August Month Yoga Life 2021

Om Ganapathaye ! FIFTY TWO YEARS IN THE PROPAGATION OF CLASSICAL RISHICULTURE ASHTANGA YOGA Our printer, Sri Selvakumar of Sarguru INTERNATIONAL Printographs has through his artistic skill created the MONTHLY amazing front cover depicting Pujya Swamiji's Unjal Utsavam (swing ceremony) which was the highlight of Vol.52 No. 08, AUGUST 2021 this year's Guru Purnima celebrations held on 23 July at Sri Kambaliswamy Madam. For the first time ever the CONTENTS Panchaloha (five-metal) statue of Pujya Swamiji was decked up in the traditional style in a graceful semi WITH GREAT FORTUNE COMES - 02 reclining position on a huge swing. Hundreds of devotees GREAT RESPONSIBILITY were overjoyed to witness the splendor of the Guru and sought his benevolent blessings on this sacred THE CONQUEST OF PAIN - 03 commemorative day. Dr Ananda is seen respectfully - 13 sitting at Swamiji's feet and imbibing the wisdom of the DE-PHOTOSYNTHESIS MAKES Guru Parampara with gratitude. MOKSHA POSSIBLE This month's issue reproduces an excellent article RUMINATIONS ON THE DIVINE GURU - 15 by Swamiji on Pain and Yoga that is an invaluable asset for anyone seeking relief from this common condition. Dr NATARAJASANA - THE LORD OF THE DANCE - 23 Meena's detailed article on the Guru enables us to get a panoramic perspective of the most important guide in our THE GURU AND THE RECALCITRANT DISCIPLE - 26 spiritual journey, one without whom we would be completely lost. THE SHANTI PATH - 29 YOGAKALAIMAMANI awardees are featured SWAMIJI'S 114th JAYANTHI GURU - 31 on the back and inner covers in a photo-essay by our PURNIMA PUJA resident photographer Sri S Velu depicting the colourful celebrations held during Guru Purnima. Our beloved Ammaji was awarded the Lifetime Achievement Award on the occasion by local political dignitaries in the benign presence of hundreds of members of the Gitananda Yoga community. A detailed report on the event is given inside. We pray to all the great Gurus to bless us all during these times of unprecedented challenges. May their grace enable us to transcend all manifest suffering and transform our lives forever. The official publication of Yoga Jivana Satsangha (International); Vishwa Yoga Samaj (Worldwide Yoga Congress); Sri Kambaliswamy Madam (Samadhi Site); SPARC (The Society for the Preservation of Ancient Rishi Culture); ICYER (International Centre for Yoga Education and Research) at Ananda Ashram, Tamil Nadu. Published from Ananda Ashram City Centre at Yoganjali Natyalayam, 25, II Cross, lyyanar Nagar, Pondicherry-605 013, India. Note: All subscribers will be sent e-copies of Yoga Life every month from January 2021 onwards and hence are requested to register their preferred e-mail at [email protected] to ensure uninterrupted receipt of the journal. Editor and Publisher : Ammaji Yogacharini Meenakshi Devi Bhavanani, Editor: (I/C) Yogacharya Dr. Ananda Balayogi Bhavanani. Phone: +91-0413-2241561. E-mail: [email protected]; Website: www.rishiculture.in Printers : Sarguru Printographs, Villupuram, Tamil Nadu, India. Subscription Rate: Indian Rs. 500/year; International 50 Euros/ year.

WITH GREAT FORTUNE COMES GREAT RESPONSIBILITY Yogacharya Dr. ANANDA BALAYOGI BHAVANANI Ashram Acharya and Chairman ICYER at Ananda Ashram, Pondicherry. Having been born to the most amazing Yoga team of the past century, I realized very early how fortunate I am in this lifetime. In the process I also realized the universal truth that, “With great fortune comes great responsibility”. Both of my illustrious parents have been “One of a kind” individuals and to be born to them on this planet, to carry the potential of both their physical genetics, and their spiritual genetics is truly such a great fortune. I am reminded of verses 41 and 42 in Chapter VI (Sankhya Yoga) of the Srimad Bhagavad Gita where Yogeshwar Sri Krishna assures us that efforts of Yoga Sadhana will never go waste. He reiterates that even if we are unsuccessful in our previous incarnations, we will ultimately be born into a noble family of spiritual beings endowed with great wisdom. Swamiji and Ammaji have been the best parents and the best gurus I could have ever had. They have enabled me to grow in all dimensions and facilitated both the inherent potentials of nature and the loving environment needed to nurture the Atma. They have mindfully facilitated my physical, mental, emotional and spiritual growth and development and masterly manifested a sense of fulfillment at all levels. I have never felt a sense of lacuna or emptiness in my life thanks to their magnificent heartfelt sharing and caring unconditionally. On this sacred occasion of Guru Purnima 2021, I humbly reiterate my commitment, a commitment to taking forward this illustrious tradition of Rishiculture Ashtanga Yoga. I wholeheartedly reiterate my commitment to the art and science of Yoga, whom I consider my Divine Mother. I reiterate my Dharmic commitment to “Stand up for Yoga”, and to spread its timeless message in the purest blend of this sacred living tradition with a modern scientific rigour in a spirit of reverence, gratitude, grace and beauty. May the Guru Parampara continue to bless me, as I set forth on this journey, one that is truly of the self to the Self through the self. May we all be blessed by the illustrious Gurus of this Parampara, and may we always be worthy of these priceless, life- transformative teachings. May we be the best version of ourselves, may our Sadhana be fruitful, and may we be a light unto ourselves, and for others too. Om Sri Gurubhyo Namaha Hari Om! Vol.52 No. 08, August 2021 www.rishiculture.in 02

THE CONQUEST OF PAIN Yogamaharishi Dr. SWAMI GITANANDA GIRI GURU MAHARAJ Founder, Ananda Ashram, Pondicherry. www.icyer.com Editor's note: We are pleased to share this article by Pujya Swamiji that was first presented four decades ago for the Second Annual National Symposium of the Indian Academy of Yoga and later at the Indian Institute of Technology, Madras, India. It was also reproduced as a Special Presentation for the International Holistic Medical Association and the International Conference on Holistic Health and Medicine in 1989 at Bangalore. The original article was embellished by pictures featuring Pujya Ammaji and as we don't have the original images anymore, Yogashakti Yogacharini Jnansundari, the inspiring and multi-talented Senior Mentor of Gitananda Yoga in France has created the most amazing drawings recreating the beauty of Ammaji in 16 different states of being. One of the practices or programmes comprising the centre of Yoga living, Yoga practices and Yoga Therapy is the conquest of pain. Modern scientific medical research has shown that certain Yoga practices produce relief of pain and an increased pain threshold. Toxicity or auto-toxicity is one of the major causes of internal pain such as gastric disorders, muscular discomfort, thoracic pressures, headaches and nervous anxiety, stress and strain. Who has not experienced that 'ghostly pain' which shifts around the body? One day a painful foot, another day, tension-filled hips, still another a sore back, a chest cold, a headache, sudden fatigue, and belching, burping and chest pain. The Vedic Hindus called it 'Pavana'... a pain that changed form with 'ghostly' properties. The practices of Pavana Mukta Asanas, Kriyas and Mudras combined with breath control, Pranayamas, were designed not only to relieve this 'ghostly pain', but to shift it out of the system completely and therefore, achieve 'the conquest of pain itself'. This regime is totally a non-drug, non- invasive practice in Hatha Yoga but may be complemented with appropriate other measures from Yoga Chikitsa such as the use of enemas and cleansing Kriyas. This group of Asanas, Kriyas and Mudras with appropriate Pranayamas is also an excellent health routine, preventing the build- up of such conditions, and is itself a valuable Yoga prevention technique. It can be a useful routine for expectant mothers in the early stages of their pregnancy. Have you ever had the embarrassment of a pain that moved around in your body? One moment it was constricting your heart, the next burping and belching from the mouth or out the anus as rectal gas, finally settling down to a nagging ache in the head, lower back or the hip? If you have... then this information is vital to you! Here is the answer that you have sought. Much pain is caused by chemical changes in the organs of the body producing gases that shift around, causing what appears to Vol.52 No. 08, August 2021 www.rishiculture.in 03

