YL Feb 2023

Om Ganapathaye ! FIFTY FOUR YEARS IN THE PROPAGATION OF CLASSICAL RISHICULTURE ASHTANGA YOGA INTERNATIONAL The New Year always begins with Yoga at MONTHLY Pondicherry and this month we highlight memorable Vol.54 No. 02, FEBRUARY 2023 images from two international events held by the Government of Puducherry and the Sri Balaji CONTENTS Vidyapeeth. YOGA: AN ANCIENT LIFESTYLE SUITABLE - 02 The Puducherry Tourism Department must FOR MODERN MAN be congratulated for sponsoring an International Yoga Festival every year since its inception in 1993. This year SPIRITUAL POWER OF LIVING TRADITIONS OF YOGA - 04 was the 28th such congregation of National and International Yoga experts at the Land of the Siddhas. ATMAN PRANIDHANA AS A CONNECTION TO - 10 OUR HIGHER SELF The honorable Chief Minister Shri N ANCIENT IDEAS TO UNDERSTAND CHITTA BHUMIKAS - 12 Rangasamy highlighted the immense contributions of Yogamaharishi Dr Swami Gitananda Giri towards PRAKRITI AND VIKRITI: AN EXPLORATION OF - 18 the development of Yoga in Pondicherry. “Thanks to AYURVEDA AND YOGA - 23 him, so many have made Yoga their life locally and internationally” said he. BEING A YOGA TEACHER: WHAT IS ALL ABOUT? TRIAD OF INVALUABLE PRACTICES OF - 26 THE GITANANDA TRADITION We also share the grand success of the 2nd PHYSICS IS THE NEW BHASHYA OF VEDANTA - 31 International Health Research Convention held from 20-22 January 2023 at Sri Balaji Vidyapeeth with more We record our deep gratitude and appreciation than 3500 participants and 300 resource persons to the benevolent leaders of the Indian Yoga attending nearly 46 events both online and in-person. Association, World Federation of Music Therapy, University Putra Malaysia, ICYER at Ananda The ISCM of SBV organized a triad of events Ashram, Kaivalyadhama, Krishnamacharya Yoga that included an International Conference on Role of Mandiram and Svaram Auroville who provide Yoga & Music Therapies in Promoting Salutogenesis as inspirational support at so many levels. We couldn't well as two pre-conference workshops on Yoga have done it without your able assistance and heartfelt therapy and Music therapy that were of the highest encouragement. standard. We also have been overwhelmed by the The YouTube videos can be accessed from messages of blessings, keynotes and invited talks given www.youtube.com/@ISCMofSriBalajiVidyapeeth/str by our resource persons who motivated everyone to do eams while photos can be viewed at their best for the promotion and propagation of www.facebook.com/iscm.sbv salutogenesis worldwide. Your inspirational presence both offline and online has touched all participants deeply. 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. 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. 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.

YOGA: AN ANCIENT LIFESTYLE SUITABLE FOR MODERN MAN Pujya Ammaji, Yogacharini MEENAKSHI DEVI BHAVANANI, Ashram Acharya ICYER at Ananda Ashram, Pondicherry, India. The word Yoga has firmly entrenched itself in the global vocabulary. From Pretoria to Moscow, from Beijing to Rio de Janeiro, mention the word Yoga and people's eyes light up with recognition and a dim awareness that Yoga is indeed something of great value. But what is the value of Yoga? And what values have become associated with this ancient Sanskrit word? The majority believe Yoga is valuable because it cures or prevents disease, making it a superb keep-fit exercise. Others will only value its effectiveness in weight reduction. Some, a few, will concede that Yoga practice bestows peace of mind and a feeling of well-being, even of increased energy levels. Of course, no one will deny that Yoga does indeed produce all these good things. But! This is not and never has been the goal of Yoga. All these results are merely side benefits. The real purpose of Yoga was, is and shall always be Moksha, liberation, the achievement of the Highest Goal of Human Life, oneness with the Universal Self. Yoga is a methodology that has developed over millennia of experimentation by the great Rishis of India, aimed at achieving the ultimate perfection of the human spirit. Yoga transforms the lower animal nature to a human one, and the human nature to a God-like Being, radiating Sat (Reality) Chit (Consciousness) and Anandam (Bliss). Yoga is not a magic pill. It is not a technique, a trick, a convenient button which can be pressed to accomplish a mundane goal. Yoga is a Way of Life, Yoga is the lifestyle of the Rishis of India who 'saw' reality and who were compassionate enough to return to lower levels of consciousness to show a path to these less developed themselves, enabling them to achieve the same pinnacle of unfoldment of spirit. Yoga is a wholistic way of life that encompasses all aspects of human existence: physical, mental, moral, ethical, emotional, material and spiritual. Yoga shows us how the human incarnation may be lived according to Dharma, the Cosmic Law. Yoga is the Science of Right – Use – Ness: a methodology for using body, mind and emotions in the right manner. This involves a whole way of moving, non- Vol.54 No. 02, February 2023 www.rishiculture.in 02

EDITORIAL moving, thinking, non-thinking, feeling, emoting, speaking, eating, working, sleeping, contemplating and even breathing. Yoga teaches us the correct manner to use all these aspects of our human life. Yoga is a lifestyle which evolved in the hermitages of the Rishis of Bharat. Yet it is pertinent even today. It is a lifestyle rooted in restraint of the animal impulses (Yama) and cultivation of humane virtues (Niyama). It is the discipline of the body (Asana) and control of breath / Prana movement (Pranayama). Yoga advocates conscious use (not misuse) of the sensory organs both the Jnanendriyas as well as the Karmendriyas (Pratyahara). It teaches the correct use of mind in a non-personal, objective, positive, directed manner (Dharana). All these aspects of controlled living are woven into a natural, non-harmful, non-acquisitive, sensitive, simple, regulated lifestyle which is guided by the high ideas of Dharma and Moksha. Yoga, that most popular modern word, is a sound like an atomic bomb, which when penetrated deeply releases energy powerful enough to lift all its practitioners into higher realms of consciousness, propelling the Jiva far, far beyond the puny personality into the grand vision and lifestyle of a true Universality. \"In both yoga and music we undergo a process of culturing, Something that has to occur at the level of the body, mind, emotions and spirit. In this process, we go from being a rough potential diamond to becoming the final, manifest, polished gem. It is a continuous process; we are indeed growing and glowing more and more!\" - Yogacharya Dr. Anandaji Vol.54 No. 02, February 2023 www.rishiculture.in 03

SPIRITUAL POWER OF LIVING TRADITIONS OF YOGA Yogacharya Dr ANANDA BALAYOGI BHAVANANI, DSc (Yoga) Director Institute of Salutogenesis and Complementary Medicine, Sri Balaji Vidyapeeth. Yoga is a living tradition that has enhanced spiritual aspects of humanity from time immemorial. The credit for such must be given entirely to our Rishis who ensured that its teachings were never limited to any time frame in human history or any other human-made limitations. In this context I often refer to Maharishi Patanjali, the codifier of the Yoga Darshan as a 'time traveller from the future' as I consider that his teachings are as valid and appropriate today as they have ever been, and ever will be. The Rishiculture that since ancient times perceived, codified, nurtured and shared these universal teachings was indeed wise. They, in their infinite wisdom and compassion, created many provisions within the living tradition so that each and every sincere aspirant (Sadhaka/Adhikarin) would be provided with golden opportunities for spiritual growth. Every level of Sadhaka was provided with the very teachings they needed, at the appropriate time, and in the appropriate manner. We can say that this was the first ever 'personalised approach to spiritual coaching' if we are to use a modern context to describe this timeless humanistic methodology. Sadhakas have been traditionally classified as Mridu–with minimal commitment and involvement in Sadhana, Madhya–of average or moderate capability, Adhimatra–the ardent, steady-minded, and keen aspirant, and Teevrasamvegin or Adhimatratma–the most intense, clear-headed, pure-hearted aspirant endowed with supreme discernment and objectivity. It is often said that 'attainment of Yoga is near or far, depending upon one's eagerness and one's efforts.' In short, dedicated efforts in the process, determines ultimate progress. Yogasutra verses 19 to 22 of the Samadhi Pada deal with the importance of qualities such as Shraddha, faithful devotion; Veerya, strength of body and mind; Smriti, ability to remember and learn from previous experiences; and Samadhi Prajna, mental competence for the higher states that are essential for spiritual success. To facilitate all levels of Sadhakas and their progress, the Yogic Guru-Shishya tradition has three levels of sharing by the illustrious and benevolent masters with their worthy disciples. All three of these are valid but part of a bigger picture sadly often missed by modern Sadhakas, and especially the modern 'scholars' researching Indic traditions. Vol.54 No. 02, February 2023 www.rishiculture.in 04

