal. The
pinnacle of self-discipline is when you reach the point that when you
make a conscious decision; it’s virtually guaranteed you’ll follow
through on it.
Self-discipline is one of many personal development tools
available to you. Of course it is not a panacea. Nevertheless, the
problems which self-discipline can solve are important, and while
there are other ways to solve these problems, self-discipline
absolutely shreds them. Self-discipline can empower you to overcome
any addiction or lose any amount of weight. It can wipe out
procrastination (Pramada), disorder, and ignorance (Avidya). Within
the domain of problems it can solve, self-discipline is simply
unmatched. Moreover, it becomes a powerful teammate when
combined with other tools like passion, goal-setting, and planning.
Building Self-Discipline
It takes self-discipline to build self-discipline. The way to build
self-discipline is analogous to using progressive weight training to

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build muscle. This means lifting weights that are close to your limit.
Note that when you weight train, you lift weights that are within your
ability to lift. You push your muscles until they fail, and then you rest.
Similarly, the basic method to build self-discipline is to tackle
challenges that you can successfully accomplish but which are near
your limit. This doesn’t mean trying something and failing at it every
day, nor does it mean staying within your comfort zone. You will gain
no strength trying to lift a weight that you cannot budge, nor will you
gain strength lifting weights that are too light for you. You must start
with weights / challenges that are within your current ability to lift but
which are near your limit (Prayatnashaithilya).
Progressive training means that once you succeed, you increase
the challenge. If you keep working out with the same weights, you
won’t get any stronger. Similarly, if you fail to challenge yourself in life,
you won’t gain any more self-discipline. Just as most people have
very weak muscles compared to how strong they could become with
training, most people are very weak in their level of self-discipline.
It’s a mistake to try to push yourself too hard when trying to build
self-discipline. If you try to transform your entire life overnight by
setting dozens of new goals for yourself and expecting yourself to
follow through consistently starting the very next day, you’re almost
certain to fail.
Similarly, if you’re much undisciplined right now, you can still use
what little discipline you have to build more. The more disciplined you
become, the easier life gets. Don’t compare yourself to other people.
It won’t help. You’ll only find what you expect to find. If you think
you’re weak, everyone else will seem stronger. If you think you’re
strong, everyone else will seem weaker. There’s no point in doing
this. Simply look at where you are now, and aim to get better as you
go forward.
Acceptance
The first of the five pillars of self-discipline is acceptance.

`moJdmVm©
Acceptance means that you perceive reality accurately and

consciously acknowledge what you perceive.
Why is acceptance a pillar of self-discipline? The most basic
mistake people make with respect to self-discipline is a failure to
accurately perceive and accept their present situation. Until you figure
out where you stand right now, you cannot adopt a sensible training
program.
If you haven’t consciously acknowledged where you stand right
now in terms of your level of self-discipline, it’s highly unlikely that
you’re going to improve at all in this area. If you want to increase your
self-discipline, you must know where you stand right now. How strong
is your discipline at this moment? Which challenges are easy for you,
and which are virtually impossible for you?
The different areas of self-discipline: disciplined sleep, disciplined
diet, disciplined work habits, disciplined communication, etc. requires
dedication and devotion to develop. Progressive training works with
self-discipline, slowly & steadily you start taking up the challenge
which can be achievable partly, so that you prepare yourself already
within range of it.
Without acceptance you get either ignorance or denial. With
ignorance you simply don’t know how disciplined you are — you’ve
probably never even thought about it. You don’t know that you don’t
know. You’ll only have a notion of what you can and can’t do.
When you’re in a state of denial about your level of discipline,
you’re locked into a false view of reality (Bhrantidarshan). You’re
either overly pessimistic or optimistic about your capabilities. On the
pessimistic side, you’ll put in your efforts much below your capacity
and avoid the essential efforts required to achieve success. And on
the optimistic side, you’ll keep trying hard above your capacity and
failing, and afterwards you may either beat yourself up or resolve to
try harder, neither of which will make you a winner.

`moJdmVm©
Willpower
The difference between a successful person and others is not a
lack of strength, not a lack of knowledge, but rather a lack of will.
- Vince Lombardi
What Is Willpower?
Willpower is your ability to set a course of action and say, “Yesss!!
Come-on!”
Willpower provides an intensely powerful yet temporary boost.
Think of it as a one-shot thruster. It burns out quickly, but if directed
intelligently, it can provide the burst you need to overcome inertia and
create momentum.
Willpower is the spearhead of self-discipline. It is a concentration
of force. You gather up all your energy and make a massive thrust
forward. You attack your problems strategically at their weakest points
until they crack, allowing you enough room to maneuver deeper into
their territory and finish them off.
The application of willpower includes the following steps:
1. Choose your objective
2. Create a plan of action
3. Execute the plan
With willpower you may take your time implementing steps 1 and
2, but when you get to step 3, you’ve got to hit it hard and fast. Don’t
try to tackle your problems and challenges in such a way that a high
level of willpower is required every day. Willpower is unsustainable. If
you attempt to use it for too long, you’ll burn out. It requires a level of
energy that you can maintain only for a short period of time…
Use Willpower to Create Self-Sustaining Momentum
What’s the best way to apply Willpower?
The best way to use willpower is to establish a platform, such that
further progress can be made with far less effort than is required of
the initial thrust. Once the platform is established, the road ahead is
much easier. It’s always challenging to be sure, but it becomes a lot
easier than trying to maintain the focus, energy, and coordination of

`moJdmVm©
a full scale effort every single day. Use willpower to reduce the
ongoing need for such a high level of sustained force.
Hard Work
Hard work is consistent required effort for achievement of a goal.
My definition of hard work is that which challenges you. And why is
challenge important? Why not just do what’s easiest? Most people will
do what’s easiest and avoid hard work — and that’s precisely why you
should do the opposite. The superficial opportunities of life will be
attacked by hordes of people seeking what’s easy. The much tougher
challenges will usually see a lot less competition and a lot more
opportunity.
Strong challenge is commonly connected with strong results. Sure
you can get lucky every once in a while and find an easy path to
success. But will you be able to maintain that success, or is it just a
fluke? Will you be able to repeat it? Once other people learn how you
did it, will you find yourself overloaded with competition?
When you discipline yourself to do what is hard, you gain access
to a realm of results that are denied to everyone else. The willingness
to do what is difficult is like having a key to a special private treasure
room. The nice thing about hard work is that it’s universal. It doesn’t
matter what profession you’re in — hard work can be used to achieve
positive long-term results regardless of the specifics.
Hard work goes hand-in-hand with acceptance. One of the things
you must accept is those areas of your life that won’t succumb to
anything less than hard work. Perhaps you want to lose weight.
Maybe it’s time to accept that the path to your goal requires disciplined
diet and exercise (both hard work). Your life will reach a whole new
level when you stop avoiding and fearing hard work and simply
surrender to it. Make it your ally instead of your enemy. It’s a potent
tool to have on your side.
Introspection
Introspection is self-analysis; self-study. Its understanding how
meaningful you are in working hard. In contrast to hard work, being