THE CONQUEST OF PAIN be many types of pain and different diseases. The patient isn't sick... he's toxic and the gases must be released to gain a cure. Yoga has a specific answer to the problem in the Pavana Mukta Asanas and Kriyas. 'Pavana' is the Sanskrit term for all types of body gases, including rectal gases, while 'Mukta' means 'to free' the gases. Pain can arise from a number of sources in the body, from emotions and from faulty thinking. Injury can cause real pain. Tension may cause refractory pain. Anxiety and other neurotic thoughts can produce psychosomatic pain which may also be felt in certain hysterical states. Pain may arise from not having food, over- eating the wrong foods, or from disease conditions that are interfering with the chemical changes in the processes of metabolism. Specifically, pain is an unpleasant sensation or feeling associated with or resulting from some injury, strain, tension, the derangement or obstruction of physical powers like movement of a joint or muscle group, or restriction of the normal activity of an organ. Distressing or conflicting emotions are often the cause of, or accompany, physical pain. Pain is a most general term. More descriptive terms are: 'ache', 'throb', 'pang', 'twinge', 'stitch', 'cramp', 'jab' and 'throes'. An ache is usually a long-lasting pain rather than stabbing or sharp, and is usually associated with a particular body part such as a stomach, head or tooth ache. Throes are violent, usually convulsive and associated with extreme pain, mortal wounds and poisonous reactions. A pang is a sudden but transient pain; so is a twinge, but milder than the latter term. A sudden sharp pain often followed by a cramp is called a stitch. A stitch may feel like a sudden lancing jab while a cramp may be convulsive with searing or throbbing pain. A cramp may distort the body while all forms of pain tend to show in the face, particularly the eyes and the mouth. Pain may be described as low, medium or high intensity, the reaction to pain threshold and tolerance. This threshold is often settled early in life by the reaction to a child's complaints by the elders of the family. Anxiety on the part of a parent tends to cause fear in the child and a low pain tolerance threshold is established. The abnormal fear of pain is widespread. ‘Painkillers' or anodynes are the order of the day in modern life. Everyone seems to be in some kind of pain... so kill it with a 'drink', a 'puff', or plop an analgesic in your mouth. Some of the medical painkillers rob one of the awareness needed to function well and there is worn-out humour about the distortion caused by alcohol. Most analgesics alleviate or relieve pain without loss of tactile senses but do not deal with the cause of the problem, only giving a temporary relief from the crisis of the pain. Yoga does not offer painkillersbut ratheramethodtoget at thereliefofconditionscreating pain. Vol.52 No. 08, August 2021 www.rishiculture.in 04

THE CONQUEST OF PAIN There are a number of terms used in Sanskrit to describe the gaseous forms of matter. 'Vayu' means 'air' in the general sense of atmospheric air. 'Vata' is a technical term used in Ayurveda, the Indian system of maintaining good health, ('Ayur' is health; 'Veda' is wisdom) to describe windy discharges from various orifices of the body causing discomforts as in stomach, head and heart pains as well as the common form of muscular and skeletal pains associated with arthritis and other common complaints. 'Pavana' is the 'wind' and is used in Yoga to particularly describe rectal gas discharge. In the broader sense as used in this article, it is to include the Ayurvedic meaning of the 'Vata' as well. Sometimes this gas is in windy form, causing burping, belching, hiccoughing and rectal discharge. Other times this 'gas' is in other forms combining with the blood or other body fluids or settling into muscles, tissues, organs and even the bones. Although it is lightly referred to as 'Co2', in actual fact, carbon dioxide is only the gaseous form. When dealing with medically trained people, more appropriate medical terms may be used also, such as carbonic acid. Carbon monoxide forms with the blood as carboxy-haemoglobin, causing a loss of respiratory function often leading to serious diseases. Gastric troubles can arise from many sources. Few realise that the word 'gastric' embodies the word 'gas'. A gastric crisis is one where 'Pavana' is forced into a particular area and increases pressure until discomfort or pain occurs. When the gas is dispersed or released, it retains neither shape nor volume, hence the term, 'Pavana Mukta', or 'freeing the gas'. This gas may be created by gulping down atmospheric air with the food we eat, by not masticating or chewing the food properly. The modern habit of hurried eating has created more stomach disorders than can be imagined. There is a hormone called 'gastrin' secreted by the gastric mucosa on taking in food. This hormone causes a further flow of other gastric juices and in some cases, stimulates too much flow, creating stomach discomfort. The belching of gas is the consequence. This condition is in evidence long before a condition like gastric ulcer, which is a perforation by erosion through the wall of the stomach. Some physicians diagnose this as a psychosomatic ulcer, but not correctly so. One has to slow down the eating process, take in the correct foods and do some abdominal or gut churning like Nauli Kriya to correct this gastrin hyperfunction. Stomach infections can usually be cleared up by short fasts on water only. When the stomach reacts with 'gastrodynia' or painful abdominal conditions, try using the Ekakin Vajra Asana or the Pavana Mukta Kriyas. Vol.52 No. 08, August 2021 www.rishiculture.in 05

THE CONQUEST OF PAIN A SIMPLE FORM OF RELEASING RECTAL GAS EKA PADA (JANU) PAVANA MUKTA ASANA (KRIYA) Fig. 1: SHAVA ASANA Fig. 2: EKA JANU UTTANA ASANA THE CORPSE POSTURE ONE KNEE LIFT POSTURE VARIATIONS ON PAVANA MUKTA ASANA: No.1 TECHNIQUE: Lie supine in Shava Asana (Fig.1) on the floor or on a hard bed. First relax as much as possible by rolling your arms, legs and head from side to side. On an inhaled breath, draw up one knee (Fig.2) and clasp it with both hands (Fig.3). Let out the breath and raise the head against the knee (Fig.4) straining on the knee with equal pressure from both hands. Then, take in a full deep 'Mahat Yoga'- like Pranayama, maintaining the pressure of the breath against the grasped knee. Hold for a lengthy period of time or as long as the pain will allow. Now, let out the breath and push the leg away slowly from the body. Return to Shava Asana, the Corpse Posture (Fig.1). Repeat the entire cycle at least three times alternating the legs. Start with the right knee first, so gas is pushed up the rising colon and across the transverse colon. If there is great abdominal congestion, continue the right knee lifts until the gas moves across the abdomen. Then, do the same number of knee lifts with the left knee up, exercising the descending colon. Normally, the knees should be alternated, beginning with the right knee for maximum gas relief. Fig. 3: JANU SPARSHA Fig. 4: SHIRSHA JANU ASANA KNEE CLASPING POSTURE HEAD TO KNEE POSTURE VARIATIONS ON PAVANA MUKTA ASANA: No.2 TECHNIQUE: Lie supine on the floor or bed, body as relaxed as it is possible (Fig.1). On an incoming breath, draw up one knee (Fig.2) and clasp it with both hands Vol.52 No. 08, August 2021 www.rishiculture.in 06

THE CONQUEST OF PAIN (Fig.3). Let out the breath with a 'whoosh' and pull the head up against the knee, straining on the knee with equal pressure of both hands. Now take in the deepest breath possible while in this tight position (Fig.4). Drop the hands to the floor at the sides and push the leg away slowly to the beginning position on the out-going breath (Fig.1). Repeat the entire cycle on the other side. This is the Eka Pada Pavana Mukta Asana, the 'One Leg Up to Relieve Gas Posture'. Usually each knee is drawn up three times on a side or the knees alternated on the lift until three lifts have been done on each side. Should intense abdominal gas or discomforting pain occur during the head to the knee position, relieve it by flinging away the leg, 'whooshing' with a 'Bhastrika'- like Bellows Breath, regaining control of the foot before it reaches the floor so as to avoid bruising the heel. If necessary, take a short rest between each knee lift and deliberately do abdominal Adham Pranayama, the diaphragmatic breath, exaggerating this breath to bring better blood circulation into the abdominal cavity. Normally, pushing the leg away slowly is more effective, but the 'whooshed out' breath relieves pain more quickly. This technique often stimulates release of rectal gas. This group of movements also relieves stiffness in the body, making it much easier to perform other, more difficult stretching postures. Fig. 5: SHIRSHA JANU ASANA (SITTING) Fig. 6: LEGS PUSHED AWAY HEAD TO KNEE POSITION POSITION BALANCED ON THE HANDS Fig. 7: DWI JANU SHIRSHA ASANA (SITTING) Fig. 8: DWI JANU SHIRSHA ASANA (SUPINE) Vol.52 No. 08, August 2021 www.rishiculture.in 07