SPIRITUAL POWER OF LIVING TRADITIONS OF YOGA 1. The Written Tradition: The first, most common and accessible level of teachings is through the written tradition. When we analyse the concept of Vaak, we realise that the written word is the grossest level of communication and is limited in time and space. Para Vaak is transcendental, Pashyanti is subtle, Madhyama is manifested through mindfulness, while Vaikhari is the gross, physical level of communication that finally is spoken, heard and written down. When we need to have a written document signed even before people get married these days, we understand the depths to which trust levels have indeed fallen. When something has been written, it has already become part of the past and is therefore not living in the present in the real sense of the word. Once written down, the teachings still need to be personalised or modified as pertinent to the aspirant's level of growth. If not, the teachings may become generalised, lose the personal touch and remain set in stone. Over the long periods of history, as it became more and more difficult to maintain the sanctity of traditions, many of the teachings started to be written down for posterity. The only aim of such masters was to prevent the total loss of all the teachings at any cost. Most of the written teachings we have today are only a minuscule part of a much larger knowledge base and were never meant to be the final arbitrator of the living tradition at all. At best, they can be considered as 'basic class notes' of the masters; most often taken down by their dedicated students - nothing more, nothing less. To make my point clear, let me illustrate with a small example. Imagine the world ended today and someone in the future just had your class notes as their sole reference to understand the whole tradition of Yoga! Wouldn't that be a pale reflection? I don't completely deny the validity of the written tradition but am reiterating the fact that it was never ever meant to be taken as a separate entity the way it is happening in modern times. While the written form does have its own intrinsic value, it was always intended to be brought to life and embellished through benevolent guidance of a living master of the spiritual tradition. In this context I do agree with the perspective of my dear Yogasadhaka Michael McCann who says, 'I think the written word is a form that was intended for the Kali Yuga - the consciousness was less opaque in the previous cycles, and perhaps that is why it was necessary to commit the teachings to writing.' Vol.54 No. 02, February 2023 www.rishiculture.in 05

SPIRITUAL POWER OF LIVING TRADITIONS OF YOGA The fundamental nature of the Guru-Shishya Parampara is based on the Guru understanding the specific needs of the students, and hence the written form of teachings limits the personalisation of the teachings tremendously. It is like all patients being given the same antibiotic without sensitivity testing. It may work sometimes but may often backfire badly. In modern times, most schools of Yoga only focus on the written tradition as they don't have access to any other methods of learning. Modern Yoga scholars trying to 'study' the mysteries of Yoga often get lost in the maze of the written word, and hence are found wanting when it comes to a true understanding of the Yoga tradition. They can be compared to the myopic bureaucrat who will not accept that you exist unless you have a printed document to prove it. No amount of mere academic study can give one the experience of Yoga. As my mentor Prof Madanmohanji would say, 'Books are for the obedience of fools and for the guidance of the wise.' 2. The Oral Tradition: The second, found in those institutions that follow the traditional teachings of Sanatana Dharma is the oral tradition. This requires a living Guru-Shishya Parampara, an unbroken lineage that is capable of receiving and passing on the sacred teachings from the 'mouth of the Guru to the ear of the student.' In time, the student becomes the Guru, who then in turn passes it on to the next generation in a similar fashion. Great fidelity, integrity and commitment are required for such traditions to continue over hundreds or even thousands of years. Very few schools of Yoga in modern times have such a blessing, and I am indeed fortunate to be part of such a living tradition that traces its lineage back both to the great Rishi Agasthya in the Shaiva Siddhanta tradition of Srila Sri Kambaliswamigal, and Rishi Bhrigu in the Bengali Tantric tradition of Swami Kanakananda Bhrigu. Both of these illustrious traditions came together in the form of Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj. In these oral traditions, great reverence is placed upon the word of the Guru that is accepted as the supreme authority. Aagama or Shabda, the acceptance of reliable testimony as a valid method of cognition, is well endorsed by all Indian traditions. Often the word of the Guru may not be completely understood by a student at a certain point of time, but it does become clearer as they advance in their own Sadhana. Vol.54 No. 02, February 2023 www.rishiculture.in 06

SPIRITUAL POWER OF LIVING TRADITIONS OF YOGA The ardent aspirant sits down near their Guru to receive these sacred oral instructions. The word 'Upa-Ni-Shad' literally means to 'sit down near' the source of wisdom. So many examples are there for such oral teacher-taught exchanges including the stories of Yogeshwar Shri Krishna with King Arjuna in Bhagavad Gita, Sage Vashistha with Lord Rama in Yoga Vashistha and Lord Yama with Nachiketa in Kathopanishad. You never hear Lord Krishna telling Arjuna, or Lord Yama telling Nachiketa to refer to some book of written teachings! They all teach orally, and the disciples absorb aurally. In all Vedic traditions, the Brahmavidya, the 'Highest Wisdom of the Universal Oneness', is always communicated by the Guru to Shishya through the oral-aural methodology in Shruti-Smriti Vaidika Parampara. 3. The Subtle Tradition: The most refined of all traditions is the Sukshma Parampara that is a direct conduit to the Cosmic Wisdom itself. The cultural traditions of India have so many legendary examples including Sri Ramana Maharishi and Sri Ramakrishna Paramahamsa in recent times who attained to the highest state of enlightenment without support of either the written or oral tradition. It is said in the Yogasutra, Samadhi Pada, Verse 19 ''bhavapratyayovidehaprakrutilayanam'', meaning that the supreme aspirants who have transcended the material plane can attain the highest state of oneness just by being born again. The one who has transcended the body is known as “Videha” and is considered equal to the demi-gods or celestial beings who are bereft of a physical body. The supreme aspirant who has attained oneness with manifest nature is a 'Prakriti Laya'. They have already reached the threshold between Prakriti and Purusha and hence mere attainment of a human birth will bestow upon them the state of Samadhi. Shri Dakshinamurthy, the form of Lord Shiva as a young teacher of the Rishis is described in the Shri Dakshinamurthy Stotram by the great Srimad Adhi Sankara as follows: mounavyakhyaprakatithapara brahma thathwamyuvanam varshishthaanthevasadrishiganairavrutham brahma nishtai acharyendramkarakalihtha chin mudramanandaroopam swathmaramammudhithavadanamdakshinamurthimeede Vol.54 No. 02, February 2023 www.rishiculture.in 07

