YL June 2022

Om Ganapathaye ! FIFTY THREE YEARS IN THE PROPAGATION OF CLASSICAL RISHICULTURE ASHTANGA YOGA This month's front cover features a new INTERNATIONAL artistic perspective of our revered Siddha Guru MONTHLY Srila Sri Shankara Giri Swamigal who brought Yogamaharishi Dr Swami Gitananda Giri to the Sri Vol.53 No. 06, JUNE 2022 Kambaliswamy Madam. We celebrate this June the 27th anniversary of his Maha Samadhi in 1995. CONTENTS - 02 Swamiji who lived to be 95 years of age, was the epitome of the Shaiva Siddhanta Siddha Lineage MANAGING STRESS: - 05 of Maharishi Agastya and had amazing healing A YOGIC APPROACH TO MENTAL HEALTH - 10 powers. He was a major influence in young LIGHTING THE INNER BEALTAINE FIRE - 24 Ananda's life and inculcated in him deeply spiritual RUDRAKSHA - THE TEARS OF SHIVA - 26 teachings of Tamil Shaivism. THE ART OF SKILLFUL SPEECH YOGA, THE QUEST FOR WELL-BEING Our other covers feature events related to the International Day of Yoga celebrations being teachings to enrich our Antaranga Yoga Sadhana. organised at Pondicherry. The Ministry of AYUSH, These provide a valuable insight into deeper Government of India has launched the Yoga spiritual concepts that are attuned to the Gitananda Mahotsav 2022, a 100-day countdown for the 8th Nada Yoga training currently being offered online International Day of Yoga. The 100-day campaign by Dr Ananda and Yogacharini Dr Sangeeta. is being organized in 100 cities through 100 organizations till 21. Sri Balaji Vidyapeeth, one of Dhivya Priya Bhavanani who celebrates her India's top 100 universities has been selected to 19th birthday on the 21st June also offers her first organize the Yoga Mahotsav at Pondicherry on ever Editorial for Yoga Life. She is our Little 13th June 2022 in collaboration with the Morarji Ammaji and continues to take the lineage forward Desai National Institute of Yoga (MDNIY), New with beauty and grace. Delhi. A mass demonstration of the Common Yoga Protocol will be held that day at numerous heritage May all the Gurus of our illustrious Guru venues in and around Pondicherry and the CYTER Parampara continue to bless us and may we always of SBV will host from 13 to 21 June a weeklong be worthy of their most divine and loving grace. \"International Yoga Therapy Convention\" Hari Om Tat Sat Om. featuring eminent speakers from around the globe. This issue features excellent articles by Pujya Swamiji and Ammaji who shed light on subtle 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.

MANAGING STRESS: A YOGIC APPROACH TO MENTAL HEALTH By DHIVYA PRIYA BHAVANANI, Deputy Director, Yoganjali Natyalayam, Pondicherry. \"Health and happiness are your birthright, claim them and develop them to your maximum potential\" - Swamiji Gitananda Giri Guru Maharaj Mental health is a dynamic state of internal equilibrium which enables us individuals to realise our own potential, work productively and fruitfully, contribute back to our surroundings, cope with the normal stresses of daily life and use our abilities in harmony with the universal values of society. It keeps us at the state of homeostasis without much effort. Stress may be understood as an imbalance between expectations and capacity of the individual. Nowadays it is rare to find anyone with a balanced state of mind. Stress is the biggest problem that creates 'dis-ease' in every person's life. Stress is a psycho-physiological and subjective response because of an individual's perception. What is stressful for one might be a thrill for another. Yogic view of stress Stages of stress from a Yogic point of view are: Psychic Stage: Emotional disturbances (disorders are 100% reversible) Psychosomatic Stage: Prolonged and intense disturbances that reflect in the changes of body creating symptoms (30 - 70% likelihood of regaining health) Somatic: Functional changes in the body where the diseases become chronic (20% likelihood of regaining health) Organic: Structural changes and advanced stages of disease – almost irreversible (5% likelihood of regaining health) Stress leads to psychosomatic disorders of which some are frustration, conflict, anxiety and depression. These then result in physical disorders and diseases like hypertension, diabetes and cancer leading to premature death and disability. Yoga may be understood as the original mind-body medicine that empowers individuals to attain and maintain 'SukhaSthanam', a dynamic sense of physical, mental and spiritual well being. Bhagavad Gita defines Yoga as 'Samatvam', Vol.53 No. 06, June 2022 www.rishiculture.in 02