THE CONQUEST OF PAIN VARIATIONS ON SITTING POSITIONS OF PAVANA MUKTA ASANA TECHNIQUE: Sit on the buttocks with the legs extended, then draw up one knee clasping it with both hands, on the incoming breath. Release the breath and lower the forehead to the knee (Fig.5). Now take in a deep, slow breath and pull as hard as possible on the knee. Release the leg on the outgoing breath (Fig.6). Be sure to maintain your balance by using the hands on the floor. Alternate the knees for a few rounds until the pain subsides. Similarly, the Double Knee Lift version (Fig.8) may follow. Using the same breath cycle, from a sitting with the legs stretched out position, draw in the knees on an outgoing breath. Clasp the knees tightly and take in a full breath. Hold for a short period of time, then push away the legs (Fig.6), keeping body balance. A Double Knees Lift version is done from the back supine position (Fig.7). The Dwi-Janu Shirsha Asana (supine) usually follows the movements shown in Figs. 1,2,3,4. The Pavana Mukta Kriyas can also be done on either the left or right flank of the body (Fig.9). When done on the right side, the rising colon is affected. When on the left side, the descending colon is pressured. The entire upper thoracic and abdominal cavities are pressurized by doing Dwi Janu Shirsha Asana (flank) on both sides (Fig.10). The same breath cycle for the earlier positions must be maintained. Fig. 9: EKA JANU SHIRSHA ASANA (FLANK) Fig. 10: DWI JANU SHIRSHA ASANA (FLANK) PAVANA MUKTA KRIYA - GAS FREE ACTION: Dwi-Janu Shirsha Asana becomes Pavana Mukta Kriya (Fig.7) if, while holding in the breath, the body is rocked back and forth on the spine. The release of the feet is done as in the Asana. The Pavana Mukta Kriya can also be done from Fig.9 or Fig.10, Eka-Janu Shirsha Asana (Flank) and Dwi-Janu Shirsha Asana (Flank). While holding the knees tightly, roll onto the back and completely over to the opposite side and back again, while the breath is held in. Do not turn completely over onto the face and knees, just rock across the back from one flank to the other. It is best to do this rolling or rocking movement while the breath is held in. This Pavana Mukta movement (Kriya) is very effective in releasing Pavana and hence stiffness in the body. The gentle rocking backwards and forwards and to the side on Vol.52 No. 08, August 2021 www.rishiculture.in 08

THE CONQUEST OF PAIN the spine makes these movements extremely beneficial for spinal health. If the body feels too sluggish, lazy or stiff for its normal morning Asana practices, performing this group of activities first will activate the body for more strenuous postures, without causing undue strain and resistance. Fig. 11: SHIRSHA JANU VEERA Fig. 12: SHIRSHA EKA JANU BHADRA ASANA (PRONE) UTKATA ASANA (SQUAT) SHIRSHA - JANU VEERA BHADRA ASANA (PRONE) A modified form of the Veera Bhadra Asana and Kriya can also be used as a gas-relief posture. TECHNIQUE: First sit in Vajra Asana, a kneeling position sitting on the feet, with heels under the buttocks. Then, stretch the right leg far away and behind. Release the breath, bend forward and clasp the left knee (Fig.11) performing the Shirsha- Janu Veera Bhadra Asana. Take in the breath and pull on the knee tightly. Release the breath and sit up. Repeat twice more before shifting to the other knee. Shirsha Eka Janu Utkata Asana (Squat) (Fig.12) is done from a semi-squat with one leg stretched out far behind. The knee is held tightly and then the breath released and the body lifted. These postures are also balancing and strengthening positions for the body, hence the name Veera Bhadra Asana, or 'Mighty Hero's Posture'. The legs are stretched and beneficial pressure is placed upon the pelvic area, stimulating blood flow into pelvic, lower back and abdominal areas. Using all variations of the Pavana Mukta Asanas/ Kriyas will apply pressure at various parts of the body, forcing the release of 'Pavana' from various body tissues. Notice that in this pose the heel of the foot stretched away from the body is turned to the side to facilitate balance. BREATH CYCLE: Each of the variations of the Pavana Mukta Asana is done to the same breath cycle. Two full rounds of breath are used for each single action. On the in breath the knee (or knees) is raised and clasped with the hands. The head is raised (or lowered in the sitting posture) after the breath is expelled with a 'whoosh'. The breath is again taken in with the fullest deep inspiration possible and the knee Vol.52 No. 08, August 2021 www.rishiculture.in 09

THE CONQUEST OF PAIN pressured to force internal isometric changes releasing and shifting the gas. The leg is returned to the starting position on the next out-going breath. This final act may be done with another 'whoosh out' of the breath if desired. The leg should be flung out rapidly, then returned to the floor. This rapid action often relieves sharp painful conditions that may not be relieved by the more passive form. The breath cycle can be similar to Savitri Pranayama where the count is 8 by 4: eight counts for inspiration and expiration; four counts for the held-in and held-out breath (8x4x8x4), a steady and controlled breath. PAVANA MUKTA IN A STANDING POSITION PAVANA MUKTA ASANA (PRONE) Two gas-freeing postures can be done Fig 13: DWI JANU SHIRSHA SHASHANGA by adopting Dharmika Asana, the 'Devotional Posture', also called Shashanga Asana, a posture with the elbows touching the ground while in a forward prone crouch. TECHNIQUE: Sit in Vajra Asana. Massage the stomach and abdomen with both hands vigorously, then release the breath and bend forward until the head touches the floor. Now clasp both knees by raising the head, nose between the knees, and take in the breath. Pull tightly on the knees, as long as possible. Then slowly release the breath and sit back up into the beginning Vajra Asana. Repeat this movement a number of times, until stomach tension subsides. It may help to place the hands onto the floor and do a semi-backbend, as though about to do Supta Vajra Asana. This will pull and strain the abdominal gut muscles, helping to relieve some forms of tension. In the second variation, the whole body is pulled back onto the tops of the feet. The knees are actually pulled off the floor and attaining this position may involve rocking back onto the tops of the feet, turning this Asana into a Pavana Mukta Kriya. This Asana and Kriya follow the logical sequence of the two positions of Shirsha-Janu Asana (Prone) Fig.11, and Shirsha Janu (Squat) Fig.12. The earlier two practices are more likely to relieve lower abdominal and pelvic tension and are extremely valuable postures for women who suffer particularly around the ovaries and womb. Dwi-Janu Shirsha Asana also has an excellent effect upon back and neck tension. Dharmika Asana has been scientifically shown to relieve even the most difficult type of headaches, including migraine. This posture, which is an easy Vol.52 No. 08, August 2021 www.rishiculture.in 10