SPIRITUAL POWER OF LIVING TRADITIONS OF YOGA This sublime and timeless poetry of the great seer can be understood as one describing the pinnacle of the subtle spiritual tradition. It elucidates how the teachings of the true nature of the Supreme Brahman are conveyed in a state of silence to the wise sages by the greatest of teachers, the youthful Shri Dakshinamurthy. He who sits in silence with a blissful countenance, facing South, with his hand in Chin Mudra, the gesture of pure consciousness. The tradition of Shaktipat which is prevalent in India is based on transmission of spiritual energy (Shakti) either through a Guru or directly from a Divine Entity. This may happen through various forms of Deeksha including Mantram, Darshanam, and Sparshanam. I have personally witnessed the manner in which my Guru-father Swamiji GitanandaGiri could tap into the universal source at will. He would sit there in a state of Sahaja Samadhi and the Divine wisdom of the Prajna Lokha would flow through him, seamlessly and endlessly from the Akashic Rai, or the cosmic source of Ritam Satyam Param. Hundreds of thousands of classes, hundreds of articles and dozens of books would just manifest as if by magic as he sat there sharing the universal wisdom with the purest of hearts and clearest of minds. To be in the presence of such a master is something that can only be experienced and is a direct revelation of the Subtle Tradition of Yoga, the Sukshma Parampara. In conclusion, I wish to reiterate that the entirety of the 'Living Tradition of Yoga' cannot be captured by studying the written tradition only. Hence, any sincere aspirant seeking the highest levels of wisdom must endeavour to gain an understanding of the oral and subtle traditions too. This may require a lifetime (or even lifetimes) of study, and one must be prepared for the hard grind. Nothing comes easy in Eastern traditions and the onus is always on the seeker to prove their 'worthiness quotient' before the teachings open up to them. Just as we have a gross existence, Sthoola Sharira, that may be perceived by the senses, we have the generalised teachings of the written tradition. But we are not just the manifest gross body. We are much more, and that is why we need to work on the subtle aspects like our Sukshma Sharira to understand the life-force that percolates through these unmanifest teachings. Viveka, which is keen intuitive discernment, and vairagya, our metacognitive, dispassionate objectivity, are essential for this inner journey. When Vol.54 No. 02, February 2023 www.rishiculture.in 08

SPIRITUAL POWER OF LIVING TRADITIONS OF YOGA we connect to the Guru Parampara, this part of our journey will unravel a bit more easily than without. However, to completely understand the wholesome nature of this living tradition, one needs to connect intrinsically to the ultimate universal source, our Karana Sharira. This can only manifest through Ishvara Pranidhana. It is only when we transform ourselves and transcend the separateness of the ahamkara that we will be fit for this highest realisation. ''Sattvapurusayoh suddhisamye kaivalyam'' reiterates Maharishi Patanjali in the 35th verse of the Vibhuti Pada, meaning that all impurities – the three-fold Mala of Anavam, Kanmam and Maayai according to the great Siddha Thirumoolar– have been washed away by the Sadhaka's dedicated and disciplined self-efforts. When we finally give over completely to the Supreme, Saranagathi, the teaching will come alive in us through Guru Kripa and Dhaiva Anugraha. Then we will truly be ONE. Bibliography: 1. Bhavanani AB (2011) Understanding the Yoga Darshan. Dhivyananda Creations, India. 2. Bhavanani MD (2010) The History of Yoga from Ancient to Modern Times. Satya Press, India. 3. Giri GS (1976) Yoga: Step-by-Step. Satya Press, India. 4. Giri GS (1999) Ashtanga Yoga of Patanjali. Satya Press, India. 5. http://www.hindupedia.org/en/Sri_Dakshinamurthy_Stotram 6. http://www.icyer.com/documents/miscellaneous/History_kambaliswamy_madam2013.pdf 7. http://www.icyer.com/His_Teachings.htm 8. https://archive.org/details/bhagavad-gita-by-swami-tapasyananda/mode/2up 9. https://archive.org/details/isbn_9780916356651 10. https://archive.org/details/kashmir-shaivism-the-secret-supreme-1982-swami-lakshman- joo/page/67/mode/2up?q=saktipata 11. https://gitanandayogaonline.com/swami-gitananda-his-teachings 12. https://kvnthirumoolar.com/en/topics/thirumoolar/thirumoolar-history 13. https://openlibrary.org/works/OL29238235W/Katha_Upanisad_with_the_commentary _of_Sankaracarya 14. https://www.sriramanamaharshi.org/ashram 15. https://www.wisdomlib.org/hinduism/book/yoga-vasistha-english 16. Sovik R, Bhavanani AB (2016) History, Philosophy, and Practice of Yoga. In: Khalsa SB, et al. (Eds.), The Principles and Practice of Yoga in Health Care. East Lothian, UK: Handspring pp. 17-29. Vol.54 No. 02, February 2023 www.rishiculture.in 09

ATMAN PRANIDHANA AS A CONNECTION TO OUR HIGHER SELF COLIN COLLEY, Student, Om Yoga Studio, Wales, UK Atman Prasadanam is often called Ishwara Pranidhana, the attentiveness to God. A modern definition is devotion to God, but Maharishi Patanjali does not specifically mention or imply 'God' in the normal sense in the Yoga Sutras. Patanjali is concerned with that cosmic existence that is ever present and timeless. Pranidhana is devotion in the sense that heart, body and soul are offered without reservation to the Divine. Swamiji says that the fifth Niyama, Atman Pranidhana, is 'instant obedience to the dictates of the higher mind through intuition of the self.' Ishwara Pranidhana as 'devotion to God' creates a problem for many individuals who do not believe in 'God'. If there is no God, how can one devote themselves to something that does not exist? More and more people have rejected the dogmatic beliefs of religions like Christianity and the doctrine of God taught by them, as it has no relevance to these people or to their lives. This got me thinking, if someone asked what 'God' means to me, what would I say? It is when you are standing on top of a mountain, looking at the world around you and being able to see for miles in all directions. The landscape is so amazing, and you get that feeling in your very being, that knowing that you are part of something that is beyond your comprehension. In Samkhya (one of the classical schools of Indian philosophy), Ishwara Pranidhana is devotion to the Self as the essence of God, that the Self is divine in nature. 'God' is no being, no person, but the whole process of life and life awareness. One who practises Ishwara Pranidhana is devoted to the on-going process of life and evolution in the self. It is the ability to surrender the personal will to the Higher Divine will after making the best effort. Swami Gitananda says “do your best and leave the rest.” We must make our best efforts in all we do, coupled with a dispassionate attitude of being able to leave the rest. We don't want to hold on to things which no longer serve us, which is practising the Yama Aparigraha. This results in pure and responsible actions, and the self-serving ego is sublimated. Sublimation of the will should not be confused with escapism, as that is more a path of avoidance. It is surrender after utmost effort and release of expectations for Vol.54 No. 02, February 2023 www.rishiculture.in 10

ATMAN PRANIDHANA AS A CONNECTION TO OUR HIGHER SELF any desired results. It is not a negative giving up of responsibility, but rather is a positive sense of realising the end resultis out of our hands. It is a spiritual quality of great understanding and trust, and an expression of gratitude towards the Universe that it is always trying to do the best for us. Atman Pranidhana is getting out of the head and sublimating the ego and listening more to the voice of the Higher Self, our intuition. Swami Gitananda tells us to “listen to the voice in the quiet. Obey it instantly without reservation.” In order to hear this voice, we need to take time out from the noise of life around us, sit quietly and go inwards. When we quiet the noise in our head from external sources and the thoughts of our mind, we can begin to hear the voice of our Higher Self and surrender to it. Vol.54 No. 02, February 2023 www.rishiculture.in 11