`moJdmVm©
introspective doesn’t necessarily mean a study of doing work that’s
challenging or difficult. It simply means putting in the time to do
analysis of your work done. You can be introspective doing easy work
or hard work.
Self-discipline requires that you develop the capacity to put in the
time where it’s needed. A lot of messes are created when we refuse
to put in the time to do what needs to be done — and to do it correctly.
If you don’t know what needs to be done, the first step is to figure it
out. This may require you to seek out information and educate
yourself. In order to launch any work, we have to figure out how to do
it. It takes time to educate ourselves by reading and evaluating
various tools. It may be difficult for us, but it does require a significant
introspective time investment.
Sometime it may not be difficult or costly to do these things. It’s
simply a matter of time to get them done. Sometime it may not require
much skill or brainpower too. All we have to do is just accept that they
needed to be done, take a few minutes to figure out how to do them,
and then do them.
Of course introspection is only one tool among many. It will allow
you to complete your work efficiently; it will tell you what work to do
in the first place. Working hard doesn’t necessarily mean working
smart. But this weakness of introspection doesn’t remove its powerful
place in your personal development. Once you’ve decided on a
course of action and see your plans laid out in front of you, nothing
can do the job as well as that of introspection. In the long run your
results will come from your actions, and introspection is all about
thinking, analyzing and then taking actions.
Persistence
Persistence is the fifth and final pillar of self-discipline.
What Is Persistence?
Persistence is the ability to maintain action regardless of your
feelings. You press on even when you feel like quitting. When you
work on any big goal, your motivation will wax and wane like waves

`moJdmVm©
hitting the shore. Sometimes you’ll feel motivated; sometimes you
won’t. But it’s not your motivation that will produce results — it’s your
action. Persistence allows you to keep taking action even when you
don’t feel motivated to do so, and therefore you keep accumulating
results.
Persistence will ultimately provide its own motivation. If you simply
keep taking action, you’ll eventually get results, and results can be
very motivating. For example, you may become a lot more
enthusiastic about dieting and exercising once you’ve lost those first
10 kilograms and feel your clothes fitting more loosely.
When to Give Up (Surrender)
Should you always persist and never give up? Certainly not!
Sometimes giving up is clearly the best option. So how do you know
when to press on and when to give up?
Is your plan still correct? If not, update the plan.
Is your goal still correct? If not, update or abandon your goal.
There’s no honor in clinging to a goal that no longer inspires you.
Persistence is not stubbornness.
If you’re growing at all as a human being, then you’re going to be
a different person each year than you were the previous year. And if
you consciously pursue personal development, then the changes will
often be dramatic and rapid. You can’t guarantee that the goals you
set today will still be ones you’ll want to achieve a year from now.
The value of persistence comes not from stubbornly clinging to
the past. It comes from a vision of the future that’s so compelling you
would give almost anything to make it real. Persistence of action
comes from persistence of vision. When you’re super-clear about
what you want in such a way that your vision doesn’t change much,
you’ll be consistent in your actions. And that consistency of action will
produce consistency of results.
Can you identify a part of your life where you’ve demonstrated a
pattern of long-term persistence? I think if you can identify such an
area, it may provide a clue to your mission — something you can

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work towards where passion and self-discipline function
synergistically.
Conclusion
The greatness of any heritage lies in it’s applicability in all the
times. This is equally true of Yogic Heritage. As we have seen so far
the The Disciplined Yogic percepts, way of life, practices etc. can be
of immense significance in our contemporary times. In fact Yoga is
rich of potentialities and is itself a form of human resource
developmental activity that we have inherited through thousands and
thousands of years.
The Yogic contribution as a Disciplined Holistic Approach to Life
consists in providing conducive way of life and practical techniques.
The Yogic techniques enrich the basic structure of human personality
in such a way that the latter is rejuvenated enough to acquire Ability,
Knowledge and Dedication along with the five Pillars of Self Discipline
which are necessary in the accomplishment of success in walk of life
not withstanding any cultural, spacio-temporal, religious
considerations. This speaks of Universal and Secular character of
Yogic contribution towards Human Resource Development. The Yogic
precepts of dedication and conducive framework of mind etc. provide
rationale and direction to the pursuit of Human Resource
Development.
The low-cost efficiency, risk-free efficacy, akinnes with nature,
availability of precepts, and practices at one place to re-enrich the
potentialities of human body, mind, and spirit are a few outstanding
characteristics of this Ancient Indian Heritage of Science of Yoga.
BIBLIOGRAPHY
1) Yoga Mimansa Quarterly from Kaivalyadhama, Lonavla.
2) Choosing A Path by Swami Rama
3) The Science of Yoga by I. K. Taimini
4) Self Discipline by Steve Pavlina, stevepavlina.com
5) Speaking Tree from Times of India Newspaper
6) A Disciplined Life...An Ethical Life by Mark S. Putnam
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Mudras and Bandhas in Hatha Yoga

(Part-8)
E
Shri Sadashiv P. Nimbalkar
(Tel. : 27895777)
KHECHARI MUDRA
As ‘Pranava’ Mantra is considered as the best of all the beeja
(seed) mantras, ‘Khechari Mudra’ is reckoned as the best in all
Mudras. In Hathapradipika (III-38), it is claimed that he who succeeds
in Khechari Mudra escapes diseases, premature death, fatigue, sleep,
hunger, thirst and stupor i.e. he becomes free from all these
disabilities. In another verse (III-49), it is claimed that Khechari Mudra
enables the Sadhaka to gain eight 'siddhis', the well-known eight
supernatural powers viz Anima (becoming extremely small), Laghima
(becoming extremely light), Prapti (ability to reach everywhere),
Prakamyam (ability to fulfill every wish), Mahima (becoming extremely
big), Isitvam (universal sovereignty), Vasitvam (control over
everything), and Kamavasayita (self-control). All these may sound as
exaggerated claims but they cerntainly aim at bringing home to the
reader the importance of Khechari Mudra, the information regarding
which is given below.
11. KHECHARI MUDRA

Reversing the tongue and inserting it into the root of
nasopharyngeal cavity in the skull and turning the gaze upwards in
between the eyebrows is called 'Khechari Mudra'. It is also known as
'Vyoma Chakra'. The word 'Khechari' is made up of two sanskrit roots:
'khe' meaning 'sky' and 'chara' meaning 'moving'. Thus, Khechari

`moJdmVm©
mean moving in the sky. While practising this Mudra, the tongue stays
in the nasopharyngeal cavity and the mind goes into the void i.e. loss
of all consciousness which enables the Sadhaka to have a superb
experience called 'realisation' which, in other words can be described
as moving in space or Brahman. As this Mudra has the ability to
develop Sadhaka's attitude of dwelling in supreme consciousness its
name i.e., ‘Khechari Mudra’ seems to be appropriate.
Contra-indications : It should not be practised by people
sufferning from tongue ulcers or any other ailment of mouth. Practice
of Khechari Mudra needs to be discontinued if a bitter secretion is
tasted as such a secretion is usually a sign of toxins in the system.
Leading Practices : One can attain success in Khechari Mudra
by gradually stretching the tongue and making it long and supple
enough to turn backward to the maximum extent so that it can touch
and press the extreme end of the upper soft palate. For this, the
practice of Jivha Bandha, Simha Mudra, Jivhamoola Dhouti, Jivha
Dhouti and Bhrumadhya Dristi will prove helpful practices for tongue
and mouth.
Technique of Attaining and Releasing the Mudra :
(A) Traditional Mudra
As per the olden days' tradition of Khechari Mudra as described
in ‘Hathapradipika’, one has to first prepare for this Mudra by gradually
lengthening one's tongue forward and sideward by carefully cutting, in
suitable phases, the frenum muscle i.e. the membrane beneath the
tongue; moving it in all directions and milking it regularly so as to
make it long and supple enough to touch the middle of eyebrows.
After this preparation, the sadhak has to sit in any steady position and
move the tongue backward towards the soft palate and insert it right
into the roof of the nasopharyngeal (nasal) cavity, keeping eyesight in
between two eyebrows (i.e. Bhrumadhya Drishti). Maintaining this
position of tongue and eyesight, continue breathing slowly and deeply.
The tongue may be held so locked for as long as possible without