THE CONQUEST OF PAIN one for persons of all ages to perform, is also very beneficial for the spine, providing a gentle stretch to and elongation of the spinal cord. It is a relaxation position, involving very little strain to the body. PAVANA MUKTA UTKATA ASANA (SQUAT) TECHNIQUE: Squat on the toes and catch the knees Fig 14: DWI JANU SHIRSH (Fig.14) in Dwi-Janu Shirsha Utkata Asana, the Yoga UTKATA ASANA (SQUAT) Squat. Let out the breath and drop the head to knees. Take in the breath and squeeze the knees tightly. The head is lifted on the outgoing breath. Bouncing in this position creates Pavana Mukta Utkata Kriya. Stand up between rounds to relieve the pressure on the stomach and guts, then resume the squat again. Use one hand to balance if necessary, catching the wall or furniture for support. PAVANA MUKTA SARVANGA ASANA Do Sarvanga Asana, the Shoulder Stand. Release both Fig 15: DWI JANU SHIRSHA knees on an outgoing breath, down to touch the head. On SARVANGA ASANA an outgoing breath, clasp the knees with both arms. Take in the breath and hold the position with tension. On the out-going breath, raise the legs again, either into a modified Shoulder Stand or the Complete Shoulder Stand. If this posture is difficult to do, then get some help to keep balance or do the posture against a wall. Above all do not fall out of the posture or somersault on the neck. Use Yogic control. A series of gas-free postures can be done from a standing position, Eka Janu Shirsha Asana. For some, it may require standing with the back against a wall or another support, while others may find it of benefit to stand facing the wall with the knee and the head touching the structure used for the balance. It is also possible to do this position bending forward against the back of a piece of furniture or against a window casing. TECHNIQUE: From a straight-legged standing position, draw up one knee on an incoming breath (Fig.16). Vol.52 No. 08, August 2021 www.rishiculture.in 11

THE CONQUEST OF PAIN The pressure on the knee is released on the out- Fig 16: EKA JANU SHIRSHA going breath, whether the leg is put down to the floor or ASANA (STANDING) not. Any adjustment of the position should be done during relaxed breathing. The same side is then repeated twice more, three times in all, before alternating to the opposite knee. Usually three rounds are done on each side during the Pavana Mukta cycle, but if it requires more rounds to relieve painful pressure, then, by all means, do these required rounds. If you are unsure of your balance, then please get someone to aid you in doing this form of the standing Pavana Mukta Asana and for that matter any of the other Asanas or Kriyas in this Pavana Mukta Asana (Kriya) series. A relaxation period is most essential after this series of Asanas and Kriyas. If pain persists, see your doctor. The problem may be more than 'ghostly pain' requiring other remedies. Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj, the visionary founder of Ananda Ashram at the International Centre for Yoga Education and Research (ICYER) in Pondicherry and one of the foremost authorities on Yoga in the past century, has explained the concept of Yoga Chikitsa (Yoga as a therapy) in the following lucid manner: “Yoga Chikitsa is virtually as old as Yoga itself, indeed, the 'return of mind that feels separated from the Universe in which it exists' represents the first Yoga therapy. Yoga Chikitsa could be termed as “man's first attempt at unitive understanding of mind-emotions-physical distress and is the oldest w-holistic concept and therapy in the world”. To achieve this Yogic integration at all levels of our being, it is essential that we take into consideration the all encompassing multi dimensional aspects of Yoga that include the following: a healthy life nourishing diet, a healthy and natural environment, a w-holistic lifestyle, adequate bodywork through Asanas, Mudras and Kriyas, invigorating breath work through the use of Pranayama and the production of a healthy thought process through the higher practices of Jnana Yoga and Raja Yoga. The art and science of Yoga is first and foremost a Moksha Shastra meant to facilitate the attainment of the final freedom, liberation or emancipation of Kaivalya. However one of the important by-products of the Yogic way of living is attainment of health and wellbeing. This is brought about by right-use-ness of the body, emotions and mind with awareness and consciousness. This must be understood to be as healthy a dynamic state that may be attained in spite of the individual's Sabija Karma that manifests as their genetic predispositions and the environment into which they are born. Yoga also helps us to maintain and sustain this dynamic state of health after it has been attained through disciplined self effort and conscious awareness of life itself. Vol.52 No. 08, August 2021 www.rishiculture.in 12

DE-PHOTOSYNTHESIS MAKES MOKSHA POSSIBLE VIR SINGH www.speakingtree.in It is through photosynthesis that light does its magical trick: the magic of transformation of matter – carbon dioxide and water – into life, the magic of transformation of light into living energy that transfers from plants to all animals. Decomposers, that is, microorganisms, on the other hand, reverse photosynthesis. It is through decomposition that what was synthesized by light is disintegrated and brought into original form. Cosmic energy that was transformed into living energy through photosynthesis goes back to the original pool, into space. What matter was synthesized by the energy of light through photosynthesis is disintegrated through decomposition and recycles into nature. What drives decomposition is the living light itself by which decomposers enact decomposition. Thus, reversal of photosynthesis, that is, de-photosynthesis, is also an act of light. To sum up, light synthesizes itself, and at a certain point of time, under certain circumstances, it also de-synthesizes itself. So light also is involved in the act of undoing photosynthesis. De-photosynthesis by light is an imperative of complete liberation of matter from the framework of light. Return of matter to its source is a natural law, controlled by light. Through de- photosynthesis, light also liberates itself from matter, exits Earth and reaches its home, cosmic space. The first law of thermodynamics – similar to the Hindu concept of Atman – says that energy is neither created nor destroyed, it changes from one form to the other. But, this law remains silent over liberation of energy and its escape to its source, cosmic space, a phenomenon realized through de-photosynthesis. De-photosynthesis is a death warrant for living organisms. And death is not the end of life, but is part of the eternity of life, for life is a continuous cycle. De- photosynthesis ensures the completion of the cycle of life and life renews itself and this is an imperative of evolution. For its evolution, life has to be in cycles, through the continuous phenomena of photosynthesis and de-photosynthesis. Nothing can be in bondage forever. This is also a universal law. There is residential time of matter and energy in an individual living organism. After the Vol.52 No. 08, August 2021 www.rishiculture.in 13

DE-PHOTOSYNTHESIS MAKES MOKSHA POSSIBLE time – varying from species to species – is over, the bondage breaks down and matter and energy return to their pools in Earth's ecosystems and cosmic space respectively. The bond is created by light by means of photosynthesis and also written off by light by means of de-photosynthesis, which for human beings leads to the realization of what we call moksha. No moksha can be realized without de- photosynthesis. Thus, moksha is also an action of light. No species and no individual of a species can evade de-photosynthesis. This can be stated as an old adage goes: No species and no individual of a species can evade death. Death is inevitable, because de-photosynthesis is inevitable. Death is an imperative for the renewability and eternity of life the same way as de- photosynthesis is for the liberation of matter and energy. If light is respected for creating life through photosynthesis, it should also be respected for completing the story of life through de-photosynthesis. No story of life can be completed without de-photosynthesis. The story of life, in essence, lies in its continuity, its eternity, its sustainability. And this story begins with photosynthesis and concludes with de-photosynthesis. The continuity, the eternity and the sustainability of life swing between photosynthesis and de- photosynthesis. “If you find your here and now intolerable and it makes you unhappy, you have three options: remove yourself from the situation, change it, or accept it totally. If you want to take responsibility for your life, you must choose one of those three options, and you must choose now. Then accept the consequences. No excuses. No negativity. No psychic pollution. Keep your inner space clear.” Eckhart Tolle Vol.52 No. 08, August 2021 www.rishiculture.in 14

RUMINATIONS ON THE DIVINE GURU Yogathilakam Dr MEENA RAMANATHAN Deputy Director CYTER and Senior Mentor Gitananda Yoga, Pondicherry, India Who is a Guru? What does that word mean? Is it just a terminology? Does it mean something deeper? I will share my idea of what a 'GURU' is and should be. Prostrate before the Guru because He is the One who introduces God to you. Is it not true?? The Guru is the Divine Himself in the human form. Dedicating this with utmost soulful humility, to that Guru, who has given me everything. Thanking that One from the deepest bottom of my being for making me, whatever 'me' I am now. What else can we really give our Teachers? Respectful everlasting gratitude is all that we truly can give them. This is my most humble dedication to my most revered Guru - Dr. Ananda, to the great tradition, Rishiculture Ashtanga Yoga Paramparya and to the pillars of the tradition - Swamiji and Ammaji. 'Achyutaya Namastubhyam Gurav Paramaatma Ne, sarva tantra svatantraaya citganaananda–murtaye' (Guru Gita, 3.55). 'Prostrations to Thee, O Guru, O Lord, the Imperishable One, the Master of all scriptures, and the Mass of Consciousness-Bliss Personified'! INTRODUCTION The syllable 'gu' means shadows, the syllable 'ru' means he who disperses them. Because of the power to disperse darkness the Guru is thus named (Advayataraka Upanishad 14—18, verse 5). As a noun the word Guru means the imparter of knowledge (jnana). As an adjective, it means 'heavy,' or 'weighty,' in the sense of 'heavy with knowledge,' 'heavy with spiritual wisdom', 'heavy with spiritual weight', 'heavy with the good qualities of scriptures and realization', or 'heavy with a wealth of knowledge'.The word has its roots in Sanskrit 'gri '(to invoke, or to praise), and may have a connection to the word 'gur', meaning 'to raise, lift up, or to make an effort'. In Hinduism, the Guru is considered a respected person with saintly qualities who enlightens the mind of his or her disciple, an educator from whom one receives the initiations and one who instructs in rituals and religious ceremonies. In Indian culture, a person without a Guru or a teacher (Acharya) was once looked down on as an orphan or unfortunate one. The word anatha in Sanskrit means 'the one without a teacher.' An Acharya is the giver of jnana (knowledge) in the form of shiksha Vol.52 No. 08, August 2021 www.rishiculture.in 15

