this is called yukti, which is the cleverness and clarity that are needed
to follow the sadhana. Where self-study and self-knowledge are con
cerned, it is the petals of pratyahara (the inward investment of our en
ergies) and dharana (concentration), which play the major role. lsvara
pranidhana is bhakti, which means total surrender to God. Such sur
render can only be the culmination of physical prowess and skilful in
telligence. This is where the two petals of dhyana (meditation) and
samadhi (blissful absorption) unite.
I should note here that Isvara is God in the universal, comprehen
sive sense, entirely cognate to the God of monotheistic religions. Isvara
subsumes and includes all other concepts of divinity whatever their
form or gender. It is just God, which is why I say that although Hindus
have seemingly many gods, ultimately all combine in one monotheistic
concept of the Supreme Being. Hindus are not idolaters, but people
who worship the One in many forms, rather in the way that Christians
might pray to a particular saint in relation to a specific problem.
It is a long journey from taking a bath to meeting God, so let us first
look at how and why most of us remain stuck in the first two niyama.
Purity and CleanlinessWe can wash the skin of our bodies with a bath, but through asana
practice we not only purify our blood and nourish cells. We are
cleansing the inner body as we practice. By watching what we ingest
into our bodies, we can keep our bodies cleaner. Geography has much
to do with diet. Climate and other factors influence the diet people eat.
But there are some basic guidelines that can help everyone. Do not eat
if saliva does not spring from the mouth when food is brought before
you. Secondly when the brain alone speculates about the choice of
food, it means that the body does not need food. Even then, if you eat,
it will be non-nourishing. It will be an abuse of food and will lead to
overeating, which creates pollution in the body.
II K S. IYI·:N(; AI(
l!iH