`moJdmVm©
overstraining. As soon as the tongue-lock starts becoming

uncomfortable, release and relax it. The practice may be repeated for
a few rounds as per capacity and objective. The breathing rate during
the Khechari Mudra may be reduced progressively to the extent
possible over a period of time.
(B) Improvised Practice
As the traditonal practice pre-supposes cutting of frenum beneath
the tongue, the said form of Khechari Mudra is rarely practised by the
persons who are interested in gaining and maintaining total positive
health rather than acquiring any supernatural powers. For such
health-oriented aspirants, the following improvised practice of
Khechari Mudra prove quite useful in which there is no need to cut the
frenum beneath the tongue.
Assume any comfortable sitting posture, preferably Padmasana
or Siddhasana, keeping the head and spine erect in their natural
position. Keep palms preferably in Drona Mudra on the respective
knees. Relax the whole body. Now, fold the tongue reverse side i.e.
upward and backward so that the lower side of the tongue comes in
contact with the inside upper soft palate. Stretch the tip of the tongue
further backward as far as possible, but without over-straining. Now,
maintaining this tongue-lock, turn the gaze upward and fix it in
between two eyebrows (Bhrumadhya Drishti). Let the breathing
continue slowly and deeply. Maintain this peculiar tongue lock for as
long as possible without straining. Initially, there may be some
discomfort and irritation inside the throat, but with regular long
practice, it will soon become comfortable. When the tongue is no
more able to hold its lock, release it carefully and relax.
Simultaneously, let the eyesight also become normal.
One may perform 1 to 5 rounds of this Mudra as per one's
capacity, desire and need. Khechari Mudra can also be performed
along with other yogic practices.
Eyes and Attention : Eyes may be kept open while doing this

`moJdmVm©
Mudra. Once the tip of the upturned tongue is well set beyond the soft
palate, then the gaze may be fixed in between the eyebrows. While
releasing this Mudra, bring back the eyesight to normaly. In this Mudra,
attention should be kept on the stretch of the tongue and light pressure
continued against the upper palate. Aspirants doing this Mudra for
spiritual objectives may fix their attention at Vishuddhi Chakra.
Note :
1) For better and quicker benefit, some advise to perform
Khechari Mudra along with Ujjayi Pranayama which enables
sadhak to develop awareness of the spinal and frontal psychic
passages.
2) Khechari Mudra can be practised in conjunction with other
yogic practices such as japa, meditation etc. since this Mudra
has the potential to stimulate ‘Prana’ and awaken the ‘Kundalini
Shakti’.
3) Khechari Mudra stimulates the flow of mucus in the nasal
cavity. When the mucus first begins to flow, it is usually thick
but as the area becomes stimulated and cleaned up regularly
by the tongue, the mucus becomes more refined.
Benefits:
1. It is claimed that the traditional form of Khechari Mudra
stimulates the important psychic centers situated in the back of
the mouth and the nasopharyngeal cavity due to which the
sadhaka loses all consciousness. This state is said to enable
the Sadhaka to have a superb experience i.e. realisation.
2. After a long practice of traditional form of Khechari Mudra, sadhak
is said to acquire ability to trap the descending drops of secretion
called 'nector' or 'elixir of life' which is supposed to be secreting
from ‘Adnya Chakra’ (Soma Mandal) and then collected at
'Vishuddhi Chakra' located in the throat region. With this, it is
claimed that all the diseases and the signs of old age disapper
and resultantly, such a sadhak is not affected by any poison.

`moJdmVm©
3. It helps stimulate the secretion of certain useful hormones and

also saliva in the mouth.
4. It reduces the urge of hunger as well as thirst and induces a
state of inner calmness and stillness.
5. It exerts a controlling influence upon the network of endocrine
glands throughout the body due to regulation of the secretion of
the pituitary gland located in the brain.
6. It also influences the hypothalamus gland which controls
breathing, heart rate, emotional expression, appetite and thirst.
7. It also favourably influences the salivary glands and the faculty
to taste which in turn is connected to the digestive process.
8. Khechari Mudra directly influences brain functions and has
powerful effects on human psycho-physiology which in turn
leaves rejuvenating effect on the entire body.
9. It helps to preserve the vitality of the body and as such, proves
quite beneficial especially for inner healing.
10. This Mudra is claimed to have the potential of stimulating
'prana' and awakening the mystic power called 'Kundalini
Shakti'.
lll
YONI MUDRA
(ATTITUDE OF THE WOMB OR SOURCE)
Dilip S. Podar
(Tel. 24120217)
“Mudra” means a symbol formed by the positions of the fingers of

the hand. Mudras are formed by the shapes made by special ways of
bending and twisting the fingers. “YONI” means ‘womb’ or ‘source’.
Yoni Mudra invokes the primary energy inherent in the womb or
source of creation. Yoni Mudra has been believed to be a very

`moJdmVm©
important Mudra. From the spiritual point of view also there is special
reference of this Mudra in the ancient religious books (Shastras). The
posture is also called Parangmukhi Mudra (facing inwards).
Technique:
Assume any comfortable
meditation posture like Vjrasana,
Padmasana or it may even be
practised sitting on the chair, with
head kept straight and spinal
column perpendicular to the floor,
energized from the hip bone to
the cervical bone. Place the
palms of the hands together with
the fingers and thumbs straight
pointing away from the body.
Keeping the tips of the index fingers together, turn the little fingers,
ring fingers and the middle fingers together, then turn the little, ring
and middle fingers inwards, so that the back of these fingers are
touching each other. Then interlock the little, ring and middle fingers.
Bring the thumbs towards the body and join the tips of the index
fingers together to form the base of the Yoni or womb shape. This is
Yoni Mudra.
Yoni Mudra may also be performed by interlocking the middle,
ring and little fingers without turning them inward. The thumbs may be
crossed in front of the outstretched index fingers, or outstretched with
the tips touching towards the body.
Benifits:
1) Yoni Mudra is said to enhance the sexual energy of the body.
Yoni Mudra can be analysed as primarily spiritual or Godly and
physical or materialistic as well as psychological and mental, all
three together. The Mudra is so called because the Sadhaka
looks within himself to find the very source of being.

`moJdmVm©
2) The interlocking of the fingers in Yoni Mudra creates a complete

cross connection of energies from the right hand into the left
hand and vice versa. It helps balancing the energies in the
body as well as balance the activities of the right and the left
hemispheres of the brain. Placing the tips of the index fingers
and thumbs together intensifies the flow of prana. This Mudra
makes the body and the mind more stable in meditation and
develops greater concentration, awareness and internal
physical relaxation. It redirects prana back into the body which
would otherwise be dispersed. In this Mudra, the elbows
naturally tend to point outwards, thereby expanding the chest
which helps improve the respiratory capacity. Yoni Mudra is
considered as a form of worship specially during worship of
Lord Shankara.
(References : Asana Pranayama Mudra Bandha – Swami Satyananda Saraswati,
Mudras for Healing – Acharya Keshav Dev, Light on Yoga – B K S Iyegnar)
lll
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ê$n àJQ> H$a,' Ago {dZdy cmJcm. Ë`mÀ`m {dZ§VrZwgma ^JdÝV nwÝhm gmaWr åhUyZ
AdVaco. Ë`mZ§Va ^JdÝVmZr Ë`mcm ~Omdco, "{dœê$n H$moUmcmhr doX, Vn, `k,
XmZ H$aUmè`m§Zmhr {Xgco Zmhr. Voìhm§ Vy Z {^Vm ho {dœê$n öX`mV gmR>dyZ R>od.
~«÷Xodmcmhr ho ^m½` cm^co Zmhr. VyM EH$Q>m ^m½`dmZ Amhog.' Ago AOw©Zmcm
^JdÝVmZr gm§{JVco AgVm AmnUhr AOw©Zm~amo~a, jUâ H$m hmoB©Zm, `m
{dœê$nXe©Z `moJmMm AZw^d KoV AmhmoV, AgoM dmQ>Vo.
lll
YOGA THERAPY CONSULTATION