EDITORIAL meaning, Yoga is equanimity at all levels, a state wherein physical homeostasis and mental equanimity occur in a balanced and healthy harmony. Yoga enables us to restore the lost balance through various practices such as Shatkarmas, relaxation practices, Yogasanas, Pranayamas, meditation, Mantra chanting, prayer and Japa. Changing our attitudes through Yoga Some attitude cultivating techniques in Yoga that enables us to face and manage stress are: ● Patanjala Yoga Darshan suggests Kriya Yoga to work on the five kleshas ● Ashtanga Yoga for life management and complete transformation of personality at all levels ● Abhyasa (Self – effort) and Vairagya (Non – attachment) ● Pratipaksha Bhavanam – adopting the contrary perspective ● Citta Prasadanam: Mental clarity by adopting appropriate responses: ● Maitri – Sukha : Friendliness towards those who are at ease with themselves ● Karuna – Duhkha: Compassion towards those who are miserable ● Mudhita – Punya: Cheerfulness towards the virtuous ● Upekshanam – Apunya: Indifference towards the evil ● Pranayama : prolonged exhalation and retention of the breath. Yoga and mental health \"Yoga is the unitive impulse of life, which always seeks to unite diverse streams into a single powerful force\" - Swamiji Gitananda Giri Guru Maharaj In the Patanjala Yoga Darshan, Maharishi Patanjali gives an answer as to how Yoga can bring out mental health and well being. He says, \"Yogahchittavrittinirodhah\", Yoga enables the stilling of the whirlpools of our mind. When the turmoil ceases, peace will manifest. The five Kleshas, or inborn errors, are the five mental afflictions that the mind is subjected to. They can be explained in brief as: Avidya, ignorance; Asmita, ego; Raga, attraction; Dwesha, repulsion; and Abhinivesha, survival instinct. Vol.53 No. 06, June 2022 www.rishiculture.in 03

EDITORIAL The Yogasutra of Maharishi Patanjali suggests Kriya Yoga to work on the five Kleshas. Kriya Yoga consists of self-discipline, Tapas; self-reflection, Swadhyaya; and complete surrender to the higher self Ishvara Pranidhana. Through such self-effort, we can overcome the distortions that throw us off balance. We regain our mental balance, Samatvam; a sense of inner ease and stability, Sukha Sthanam; and then wellness, Swastha, and peace, Shantham, will be the natural outcomes. Dealing with stress and depression According to the Yoga Darshan codified by Maharishi Patanjali, depression or rather 'Daurmanasya' is one of the four Vikshepa Sahabhuvah that are the manifestations that accompany the obstacles to Yoga Sadhana, the Nava Antaraya. The other Sahabhuvah are Duhkha or suffering; Angamejayatva or tremors; and Shvasaprasvasa or irregular respiration: 'duhkhadaurmanasyaangamejayatva shvasaprasvasavikshepasahabhuvah' (Yoga Darshan-1:31). When we analyse these sutras deeply, we find that they are very true reflections of our inner state. The central theme of Yoga is the golden mean, finding the middle path, a constant search for moderation and a harmonious homoeostatic balance. Yoga is the unitive impulse of life, which always seeks to unite diverse streams into a single powerful force. Proper practice produces an inner balance of mind that remains stable and serene even in the midst of chaos. This ancient science shows its adherents a clear path to the eye of the storm and ensures a stability that endures within, even as the cyclone rages externally. Sometime back I penned a poem with my thoughts on this state of inner balance entitled: Where Does Inner Balance Lie? What is mental health, I really don't know. But I do know what happens when we lose it. Difference is lost between day and night, And we forget what is wrong and right. Up and down, we are furiously flung By our emotions, highly strung. Where? Oh, where does the balance lie? \"Look deep inside\", say our Rishis, wise indeed. Vol.53 No. 06, June 2022 www.rishiculture.in 04