ANCIENT IDEAS TO UNDERSTAND CHITTA BHUMIKAS Pujya Ammaji, Yogacharini MEENAKSHI DEVI BHAVANANI, Ashram Acharya ICYER at Ananda Ashram, Pondicherry, India. The Yogis – Vedantists – were masters of human psychology. Thousands of years ago, they laid down principles of mind which helped the Sadhakas in Swadhyaya, knowing themselves as part of the human race. They pointed out that most psychological problems are common to all humanity, differing only in the intensity of the affliction. The problem manifests in different ways according to individual karma, but the principles remain the same. Swamiji said: 'You don't have problems. You are the problems'! The core problem is the difficulty of evolving out of the unconscious animal state into a conscious human being, one who cultivates pure, focused, well controlled consciousness. One beautiful principle of mind which is very useful in understanding oneself as well as others is the idea dealt with by Patanjali in the Yoga Sutras. It is called the 'Chitta Bhumika'. These are the various levels of the refinement of mind-stuff. Patanjali classified the purity of mind-stuffs into five levels! Mudha, Kshipta, Vikshipta, Ekagrata and Nirodha. To create a metaphor to help us understand these levels of refinement of mind, one may compare the various states to the evolutionary stages through various animal levels. The Mudha state is like the buffalo which loves to wallow in mud. It is slow, lethargic in movement. It cannot be trained. It will follow only the dull impulses necessary for survival in its own conditioned pattern. It is basically ferocious and mean and vicious. It will bite, kick on the slightest provocation. It will not move for anyone, even a King or a God. It is a law unto its own right! The Kshipta state is like a chicken which just runs here and there without any reason. It cannot be trained and is locked in its own tiny brain and conditioned performance. Its basic function is programmed to do what is needed to keep its body alive! The sense of hierarchy in flock behavior is very strong and hence, the expression 'pecking order'. It is a scavenger and runs here and there looking for “stuff to eat”. It is ferocious when attacked and can also use beak, and claws to fight viciously. It cannot be trained. The Vikshipta state: is a more evolved animal which has some capacity for focus and movement and skill in action. Like a tiger, or a cat it can focus enough to Vol.54 No. 02, February 2023 www.rishiculture.in 12

ANCIENT IDEAS TO UNDERSTAND CHITTA BHUMIKAS concentrate steadily on its prey and pounce at the appropriate moment. The cats are not herd animals as such but are ferocious. When attacked or attacking there is an ability to concentrate and focus. When hunting or being hunted huge amounts of animal energy can be 'unlocked' if needed. Physical agility and skill, at a sensory level exists which is an Ekagrata or one-pointedness of unconscious mind stuff composed of sensory impressions. This is available in many lower life forms as a tool to secure prey and to avoid becoming prey themselves. This Ekagrata is confined to the sensual material plane. The eagle's concentrated sight is well known. The sense of smell is highly efficient as well as the sense of hearing and is highly concentrated in the higher mammals. (Concentration of the mind on abstract mental philosophical concepts is possible only in the human brain). The Nirodha State would be possible in the animal only when it has caught its prey and is engaged in 'frenzied feeding'. Then it is totally absorbed in the sensory fulfillment of its physical body. Swamiji Gitananda Giri called this Jada Samadhi or a fulfilled state of body needs which creates a total quietude of mind. The human brain also is capable of attaining this high state of mental quietude when thought ceases and Yogic “Chittavritti Nirodhah”, comes into being. Some creatures attain this state in sexual climax. To Recapitulate: States of the mind fall into five broad categories: Mudha (dull), Kshipta (distracted), Vikshipta (partially gathered), Ekagrata (one pointed) and Niruddha (controlled). One: the lowest state of mind is Mudha or the dull state. In this state the mind is dominated by gross impurities and increasing Tamas (inertia). Two: the next state is the Kshipta state, in which the mind is distracted under the sway of attachment and hatred (Raga and Dwesha) and is constantly fluctuating under the influences of Rajas (restless externalization). The mind in this state is full of desires and ideas. Three: Vikshipta is the state of mind that is partially concentrated and partially distracted. It develops as Sattwa (purity) begins to dominate Rajas. Vikshipta implies that the mind is being gradually disciplined. People who belong to this category in society are considered well-cultured. Four: Ekagrata is when Sattwas completely dominates Rajas. Then one develops the fourth state of mind – Ekagrata (one – pointedness). Sattwa increases and begins controlling Rajas in the Vikshipta state, but the process has not become Vol.54 No. 02, February 2023 www.rishiculture.in 13

ANCIENT IDEAS TO UNDERSTAND CHITTA BHUMIKAS complete. In the Ekagrata state, the mind is permeated by Sattwas. This is the sublime state of mind in advanced aspirants. In the Ekagrata state, higher states of meditation and lower Samadhi (super consciousness) are experienced. Fifth: Nirudha the fifth and highest state of the Chitta Bhumikas is the enlightened state of mind that belongs to the fully realized Yogis. In this state, the mind is absolutely controlled because the spirit has transcended the mind, becoming completely established in the transcendental plane. Some additional ideas on the Chitta Bhumikas: The lowest state of mind or Mudha implies that the mind is overcome by Tamas. A person possessing such a mind is given to laziness, dullness, sleepiness and mental perversions. In this state the unconscious is laden with impressions of gross impurities, such as Kama (desire), Krodha (rage) and Lobha (greed). There are many ramifications of these such as pride, jealousy and a desire for revenge. All of these constitute demonic qualities. Persons who are demonic in behavior may be skilful and intelligent but will perform evil actions. A process of increasing abnormality in the Mudha state leads to various psychological ailments, culminating in psychosis. The Mudha state is the source of all that is ugly and criminal in society. The power of the intellect to discriminate or Viveka becomes restricted when Mudha impressions predominate. Intellectual power in the Buddhi, the higher mind, is Jnana Shakti, and Viveka Shakti. Many people have bright intellects, but they do not have the capacity to discriminate. Viveka Shakti is the discerning power that controls the mind. Most tyrants and dictators have tremendous intellects, but at the same time they are nothing but demons. Their minds are locked in Mudha, like Hitler. In Raja Yoga philosophy, that type of personality is considered to be in the Mudha or dull- wit state. An example of Mudha mind is Kumbhakarna, the brother of Ravana and Vibhishana. A giant more than a mile in height. When they were young, all three brothers practiced great austerities to such an extent that Brahma, the Creator, himself came before them. Prior to Brahma's appearance Kumbhakarna conceived the idea of asking the creator if he could stay awake for six months and sleep just for a single day. The gods became worried. If such an incredible boon was granted the demon would destroy the world. Upon the urging of all the Gods, Saraswati Vol.54 No. 02, February 2023 www.rishiculture.in 14

ANCIENT IDEAS TO UNDERSTAND CHITTA BHUMIKAS manipulated Kumbhakarna's intellect, so when Brahma granted Kumbhakarna his boon, the demon's intellect became distorted. Instead of saying that he wanted to stay awake for six months and sleep just for a single day, he said that he wanted to sleep for six months and stay awake for one day! Brahma immediately said: “Let it be so.” Kumbhakarna outsmarted himself because of his dull-wit nature. He slept for six months non-stop continuously. He would arise for the one day, and that in itself was sufficient torture for the world. The Kshipta State: Movement in Mudha, the lowest state, is caused by increased Tamas. When Tamas increases, gross impurities such as greed and vanity, abnormal pride, intense superiority complex, and hardness of personality occur. Rajas is found to be increased in Kshipta. The Tamas lessens as well as the grosser impurities, but the subtler ones remain. These subtle impurities are impressions of attachment and hatred, or Raga and Dwesha in Sanskrit. The vast majority of people simply go after what they like, and avoid what they dislike. They want to run away any time a situation develops that is not pleasant for them. The mind becomes Kshipta in the course of time. In the Kshipta state, the mind is dominated by Rajas and is ever restless. It is involved in the senses and cares little for philosophical or sublime things. However, now and then, as Sattwa mixes with Rajas, there are fleeting situations in which the mind becomes inspired and moves in a positive direction, enjoying occasional flights into the higher states such as Vikshipta (partially gathered) and Ekagrata (one-pointed). However, these higher states will be of very short duration. Also during Kshipta state, there will be occasional lapses into Mudha state. This is well–illustrated in a parable: once upon a time a honey vendor brought hives of honey in an earthen jar to a shop in India. While he was selling them, a drop of honey fell on the floor and attracted ants. Suddenly, ants from everywhere started running towards that drop. A lazy lizard was watching them and flung itself towards them. The shopkeeper had a cat, which then ran towards the lizard. Now there happened to be a customer who had come to buy certain things in the shop, and he had brought along his dog. When the cat dashed towards the lizard, the dog ran after the cat, creating great havoc. The cat jumped from one table to another, rattling and overturning things. The dog raced after the cat, finally catching up with it and injuring it. Then the cat injured the dog by clawing its eyes. Vol.54 No. 02, February 2023 www.rishiculture.in 15