RUMINATIONS ON THE DIVINE GURU (instruction). A Guru also gives diksha or initiation which is the spiritual awakening of the disciple by the grace of the Guru. The Guru is the one who guides his or her disciple to become the liberated soul, able to achieve salvation in his or her lifetime. MEANING & SIGNIFICANCE OF 'GURU' FROM SCRIPTURES 'Guroh anugraihivena puman purnahaprashantayae' (Srimad Bhagavatham). A man attains the state of completeness only by the grace of his guru's grace and blessings. 'Sthothriyam brahma nishtam' say the Upanishads. A Guru is the one who is very knowledgeable in all the shastras and has well understood its essence and follows the path shown by the shastras. A Vedic description of the true teacher is that he is the one, so well versed in Vedas that he recites with every heartbeat the truth of Brahman (Atman). The Guru lives and breathes, absorbed only in Brahman (Cosmic Consciousness) alone. 'Sadguru ' is one who bestows jnana and bhakti and propels the 'sishya' unto the Holy Feet of the Lord without his knowledge..If you are fortunate enough, then you will be blessed with a Sadguru. When the Lord decides to shower compassion on the jivas, he takes the form of a Sadguru. Krishna is verily the form of a Sadguru – 'Krishnam vandejagadgurum'. Similarly, Lord Shiva, comes in the form of a Sadguru as Lord Dakshinamurthy. Thirumoolar in the Thirumandiram says the darshan of a Sadguru will lead the mind into a peaceful state. 'Thelivu guruvin thirumeni kaanal, Thelivu guruvin thirunamam sepal, Thelivu guruvin thirvarthai kettal, Thelivu gurvarul chinthithal thaane.' which means, 'Guru's darshan, meditating on the Guru, abiding by the Guru's words and always thinking about the Guru will purify you and bestow you with jnana.' ‘Thaanavanaagaisworoopath Thuvandittu, Aana Swaroopangal Naangul Agattrina, Enaya Muthirai Yeendaanda Nannandi, Thaanadi Murchootrith Thaabitha Thunmaiye ‘. Meaning that 'Guru is God in Human Form. He assumed human form, Discarding divine forms four, and Himself as exalted Guru came, Signifying the mudra of jnana; He, Nandi, my goodly Saviour blessed me; it was He who of yore planted his feet of Grace on me'. If we take the life-history of Ramana Maharishi, Ramana once had a question about death and that question in turn gripped him with fear. Through self-inquiry, he attained the Supreme State and yet came to Vol.52 No. 08, August 2021 www.rishiculture.in 16

RUMINATIONS ON THE DIVINE GURU Thiruvannamalai. His Guru was none other than Lord Arunachala 'kuttramuttraru thennai gunamaai panithaal guruvuru vaaiolir arunaachalaa'. He enjoys calling Arunachaleshwara as Guru and not as Lord! Akin to Ramana is Arungirinathar. He also did not have a Guru. He was ordained by Lord Muruga. Of the numerous compositions on Lord Muruga, he says, 'Santhatham bandham thodaralae, japamalai thantha sadgurunatha'. He calls Lord Muruga as the Sadgurunatha. Saint Kabirdas in one of his dohas very beautifully says that: 'If at all both the Lord and the Guru come and stand in front of him, he would first prostrate to his Guru and then to the Lord.' A Guru takes everyone unto his feet and bestows them with jnana, bhakti and vairagya and eventually throws them unto the feet of the Lord even without their knowledge. In the Theravada Buddhist tradition, the teacher is a valued and honoured mentor worthy of great respect and is a source of inspiration on the path to Enlightenment; however, the teacher is not generally considered to be a Guru but rather a spiritual friend or Kalyāṇa-mittatā. Sikhism is derived from the Sanskrit word shishya, or disciple and is all about the relationship between the teacher and a student. The core beliefs of Sikhism are of belief in the One God and in Ten Gurus, enshrined in Guru Granth Sahib, the Sikh holy book. The concept of Guru in Sikhism stands on two pillars i.e. Miri-Piri. 'Piri' means spiritual authority and 'Miri' means materialistic authority. GURU-SHISHYA TRADITION The Guru-shishya tradition is the transmission of teachings from a guru to a disciple. In this relationship, subtle and advanced knowledge is conveyed and received through the student's respect, commitment, devotion and obedience. The student eventually masters the knowledge that the Guru embodies. The dialogue between Guru and disciple is a fundamental component of Hinduism, established in the oral traditions of the Upanishads (2000 BC). The term Upanishad derives from the Sanskrit words upa (near), ni (down) and şad (to sit) — 'sitting down near' a spiritual teacher to receive instruction. Examples include the relationship between Krishna and Arjuna in the Mahabharata (Bhagavad Gita) and between Rama and Hanuman in the Ramayana. RITUALS ATTRIBUTED TO A GURU Guru Purnima is the day when the disciple wakes up and expresses gratitude. Vol.52 No. 08, August 2021 www.rishiculture.in 17

RUMINATIONS ON THE DIVINE GURU The purpose of the Guru Purnima (or Poornima) celebration is to review the preceding year to see how much one has progressed in life, to renew one's determination, and to focus on one's progress on the spiritual path. Guru Puja (literally 'worship of the guru') the practice of worshiping the Guru through the making of offerings and requesting inspiration from the Guru. Vows and commitments made by the disciple or shishya, which might have lost their strength, are renewed. Guru Bhakti (literally 'devotion to the guru') is considered important in many schools and sects. Tantric teachings include the practice of Guru Yoga, visualizing the Guru and making offerings praising the Guru. The Guru is known as the Vajraguru (literally 'diamond'). ATTRIBUTES OF A GURU Gurus of several Hindu denominations are often referred to as Sadgurus. In the Upanishads the five signs of Sadguru (true guru) have been mentioned. In the presence of the Sadguru: ● Knowledge flourishes (Jnana raksha). ● Sorrow diminishes (Dukhakshaya) ● Joy wells up without any reason (Sukhaaavirbhava) ● Abundance dawns (Samriddhi) ● All talents manifest (Sarvasamvardhan). The Shiva Samhita, a late medieval text on Hatha yoga, enshrines the figure of the Guru as essential for liberation, and asserts that the disciple should give all his or her property and livestock to the guru upon diksha (initiation). The Vishnu Smriti and Manu Smriti regard the Acharya (teacher/guru), along with the mother and the father, as the most venerable individuals. The mother and father are the first 'Guru,' the spiritual Guru is the second (Mata Pita Guru Daiva). It is therefore not without reason that India, year after year, age after age, commemorates anew this ancient concept of the Guru, adores it and pays homage to it again and again, and thereby re-affirms its belief and loyalty to it. For, the true Indian knows that the Guru is the only guarantee for the individual to transcend Vol.52 No. 08, August 2021 www.rishiculture.in 18