LIGHTING THE INNER BEALTAINE FIRE Yoga Sadhaka MICHAEL MCCANN, Spiritual Mentor and Member Editorial Board of Yoga Life, Ireland \"As I roved out on a bright May morning\" May, the month of Bealtaine, surely the loveliest of the year with all its promise and budding beauty. Bealtaine, an ancient Celtic fertility festival, traditionally celebrated in Ireland from the most ancient times, and held on the first of May, half-way between the Spring equinox and the Summer Solstice. This is known as a 'Sandhya', a liminal, in-between time, auspicious for Yoga practice. Bealtaine, marks the beginning of Summer, a time from yore when cattle were driven out to enjoy the summer pastures. It is a time of ritual to bring fertility and protection for the people, the animals and crops. Bonfires are traditionally lit in every district and, from Druid times, the leading of cattle between two bonfires to protect them from disease, all to the chant of mantras, many now forgotten, or perhaps not. Some would walk around the bonfires, and those seized by the exuberance of Spring, would leap over them. The great bonfire lit on the Westmeath Hill of Uisneach, the omphalos and sacred navel of Ireland, the signal for lighting all the bonfires in Ireland. What a sight it must have been! House-hold fires doused from the day before now lit from the Bealtaine bonfire. Doors, windows, cattle, byres, all adorned with yellow May flowers- primrose, rowan, yellow gorse and marsh marigolds. And May bushes, thorn bushes garlanded with flowers, ribbons and shells, visitations to holy wells, song and dance. Rituals to appease the fairie folk, the sidhe, to ward off malignant and mischievous spirits. Also, to celebrate the great Mother Goddess under various names of Danu, Brigit or Eriu, and her consort Lugh or Bile, in their abode on the legendary Hill of Uisneach. Also known as the Hill of Ushnagh, a name which strikingly resembles the Sanskrit word Usha, the Vedic Goddess of Dawn. Danu, worshipped alike by the Vedic people of India and the Celtic people, from whom the ancient Irish people took their name the Tuatha de Danann. The Roman historians recorded the similarities between the Vedic Brahmins and the Celtic Druids, from their ritual morning bathing in rivers, to the topknots in which they wore their hair. Vol.53 No. 06, June 2022 www.rishiculture.in 05

LIGHTING THE INNER BEALTAINE FIRE The Irish yogi, AE Russell, wrote: 'Our Gaelic ancestors beheld the same over-world as revealed in the Upanishads; of Danu, the Hibernian Mother of gods, I have already said she is the first spiritual form of matter, and therefore beauty'. The month of May is reputedly named after a Roman Goddess Maia, a fertility Goddess. However, the word has a more ancient source, 'Maya', the feminine creative energy that weaves the fabric of all that exists; the Shakti or Prakriti, that veils, and yet reveals, the underlying unity of creation. One of the meanings of the word Danu, a water and river Goddess, is the 'flowing one'. This surely refers to the flow of prana-shakti, the waves of blissful creative energy, and ultimately, in yogic terms, the Kundalini. The Cosmic Mother energy of Kundalini coiled in the sacred well of the Mooladhara Chakra rises up the central channel in the spine between the two energy channels of Ida and Pingala. The Bealtaine practice of leading cows between two fires springs to mind. The cow is sacred in India and Celtic culture as a symbol of Mother (Amma). And there are other resonances, with Saraswati, another river Goddess, 'She who curls or winds'. The curling being, of course, the winding flows of Shakti. Saraswati is also the Goddess of Wisdom, learning, poetry and song.Danu or Brigit are muses of the Celtic arts, inhabiting the Liffey as the river Goddess named so eloquently by James Joyce as 'Anna Livia Plurabelle'. The annual Bealtaine bonfire on the Hill of Uisneach so reminiscent of the great annual fire on the sacred Hill of Arunachala, dwelling place of Ramana Maharshi. Arunachala is the abode of Shiva and the fire represents the spiritual light. Pilgrims climb the hill and bring little lamps (Deepas) of its fire back to their homes. The Celtic God, Lugh with his associations with the light of consciousness has clear connections with Shiva. Uisneach, is the omphalos of Ireland, where once stood a massive sacred Nabhi stone. In India such a stone is sacred and known as a lingam. Shiva lingams are a common feature of Shiva worship in India and symbolise the awakened third eye or Ajna Chakra. The word omphalos is also replete with esoteric meaning. We have the syllable Om associated with the Druid runic script 'Ogham', and 'phalos' or phallus, Vol.53 No. 06, June 2022 www.rishiculture.in 06