ANCIENT IDEAS TO UNDERSTAND CHITTA BHUMIKAS The owner of the dog became incensed over this and started beating up the shopkeeper. Now there were some people in that village who loved the shopkeeper dearly, so they joined in the fight to help him out. At the same time, there were two parties that started battling against each other. After this terrible confrontation had ceased, there was a lot of chaos with many injured people. The whole shop had been devastated. And to think that all of this had started with just a little drop of honey! An intense form of the Kshipta state of mind is just like this. It is looking for problems, and all it needs is just a little provocation. The mind will find all kinds of situations in which it can whip itself up into a frenzy of intense agitation and restlessness. Not only does the person in this state of mind suffer, but any person that comes into contact with him will also suffer. Furthermore a Kshipta mind draws other Kshipta minds. One person may be restless because of what happened at home, and another person is restless because something has happened to him at the office. One thing in common is that they are both restless. They sit down together for some type of interaction and soon they are fighting. Each one feels the other is the cause of his problems. Some methods to refine the mind stuff! Reason doesn't work in the Kshipta State. Therefore, in Kshipta state, life becomes terribly complicated, yet people become reconciled to it. What is the remedy? How to refine the mind stuff and lead it from lower to higher states? Satsanga: Satsanga or good association is the greatest and most important factor in overcoming the Mudha and Kshipta states of mind. Satsanga elevates the mind. Self-Introspection: The next important factor is introspection, not justifying the Tamasic and Rajasic expressions. When justifying hatred, greed, lust and anger, there is no cure and no end. Bearing insult and injury: in practical life one great discipline is bearing insult and injury and yet continuing to do what must be done. This means one should not be affected by words or insults. When insulted by someone it is the working out of a Karma from the past. By enduring it patiently, that karma may be exhausted, leading to a certain degree of purity in the unconscious. One should not promote further karmas by using harsh words or developing jealousy and hatred towards others. Vol.54 No. 02, February 2023 www.rishiculture.in 16

ANCIENT IDEAS TO UNDERSTAND CHITTA BHUMIKAS Seva - Selfless Service: Seva or selfless service is a purifier. Energy must not be locked up in selfishness, but be utilized in serving others in whatever one is suited to do. Shraddha - Faith: Shraddha or faith that there is a Higher Power that sustains life, a God within, is necessary. A subtle spiritual contact with God may be built through Japa or devotional meditation. Sharanagati - (Iswara Pranidhana or Atman Prasadanam): Taking Refuge in God: There are three aspects. One, visualizing God as the Supreme power of a spiritual principle; remembering God through Japa and devotion and Bhajans, and surrendering completely, to the will of God, accepting all life circumstances as exercises created by the Divine to perfect the spirit! Looking at the world with these ideas, one's own self and those selves around one become much more comprehensible. Human life as an evolutionary journey from darkness to light takes on a higher meaning and spirit starts to unfold. All we need is love. Why then is it so difficult to experience? Why it is so easily lost? If it is rooted in the perishable body, it is doomed to perish. The higher love springs from pure wisdom, affection, delight and caring. For a being to be capable of experiencing such prema it is necessary to cultivate perfect self-knowledge. When one sees the self in all selves, then the fountain of prema erupts bathing everyone in its bliss. Such a love can never die. - Pujya Sri Ammaji Vol.54 No. 02, February 2023 www.rishiculture.in 17

PRAKRITI AND VIKRITI: AN EXPLORATION OF AYURVEDA AND YOGA Yogasadhaka P NILACHAL, Research Scholar ISCM of Sri Balaji Vidyapeeth, Pondicherry. Introduction Nowadays people look at life mechanically. Humans are seen as thinking machines, and disease and health are engineering problems. At this point, Ayurveda teaches us something important. Ayurveda offers a unique understanding of individual constitutions. It empowers people and cultures to create a lifestyle in harmony with the natural world and our higher self. It brings optimal health and development to all living things through its profound understanding of the laws of nature. Some people say Ayurveda is unscientific, but in fact, it has advanced beyond 'mechanistic science'. While continuing to focus on healing when healing is essential, Ayurveda still emphasises prevention over cure. Ayurveda balances and rejuvenates living organisms, reduces their susceptibility and strengthens their immunity to prevent the development of new diseases. Ayurveda is more of a lifestyle than a medical system. It is a way of learning how to cooperate with Nature and live in harmony with Nature. Yoga and Ayurveda The link between Yoga and Ayurveda is Prana or life force. Yoga is the intelligence of Prana seeking greater evolutionary transformations, while Ayurveda is its healing power that seeks to strengthen the life systems it has developed. Yoga and Ayurveda are two closely related spiritual sciences rooted in the Vedic tradition of India. Yoga and Ayurveda are two sister sciences that have developed together and influenced each other many times throughout history. Ayurveda is the Vedic science of healing the body and mind. Yoga is the Vedic science of self-awareness, which depends on the proper functioning of the body and mind. The two disciplines have developed together and are always used together. Traditional Yoga and Ayurveda are concerned with the whole person, not only the body but also the mind and soul. Yoga and Ayurveda are an integral part of the great Vedic system of knowledge, which asserts that the entire universe is One Self and the key to cosmic knowledge lies in the mind and our hearts. They work together to advance their great privileges across the board. Together, Ayurveda and Yoga offer a comprehensive discipline that has the power to modify our existence on all levels, from the most fundamentally physical to the most profoundly spiritual. Vol.54 No. 02, February 2023 www.rishiculture.in 18

PRAKRITI AND VIKRITI: AN EXPLORATION OF AYURVEDA AND YOGA That is why understanding the Prakriti of the individual becomes important for experiencing a holistically healthy life. Understanding Prakriti The Sanskrit word Prakriti means nature. This is the natural tendency of one's constitution. It makes each person unique in terms of anatomical, physiological and psychological characteristics. Maharshi Sushruta says: dosha dhatu mala moolam hi shareeram (the three humours, seven constituents and three-fold waste products are the fundamentals of the human body. The human body builds three doshas, or biological fluids, seven dhatus or body tissues, and three malas, or metabolic waste. According to Ayurveda, the elements of dosha, dhatu, and mala, are responsible for a state of health or disease. In Ayurveda, people are classified based on the presence of three doshas. They are biological and functional units that help to understand both normality i.e, Prakriti and abnormality i.e., Vikriti in an individual. The three Doshas are Vaatika (Vaata- Prakriti), Pittaka (Pitta-Prakriti), Kaphaja (Kapha-Prakriti). Vaata governs movement, Pitta is involved in the functions of digestion, metabolism and energy production and Kapha governs the physical structure, water balance and immune response of the body. According to research, the three doshas regulate the structure and function of metabolism. Vata controls activities such as cell division, movement, and waste excretion, while Kapha affects activities such as anabolism, growth, structure, and storage. Pitta is responsible for metabolism and balance. The natural constitution of the body, i.e. Prakriti, is determined by these three doshas at the time of fertilisation. A person's constitution is determined by dosha which predominates in the union of sperm and ovum (fertilisation) and is almost fixed throughout life. In Vimana Sthan (8/95) of Charaka Samhita, it is mentioned that Prakriti in relation to the foetus (Garbha) is determined by the composition of the sperm and ovum, the time of conception (Kala) and the health of the uterus (Garbhashaya), the mother's diet and lifestyle during pregnancy (Matuaahara-vihara) and the interaction of the basic elements (Mahabhutavikara). One or more of these three doshas can be dominant in an individual resulting in seven types of body composition (Prakriti) namely Vata, Pitta, Kapha, Vatapitta, Vatakapha, Kaphapitta and Vata-pitta-kapha. This classification of an individual is based on their physical, physiological and psychological characteristics. The phenomenon of Prakriti is fundamental to understanding human life and its environment. Balanced Deha Prakriti represents health and the degree of imbalance determines illness. Vol.54 No. 02, February 2023 www.rishiculture.in 19