RUMINATIONS ON THE DIVINE GURU the bondage of sorrow and death and experience the Consciousness of Reality. Some scriptures and Gurus have warned against false teachers, and have recommended that the spiritual seeker test the Guru before accepting him. Some have given criteria on how to distinguish false from genuine ones. The Maitrayaniya Upanishad warns against false teachers who may deceive the naïve. The Kula- Arnava-Tantra states that there are many gurus who may steal the disciple's wealth but few who can remove the disciple's afflictions. Swami Vivekananda said that there are many incompetent Gurus, and that a true Guru should understand the spirit of the scriptures, have a pure character and be free from sin, and should be selfless, without desire for money and fame. ASSESSING A DISCIPLE At the beginning of the Upadesasahasri, Sri Adi Sankara provides a list of criteria by which the Guru assesses prospective disciples. It is clear that Sri Adi Sankara did not regard the examination of candidates as a mere formality. The Guru assesses the applicant using the following criteria: ● the student is not attached to anything impermanent ● he has renounced the desire for a son ● he has no desire for wealth ● he is at peace with himself ● he is a master of his senses and compassionate. In addition, the Guru checks the applicant's nature, behaviour, knowledge of Veda and even earlier generations of his family. A true disciple is sattvic. He treads the path of Dharma with his thoughts centred on the final truth, with vision clear on escape from the cycle of recurring births. He analyses that which severs the real from the unreal. Having known it, he melts in his soul for the love of God, his Guru, as his guide - he seeks the bliss in humility. Another important seeking of every student is the blessing from the Guru, the Gurukrupa. Guru Krupa is causeless and has no time factor attached to it. It only comes by His sheer will and wish. It is due to the good merits accrued over so many births that one may be blessed with Guru Krupa. The counsel for an ardent student has been given in Guru Gita as follows, 'If Shiva is angry, the Guru saves you; but if the Guru is angry, even Shiva cannot save you. Therefore, with every effort, take refuge in the Guru.' (I-46, Guru Gita) Vol.52 No. 08, August 2021 www.rishiculture.in 19

RUMINATIONS ON THE DIVINE GURU WHAT DOES A GURU DO? The grace of a Guru can transform even a dull mind into a knowledgeable one. Thus, by merely thinking of a disciple, a Guru can illuminate him with Supreme Knowledge. Is every other person in saffron attire a Guru? In Tamil, a beautiful distinction exists between a true Guru and a quack – 'pizhaikkavandavan' (the one who has come to earn his living) is a quack – who recommends different kinds of atonement, extorts money and feeds on all by himself. The true Guru is 'pizhaikkavaikkavandavan' – the one who has come to rescue others from the pangs of samsara! A true Guru is selfless. He does not expect anything for himself, and at any cost follows swadharma. Some might question that when the Lord is so personal, why should there be someone between the devotee and the Lord. What is the need for a middleman, called Guru? When the jiva is not able to distinguish the difference between the 'sat' and the 'asat', the truth and the untruth, between 'dharma' and 'adharma', divine and the non-divine – it is the Guru who shows the right means to the jiva and bestows upon him the discriminatory power to distinguish and choose the right path. The Guru helps one gain Self-knowledge, and the dawn of this helps the Chela understand the non-difference between the 'experiencer' and the 'experience'. Thereby the Guru helps in transcending the mind and makes him realise the oneness of the 'individual' and the 'Brahman', which is as true as the non-difference between a snake and its coil or between the light and its source. HOW DOES THE GURU DO IT? The Guru helps the shishya embrace reality and the unreal totally fades away. It is ignorance that has created a false notion, that he is merely a part of the whole and that he is the seeker. He helps the student by destroying the ignorance, avidya, implants the concept that real God alone IS, and that the conception of 'I' was false. The ego, ahamkara, is shattered. How does the veil get pulled down? How does the Guru do that? He helps with the control of one's mind by teaching Bhakti Yoga, the path of devotion. He teaches the art of discrimination by polishing the intellect with the teachings of Jnana Yoga and shatters the ego through the teachings of Karma Yoga, the path of selfless action. Even if the student follows one of these implicitly, it is enough, as by controlling one of these, the others are also controlled. The Guru sharpens the personality, blazes up the intellect, oils the emotions, refits the relationships, Vol.52 No. 08, August 2021 www.rishiculture.in 20

RUMINATIONS ON THE DIVINE GURU replenishes the values and then a brilliantly bright new human personality, a refreshed individual is born. But the student must be open and ready for this transformation. He is a great Guru because He is a divine devotee. Everyone worships Him because He ardently worships everyone. He receives respect because He reverently values and respects all. He never has to move at all; all else moves around Him. He is the epicentre and the rest revolves around, like the planets around the sun. CONCLUSION Ammaji tells us, 'An ordinary teacher is different from knowledge, just as science is different from the scientist. The cosmic teacher, the Guru, must be the embodiment of knowledge, not just in word but by being. The Guru is a teacher in whom the teacher and the teaching become one. The Guru walks his talk and talks his walk'. The greatness of a Guru is to show the Chela how capable he is. The greatness of a Chela is to live up to the capability he has been shown. With compassion in words and actions, Guru helps every student to find his solutions. Guru helps us extract that 'Extra' in anything and everything and helps us become extraordinary. Guru helps improve our capability and increases the capacity thereby helping us to progress and evolve. The glory of Dronacharya was to have developed Arjuna to the point where Arjuna was able to win the battle with his own teacher. Ramakant Acharekar was not a better cricketer than Sachin Tendulkar, yet his coaching showed Sachin to Sachin himself, and in turn showed him to the world. O.M.Nambiar was no match for P.T.Usha, but it was he who gave India one of the greatest athletes. Your nursery school teacher may not have made it as big as you in life, but your life is built on the foundation of knowledge she gave you. The Maths teacher wrote '10000' and asked the student who was constantly disturbing the class, how much it was? Confident, yet embarrassed by the simplicity of the question, the boy replied, 'Ten thousand.' Now the teacher added a zero to the left of '1' and pointing at '010000' again enquired how much it was now. 'The same…ten thousand,' the boy replied. When an insignificant number follows a significant number, it gains value and when the same insignificant number tries to go ahead of the significant number, it has no value. So is the relationship between a teacher and a student. When a student follows the teacher, he gains value. Vol.52 No. 08, August 2021 www.rishiculture.in 21

RUMINATIONS ON THE DIVINE GURU He is an educator, from whom one receives the initial motivation. He is the inspiring energy who provides the spark that lets the student zoom up. He triggers them to move forward, pushes them or rather sometimes gives a strong kick in the butt. This is sometimes necessary to curb an overinflated ego, to dispel ignorance that blinds them to their inner light. Guru is always behind the student, as the strong pillar of support, to see how much the student has progressed in life, to renew his determination and to focus on his progress on the spiritual path. The genuine Guru has pure and unblemished character, is selfless, has no desires, and is humble. His words are full of wisdom and above all He puts into practice what he preaches. He is a valued and honoured mentor worthy of great respect. They are never interested in acquiring and accumulating material wealth. Guru is the one who liberates you. It is a relationship of deep love, Reverence, surrender, and faith. A guru creates, transforms, Gives new birth to the seeker. Guru is one with inexplicable gravitation. There is a constant pull…an invitation. There is something truly magnetic. Guru is a presence, A presence that transforms The very chemistry of your being. We need someone outside of us to guide us. They are the mirrors that reflect us to ourselves, that show us the strengths with which we can fight our weaknesses. We need coaches to sharpen our skills. We need teachers to expand our knowledge. We need gurus to realize our spiritual self. Let us not compare ourselves with our guiding light. If you remove the sun from the rays, nothing will remain. If you remove the mud from the pot, nothing will remain. If you remove the cause from the effect, nothing remains. If we remove the teachings of our teachers from us, nothing of us will remain. May we always remain worthy of the benevolent blessings of the Guru. Hari Om Tat Sat!!! Jai Shri Gurubhyo Namaha!!! Vol.52 No. 08, August 2021 www.rishiculture.in 22