LIGHTING THE INNER BEALTAINE FIRE which brings us back to the upright standing stone. Omphalos is also umbilicus and here we have again the connection with the Mother Goddess. Meath, not only navel but also navel chakra of Ireland; sacred geography tells us that countries are living spiritual beings with their own chakra points and flows of energy. The navel, Manipura Chakra, is a powerful energy reservoir in the human body, its element is fire and its colour vibration yellow. Hence the importance of ritual fire in Bealtaine ritual and the profusive adornment of yellow flowers. Meath, 'midhe', middle is also the symbolic centre of Ireland. As such, we may also associate it with the heart chakra and with Danu, Devi as Mother Ireland. In what way may we celebrate Bealtaine in our Yoga practice? There is much scope to be creative, but here are some suggestions. In solstice, equinox and cross-quarter dates such as Bealtaine, we should attune to the solar rhythms. It is therefore auspicious to incorporate the Vedic solar practices of Surya Namsakara and Gayatri Mantra. These are prayers to the sun as both a source of spiritual light and energy. The yogis realised that the solar body was a symbol of the sun, the Divine Light, Shiva, and the Mother Energy, Shakti; in Celtic terms, Lugh and Danu. We may wish to chant the devotional Vedic solar mantras which accompany this practice. Perhaps you may wish to adorn your yoga room with yellow flowers or an image of a Devi or female saint such as Sri Anandamaya Ma, the bliss-filled mother. You may also wish to chant along to a Devi prayer such as the '108 Names of Devi', or 'Devi Stotram'. As Bealtaine has strong navel associations you may wish to incorporate Yoga practices to awaken the Manipura Chakra. These could include Agnisar Kriya, kindling the gastric fire; Uddiyana Bandha, the abdominal lock; Bhastrika, the fire-bellows breath; and Surya Bheda Pranayama, breathing through the solar nostril. Another entirely appropriate practice is Prana Mudra. This ancient mudra awakens the five pranas and the chakras in the manner of an 'Inner Bealtaine': ● Sit in a comfortable meditation position with hands on top of one another, palms facing upwards. ● Rest your awareness on the root chakra and feel a build-up of energy; if you wish, you can perform moola bandha. Vol.53 No. 06, June 2022 www.rishiculture.in 07

LIGHTING THE INNER BEALTAINE FIRE ● Inhale, visualising a stream of prana rising in the chakras as you raise the hands until palms face the navel. ● Hands are open, fingers pointing towards each other- but not touching. ● Inhalation and visualisation continues until palms face the heart centre. ● Likewise, until the palms pass in front of the throat and eyebrow centre. ● Take arms outward, away from the body, until arms are wide apart and slightly bent- with palms turned upwards towards the heavens, level with the ears; the muscles are relaxed and lungs full. ● Visualise a stream of energy surging up from the crown chakra and cascading around the body forming a cocoon of vibrating prana. Radiate peaceful vibrations to the world, cosmos and all beings. ● Remain motionless with inhaled breath held without strain. ● Then exhale in reverse manner. After this, you may wish to sit for a Bealtaine Meditation; relying on your own creativity, as I have done, in the following improvisation on a Yoga candle-gazing meditation, Trataka. ● Sit comfortably, in front of a lit candle arm's length away, with the flame at eye- level. ● Open your eyes and gaze at the top of the wick, in the middle of the flame. ● This is your Bealtaine Fire. ● Your eyes are wide open, but relaxed, and not straining. Relax the eye muscles. ● Keep the eyes open as long as it is comfortable, without blinking. ● If you feel discomfort, blink your eyes, and then continue with the practice. ● Maintain your gaze on the wick of the candle. ● If the mind wanders, gently steer it back to the flame. ● Don't strain, but try as best you can to maintain the gaze without blinking for at least half a minute. ● With practice you will be able to do so for up to 3 minutes. ● Then, close the eyes and visualise the after-image of the candle flame in front of the closed eyes. ● You can then open your eyes and repeat the process. Vol.53 No. 06, June 2022 www.rishiculture.in 08

