sufficiently strong foundation for the life of higher Yoga. It does not deal with the su-
perficial aberrations and failings of human nature nor is its purpose to make a good
social, law-abiding individual. It goes to the very bedrock of human nature and lays
the foundation of the Yogic life there, so that it may be able to bear the enormous
weight of the sky-scraper which Yogic life really is.
The main object of this relentless ethical code is to eliminate completely all
mental and emotional disturbances which characterize the life of an ordinary human
being. Anyone who is familiar with the working of the human mind should not find it
difficult to understand that no freedom from emotional and mental disturbances is pos-
sible until the tendencies dealt with under Yama-Niyama have been rooted out or, at
least, mastered to a sufficient degree. Hatred, dishonesty, deception, sensuality, poses-
siveness are some of the common and ingrained vices of the human race and as long as
a human being is subject to these vices in their crude or subtle forms so long will his
mind remain a prey to violent or hardly perceptible emotional disturbances which have
their ultimate source in these vices. And, as long as these disturbances continue to af-
fect the mind it is useless to undertake the more systematic and advanced practice of
Yoga.
After this general consideration of Yama-Niyama let us discuss briefly the sig-
nificance of the five moral qualities given in II-30 under Yama. Since this is a matter
which is of the greatest importance to the beginner it may be discussed in some detail.
Ahimsa: Ahimsa really denotes an attitude and mode of behaviour towards all
living creatures based on the recognition of the underlying unity of life. As Yogic phi-
losophy is based on the doctrine of the One Life it is easy to see why our outer behav-
iour should be made to conform to this all-embracing Law of Life. If we understand
this principle thoroughly the application of the ideal in our life will become much eas-
ier.
There are many people who, without making any earnest effort to practise
Ahimsa, start raising imaginary problems and enter into academic discussions as to
what Ahimsa really is and how far it is practicable in life. This is essentially a wrong
approach to the problem because no hard and fast rules can be laid down in this as in
other matters related to our conduct. Each situation in life is unique and requires a
fresh and vital approach. What is right under a particular set of circumstances cannot
be determined in a mechanical fashion by weighing all the facts and striking a balance.
The correct insight into right action under every set of circumstances is the result of a
ben green
(Ben Green)
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