The appearance of comparative peace which Max’s house presented to me that morning proved quite deceptive. Oh perhaps some of Chief Nanga’s ‘queen bee’ characteristics had rubbed off on me and transformed me into an independent little nucleus of activity which I brought with me into this new place. That first night I not only heard of the new political party about to be born but got myself enrolled as a foundation member. Max and some of his friends having watched with deepening disillusion the use to which our hard-won freedom was being put by corrupt, mediocre politicians had decided to come together and launch the Common People’s Convention.
There were eight young people in his room that evening. All but one were citizens of our country, mostly professional types. The only lady was a very beautiful lawyer who, I learnt afterwards, was engaged to Max whom she had first met at the London School of Economics. There was a trade-unionist, a doctor, another lawyer, a teacher and a newspaper columnist
Max introduced me without any previous consultation as a ‘trustworthy comrade who had only the other day had his girlfriend snatched from him by minister who shall remain nameless’. Naturally I did not care for that kind of image reputation. So I promptly intervened to point out that the woman in question was not strictly speaking my girlfriend but a casual acquaintance who both Chief Nanga and I knew.
‘So it was Chief Nanga, yes?’ said the European and everyone burst out laughing.
‘Who else could it be?’ said one of the others.
The Whiteman was apparently from one of the Eastern Bioc countries. He did not neglect to stress to me in an aside that he was there only as a friend of Max’s. He told me a lot of things quietly while the others were discussing some obscure details about the launching. I was as much interested in what he said as the way in which he said it. His English had an exotic quality occasionally – as when he said that it was good to see intellectuals like Max, myself and the rest coming out of their ‘tower or elephant tusk’ into active politics. And he often punctuated whatever he was saying with ‘yes’ spoken with the accent of a question.

  From time to time I hear someone say, ‘But Yoga comes from India, therefore is something “foreign” and I don’t see how we can make use of it’. Of course this is foolishness. It is like saying, ‘I don’t want to listen to the music of Bach because he was a German’, or it is like someone in India declaring, ‘We don’t want to use electricity, because Thomas Edison was an American’ Yoga is universal, it is a priceless gift from the East and its benefits are available to all of us who would accept them.
It is very tragic that many of us, not knowing the facts, have for many years confused Yogis (a person who practices ‘Yoga’ is a Yogi) with a certain class of people in India who are known a s Fakirs. Fakirs have gain extra ordinary control of their senses, but use this control to subject their bodies to abnormal conditions. For example, they sit on the famous ‘bed of nails’ stick pins and feats. They are generally persons of low mentality, and they perform these supernatural things for money, food, favours and so forth. These Fakirs should never be confused with Yogis nor do snake charmers or Indian rope trick practitioners have anything to do with Yoga. Yoga is a natural development for body and mind and a true Yogi will never permit anything harmful or unnatural to be done to his body or mind.
Finally, there is the question of ‘religion’. I am often asked, ‘Is Yoga a religion?’ My answer is, ‘Definitely not! For us, Yoga is a dynamic system of physical exercise and a practical and valuable philosophy to apply to everyday life. In short, Yoga is way of life and everyone, regardless of his religion, can benefit greatly from any6 one or all aspect of Yoga.

  Capitalism is an economic system which is founded on the principle of free enterprise and the private ownership of the means of production and distribution. The - 11 – [A. protagonists B. antagonists C. determiners D. attorneys] of capitalism claim that its essential characteristic is economic - 12- [A. exploitation B. manipulation C. manoeuvring D. freedom]. The producer is free to produce whatever goods he – 13 - [A. sells B. buys C. fancies D. manufactures]. but the - 14 – [ A. customer B. consumer C. controller D. marketer]. is equally free to buy what he wants. There is a market mechanism under this system, which brings the producer and consumer together and tends to equate the supplies of the one to the demands of the other, and -15 – [A. neutralize B. harmonize C. settle D. decide] the whims and caprice of both. It is this same - 16 – [A. market B. controlling C. operational D. production] mechanism which determines what prices the consumers pay to the producers, as what share of the total - 17- [ A. dividends B. interest C. output D. profit], in cash or kind, goes to each of the four recognized -18 – [ A. managers B. agents C. methods D. factors] of production – land, labour capital and organization. It is further claimed for this system that every person is capable of watching his or her own interest, and that whatever injustice is done by the - 19 – [A. pricing B. operations C. managers D. buyers and sellers] of the market mechanism, this mechanism tends to bring about a state of - 20 – [ A. conflict B. equidistance C. equilibrium D. opprobrium] between the producers and the consumers.