42 Light on YogaThe yogi never neglects or mortifies the body or the mind, but
cherishes both. To him the body is not an impediment to his spiritual
liberation nor is it the cause of its fall, but is an instrument of attain
ment. He seeks a body strong as a thunderbolt, healthy and free from
suffering so as to dedicate it in the service of the Lord for which it is
intended. As pointed out in the Mu1J4akopani�ad the Self cannot be
attained by one without strength, nor through heedlessness, nor without
an aim. Just as an unbaked earthen pot dissolves in water the body soon
decays. So bake it hard in the fire of yogic discipline in order to
strengthen and purify it.
The names of the asanas are significant and illustrate the principle
of evolution. Some are named after vegetation like the tree (vrk�a) and
the lotus (padma); some after insects l.ike the locust (salabha) and the
scorpion (vrschika); some after aquatic animals and amphibians like
the fish (matsya), the tortoise (kiirma), the frog (bheka or max:>-9iika) or
the crocodile (nakra). There are asanas called after birds like the cock
(kukku�a), the heron (baka), the peacock (mayiira) and the swan
(harilsa). They are also named after quadrupeds like the dog (svana),
the horse (vatayana), the camel (u��ra) and the lion (sirilha). Creatures
that crawl like the serpent (bhujailga) are not forgotten, nor is the
human embryonic state (garbha-pinda) overlooked. Asanas are named
after legendary heroes like Vfrabhadra and Hanuman, son of the Wind.
'ages like Bharadvaja, Kapila, Vasigha and Visvamitra are remembered
y having asanas named after them. Some asanas are also called after
ods of the Hindu pantheon and some recall the Avataras, or incarna
.ons of Divine Power. Whilst performing asanas the yogi's body
assum..!S many forms resembling a variety of creatures. His mind is
trained not to despise any creature, for he knows that throughout the
whole gamut of creation, from the lowliest insect to the most perfect
sage, there breathes the same Universal Spirit, which assumes innumer
able forms. He knows that the highest form is that of the Formless.
He finds unity in universality. True asana is that in which the thought
of Brahman flows effortlessly and incessantly through the mind of the
sadhaka.
Dualities like gain and loss, victory and defeat, fame and shame,
body and mind, mind and soul vanish through mastery of the asanas,
and the sadhaka then passes on to prfu}ayama, the fourth stage in the
path of yoga. In prfu}ayama practices the nostrils, nasal passages and
membranes, the windpipe, the lungs and the diaphragm are the only
parts of the body which are actively involved. These alone feel the
full impact of the force of prax:>-a, the breath of life. Therefore, do p.ot
seek to master prax:>-ayama in a hurry, as you are playing with life itself.
By its improper practice respiratory diseases will arise and the nervous