LIGHTING THE INNER BEALTAINE FIRE ● Gaze at the candle flame for up to 3 minutes. ● And now close the eyes. ● Visualise the candle flame now established at the crown or top of the head. ● It is as if your body is the Hill of Uisneach and the flame is the Bealtaine Fire. ● Now visualise that you are taking a deepa from the fire and creating a little flame at the eye-brow centre, as you silently intone Om. ● Continue in this manner, successively creating flames at the throat centre, the heart centre, the navel, the pelvic centre and finally at the root chakra. ● Pausing to rest your attention and meditate in turn on each inner light (jyoti) as you intone OM or the seed mantras for the chakras. ● Finally, visualising your entire spine as a Hill of Uisneach illumined by seven Bealtaine fires. ● Which then merge, once more, into a single flame either at the crown of the head or at the heart centre. Hari Om Tat Sat! A sand castle may be beautiful and perfectly constructed. It may be a sublime work of art. But it is bound to perish in the passage of time and the force of the tides. It can never be a permanent abode. The real castle made of granite blocks must be built with arduous labour over years. But when completed, one may dwell there for eternity. The same holds true for our Yoga Sadhana. Build it on a strong foundation and inhabit it with joy. Pujya Ammaji Yogacharini Meenakshi Devi Bhavanani Vol.53 No. 06, June 2022 www.rishiculture.in 09

RUDRAKSHA - THE TEARS OF SHIVA Yogamaharishi Dr. SWAMI GITANANDA GIRI, Founder Ananda Ashram, Pondicherry. At a time in the devolution of the Universe, the primordial Rudra, adorned with a Kapala Mala around his neck, looked out upon his creation and saw it taking on a new stage of development, the stage of materialism, a strange world filled with want. 'I want' and Shiva wept for his creation. In South India, the Dravidian Saiva Siddhanta tells the story of the Mahadeva Shiva, with human skulls threaded on a necklace around his neck, dancing his Dance of Creation and Destruction. The skulls of the Kapala Mala represent the endless flow of Samsaric life through involution and evolution back into the Great Self, the Paramatman of the Cosmic Dancer. When the Aryans invaded Bharata, they absorbed some of the myths of Shiva into a kind of primordial Rudra... a ruddy- red Cosmic Force associated with Creation and Destruction. Artefacts and steles found in the North Indian (now Pakistan) sites of Harappa (which means \"Hara\" or \"Shiva\" and \"Appa\", \"father\") and Mohenjo Daro, (which means \"Mahendra\", \"Shiva\"; \"dhera\", \"a site\") show an antler crowned Pashupati adorned with a Mala- necklace. It is this Prajapati, Pashupati, Shivapati who is amalgamated into Vedic lore as Rudra wearing the Rudraksha Mala: \"Rudra\" (Shiva), wept \"Aksha\" (tears) ... hence, the \"Tears of Shiva.\" The evolution of Rudra in the Vedic scriptures of ancient India includes a group of manifestations, eleven in number, that pass through stages of being dreadful, terrific, frightful, formidable, even horrific, to the milder forms of the passive Universal Teacher Shankara, who is thought to be the head or apex of this evolutionary group. Rudra or Rudran has his consort in Rudrani. Their abode is Rudraavasa, the mountain Kailasa; and their holy city is Banaras. They occupy the three worlds of which one is celestial, represented by Kailasa; the second is temporal, represented as life in the world with the capital Banaras, a holy city, where Shiva is worshipped as Vishwanatha, the Lord of the Universe; and the Netherworld, ruled over by Shiva's Ganas, discarnate and disembodied entities. This lower world for man is represented as an ash-filledcemetery. Shiva in Kailasa is the Sada Shiva, aloof, cold, and unreachable. In the world, Shiva is that element of \"Goodness\" that dances within every breast and worships in celebration of that Goodness. When Goodness is destroyed by wrong and evil habits, the devotee worships the black and evil habits and his self-made gods. For man, the Netherworld is reached through a \"door of human ashes\" and Shiva sits in the Vol.53 No. 06, June 2022 www.rishiculture.in 10