PRAKRITI AND VIKRITI: AN EXPLORATION OF AYURVEDA AND YOGA Some characteristics of various dominant Prakriti are as follows. Vata Dosha dominant Prakriti When Vata Dosha prevails in the constitution, it is Vatala. Characteristics of Vatala Prakriti include an underdeveloped body, erratic appetite, disordered eating, rapid physical activity, fast memory but poor memory ability, dry skin and hair, and inability to withstand cold. Pitta Dosha dominant Prakriti When Pitta Dosha prevails in the constitution, it is called Pittala. The attributes of specific pitta characters in the body of Pittala constitution type are frequency and intensity of appetite and thirst, strong propensity to sweat, pimples, freckles and moles, ease of irritation, premature greying and hair loss, and high tolerance to cold temperatures. Kapha Dosha dominant Prakriti When Kapha Dosha prevails in the constitution, it is called Shleshmala. The characteristic features of the Shleshmala constitution are little eating and poor digestion, sedentary life, good memory, oily skin, fair complexion, good resistance to disease, and calm character. Dwidoshaja Prakriti When two dominant doshas combine to define Prakriti, the characteristics of both doshas are visible in the constitution. Sama Doshaja Prakriti Prakriti is Sama (balanced) when the three doshas are proportional to each other. These people are healthy and so on. According to Sushruta Samhita, Sharira Sthana:4.74, an individual's Prakriti does not change unless near the end of life. Apart from Deha Prakriti, an individual also has manas Prakriti, based on spiritual Sattva, Rajas and Tamas qualities: Saattvika (Sattva-Prakriti), Raajasa (Rajas-Prakriti) and Taamasa (Tamas-Prakriti). Understanding Vikriti When any of the formative components is disrupted by internal and external environmental factors, Prakriti responds spontaneously in the form of transient changes in the intensity of phenotypic expressions associated with Vata, Pitta, or Vol.54 No. 02, February 2023 www.rishiculture.in 20

PRAKRITI AND VIKRITI: AN EXPLORATION OF AYURVEDA AND YOGA Kapha Dosha. The diurnal and seasonal variations in the environment have an impact on the dosha balance. This change is in the intensity (quantitative) of expression rather than a change in the nature of expression (qualitative). However, the dynamic balance of its constituent dosha is always maintained. Dosha salient features at specific times of day, night and season are also seen in a person regardless of the Prakriti. But this does not mean that the person's Prakriti has changed. This is only a transient change in the periphery of the Prakriti. The core of Prakriti has not changed. Only death is indicated by a change in the core of Prakriti. It is natural for Dosha to predominate while determining Prakriti up to a point. In contrast to being harmful in any way to the person's own attribute, the Dosha dominance of Prakriti reflected by particular qualities stands out as a distinct, observable quality of that person. However, the Vikriti or abnormalities of the associated dosha are always susceptible to this dosha's predominance. The person is more prone to illnesses caused by that dosha if their food and lifestyle are similar to those in their Prakriti. As a result, the Prakriti with a dominant single dosha is always susceptible to illness. Up to a certain point, the inherent dosha dominance in Prakriti is not harmful. Knowledge of Prakriti can be important for the prevention and better management of diseases or Vikriti. According to one finding, individuals of Kaphaja Prakriti are highly susceptible to diabetes. Researchers investigated the relationship between clinical phenotype and disease susceptibility. An extremely strong association between Prakriti (Kaphaja/Kapha-pittaja) and Type 2 diabetes mellitus was detected in this study. There is another report confirming the association of Prakriti with clinical phenotypes like cardiovascular risk factors, inflammatory markers and insulin resistance. Conclusion Analysing or knowing about a person's Prakriti can be helpful in predicting illness or determining how susceptible the person is to it. Evaluation of Prakriti helps to determine a person's susceptibility to various diseases and prevent the development of the disease from getting worse. To prevent and treat infectious and non-communicable diseases, Prakriti can contribute to public health initiatives. For various health and disease studies, Prakriti is an example of an approach that can be used uniformly throughout the population to stratify a population into manageable subgroups rather than hundreds of ethnic groupings. Future studies Vol.54 No. 02, February 2023 www.rishiculture.in 21

PRAKRITI AND VIKRITI: AN EXPLORATION OF AYURVEDA AND YOGA may use Prakriti-based grouping to classify subjects. Ayurgenomics (Genome-wide analysis of Prakriti), Ayurnutrigenomics (Genome-wise analysis of nutrition needs) and Ayurpharmacogenomics (assessment of the right drug for the right people and response of the drug) all use the concept of Prakriti. Thus, the key to the health sector's new future is to understand Prakriti and its various aspects. References 1. Gupta, A., Ali, A., Tewari, P., Agrawal, N., Patel, R., &Byadgi, P. (2018). Association of Kaphaja and Kapha-Pittaja Prakriti and methylenetetrahydrofolate reductase C677T allele with type 2 diabetes. AYU (An International Quarterly Journal of Research in Ayurveda), 39(3), 146. https://doi.org/10.4103/ayu.ayu_230_18 2. Frawley, D. (1999). Yoga and Ayurveda: Self-Healing and Self-Realisation (1st ed.). Lotus Press 3. Sharma, P. (2020). Essentials of Ayurveda (2nd ed.) 4. Dwarakanath C. The Fundamental Principles of Ayurveda. Part III. Reprint edition. Varanasi, India: Krishnadas Academy; 2009. 5. Acharya YT, editor. Charaka Samhita by Agnivesha, Sutra Sthana. Ch. 10, Ver. 11. 5th edition. Varanasi: ChaukhambaPrakahsan; 2007. 6. Rizzo-Sierra CV. Ayurvedic genomics, constitutional psychology, and endocrinology: the missing connection. J Altern Complement Med. 2011 May;17(5):465-8. doi: 10.1089/acm.2010.0412. Epub 2011 May 12. PMID: 21563964. \"Everything is important: whether you are sweeping a floor or piloting a high-powered jet plane. Perform all actions skillfully and with full consciousness and care\". - Pujya Sri Ammaji Vol.54 No. 02, February 2023 www.rishiculture.in 22

BEING A YOGA TEACHER: WHAT IS ALL ABOUT? CLAIRE WILSON, Student Om Yoga Studio, Wales, UK A Yoga teacher should have the personal qualities of kindness and compassion, so that students feel comfortable and at ease when attending a class. They should be approachable so that if students wish to ask something, or are uncertain or lacking in confidence, that they are welcomed and find it possible to ask questions. They should be knowledgeable so that the student can have confidence in the teacher. Teachers should be clear in their instructions and give advice and information on what someone might or might not experience. They should show curiosity about experience, both their own and that of their students. Teachers should also be inclusive, having an awareness of those in their class, particularly if working both online and in person, ensuring that everyone feels included. They should adapt their pace so that all can follow and adapt their class where necessary so that it meets all the needs of the students present. Yoga classes can really generate a sense of community and belonging amongst the students, and this can be a source of support for students if fostered helpfully by the Yoga teacher. A Yoga teacher should: 1. Be kind 2. Be patient 3. Be welcoming 4. Be non-judgemental 5. Be compassionate and empathetic 6. Be approachable 7. Be disciplined 8. Be open to learning and to learning from mistakes 9. Be open to listening to others 10. Be educated in the philosophy and teachings of Yoga, as well as having an awareness of physiology and psychology associated with the teaching, learning and practice of Yoga Vol.54 No. 02, February 2023 www.rishiculture.in 23

