Author Profile

S. Pathak

About The Book

Only when the inner significance of Yama and Niyama is properly understood, humanity will find fulfilment. Yama includes the following practices: Ahimsa Non-violence); Sathyam Truth); Aastheyam (Non-stealing); Brahmacharyam (Continence/Celibacy) and Aparigraha (not receiving anything from others. The first value is Ahims of great importance to Ahimsa. It the foremost Dharma (duty). “Ahimsa Paramo Dharmah” declared Buddha. What does Ahimsa signify? It is not merely refraining from causing harm or injury or pain to others. Just by not hurting others, one cannot be called nonviolent. Non-violence, apart from not causing harm to others, also implies refraining from causing harm to oneself. One who harms oneself cannot avoid harming others. Whoever desires to observe Ahimsa must first see to it that she/he does not commit violence unto herself/himself. How is this to be ensured? By constantly examining whether one’s conduct is right or wrong. For instance, in the matter of speech, one must examine whether one’s words are causing pain to others or not. One must ensure that one’s looks are not tainted by evil intentions or thoughts. One should not listen to evil talk. All these cause harm to the individual. Hence, one should give no room for bad looks, bad hearing, bad speech, bad thoughts and bad actions. How do you determine what is bad? Any action done against one’s conscience is bad. Whenever you act against the dictates of your conscience, bad results will follow. The conscience is the form of the Divine within everyone. Whatever you do, the conscience tells you whether it is right or wrong. However, to ascertain the directive of the conscience you have to wait for some time. You should not be in a hurry. When you want to say something, you must consider for a moment whether it is right or wrong, good or bad; and then speak. When you want to listen to something, you must examine whether it is good or bad to listen and then decide what is proper. Truth does not merely mean speaking factually about what is seen or heard or done. Truth transcends all the three times. Anudvega Karam Vaakyam, Satyam Preeti Hitam Chayat. The truth which is spoken must be pleasant and soothing. It must not agitate the one who hears it. Truth must not be spoken in a way that it hurts others. At the same time, just because it is pleasant for others to hear, one must not speak the untruth. That which is spoken with humility, with unity of mind-tongue-body and in a way that appeals to others is Truth. Students must necessarily follow this path of Truth. Human being’s life is based on Truth. It is sacred, Divine and most precious. It is a life worthy of living. However, treading along the path of untruth, for the purpose of selfishness and self-interest, we are wasting our life in futility.

Table of Contents

Preface
1. Yoga: Its Origin, History and Development
2. Concept of Human Values
3. Understanding Harmony in the Human Being-Harmony
4. Developing Moral Values Through Yoga
5. Moral Life and Values in Yoga Philosophy
6. Ethical Values in the Yoga Philosophy
7. Promoting Moral Values and Yoga in School Education
8. Yoga, Physical Education and Human Values
9. Indian Culture and Human Values
10. Understanding the Self and Yoga
11. Yoga Philosophy and the Humanity
12. Restoring Human Values in Medicine: Role of Yoga
13. Universal Application of Yoga for Peace and Harmony
14. Rationale of Yoga for Promotion of Health and Values
15. Yoga For Holistic Development: Strategies For Implementation In Schools
16. Self-Development and Yoga
17. Types of Human Values
18. Concept of Human Values in Yogic Texts
Bibliography
Index