NATARAJASANA - THE LORD OF THE DANCE Yogacharini JNANASUNDARI, Senior mentor, Gitananda Yoga, France. One day I visited the museum at Thanjavur. The room that really impressed me was dedicated to statues in bronze of Shiva as Nataraja. There seemed to be hundreds, each basically the same, showing Shiva dancing the same position, but each one having its own identity due to the small details. I don't know how long I spent in that room admiring the bronzes, soaking up the atmosphere and the details. The divine dance of Shiva shows us at once creation, preservation and dissolution. This dance has two forms: one which is masculine, fierce - this is the tandava; and one which is gentle, feminine, called the lasya. You may be more familiar with another Lord of the Dance posture, but I have chosen this one which is sometimes known as 'Tandavasana'. In the temples of Tamil Nadu are stone carvings depicting the movements of the sacred dance of Shiva. If you go to Chidambaram or Tiruvannamalai, you will see them on the gopuram, the massive entrances to the four cardinal points. The image of Shiva dancing is in bronze statues of South India, the first dating from the 10th century when the Chola dynasty (880-1279 AD) ruled. The lost wax bronze casting technique was developed and perfected, and extremely beautiful and graceful sculptures were created. The same technique continues to be used in small workshops today, still true to ancient rules. Shiva's dance shows panchakriya, the five activities of Shiva: shrishti (creation, evolution), sthiti (preservation, support), samhara (destruction, evolution), tirobhava (illusion) and moksha (emancipation, liberation). Observe closely the four limbs of Shiva, who exhibits these five activities: The right hand at the top holds the damaru, the little two-headed drum that he plays to the rhythm of his dance. Sound was the first element of the universe to unfold – think of the big bang – and is the most widespread of the elements. The two heads of the damaru represent the male and the female. Together they allow existence. As soon as they separate the universe dissolves. The left hand held high holds fire, which symbolizes destruction, and which is the counterweight to creation. Vol.52 No. 08, August 2021 www.rishiculture.in 23

NATARAJASANA - THE LORD OF THE DANCE The lower right hand shows us the abhaya mudra - the 'fear not' gesture, which gives us protection from evil and ignorance. The lower left hand in gaja hasta mudra draws attention to the raised left foot, to assure us of the grace of Shiva which delivers the ripe soul from slavery. Gaja hasta mudra is the gesture of the elephant trunk, which shows the way in the jungle. The raised left foot signifies elation and liberation. We are on the path to awakening through meditation and controlling our appetites. The right foot rests on the demon Apasmara-purusha - 'the man of oblivion', or ignorance, laziness and confusion. By taking an incarnation, one falls into the illusion of 'self', that one is separated, that one is no longer an integral part of the cosmos. Some depict this dwarf holding in his hand a snake, sometimes he is smiling. Notice Shiva's hair that swings freely and wildly with the energy of his dance, whereas usually he wears most of it in a bun on top of his head. The swinging locks strike the celestial bodies out of their natural course and destroy them. His face is calm, even stoic – Shiva is perfectly balanced, neutral. He is not touched by the work of dissolution, knowing that it is only a stage in the eternal cycle. The hoop of fire, Prabhamandala (prabha = splendour, light; mandala = circle) is the universe, the cycle of incarnation and reincarnation. The cosmos is mass, time and space, an endless cycle of dissolution and regeneration that moves through time to the beat of Shiva's drum and to the rhythm of his footsteps. And this dance is inside us at the atomic level all the time! Fritjof Capra in his book 'The Tao of Physics' says: 'Each subatomic particle not only performs a dance of energy, but is also a dance of energy, a pulsating process of creation and destruction'. At CERN in Geneva is a two metre statue of Shiva Nataraja, denoting that physicists are inspired by the dharmic concept that very advanced technology depicts the patterns of cosmic dance. One story goes that Shiva's dance was danced in the Tillai forest, near Chidambaram in Tamil Nadu. Shiva had gone there to chastise a group of heretic Vol.52 No. 08, August 2021 www.rishiculture.in 24

NATARAJASANA - THE LORD OF THE DANCE sages. These sages had become very angry and were quarrelling among themselves, and then they turned their anger on Shiva. They created a tiger in the sacrificial fire, but Shiva smiled and caught hold of the tiger. With his fingernail, he peeled the tiger apart and wrapped it around his waist as if it were a piece of silk. Then the sages created a gigantic serpent – Shiva laughed and grabbed it, then rolled it around his neck like a necklace. Finally, the sages created a malicious dwarf. Shiva began to dance, he placed his foot on the dwarf, breaking his back and thus the ignorance of the sages was finally destroyed. JOIN THE YOGA: STEP-BY-STEP TRAINING ONLINE Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj's Yoga: Step-by-Step correspondence course is now offered through online recorded sessions. The 52 lessons are well illustrated and contain a practical, systematic step-by-step instruction in Rishiculture Ashtanga (Gitananda) Yoga. The course has now been converted into an ONLINE RECORDED OFFERING led by Yogacharya Dr Ananda Balayogi Bhavanani and assisted by a team of 25 International Mentors of the Gitananda Tradition. The course is being run as 4 modules as originally devised by Swamiji and students register for each module separately Module I - Introductory Practices of Gitananda Yoga Module II - Intermediate Practices of Gitananda Yoga Module III - Advanced Practices of Gitananda Yoga Module IV - Senior Practices of Gitananda Yoga Students will receive soft copies of the study materials for each module and additional audio and video links will be circulated for each lesson. Those who complete all four modules and submit a thesis will be eligible for final certification (Certificate of Proficiency in Rishiculture Gitananda Yoga) approved as an Advanced Certificate in Yoga by the Indian Yoga Association. For registrations contact [email protected] Vol.52 No. 08, August 2021 www.rishiculture.in 25

THE GURU AND THE RECALCITRANT DISCIPLE Ammaji Yogacharini MEENAKSHI DEVI BHAVANANI Director, ICYER and Yoganjali Natyalayam, Pondicherry. Across the chasm, fingers groping Reached a blind man, frantic, hoping Facing opposite direction, stretching Towards that empty space and catching Nothing. Unfulfilled he stands Clutching the mocking air. No hands Could ever touch that which he sought Even through infinity, for back to back He stood against the very thing he lacked. So few, so few are there to understand. With that sad knowledge, the Guru's mouth Will fill with sand. Agreeing to meet face to face At a most specific time in space Arrived the Guru at the place. The Chela was not there. Yet when the Guru left, the student came. Cried the Universe: Unfair. The Guru loved him in the truest sense, A cold clear diamond, without pretence. With profound interest, he watched him grow Plucking out the weeds, which sprung below Each step upon the path. Seeing Clearly, deeply, into the real being. Vol.52 No. 08, August 2021 www.rishiculture.in 26

THE GURU AND THE RECALCITRANT DISCIPLE Poking. Snipping. Cutting away All non-essentials, shaping, prodding Shouting sharply when he found the Dull boy's mind-brain nodding Off to ignorant blissful sleep. A profound love, immeasurable and deep. “Loving is something else”, the Chela thought It's not so hard. It ought To be soft and comfortable at best A sweet place to lie down and rest, A warm spot in a cold Universe. My Guru's method is too perverse. The Guru said, “Go forward”. Chela said, “Reverse”. The Guru pointed up, but the student looked down. “The ride downhill is faster and much more fun And to tell the truth, when all is said and done, I do prefer my pleasure, much above the pain. It's hard there at the top and the rain Is cold. Besides, I am a bit fearful and not very bold I'm not much interested in the view, Nor, in a wide perspective. I can see quite well through The bars of my cage, dear Guru, thank you.” When the Guru opened wide the door of his prison, The student poked out his nose, sniffed at the vision. He whined: “It's cold, cold as ice On the mountain top. Thanks, but no thanks, Vol.52 No. 08, August 2021 www.rishiculture.in 27

THE GURU AND THE RECALCITRANT DISCIPLE I don't want to go there, Too brisk, too windy and chill in the air. I want it nice, nice, nice!” The Chela looked back at three square meals a day, Warm blankets and the safety of his wall. He peered o're the edge, dizzy, felt a fear And thought, “What will happen if I fall?” Outside the blue sky was limitless and clear. The Guru could see forever from the top. He called a last time, “Come! Don't stop! The view is grand. And God is near. Hurry now! I must be gone! It's late.” Did the student even stop to think or hesitate? Loud was the clang, like a funeral ball, When the Chela slammed tight-shut the door. Entombed again in his self-made cell The round of births, he chose once more. At such a sight, in enlightened eyes, The tears of pity and disappointment well. One can speak forever, the truth can tell, But the average student does prefer his hell. As you walk with the Guru, you walk in the light of existence, away from the darkness of ignorance. You leave behind all the problems of your life and move towards the peak experiences of life. Stick to the way now, follow the path shown by your Guru. The shine will come to you, you will be the star of your life. - Ammaji Vol.52 No. 08, August 2021 www.rishiculture.in 28