BEING A YOGA TEACHER: WHAT IS ALL ABOUT? 11. Be honest 12. Say if they don't know something 13. Should continue to develop in their practice 14. Have experience of and ongoing personal practice 15. Have experience of teaching, maintaining an awareness of students at all times. 16. Have experience / awareness of different styles of Yoga practice 17. Be Organised 18. Live the practice they teach and be dedicated to Yoga as a way of life 19. Create an environment which is safe 20.Taketimetoworkontheirowndevelopmentincludingspiritualdevelopment 21. Should attend continuous professional development 22. Be self-aware and reflective 23. Be able to motivate and encourage others 24. Be clear in giving instructions They should teach in such a way that is both psychologically and physically safe. They should have their own personal practice so that they have an understanding of how to help others, giving others full and clear instructions. There should be no injuries in yoga asana practice if it is done correctly. Whilst some teachers of Yoga place hands on individual students in order to correct positioning, I think for myself this should only be done with the explicit consent of the individual student, but also may not be necessary if clear instructions are given. It is best not to mirror when demonstrating in teaching, but to give clear instructions, using the same sides and limbs as the students. They should not teach with their back to a class as this would mean that they would not have an awareness of what the students are doing and limits their connection with students. They should have knowledge of the many different aspects of Yoga and be able to weave in teachings related to other aspects of Yoga (other than the asanas), where time allows. The Yoga teacher should still be on their path of learning, knowing that there is always something to learn, that we cannot know everything. They should be open Vol.54 No. 02, February 2023 www.rishiculture.in 24

BEING A YOGA TEACHER: WHAT IS ALL ABOUT? to learning from others, including their students. Knowing that they cannot know everything, they should be on a path of learning and should also work within their limits and within their area of knowledge. They should take time to focus on their own development, both spiritual and physical. It may be helpful to know about any particular injuries that a student might have, but it may also be helpful to give instruction as to care to be taken, for example if someone has a bad back, painful knees etc. Or if someone has high or low pressure to take care, for example in certain positions or when transitioning between asanas. It may be best just to give a clear instruction for everyone to listen to their own bodies, and to do what they can, without overstretching or pushing their bodies too much. Yoga teachers should have good organisational skills, be good with timekeeping and with people management. They should start and finish classes on time and should allow enough time for relaxation at the end of a class. Classes and therefore students, should not feel rushed. Yoga teachers should set a good example to others, in the way that they teach and the way that they live. They should be respectful to those who they teach and to those who have taught them, both personally and to all those who have gone before and who have handed down their teachings over many years, Guru Dakshina, gratitude to the Guru. \"Guru\" is a magic Sanskrit word which can expand to encompass the universe and everything in it, and yet, simultaneously contract to be as small as the finest of our innermost thoughts. The Guru is the mirror, clear without distortion, which reflects back to the disciple their very own self. - Pujya Sri Ammaji Vol.54 No. 02, February 2023 www.rishiculture.in 25

TRIAD OF INVALUABLE PRACTICES OF THE GITANANDA TRADITION KOULIA CHRISTOFI, Student of Yoga Life, Cyprus Editor's note: We are pleased to share a lovely submission from Koulia Christofi, a student of Yogacharini Anandhi in Cyprus who is a dedicated Sadhaki on the path of Rishiculture Gitananda Yoga. There are some gifts that are so precious, we cannot touch them, nor can we see them. Nevertheless, they have the power to enter our life and guide us to paths that we were not aware existed. To places that we suspected may exist but did not know the way, nor did we have a guide to show us. Such a precious gift for me, was my participation in the Yoga Step-by-Step course. Priceless are the teachings and practices that have been transferred with so much care and love by our Teacher. Teachings that aim to awaken us from ignorance and strengthen the voice of the soul within us. This program is so important because of its experiential nature. Without practice the teachings remain theories with no benefit to our life or our evolution. Rather, the Pranayama techniques we have been taught are a tool on this path we have chosen to follow towards the realisation of our eternal existence. Pranava AUM, Savitri Pranayama and Anu Loma Viloma Pranayama are three main practices of the Yoga Step-by-Step program and of the Gitananda tradition. It is with a sense of responsibility that I present my notes on these practices, as they have been passed down by our Teacher. Pranava AUM Pranava AUM, as its name suggests, is a vibration that exists before anything else – before the creation of the world we live in, of the universe, of life. The word Pranava translates from Sanskrit as prior to birth. The sound AUM is a sacred vibration found in various religions. For Hindus, AUM is the most sacred mantra. In Christianity, there is a similar sound, the holy word Amen, which indicates and affirms the participation and responsibility of man for the salvation of his soul. The word Amin is used in Islam. Vol.54 No. 02, February 2023 www.rishiculture.in 26

TRIAD OF INVALUABLE PRACTICES OF THE GITANANDA TRADITION The three letters – sounds that make up the Pranava AUM – represent the Trinity of Life. In Yoga we refer to this Trinity as Source-Soul-Pure Consciousness. In Christianity, this Trinity takes shape through the Father-Son-Holy Spirit. Each letter from the Pranava AUM corresponds to one of the three sections of the lungs and one of the three temporary bodies. Ÿ A is connected to the Annamaya Kosha, our physical body and the lower section of the lungs. Ÿ U is connected to the Pranamaya Kosha, our emotional body and the middle section of the lungs. Ÿ M is connected to the Manomaya Kosha, our mental body and the upper section of the lungs. Ÿ For the practice, we sit in a comfortable position facing north, keeping our spine aligned. We inhale and exhale through the nose. Ÿ We inhale for a count of 6, using all 3 parts of the lungs: Ÿ Inhale for a count of 2, from the lower section of the lungs - diaphragmatic breathing. Ÿ Inhale for a count of 2, from the middle section of the lungs - chest breathing. Ÿ Inhale for a count of 2, from the upper section of the lungs - clavicular breathing. Ÿ We exhale for a count of 12, using all 3 parts of the lungs: Ÿ Exhale for a count of 4, from the lower section of the lungs with the sound Aaa… Ÿ Exhale for a count of 4, from the middle section of the lungs with the sound Uuu… Ÿ Exhale for a count of 4, from the upper section of the lungs with the sound Mmm… We repeat the breathing for 9, 18 or 27 rounds. Pranava AUM has the ability to encourage the alignment of the three temporary bodies, the Annamaya Kosha (physical), the Pranamaya Kosha (emotional) and the Manomaya Kosha (mental) in order to pave the way to our two Vol.54 No. 02, February 2023 www.rishiculture.in 27

TRIAD OF INVALUABLE PRACTICES OF THE GITANANDA TRADITION eternal bodies – the Vijnanamaya Kosha (super-conscious) and the Anandamaya Kosha (spiritual) – leading us towards the realisation of the immortality of our soul. Savitri Pranayama Savitri Pranayama is an excellent source of vitality due to its connection with the sun. According to an old folktale, Savitri was the daughter of Savitr – a solar deity – and has gone down in history as the woman who conquered death. With the power of her devotion to her lover, she managed to change his fate and give him life when he was doomed to die. This story symbolically can show the power of Savitri Pranayama and of the vitality we absorb from the sun in our quest for awakening. Savitri Pranayama can be done in different counts, called talas. The tala number indicates the number of counts of the hold. For example, the three-tala Pranayama involves: Ÿ Inhale for a count of 6 (3 x 2) Ÿ Hold in for a count of 3 Ÿ Exhale for a count of 6 (3 x 2) Ÿ Hold out for a count of 3 Ÿ In the same way, the four-tala Pranayama involves: Ÿ Inhale for a count of 8 (4 x 2) Ÿ Hold in for a count of 4 Ÿ Exhale for a count of 8 (4 x 2) Ÿ Hold out for a count of 4 Ÿ This rhythm can be done for 3, 4, 5, 6, 7 and 8 talas depending on the result we want to achieve and the ability of the lungs to respond. Ÿ The 3 tala relates to our emotional body and helps balancing the emotions. Ÿ The 4 tala relates to our physical body and helps renew and maintain healthy cells in the body. Vol.54 No. 02, February 2023 www.rishiculture.in 28