RUDRAKSHA - THE TEARS OF SHIVA community cemetery, covered with these human ashes. \"Ashes to ashes ...\" we all must come and go in the Samsaric round until freed by evolution. A constant reminder of goodness Is there a way for the devotee to be reminded of the Goodness Within and that Goodness which cores the Universe as the Sada Shiva? Devotees of Shiva will quickly tell you that there is an amulet and its runes that achieve that end. For this reason the worshippers of Shiva wear a Rudraksha Mala and take to \"counting the beads\" of this natural rosary accompanied by appropriate Rudra Mantras or the Shiva Sthotras. The story of the Rudraksha Mala is the story of all Malas or rosaries, their purpose and use. All later variations on the Mala have some of the same meaning and purpose of the original Rudraksha. Different kinds of Rudrakshas The Rudraksha seeds are from a plant indigenous to mountainous India and elsewhere throughout the tropical world. Some species of the tree grow more like a bush, especially in the higher altitudes of Nepal and Tibet. In the lowlands it grows to a gigantic twenty-five metre tree. I have seen the tree growing in Southern India, mountainous Sri Lanka, Malaysia, and Pacific Islands. In 1975, I was surprised to find a tree on the north coast of the island of Oahu in the Hawaiian Islands, U.S.A. The size and the quality of the seeds vary accordingly in India. The small round red Rudraksha seeds of .5 cm to 1 cm are most prized by the devotees of Shiva and Parvati (Rudrin and Rudrani). The bright red variety are without segments, so round and single faced, roughly convoluted and may be found as large as 1.5 cm. The mediumbrown variety may be multiple- faced and found from 1 cm to 2 cm in size. The common reddish-brown Rudraksha is multiple-faced and is found in sizes from 1.5 cm to 2.5 cm. Rare giant seeds in a dark red and even black colour are highly prized by Sadhus, Swamis, and Pandits. The red and black colour may not be natural in some cases, but as the result of certain oil-dyes used in their preservation. There is a true red and true black Rudraksha. There is a variety which is pendulous in shape, almost like the seed of an almond. Some bulge in shape while others are flat. The almond shaped Rudraksha is usually worn like a pendant to the Mala to indicate that point or Meru where the Japa Mantra may be \"turned back\". It is unusual to see a Mala made out of the pendulous variety alone. Vol.53 No. 06, June 2022 www.rishiculture.in 11