A CASE STUDY ABOUT YOGA AFTER BYPASS SURGERY
A gentleman aged about 55 was attending our yoga class on the advice of his
doctor after his bypass surgery . He was a small businessman. Irregularity in the
life style, ups and downs in the businesses and not able to cope up with the ever-
demanding relationship, he was very much frustrated. Now that he had heart
ailment and had undergone bypass surgery, he was compelled to regularize his
life. He was initially given the Yogic Counselling which included the information
about the concepts of Yama and Niyamas and put on the rehabilitation
programme for heart patient which includes some selected asanas, simple
pranayamas such as Anuloma Viloma and sectional breathing etc., apart from
some meditative practices and Chaitanyasana (Shavasana). At the end of 3
months’ course he remarked that he was now able to cope up with the strain and
stress of life which caused him cardiac dysfunction. He confessed that the psyco-
social guidelines advocated in the Yogic discipline helped him immensely in
knowing how to react calmly in the most appropriate way to constantly changing
situations. He expressed confidence that henceforth he would be able to control
violent outburst and the emotional instability, and certainly would have more
balanced attitude towards various aspects of the life. He was determined to take
care of his food habits too. Such a change of attitude is possible through the
practice of Yoga.
- Vijay Save (Tel. : 27667435)
Yoga Therapy Consultant,
YVN’s Yoga Therapeutic Consultation Centre, Vashi

`moJdmVm©
Medical Uses of
Common Condiments
- Dr. Daya Tilwe (Tel : 27891765)
BLACK PEPPER l MIRI (KALI MIRCH)

Chief Action : Carminative, Stimulant, Count Irritant.
Phytoconstituent : Piperine, Piperidine, Vasa-in oil, Chavicine.
Uses :
1. In oozing and itching skin : Paste of seeds (either directly or with
any oil).
2. On painful and swollen area : Paste is to be applied.
3. In dental problem and in throat infection : Decoction is used for
gargle.
4. On allergic rashes : Pepper powder mixed with ghee is to be
applied.
5. In all digestive disorders : 5 gms of powder is consumed with a cup
of buttermilk.
6. To cure cough, common cold and dysphoea (breathing difficulty)
: Decoctinn is taken.
7. To cure sty : Paste is applied with care on eyes.
CLOVE l LAVANG - LOUNG

Chief Action : Carminative, Stimulants, Antispasmodic.
Phytoconstituents : Engenin, Caryophyline, Tanin, Eugenol.
Uses :
1. To cure headache and cold : Paste is applied on forehead.
2. In dental cavities and toothaches : Oil of clove is applied by dipping
cotton in oil and then putting it on teeth.
3. To relieve sciatica, rheumatoid arthritis or any joint pain : Oil of
clove is to be massaged.
4. In Hyper-acidity, vomiting, flatulence, cough, thirst, burning
urination & colic pain : Decoction of clove is useful.
5. Cough and Asthma : Can be cured by taking decoction regularly. It
also removes bad breath.
lll

`moJdmVm©
aº$JQ> d Ë`m§Mo _mZdmÀ`m

CËH«$m§Vr_Yrc ñWmZ (coIm§H$ 1)
E
AemoH$ H$mUo (`moJ{ejH$)
(^«_UÜdZr … 9821578205)
H$mhr _{hÝ`m§nydu Eat Right for your Type - (Complete Blood Type
Encyclopedia) ho Dr. Peter J. D’Adamo `m§Mo nwñVH$ _mÂ`m dmMZmV Amco
Am{U dmQ>co H$s `m§Vco àXrK© g§emoYZmZ§Va H$mT>coco {ZîH$f© `moJdmV}À`m dmMH$m§n`ªV
nmohmoMco nm{hOoV H$maU `m g§emoYZm_wio Amnë`mcm Amnë`m aº$JQ>mZwgma ¿`md`mMm
`mo½` Amhma d Á`m amoJm§{déÕ Amncr amoJà{VH$maH$ eº$s nwaoer gj_ AgUma
Zmhr (qH$dm hmoD$ eH$Umao g§^mì` AmOma) `m{df`r _m{hVr {_iVo.
àËòH$ _Zwî` àmUr hm Amnë`m nyd©Om§H$Sy>Z dmagmh¸$mZo Oer OZwHo$ (DNA)
KoVmo VgmM Ë`mMm {d{eï> aº$JQ>{h Ë`mcm Ë`m§À`mH$Sy>ZM {_iVmo. CXm. AmB©Mm aº$JQ>
Oa A Agoc d d{S>cm§Mm B Agoc Va AnË`mMm ~hþVm§er A, B qH$dm AB Agy
eH$Vmo. Ë`m_wio ~aoM doim _wcm§Mo ñd^md/cH$~r, ImÊ`m{nÊ`mÀ`m AmdS>r{ZdS>r
d Ë`m§Zm hmoUmè`m ì`mYr `m AmB© qH$dm dS>rc `m§À`mgma»`m AgVmV.
Aem {ZarjUm§VyZM ho g§emoYZ gwê$ Pmco d _w»`V… ho Ago H$m Agmdo `mMm
emóewÕ {dMma Ho$cm Jocm. EH$mÚm _mUgmMm aº$JQ>, Ë`mÀ`m earam§V àË`hr
KS>Umè`m amgm`{ZH$ à{H«$`m d Ë`mMr amoJà{VH$maH$ `§ÌUm `m gdmªMm EH$_oH$m§er
g§~§Y Amho H$m `m Jmoï>tMm emoY KoÊ`mMm à`ËZ Ho$cm Jocm. ho gd}jU hOmamo
cmoH$m§da ~arM df} {ZarjU H$ê$Z Ho$co Joco.
doJdoJio aº$JQ> _wim§VM H$m§ d H$go {Z_m©U Pmco ho g_OyZ KoÊ`mH$[aVm
Amnë`mcm _mZdd§e emómMr _XV ¿`mdr cmJoc. _mZdr OrdZ jU^§Jya Amho d
_aUmZ§Va H$m§hr H$mim§VM Ë`mÀ`m earamMo {dKQ>Z hmoÊ`mg gwadmV hmoVo. hmS>o d
Ho$g gmoS>ë`mg nwT>À`m {nT>çm§Zm Aä`mgmgmR>r H$mhrM {e„H$ CaV Zmhr.
_mZdr ApñVËd Am{U n¥Ïdr
AmnU ahmVmo Ë`m n¥ÏdrMo d` XecjmdYr dfmªMo Amho d Ë`m _mZmZo _Zwî`àmÊ`mMo
ApñVËd AJXr AcrH$S>Mo åhUOo H$mhr Xeghò dfm©nmgyZMo Amho. ZwH$Ë`mM
dmMZm§V Amcoë`m g§emoYZmMm AmYma KoVcm Va BVa àmÊ`m§nmgyZ qH$dm S>m{d©ZÀ`m

`moJdmVm©
{gÕm§Vmà_mUo _mH$S>m§nmgyZ CËH«$m§V Pmcocm _Zwî`àmUr Am{\«$Ho$À`m O§JcmV àW_

