Precious Body

It will easily be seen that subtle body (pranamayakosha) can have its natural functioning (its governing function) interfered with from two sides the outside and the inside. Food, clothing, Shelter, exercise, rest  all such outside matters, if contrary to the natural 'laws' of the body, will conflict with the built in power of the 'ring-master' which maintains the body's proper functioning condition. On the other hand, bad thoughts unnatural thoughts will also injure it, from the inside. Hence the need for the yogi to take only healthy food and avoid the coarse or stimulating, to wear light clothing, to sit in a healthy posture in a clean place with an adequate temperature, to do some exercise (asanas), etc. Hence the need at the same time for him to think only good thoughts, which are in accord with the five restraints (yamas) and the five observances (niyamas)

It is significant that when Patanjali takes up the question. of how to deal with bad thoughts which may arise during meditation or at other times, he says, as has been quoted before in a different context:

When there is annoyance by bad thoughts, let there be reflection to the contrary. Reflection to the contrary is: The bad thought of injury, etc, whether as done, caused to be done, or approved, whether preceded by greed, anger, or infatuation, whether mild, medium, or strong, results in endless pain and error.

Now, when the mode of bodily living is good and when the thoughts are good, there comes the blessing of abundant vitality. This is real health, and this health is felt as such. This health or vitality is prana. The idea is that this is a third something, which is added when there is rightness in both bodily living and mental thinking or picturing. This third something is the divine life in the body, not provided by any of the variety of materials on the one hand, not provided by any of the powers of the mind on the other hand, but welling up (an inadequate expression) in proportion to the harmony of the two.

It will have been noticed that these ideas relate very closely to modern interest in psychosomatic disorders. A very large percentage of hospital cases are of the psychosomatic kind. The science of yoga deals with this situation by pointing out in advance the proneness of the modern human, with his new habits and his new worries and his highly stimulating new sex theories, which are often mere excuses for unnatural over indulgence. Next, it points out the value and incidentally the pleasure  of natural living and good thinking, and some practice of good posture in standing, sitting, walking, or lying down, as an antidote to the under use (tamas) and over use (rajas) of different parts of this precious body of ours. This science should be a ray of hope. It should be a matter of great rejoicing to modern man to find that his diseases are so largely psychosomatic, for now he knows how to avoid them, and no doubt this will some day be done by a generation wiser and more natural than ours,

These are matters for the waking life, but also if there is going to be sleep with proper relaxation of the body (allowing for the full functioning of the 'brain of the body')  and proper relaxation of the emotions and mind, preceded by good thoughts, there will be found on awakening a refreshment, rejuvenation, and vitality of physical living which can only be described as a physical divine blessing and even as a veritable participation in the Presence.