RUDRAKSHA - THE TEARS OF SHIVA Best quality Rudraksha The best quality Rudraksha is that variety that is divided segment-wise like wedges of an orange. These wedges are referred to as Mukhas or faces. The smaller seeds have no obvious divisions but the medium and larger seeds are well divided into two or more faces. The small variety is referred to as Ek Mukhi or single faced. The multiple faced Rudrakshas are found to be in segments of two, three, four, five, six, eight, ten, twelve, fourteen, sixteen, and twenty two. There are rare aberrations or deformities in seed structures that produce a seven faced, eleven, and even seventeen and twenty two faced. Each colour and number of faces has a specific meaning to the worshipper. Malas are handed down Guru-to-Chela as the sign of authority of office. To inherit one's Mala from the Guru is considered the greatest blessing that a student could have. Some Malas are priceless, as they are heirlooms of Yoga Sects and Orders. A simple Mala may cost a few rupees, while a rare, single Rudraksha may sell for a lakh of rupees. Value of different faces Each of the \"faces\" is said to have a particular value to the wearer. The common Rudraksha is PanchaMukhi or five-faced and is worn by religious devotees, Sadhus, Yogis and Swamis. The single-faced Ek Mukhiis more correctly the seed of the Putranjiva Tree, a species of the RudrakshaVriksha. Without any division, it stands for Union or Wholeness, and Yoga. The Dwimukhi or double-faced stands for a special Shakti that is associated with the Prana Shakti of the androgynous Uma/Shiva. The Trimukhi or three-faced brings great energy to the wearer. Charmukhi is much sought after as it is reputed to bring health to the wearer. A patient in the midst of a heart attack has been seen to recover immediately when a Charmukha Mala was placed around his neck. Sadhus, Sannyasins and Swamis alone, wear the powerful Pancha Mukhi, the five faced Rudraksha. The six-faced ShanmukhiRudraksha is believed to bring great wealth and it is this particular one that fetches high prices from those who collect this rare Rudraksha seed. Rudrakshas with more segments are extremely rare and one may see a set only occasionally. More often, a small Mala of three, six, eight or nine seeds or a single seed is offered for view or Darshan by a holy man or saint. The Ashta Mukhi Rudraksha is sacred to the Ashtadevi, the eight aspects of the Goddess. Dashamukhi, the ten faced seed, is said to give Moksha or liberation through Dashwandhwara, the Tenth Gate. The eleven-faced Rudrakshais usually a Vol.53 No. 06, June 2022 www.rishiculture.in 12

RUDRAKSHA - THE TEARS OF SHIVA malformation of two five-faced Yogamaharishi seeds growing together and is commonly called a Gowri-Shankar Mala, after the names for Shiva and with his consort Ma Gowri. The Mala is worn by the leader of Yoga or Tantric Sects or by the Rishi Patni, the wife of a Rishi, as the symbol of her union in spiritual marriage to a Rishi husband. The seventeen and twenty-two faced Rudraksha is said to be in the possession of an Avatara or great Yogi who has come for a special mission and this strange Rudraksha is his sign to the aware and knowing and those ready to understand. Special rare Rudrakshas There are special Rudrakshas that only an expert or connoisseur of Malas is likely to spot. The Uttamdana Rudraksha (overflowing with blessings) which has two faces is also worn in the hair or top knot of a well maned Rishi or Yogi. The Pancha Mukhi Rudraksha of five faces is also sometimes worn in the hair of Yogis, supporting the gigantic topknot wound atop the head. The Uttam Kantamala of two faces can be worn around the throat (Kanta) if it is used as Mantra or Japa Mala. The Rawadar Rudraksha (signifying the planets of our Solar System) is a five-faced variety which is wound around the upper arms of a Yogi like armlets. They may also be worn as wristlets and anklets by certain Yogis and Tantrics. The Rawadar Mala is also worn as an abdominal belt by Yogis doing some higher Yoga practices, but more often, a Spantika Gol Dana (Gol: round) Mala of rock crystal is worn for this purpose. There is a Gol Phaldar (reward) semi-precious stone Mala also worn around the waist or tied around the knees during the performance of certain Baddha Asanas, the Bound- up Positions, where lower energy of Ojas and Tejas is transmuted to higher forms of Shakti. The stones and the gold metal on which they are strung act to produce a field of powerful energy around the Yogi's body, conducive to the transmutation. Number of beads The Rudraksha Mala is usually one hundred and eight seeds or beads in length. If it is in one, long strand, it must be strung in such a way that it hangs like a \"cow's tail\". If it is strung into a conventional circle, it should coil like a \"cobra\". The one hundred and eight beads stand for the one hundred and eight attributes of Shiva, or the deity being evoked. Numbers like eight, 108, 1,008 are sacred numbers in the Hindu Yantra. A Mala may contain only half of the longer variety and therefore, fifty-four seeds. In tolling the Divine Names, the Mala would be counted through twice. Occasionally, an extra bead is supplied on the outside of the circuit-chain to Vol.53 No. 06, June 2022 www.rishiculture.in 13