{Xgcm. Ë`mMo gdm©V OwZo Adeof _mZdd§e emókm§Zm {VWo {_imco. åhUyZM g_ñV
_mZd OmVrMr AmB© Am{\«$H$Z hmoVr Agm {ZîH$f© H$mT>cm Jocm Amho. H$ënZm H$am
H$s gw_mao 70,000 dfmªnydu _Zwî`àmÊ`m§Mm n{hcm g_yh Am{\«$Ho$À`m KZXmQ> O§JcmV
ahmd`mg cmJcm. Aer H$ënZm `mH$[aVm H$s _Zwî`àmUr hm XoIrc Xþgè`m AZoH$
àmÊ`m§à_mUo H$in qH$dm g_whmV ahmV Amcm Amho. hm _mUgm§Mm g_yh BVa dÝ`
àmÊ`m§Mr {eH$ma H$ê$Z {_iUmao _m§g, dZñnVrOÝ` \$io, \w$co, nmZo d H§$X_wio ImD$Z
(Humans as Hunters & Gatherers) OJV hmoVm. `m {eH$mar _mZdmÀ`m qH$dm
_yi _mZdmÀ`m aº$JQ>mcm O ho Zm§d AmO {Xco Joco Amho - O åhUOo Original.
H$mcm§VamZo, EH$m àXoem§Vrc dÝ` Ord H$_r Pmco H$s Cnmg_ma Q>miÊ`mH$[aVm
hm g_yh Xþgam àXoe hþS>H$sV Ago. EH$m g_whm§Vcr _mUgm§Mr g§»`m dmT>cr Varhr
Aer N>moQ>r ñWcm§Vao H$amdr cmJV hmoVr. _Ü` Am{\«$Ho$À`m KZXmQ> O§Jcm§Zr
_mZdm§À`m Aem AZoH$ g_whm§Zm H$mhr Xeghò df} nmogco. na§Vw Ë`mZ§Va _mÌ Ë`m§À`m
nwT>À`m {nT>çm§Zm _moR>r ñWcm§Vao H$aUo ^mJ nS>co. _mZdm§À`m Aem AZoH$ g_whm§Zr
ZÚm nma Ho$ë`m, dmid§Q>o nma Ho$cr Am{U Am§VaI§{S>` àdmg H$aÊ`mgmR>r g_wÐ{h
nma Ho$co. ZdrZ ^yàXoemV Joë`mda Ë`m{R>H$mUr {_iUmao doJdoJio àmUr, njr, \$io,
H§$X, _wio d nmZo Ë`m§Zr Im„r d Ë`mÀ`m nMZg§ñWocm `m ZdrZ AÞ nXmWmªer OwidyZ
¿`mdo cmJco. ZdrZ àXoemMo doJio hdm_mZ, VoWo dñVr H$ê$Z Agcoco gyú_ {OdmUy
`m§À`mer gwÕm Ë`m§À`m earam§Vrc amoJà{VH$maH$ `§ÌUocm (Immune System) Vm|S>
Úmdo cmJco. hm cT>m Ë`m Ë`m _mZdr g_whmÀ`m ApñVËdmH$[aVm hmoVm.
`m ^«_§VrV gnmQ> JdVmi àXoem§V _w¸$m_ AgVmZm {ZgJ© EH$m XmÊ`mnmgyZ
AZoH$ XmUo H$go {Z_m©U H$aVmo `mMm emoY _mZdmcm cmJcm Agmdm. _mUgmZo
A¾rcm de H$ê$Z KoVco Ë`mZ§VaMm hm Ë`mMo OJUo nyU©nUo ~XcyZ Q>mH$Umam Xþgam
emoY. hm emoY cmJë`mda _mZd g_whm§Mr amoOMr ^Q>H§$Vr Wm§~cr. Ë`m~amo~a
nmoQ>mgmR>r amoO H$amdr cmJUmar YS>nS>hr Wm§~cr. CÚm cmJUmè`m AÞmgmR>r Vmo
g_yh ~è`mM H$mi {Q>Hy$ eH$Umao YmÝ` {nH$dy cmJcm. EH$mM OmJr amhÊ`mMr
eŠ`Vm {Z_m©U Pmë`mZo Kao ~m§Yy cmJcm. `mM H$mimV H$mhr àmÊ`m§Zm _mê$Z
ImÊ`mAJmoXa Ë`m§À`m§nmgyZ H$mhr df} XÿYhr {_iy eH$Vo ho XoIrc Ë`mcm H$ico
Agmdo. åhUyZ _ycV… {eH$mar Agcocm _mUyg eoVH$ar d neynmcH$ ~Zcm. Ë`mZo
Jm§do-ehao dg{dcr d Ë`mMr OrdZnÕVrM ~Xccr. Á`mMr ^m¡Jmo{cH$ n[apñWVr,
Amhma Am{U OrdZe¡cr ~Xccocr Amho Agm _mZd emar[aH$ ÑîQ>çm VgmM amhUo
eŠ` ZìhVo. ~XcË`m n[apñWVrer OwidyZ d Amnco ApñVËd {Q>H${dÊ`mgmR>r

`moJdmVm©
Ë`mMm aº$JQ> ~Xccm. hm ZdrZ aº$JQ> AmO A (qH$dm Agrarian) `m Zm§dmZo
AmoiIcm OmVmo.
_mZd g_whm§À`m ^Q>H§$VrV Vmo AË`§V gwnrH$ _mVr d nmÊ`mMo OdiM Agcoco
òmoV, ZmnrH$ O_rZ d H$YrVar nS>Umam nmD$g, nd©Vm§À`m nm`Ï`mer Agcocr
IS>H$mi O_rZ, CîU dm A{V W§S> dmid§Q>o, amoO nS>Umè`m nmdgm_wio gXm h[aV
O§Jco, dfmªVyZ AZoH$ _{hZo ~\$m©Imcr Agcocr O_rZ, eoOmarM gVV JaOUmam
AWm§J g_wÐ Aem AZoH$ ^m¡Jmo{cH$ n[apñWVrV Vmo gmnS>cm. EìhmZm Ë`mZo
ñWcm§VamgmR>r cmJUmar nm`nrQ> Wm§~dyZ KmoS>o, IoMa, `mH$ BË`mqXMm dmna gwê$
Ho$cm hmoVm. {deofV… W§S> dmid§Q>o d nd©Vr` àXoem§_Üò _mZd g_whm§Zm AË`§V
à{VHy$c n[apñWVrer PJS>mdo cmJco. AÞmMm gmR>m g§në`mda Ë`m§Zm KmoS>rMo aº$
dm Am§~V Amcoco XÿY `mdaM {Od§V amhÊ`mMr nmir òV Ago. `m_wio ApñVËd
{Q>H${dÊ`mgmR>r earamÀ`m nMZg§ñWocm, amoJà{VH$maH$ `§ÌUocm d aº$JQ>mcm nwÝhm
~Xcmdo cmJco. hm ZdrZ aº$JQ> AmO B `m Zm§dmZo AmoiIcm OmVmo.
`m doion`ªV _mZd g_whm§Zr OdiOdi gd© n¥Ïdr ì`mncr hmoVr d Ë`m§Zr
doJdoJù`m hdm_mZmer, Ord O§Vy§er d Ë`m Ë`m {R>H$mUr {_iUmè`m AÞmer OwidyZ
KoVco hmoVo. `m doion`ªV qH$dm `m AmYrhr _mZdmZo MmH$mMm emoY cmdcm hmoVm d
Ë`m_wioM KmoS>çmgma»`m ney§Mm dmna H$ê$Z Ë`mMm eoH$S>mo _¡cmMm àdmg H$mhr
{Xdgm§V hmoD$ cmJcm. EH$m g_yhmcm Xþgè`m g_yhmer qH$dm A aº$JQ> Agcoë`m
g_yhmVë`m ì`º$s¨Mm B aº$JQ> Agcoë`m ì`º$sër eara qH$dm ZmVog§~§Y òD$
cmJcm. `m g§~§YmVyZ Oo _mZd {ZnOco Ë`m§Mm ZdrZ aº$JQ> {Z_m©U Pmcm Omo AmO
AB `m Zm§dmZo AmoiIcm OmVmo.
AmO _mhrV Agcoco à_wI aº$JQ> O, A, B Am{U AB ho Ago ApñVËdmV
Amco. n¥ÏdrVcmda AmO `m aº$JQ>m§Mr _mUgo Imcrc à_mUmV AgmdrV Agm
H$mhr gd}jUm§Mm A§XmO Amho …
aº$JQ Q>ŠHo$
O 40-45%
A> 35-40%
B> 04-13%
AB> 00-02%
S>m°. H$mc© c±S>ñQ>mBZa `m Am°pñQ´>`Z-A_o[aH$Z d¡ÚH$s` g§emoYH$mZo 1900
gmcr _Zwî` àmÊ`m§_Üò àm_w»`mZo AmT>iUmao ho aº$JQ> àW_M OJmÀ`m {ZXe©Zmg