TRIAD OF INVALUABLE PRACTICES OF THE GITANANDA TRADITION Ÿ The 5 tala contributes to the increase in metabolism and combats symptoms of procrastination. Ÿ The 6 tala contributes to alertness and clarity of thought and sensations. Ÿ The 7 tala achieves tranquillity of mind and senses. Ÿ The 8 tala gives us a spiritual, supernatural power and contributes to the rejuvenation of the body, longevity and good health. We can understand that we have perfected a specific tala when we can do 27 repetitions without feeling tired or uncomfortable. Care must be taken not to push the lungs to perform more demanding talas than they are capable of because this will have the opposite effect. Anu Loma Viloma Pranayama Anu Loma Viloma Pranayama is a polarity Pranayama that encourages the charging of our three temporary bodies (physical, emotional and mental), through the connection of opposites. While in the material world, every action that goes against the flow results in a waste of prana, in the energy field; the unity of opposites has exactly the opposite effect. The polarity that can be achieved with this Pranayama leads to a neutrality, the balancing of the nervous system and body cells. In our practice we use opposites such as: inhalation-exhalation, sun-moon, male-female, gold-silver, hot-cold, right side-left side, up-down. Anu Loma Viloma Pranayama can be done in two different ways as described below. In both cases we inhale and exhale through the nose, with a complete breathing. Anu LomaViloma I We sit in a comfortable position facing north, keeping our spine aligned or lie in shavasana with the head towards north. Ÿ We inhale and visualise a golden, warm veil of energy, symbolising the energy of the sun, flooding our right side from the coccyx or feet to the head. Ÿ We hold in the inhalation above the head. Vol.54 No. 02, February 2023 www.rishiculture.in 29

TRIAD OF INVALUABLE PRACTICES OF THE GITANANDA TRADITION Ÿ We exhale and visualise a silvery, cold veil of energy, symbolising the energy of the moon, flooding our left side from the head to the coccyx or feet. Ÿ We hold out the exhalation in the coccyx or legs. Ÿ This Pranayama follows the rhythm of Savitri Pranayama, i.e. the inhalation and exhalation time should be twice as long as the holding time. Ÿ We repeat the Pranayama for 9, 18 or 27 rounds. Anu Loma Viloma II Ÿ We sit in a comfortable position facing North, keeping our spine aligned or lie in Shavasana with the head towards North. Ÿ We inhale and visualise a golden, warm veil of energy, symbolising the energy of the sun, passing through our entire body, from the head to the ground below the coccyx or beyond the feet. Ÿ We hold in the inhalation on the ground below the coccyx or beyond the legs. Ÿ We exhale and visualise a silvery, cold veil of energy, symbolising the energy of the moon, rising from the coccyx or feet to the head. Ÿ We hold out the exhalation, above the head. We follow the rhythm of Savitri Pranayama as described above and repeat the Pranayama for 9, 18 or 27 rounds. After completing the practice, we stay still for a few seconds, in neutrality to absorb the benefits of the exercise. Practice The inclusion of Pranayama practices in our daily life enhances our prana levels in order to be able to live with self-awareness, that is, to be able to distinguish between the wants of the ego and the voice of the soul. In this way we walk through life avoiding unnecessary experiences and associations that have nothing to offer to our soul and our purpose in this incarnation. Our training in Yoga Step-by-Step is the beginning of a new life towards realising the truth - the universal truth. I am so grateful for the opportunity to follow this path. Vol.54 No. 02, February 2023 www.rishiculture.in 30

PHYSICS IS THE NEW BHASHYA OF VEDANTA COURTESY: THE SPEAKING TREE, Times of India Vedas are four in number: the Rig Veda, the Sama Veda, the Yajur Veda and the Atharva Veda. Each of these four vedas has four parts: the Samhita, the Brahmana, the Aranyaka, and a number of Upanishads. The first three parts of all the Vedas are collectively called the Vedas, and the fourth and the last, the Upanishads, are collectively called Vedanta. Vedas are four in number: the Rig Veda, the Sama Veda, the Yajur Veda and the Atharva Veda. These four parts of the Vedas represent the historical order of their development over millennia. The Samhitas are the most ancient, and of them, the Rig Veda Samhita is the earliest. The Samhitas are considered the Vedas proper; the Brahmanas, the Aranyakas and the Upanishads are periodic additions, made by way of growing with the changing times. The Samhitas are hymns addressed to gods representing the forces of nature, followed by rites and sacrifices to propitiate those gods. The famous NasadiyaSukta occurs in the Rig Samhita. The Brahmanas were added to the Samhitas by way of updating. The Satapatha Brahmana and the Aitareya Brahmana are well known. The Aranyakas are so called because they were composed in the forests. During this period the sages and seers took to the practice of retiring into the forests to contemplate 'the cream of all and what takes place'. In the fourth and the last stage, the Upanishads appeared. There are 10-12 principal Upanishads: the Chandogya, the Brihadaranyaka, the Aitareya and the Kaushitaki, forming the end part of the Rig Veda. The Kena concludes the Sama Veda, with the Taittiriya, Isha, Katha and Shwetashwatara topping off the Yajur Veda, and the Mundaka, Mandukya and Prashna signing off the Atharva Veda. These terminals of the Vedas are generally called Vedanta or Shruti. The Brahma Sutras and the Bhagavad Gita make post-vedic literature and are called Smriti as opposed to Shruti. Together, Shruti and Smriti, being the Upanishads, the Brahma Sutras and the Gita, are called Prastana Traya meaning the 'threefold movement', and this PrastanaTraya is said to be the scripture of the Hindus. The Prastana Traya has a self- perpetuating spirit and mechanism by which it adapts itself to periodic reinterpretations in order to fit in with the changing times. Vol.54 No. 02, February 2023 www.rishiculture.in 31

PHYSICS IS THE NEW BHASHYA OF VEDANTA These periodic reinterpretations are called Bhashyas. The latest Bhashyas to the Prastana Traya are by Shankara, Ramanuja and Madhwa. These Bhashyas have now lost their edge because of the passage of time. The Prastana Traya needs a new Bhashya to be in tune with the present age. The Prastana Traya looks for a new Shankara for a new Bhashya. In the Samhitas, the Vedic literature starts with a passion for the truth – truth in clay, truth in iron. It grows in search of this truth through the Brahmanas and the Aranyakas and ultimately in the Upanishads, that truth is arrived at and declared to the world. What is that truth? The ultimate essence of the universe is space 'akasho havy Brahma'. Consciousness is but a condition of space: Prajnanam Brahma. The content of the world is the distortion, vikara, of its container, consciousness-space. The distorted 3-D space is Saguna Brahman and space minus its vikara or distortion, that is the unified field, is Nirguna Brahman. Brahman-space is the ultimate reality underlying all existence: it is the biggest 'I' that contains all our small 'i's. Our small 'i's can be merged in the big 'I' through contemplation or tapas, and that is salvation or Moksha. Modern physics takes us to the same conclusion. Physics is the study of how and why the Nirguna distorts to become Saguna. Shruti lives in Smriti which is the progressive knowledge and understanding of Shruti over ages. Physics is the new Smriti: physics is the new Bhashya of Vedanta. There is talk in the air of introducing Vedic studies in schools and colleges. However, what should be taught there is not the traditional Vedic studies, but Vedanta as the anta (omega) of not only the Vedas but also of modern science, and as an intellectual and spiritual force capable of enlightening, inspiring and bettering the modern global village. Introducing mere traditional Vedic studies will further only narrow agendas and will not serve the meaning or purpose of modern public education. We need to widen our vision by looking beyond the written word; and for this, it is essential that we rise above mere dogma. Vol.54 No. 02, February 2023 www.rishiculture.in 32