THE SHANTI PATH Yogasadhaka MICHAEL MCCANN, Member Team 52, Ireland. OM ASATO MA SADGAMAYA TAMASOMA JYOTIR GAMAYA MRITYOR MA AMRITAM GAMAYA May we move consciously from the Unreal to the Reality! May we move consciously from dark ignorance towards luminous wisdom. May we move consciously from mortality to immortality. May that process BE so! Shanti Path means the Invocation of Peace. It is an invocatory verse that appears at the beginning and end of Hindu rituals and ceremonies to attract blessings and auspiciousness. Various such invocations are to be found in the wisdom teachings of the Upanishads. This one comes from the Brihadaranyaka Upanishad. The invocation is intended to prepare the seeker for spiritual teaching. I often think it purifies the higher mind, the buddhi, and opens one to the teaching. In the way that poets, artists and musicians used to invoke the muse, so the spirit of the text is invoked by the Shanti Path. Sometimes, I feel that the mystic syllables of the Shanti Path emerge from the wordless silence of Brahman and then recede back into that silence, and that they contain the real secret of their enclosed teachings. And yet, sadly, I have come across modern translations of the Upanishads that leave out these sacred portions. This uncoupling from the sacred matrix is a form of cultural misappropriation. I often think that the Shanti Path guards us from falling into the ego trap of trying to 'seize' the teaching with the mind. Rather, it is a prayer for grace, kripa, that we may receive wisdom as a gift, and to fulfil our limited knowledge. An important ethos in Rishi Patanjali's Yoga Sutras is Ishwara Pranidhana: surrender/ acknowledgment of the higher power. When we chant the Shanti Path we are surrendering to the grace and inspiration of the spirit of Yoga. It connects us with the perennial tradition that is ever fresh – Sanatana Dharma, and the Parampara, its golden chain of transmission. It elevates our Yoga sadhana to sacred ritual. It is not just something 'I do'. We attune instead to the cosmic energies. Vol.52 No. 08, August 2021 www.rishiculture.in 29

THE SHANTI PATH Dr Ananda always begins and ends his teachings with such sacred invocations, especially the 'Loka Samasta, the closing refrain in his daily 'Vishwa Yoga Prarthana'. OM LOKA SAMASTA SUKHINO BHAVANTHU SARVE JANAHA SUKHINO BHAVANTHU OM SHANTI, SHANTI, SHANTI OM 'May all the living beings that exist in all the planes of existence be joyful and be at ease. May peace manifest at every level of existence'. I love the version of the Shanti Path that ends with this refrain. It is a universal prayer for peace and well-being for all the beings in all the planes (Lokas) of existence. We send love and compassion to the earth, the minerals, the vegetation, the ocean dwellers, the reptiles, the animals, the humans and upwards to the Devas (divine energies) that look after the planet. In this way we can nurture our beautiful 'Mother Earth' and help to turn 'The Wheel of Dharma'. May it ever be so! Om Tat Sat! * Translations of the Shanti Path and Loka Samasta by Dr Ananda Balayogi Bhavanani from his Mantra Yoga Study Sheet. IMPORTANT ANNOUNCEMENT Yoga Life has moved completely online from January 2021 and hence all subscribers and members of Yoga Jivana Satsangha are requested to send us their preferred e-mail to update the database at the earliest. The whole world has moved online, and it is only fitting that Yoga Life also follows suit in these times of virtual reality Please send your email to [email protected] Vol.52 No. 08, August 2021 www.rishiculture.in 30

SWAMIJI'S 114th JAYANTHI GURU PURNIMA PUJA Yogacharya Dr. ANANDA BALAYOGI BHAVANANI Ashram Acharya and Chairman ICYER at Ananda Ashram, Pondicherry. Vyasa Guru Purnima is the celebration for the Guru spirit as it is the birth celebrations of the great sage Veda Vyasa who codified the Vedas, the Mahabharata and the Puranas. It is also the Jayanthi celebrations of our illustrious Guru, Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj. Sri Kambaliswamy Madam reverberated with the extraordinary vibrations of South Indian Classical Music and Bhajans on 23rd July 2021 marking Swamiji's 114th Jayanthi Guru Purnima Puja. The celebrations began at 5.30pm with elaborate Guru Pujas performed at the Guru Samadhi by “Junior Swamiji”, Master Anandraj Bhavanani that created a sacred atmosphere of divinity pervading the atmosphere. The entire Sri Kambaliswamy Madam Premises was lit up with 1008 oil lamps placed everywhere by the loving devotees of the Rishiculture Guru Parampara. Carnatic vocal music selections were initially presented by Nada Yoga Shironmani Smt Jyothirmayi Shastri, the Head of the Music Department at Yoganjali Natyalayam who was accompanied by Smt Indumathi and Selvi S Vidhyashankari. This was followed by energizing singing by our “Junior Ammaji”, Selvi Dhivya Priya Bhavanani, the Deputy Director of YOGNAT who was accompanied by her “music buddy” Yogacharini Smt Tejaswi. Dhivya's singing was so fulfilling that Dr Ananda who normally sings at the end felt he didn't have to do it as Dhivya had already created a sense of Nitya Santhosha (eternal contentment) in the hearts of everyone. After Dr Ananda as Madathipathi performed the Mahadeeparathanai at the Samadhis of the Gurus, Yogacharini Devasena Bhavanani led some amazing Bhajans to create a Bhakti filled atmosphere in the entire Madam. Accompaniment was given by Dr Ananda on the Mridangam with Nada Yoga Shironmani Kalaimamani Thiru SV Jagadeesan on the Keyboard, Smt Shankari Muruganantham on the Violin and Sri Varadan on the Tabla. During the celebrations an award presentation ceremony for eminent achievers in the field of Yoga was held on the behalf of the Pondicherry Yoga Teachers' Welfare Association marking the 7th International Yoga Day 2021. Vol.52 No. 08, August 2021 www.rishiculture.in 31

SWAMIJI'S 114th JAYANTHI GURU PURNIMA PUJA The President of the Association Yogathilakam Sri E Gajendran welcomed everyone to the evening and then awards were distributed by Hon'ble Members of the Legislative Assembly Sri A Johnkumar and Sri Richards John Kumar with blessings received from the Hon'ble Chief Minister of Pondicherry Sri N Rangasamy. Lifetime Achievement Award was presented to Ammaji Yogacharini Meenakshi Devi Bhavanani for her outstanding service to Yoga worldwide and this was received on her behalf by Dr Ananda along with Dhivya and Anandraj. Yoga Kalaimamani awards were presented to Yogacharini Devasena Bhavanani, Yogathilakam Lalitha Shanmugam and Yogathilakam Anbhazagan in recognition of their selfless service for the cause of Yoga over the past many decades. The team of Yoga teachers organized the event led by the dynamic Yogachemmal Sri Sundar, Secretary of the Association and Yogathilakam Sri Senthil Kumar, Vice President of the Association. Dr Ananda addressed the gathering on the role of the Guru and Pujya Swamiji's influence on the world of Yoga. Dr Ananda also gave an insight into the wonderful Karma Yoga Seva of Ammaji over the past 50 years in Pondicherry and evoked the Divine blessings for her sustained recuperation and health. “Ammaji is a modern Siddha and this is an opportunity for us to realise her greatness” , he said. It has been dry and hot for many weeks but as the evening was in progress a light drizzle came down from the heavens blessing all those who had assembled for the Guru Purnima Puja. May we always be worthy of the blessings of our great Gurus who continue to inspire and bless us on the path of Yoga. Jaya Guru Swami Gitananda Giri Guru Maharaj Ki Jay!! Vol.52 No. 08, August 2021 www.rishiculture.in 32