`moJdmVm©
AmUco d EH$mÚmÀ`m aº$mÀ`m Z_wÝ`mdê$Z Vo ghOnUo H$go AmoiImdo `mMo V§Ì

{dH${gV Ho$co. `m Ë`mÀ`m g§emoYZm~Ôc - Á`m_wio aº$XmZ ñdrH$maUmè`m hOmamo/
cmImo cmoH$m§Mo àmU dmMy eH$co - Ë`mcm 1930 gmcMo Zmo~oc nm[aVmo{fH$ {_imco.
_mZd CËH«$m§V hmoV hmoV Am{\«$Ho$À`m KZXmQ> O§JcmVyZ OJâ ngacm d
pñWamdcm. Ë`mÀ`m aº$JQ>m§V Pmcoco ~Xc ho Imcrc VrZ H$maUm§_wio Pmco -
1) Vmo ahmV Agcoë`m OmJoMo hdm_mZ - Am{\«$Ho$V àW_ {Xgcocm d _moR>o
hmS>noa d JS>X H$mù`m a§JmMm Agcocm _mZd CîU d X_Q> Aem dmVmdaUm§VyZ A{V
W§S> `wamonmV ñWcm§V[aV Pmcm. Ë`mZ§Va H$mhr eoH$S>mo {nT>çmV Vmo CËH«$m§V hmoD$Z
ZmOwH$ hmS>noamMm d ew^« dUm©Mm Pmcm Vmo `m hdm_mZmÀ`m \$aH$m_wio. A{V W§S>rMm
gmdù`m/H$mù`m ËdModa cJoM n[aUm_ hmoVmo (Frostbite), na§Vw H$_r a§JÐì`
Agcocr ew^« ËdMm W§S> hdoV Mm§Jcr amhÿ eH$Vo; BVHo$M Zmhr Va gy`©àH$memMm
Cn`moJ H$ê$Z Mm§Jë`m earañdmñWmgmR>r D OrdZgÎd {Z_m©U H$aVo.
2) Ë`mÀ`m ImÊ`m{nÊ`mÀ`m gd`r - {eH$ma d dZñnVrOÝ` ImÚnXmW©
Jmoim H$aUmam (Hunter & Gatherer) _mZd Ogm eoVH$ar d neynmcH$ Pmcm Vgo
Ë`mÀ`m nMZg§ñWoV ~Xc KSy>Z Amco. AË`§V à^mdr Amåc d nopßgZ ho òmd
{Z_m©U H$aUmar Ë`mMr nMZg§ñWm _m§gmhma ghOnUo nMdV Ago. na§Vw àm_w»`mZo
dZñnVrOÝ` YmÝ` d Xþ½YOÝ` AmhmamMr gd` Pmë`mda Ë`mÀ`m nMZg§ñWoV ~Xc
KS>co.
3) Vmo ahmV Agcoë`m dmVmdaUmVco {dfmUy/O§Vy - _mZdmÀ`m earamÀ`m
amoJà{VH$maH$ eº$sZo Amnë`m àOmVrMo ApñVËd {Q>H${dÊ`mgmR>r `m {dfmUy/O§Vyer
cT>m {Xcm d Ë`m§Mm à{VH$ma/{dZme H$aUmar à{WZo (Antigen) {Z_m©U Ho$cr.
`wamonm§V d ^maVmVhr Joë`m eVH$m§V ßcoJ, âë`y d H$m°cam `m§À`m gmWrZr W¡_mZ
KmVco hmoVo d Ë`m§V cmImo cmoH$m§Mo àmU Joco hmoVo. `m gmWtMm Aä`mg H$aVmZm
Ago cjmV Amco H$s `m àËòH$ amoJm§À`m OrdmUy§Zr H$mhr {d{eï> aº$JQ> Agcoë`m
ì`º$s¨ZmM _moR>çm à_mUmV cj Ho$co hmoVo. H$maU Ë`m aº$JQ>mÀ`m ì`º$sH$S>o Ë`m
Ë`m amoJm{déÕ à{VH$ma H$aÊ`mMr eº$s ZìhVr. `m_wio aº$JQ> d {d{eï> amoJm{déÕ
Amdí`H$ AgUmar amoJà{VH$maH$ eº$s `m§À`mV Agcoco ZmVo cjmV Amco.
`m Z§VaÀ`m coIm§H$-2 _Üò Amnë`m aº$JQ>mg `mo½` Agm Amhma, coIm§H$-
3 _Üò Amnë`m aº$JQ>m_wio AmnUmg hmoUmao g§^mì` AmOma d coIm§H$-4 _Üò
Amnë`m aº$JQ>mgmR>r à{V~§YmË_H$ Agm `moJmä`mg AmnU nmhUma AmhmoV.
lll

`moJdmVm©
Essay & Poster Competition : 2010
As a part of curriculum of Yoga Teachers' Training Diploma Course of

YVN, the participants are encouraged to take part in annual Essay and
Poster Competitions on the theme decided for respective year. This year's
theme was ‘YOGA FOR HEALTHY AGING’. The students took part in this
competition with commendable enthusiasm and creativity. While declaring
the result of this competitions as follows, we take opportunity to again
congratulate the winners and also other students for taking part in these
competitions and express thanks to YVN's teachers who evaluated the
posters and essays.
The prize winning essays will be published in Yoga Varta shortly for the
benefit of our readers.
RESULT
ESSAY COMPETITION
(From Dadar YTTC)

English: 1st Prize - Mrs. Gurpreet Kaur
2nd Prize - Ms. Padmaja Velugu
Hindi/Marathi 1st Prize - Mrs. Madhavi Ashtikar
2nd Prize - Mrs. Sushma Dongare
(From Vashi YTTC)
English : 1st Prize - Mr. Anandkumar Naidoo
2nd Prize - Mrs. Geetha Hariharan
Hindi/Marathi : 1st Prize - Mr. Mahavir Sharma
2nd Prize - Mrs. Shilpa Arondekar
POSTER COMPETITION
(From Dadar YTTC)

1st Prize - Mrs. Gurpreet Kaur
2nd Prize - Ms. Neha Sanghavi
(From Vashi YTTC)
1st Prize - Dr Amit Patil
2nd Prize - Mrs. Ratna Vispute

