satisfied with what comes to him in the natural course of the working of the law of
Karma.
It may be pointed out, however, that it is really not the quantity of things by
which we are surrounded but our attitude towards them which matters. For there may
be only a few things in our possession and yet the instinct of possessiveness may be
very strong. On the other hand, we may be rolling in wealth and yet be free from any
sense of possession. Many interesting stories are told in the Hindu scriptures to illus-
trate this point, the story of Janaka who lived in a palace and the hermit who lived in a
hut being well known. It is possible to live in the most luxurious circumstances with
no feeling of possession and readiness to part with everything without the slightest
hesitation. But though this is possible it is not easy and the would-be Yogi would do
well to cut out all unnecessary things, for it is only in this way he can learn to live the
simple and austere life. Even if he is not attached to his possessions he will have to
spend time and energy in maintaining the paraphernalia and this he cannot afford to
do.
But it must be clearly understood that the necessity for cultivating this virtue
lies chiefly in ensuring a state of mind which is free from attachments. The additional
advantages which have been referred to above, though important, are of a subsidiary
nature.
- These (the five vows), not conditioned by class, place, time or occasion
and extending to all stages constitute the Great Vow.
After giving the five basic virtues which have to be practised by the would-be
Yogi in II-30, Patanjali lays down another principle in the next Sutra the importance of
which is not generally realized. In the practising of any virtue there are occasions