`moJdmVm©
`moJmä`mg - _mPm AZw^d

Yogabhyas - My Experience
`moJmä`mgmZo Ho$cr H°$Ýgada _mV

""_cm _moR>çm AmVS>çmÀ`m Imcrc ^mJmMm åhUOo H$mocmoZMm H°$Ýga Vmo nU
Xwgè`m d {Vgè`m ñQ>oOÀ`m _Ycm Pmcm hmoVm. Ë`mMo Am°naoeZ Vm. 3 Am°ŠQ>mo.
2005 amoOr Q>mQ>m hm°pñnQ>c_Yo Pmco. Ë`mZ§Va cJoM {S>g|~a_Üò 21 {XdgmÀ`m
A§VamZo Aer 5 {H$_moWoanr {Q´>Q>_|Q> Pmcr. Ë`mZ§Va 28 ao{S>EeZ (cmBQ>) Pmco.
Z§Va 2007 _Üò \$m°cmoAnÀ`m doir S>m°ŠQ>am§Zr `moJmä`mg H$aÊ`mg gwM{dco.
Ë`mà_mUo _r `mo{d{ZÀ`m _mQw>§Jm òWrc Xm_co `moJH|$ÐmV Amco. _r H°$ÝgaMr noe§Q>
AgyZhr _cm àdoe {Xcm, EdT>oM Zìho Va _r H$moUVo `moJmgZmMo àH$ma, àmUm`m_
dJ¡ao H$amdo Vo _cm {chÿZ {Xco. Ë`mà_mUo `moJH|$ÐmVrc à{ejH$m§Zr Vo gd© àH$ma
_cm {eH${dco. `moJH|$ÐmVrc lr. gw§Xa ga, gwYmVmB©, gamoOVmB©, C_mVmB© VgoM
lr. H¥$îU_yVu `m gd© {ejH$m§Mo _mÂ`mda AZ§V CnH$ma AmhoV. Ë`m§Zr _cm Yra
{Xcm. _cm dmQ>V§ AmO _r C^r Amho Vr `m gd© {ejH$m§_wioM. H$maU Ë`mAmYr
_mPr _Z…pñWVr A{Ve` dmB©Q> hmoVr. _r AmVm _aUmaM Amho, øm {dMmamZo
CXm{gZ Agm`Mo. VãòV Iam~ hmoVr. nU `moJH|$ÐmV Amë`mnmgyZ _mPr VãòV
H$_mcrMr gwYmacr. T>mgicocr _mZ{gH$ pñWVr nwÝhm gmdacr. Pmon N>mZ cmJy
cmJcr. OrdZm~Ôc gH$mamË_H$ Ñï>rH$moZ dmT>rg cmJcm. AmVm Va dmQ>V§ H$s naV
hm amoJ _cm hmoUmaM Zmhr. Iao Va _r ñdV… A{Ve` N>moQ>çm ImocrV amhVo. Ë`m_wio
Kar `moJmä`mg H$aUo _cm eŠ`M Zmhr. Ho$di _mPo Zer~ Mm§Jco åhUyZ _cm ânya
ñdÀN> OmJm, àgÞ dmVmdaU, Mm§Jco _Z{_imdy {ejH$, H$_r \$s, `m gd© Jmoï>r
Xm_co `moJH|$ÐmV {_imë`m. Am{U gJù`mV _moR>r Jmoï> åhUOo ~oS>oH$a gam§gmaIo
OmUH$ma Áòð> `moJ{ejH$ _cm BWo cm^co. Vgo gJioM {ejH$ N>mZ ì`dpñWV
d¡`{º$H$ cj XoD$Z {eH${dVmV. ~oS>oH$a gam§À`m M¡VÝ`mgZm_wio _mÂ`m earamV
ZdM¡VÝ` g§MmaVo. _mPr Xa 6 _{hÝ`mZo \$m°cmoAn MoqH$J hmoVo. àËòH$ doir [anmoQ>©
Zm°_©c òVmhoV. `moJmä`mg AmVm _mPm Ord H$s àmU Pmcm`. åhUyZ Xm_co `moJ
H|$ÐmMr _r H$m`_ F$Ur amhÿ BpÀN>Vo!''
- gm¡. AmaVr AéU B§Jio
Xm_co `moJH|$Ð, _mQw>§Jm

`moJdmVm©
Relieved of stomach problems through Yoga

‘‘I have been suffering from severe stomach pain and loose
motions for the last several years. Whenever the attack occurs, I used
to visit some doctors and get it treated. But after some time, the
problem was to recur again and again once or twice in a month. I took
Ayurvedic treatment of famous Kottakal Arya Vaidya Shala, also Dr.
Mukesh Batra’s homeopathic treatment and also wheat grass therapy.
During these treatments, I got some relief. But my problems occured
again and again.
Around six months back, I had consulted gastroenterologist who
gave treatment and also advised me to learn Yoga from Yoga Vidya
Niketan's Vashi Centre which is very near to my residence. I,
therefore, met Mr. Vijay Save who prescribed certain yogasanas etc.
and diet which suited my problems. I joined YVN’s Vashi Yoga Centre
on 1st October 2009 and under the three yoga teachers, I practised
yogasanas etc. and experienced some improvements. The teachers
are very friendly and their teaching is really very good. They guided
me how to do yogabhyas methodically and in proper way. Shri
Gholkar sir also taught me some special yogic practices. Now, my
problems have come under check/control. I now realise and am
convinced that Yoga is for health and peace of my mind.’’
- A. S. Gopalkrishnan
Vashi, Navi Mumbai.
lll
‘YOGA VARTA’ MEMBERSHIP

Enroll your relatives and friends for the membership of ‘Yoga Varta’,
the monthly news bulletin of Yoga Vidya Niketan.
Membership Fees : Rs. 500/- (for five years)
Membership forms avaliable in YVN's offices at Dadar and Vashi.

`moJdmVm©
&& nwÊ`ñ_aUŸ&&
H¡$. gVre hmdao `m§Mo !
gXm{ed qZ~miH$a
A_amdVrÀ`m XmXm hmda|Mm gVre hm gwnyÌ. XmXm hmdao ho g_mOgodm Am{U
Xoegodm `m§Mm Ü`mg KoVcoco EH$ {Zð>mdmZ H$m`©H$V} åhUyZ gdmªZm n[a{MV hmoVo. Ë`m
amï´>r` {dMmam§Mo g§ñH$ma {M. gVreda Pmco. gVrecm
{_imcoë`m Mm§Jë`m {ejUm_wio d gwg§ñH$mam§_wio
gVreMo ì`{º$_Îd AmË_{dœmgr, H$V¥©ËddmZ Am{U
g_mOgodr ~Zco. lr. gVre hmdao _w§~B©g Amco d
Ë`m§Zr ~m§YH$m_mMm ì`dgm` gwê$ Ho$cm. C_Xm ñd^md,
cmoH$g§J«mhH$ d¥Îmr, AT>i qh_V Am{U AmË_{dœmg
`m JwUm§À`m Omoamda Ë`m§Zr Amnë`m ì`dgm`mV àM§S>
è {_i{dco. hmdao B§{OZr`g© Am{U pãcëS>g©cm AmO Oo ~hþAm`m_r è {_imcoco
Amho Ë`mV gVre `m§Mm dmQ>m qghmMm Amho ho gd©M OmUVmV. gm_m{OH$ ~m§{YcH$s
nmiyZ gVre `m§Zr doimodoir AZoH$ g_mOgodr g§ñWm§Zm CXmahñVo Am{W©H$ _XV
Ho$cr. Am_À`m dmer òWrc `moJ^dZ B_maVrÀ`m {dñVmarV ~m§YH$m_mgmR>r d
`moJàMmamÀ`m H$m`m©gmR>r Ë`m§Zr `moJ {dÚm {ZHo$VZcm âKmog Am{W©H$ _XV Ho$cr
Amho. `mo{d{Zcm Ë`m§Mm Zoh_rM ^¸$_ AmYma Ago.
Aem `m H$V¥©ËddmZ `wdH$mMo 8 _o 2005 `m H$mi{Xder XþX£dr AnKmVmV
{ZYZ Pmco d `moJ {dÚm {ZHo$VZMm EH$ AmYmadS> H$mogicm. AmVm Caco Amho
Vo `mo{dZrÀ`m gd© H$m`©H$Ë`mªZm Amnco `moJàgmamMo H$m`© AgoM nwT>o Omo_mZo Mmcy
R>odÊ`mgmR>r CËgmh XoUmao Ë`m§Mo nwÊ`ñ_aU!
lll
g_J«ñdmñÏ`ñdmZ§XàmßË`W©_² `Wme{º$ gmXa§ {Za§Va_²&

earamÝV…H$aUM¡VÝ``wº$_² `moJmä`mg§ g_mMaoV²&&
(For obtaining total health and blissful spiritual experience, one should practise
properly the Yogabhyas involving body, mind and living force, as per one’s
capacity, with utmost respect and regularity.)
nÙlr `moJmMm`© gXm{ed qZ~miH$a
g§ñWmnH$-g§MmcH$, `moJ {dÚm {ZHo$VZ, _w§~B©

`moJdmVm©
{\$ë_ {S>pìhOZMr S>m°Š`y_|Q>ar

‘‘Tranquil Light’’ À`m {M{ÌH$aUmgmR>r
gm¡. d lr. qZ~miH$a JwdmhmQ>r (Amgm_) d Ah_XZJacm OmUma
`moJ {dÚm {ZHo$VZÀ`m EH$ {hVqMVH$ lr_Vr Jm`Ìr ~mê$Am `m lr. qZ~miH$a
JwéOtÀ`m `moJ{ejU-àMma-àgma_` OrdZmda ^maV gaH$maÀ`m {\$ë_
{S>pìhOZgmR>r ""Q´>°Ý¹$rc cmB©Q>'' (Tranquil Light) ZmdmMr S>m°Š`w_|Q>ar V`ma H$arV
AmhoV. `m S>m°Š`w_|Q>arMm H$mhr ^mJ JwdmhmQ>r (Amgm_) òWrc ~«÷nyOm ZXrÀ`m
{H$Zmè`mda {MÌrV Ho$cm OmB©c. Ë`mgmR>r lr_Vr Jm`Ìr d {VMr ghmæ`H$ Q>r_
Am{U `mo{d{ZÀ`m `moJ{ejH$ à{ejU dJm©Vrc {dÚmWu lr. gwZrc VaQ>o
`m§À`mgmo~V gm¡. d lr. qZ~miH$a {XZm§H$ 18 _o 2010 amoOr JwdmhmQ>rgmR>r à`mU
H$aVrc. {X. 18 Vo 22 _o 2010 `m H$mcmdYrV hm Xm¡am nyU© hmoB©c. `moJ {dÚm
{ZHo$VZÀ`m dmg§{VH$ `moJdJm©À`m 16 _o d 23 _o 2010À`m `moJ^dZ, dmer òWo
hmoUmè`m nyd©{Z`mo{OV H$m`©H«$_mgmR>r gm¡. d lr. qZ~miH$a Zdr _w§~B©V CnpñWV
AgVrc. qZ~miH$a JwéOtÀ`m JwdmhmQ>r ôQ>rMm cm^ VoWrc OZVocm ìhmdm åhUyZ
lr_Vr ~mê$Am `m§Zr `m H$mcmdYrV VoWrc emioV d BVa {R>H$mUr lr. qZ~miH$am§Mo
àmË`{jH$m§g{hV `moJ{df`H$ ^mfUm§À`m H$m`©H«$_m§Mo Am`moOZ Ho$co Amho.
Z§Va `mM S>m°Š`w_|Q>arÀ`m g§X^m©V qZ~miH$a gam§À`m OÝ_Jmdr åhUOo
Ah_XZJa_Üò H$mhr {M{ÌH$aU Ho$co OmB©c. Ë`mgmR>r gm¡. d lr. qZ~miH$a XmoZ
{Xdgm§gmR>r OyZ 2010 _Üò Ah_XZJacm OmVrc.
gm¡. d lr. qZ~miH$a gam§À`m `m {Z`mo{OV àdmgmgmR>r d
{M{ÌH$aUmgmR>r Ë`m§Zm `mo{d{Z n[admamV\}$ _Z…nyd©H$ ewôÀN>m!
lll
2nd Edition Published. Available for sale at a Concessional Price.

Please Enquire at YVN's Offices at Dadar/Vashi.
Pearls of Wisdom
100 Inspiring Short Stories
by ‘Padmashri’ Yogacharya Sadashiv Nimbalkar
M.A., B.T., D.P.Ed.

'Moj-Dmvm©: Yoga - Varta

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`moJ-dmVm© YOGA – VARTA

`moJ {dÚm {ZHo$VZMo _wInÌ BULLETIN OF YOGA VIDYA NIKETAN

df© 27do, A§H$ : 5 EHy$U A§H$ : 302

n§Mdm{f©H$ dJ©Ur : é. 500/- May, 2010 à{V A§H$ _yë` … é. 10/-

PUBLISHED & POSTED ON 16TH OF EVERY MONTH

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

E-mail : yvn2004@yahoo.com Website : www.yogavidyaniketan.org

Yoga Varta: May 2010 2

THE DICTATES FOR HUMANS

3 Yoga Varta : May 2010

The Christian expected that on hearing this, the man will be

Thanks for Donations

Shri Dilip S. Podar, D. K. Corporation 22,000/- 11 months

ñdJu` lr_Vr gm{dÌrXodr dmîU}` H$s ñ_¥Vr_o

Yoga Varta: May 2010 4

`m _{hÝ`mÀ`m "`moJdmVm©'À`m _wIn¥ð>mdarc S>mQ>©~moS>m©Mo cú`doYr {MÌ

5 Yoga Varta : May 2010

Yoga Varta: May 2010 6

7 Yoga Varta : May 2010

gwIr d {Zam_` OrdZmgmR>r

{ZgJ© OrdZmMo à{V~§YmË_H$ H$m`©

Yoga Varta: May 2010 8

{ZgJm}nMma - Am¡fYm{dZm CnMma

9 Yoga Varta : May 2010

no`o emar[aH$ à{H«$`m Ho$ë`mZ§VaM earamcm cm^Xm`H$ R>aVmV. `mo½` à{H«$`o{edm`

Yoga Varta: May 2010 10

11 Yoga Varta : May 2010

AmYw{ZH$ `wJmVrc ñdmñÏ`-{damoYr ì`dhma

Yoga Varta: May 2010 12

13 Yoga Varta : May 2010

Yoga Varta: May 2010 14

`moJdmV}_Ü`o Om{hamV à{gÕ H$aÊ`m{df`r gyMZm

nmZ … é. 1200/- n nmd nmZ … é. 750/-

15 Yoga Varta : May 2010

Yoga is Discipline (Part - 3)

Self-discipline is the ability to get yourself

Yoga Varta: May 2010 16

17 Yoga Varta : May 2010

Acceptance means that you perceive reality accurately and

Yoga Varta: May 2010 18

19 Yoga Varta : May 2010

Yoga Varta: May 2010 20

21 Yoga Varta : May 2010

Yoga Varta: May 2010 22

23 Yoga Varta : May 2010

hR>àXr{nH$m - EH$ CÎm_ `moJ_mJ©Xe©H$

hR>ñ` àW_mL²>JËdmXmgZ§ nyd©_wÀ`VoŸ&

H¡$. S>m°. `emoYZ X. ~mnQ> `m§Mo ñ_aUmW©

Yoga Varta: May 2010 24

AmgZm§Mm Aä`mg Ho$ë`mg {Z{üVM eara d _Z pñWa hmoUma Am{U earamMo d

25 Yoga Varta : May 2010

Mudras and Bandhas in Hatha Yoga

11. KHECHARI MUDRA

Yoga Varta: May 2010 26

27 Yoga Varta : May 2010

overstraining. As soon as the tongue-lock starts becoming

Yoga Varta: May 2010 28

29 Yoga Varta : May 2010

3. It helps stimulate the secretion of certain useful hormones and

“Mudra” means a symbol formed by the positions of the fingers of

Yoga Varta: May 2010 30

31 Yoga Varta : May 2010

2) The interlocking of the fingers in Yoni Mudra creates a complete