RUDRAKSHA - THE TEARS OF SHIVA indicate where the Japa Mantra should be reversed as the 108 count has been reached. This extra bead is referred to as the Sadyotham Bija or the \"Meru” and is often of the same category of Rudraksha or one of the almond-shaped types. Sometimes a semi precious or precious stone is placed at this position of the Meru, the \"Summit\", or a metal talisman, bearing a Yantra of the Deity to whom the Mala has been consecrated, is set here. Some Malas have a \"Tassel\" (Kashlyam) rather than a Meru. Methods of stringing the Mala The more rare Rudraksha may be spaced out or separated with gold, or brass balls or rings. The Rudraksha should not be interspersed with other seeds or stones or metal other than gold, silver, copper or brass, coral or crystal Spatika. The Shakti of the Mala is totally lost if it is diluted with other elements. The four faced and six-faced Rudraksha are usually mounted upon a gold or silver wire or chain with the seeds occupying the position at the front of the neck or the chest position of the necklace. A gold or silver locket-like container is worn by Lingayats. The chamber usually contains a precious crystal, Spatika Lingam, an egg-shaped sacred symbol to the worshippers of Shiva, or a precious relic of some famous Yogi Guru. Devotees of Yoga usually wear a single Rudraksha, strung upon a cotton thread and worn right around the throat with the seed at the gullet. The colour of the thread is thought to be important. The white thread is to achieve peace of mind. The orange thread, for renunciation. Red is to attract the attention of people. Yellow signifies a selfish or material purpose, while black indicates a desire for wealth, both worldly and spiritual. If one is a Chela or direct disciple of a famous Guru, he may give a Rudraksha seed from his own Mala at the Diksha or initiation of his disciple. The Mala is always appropriately blessed and never worn just as a piece of jewellery or as \"worry beads\" or \"hippy beads\" as the \"mods\" are doing... a terrible misuse of a spiritual custom, honoured since ancient times by spiritually minded people. Procedures for collecting Rudrakshas The Rudraksha Mala must be formed in a particular way. The seeds must be collected at harvest time. The seed occupies most of the thick-skinned fruit in which it is embedded. The seeds are sun-cured and the outer skin torn away, revealing the round, oval or almond shaped hard seed within. The seed must then be cured by rubbing or soaking in precious oils. One oil, KrikkalaTylam, is the residual of oil left on rocks by a lizard. This oil is collected and infused into the seed. Other rare oils Vol.53 No. 06, June 2022 www.rishiculture.in 14

RUDRAKSHA - THE TEARS OF SHIVA used are almond oil laced with musk, and the oils from numerous sacred trees laced with Kalpuram, camphor oil. Consecrating the Mala The completed Mala is always \"roasted\" over the smoke of a holy fire in which seven different sacred woods have been consumed. Five elements called Panchgavya are used in the dedicating Puja. These five items are purified water, (holy water) milk, curds, honey and gaur (palm sugar). Ghee or clarified butter may be used after the \"roasting\" to harden the Mala and black sacred ash from the fire may also be rubbed into the seeds to make them carbon-coated. A properly dedicated Mala can last for millennia. The seeds are strung upon a white, orange, yellow, black or red cotton triple thread. A caste householder taking Sanyasa will take off his \"holy thread\" to string his first Yoga Mala. The Rudra Puja is then done with the Panchgavya. Significance of various threads When the cotton thread breaks, it must then be strung upon coloured silk. The silk is thought to be a very good conductor of Shakti or energy. When the silk thread breaks, it must be strung upon metal. Brass wire, silver, or gold is used in that order. If the Mala is broken after it is strung upon gold, it must be completely re- dedicated for another purpose. If it was originally a Japa Mala for the recitation of Mantras, it can be re-dedicated as a Shanti Mala, for peace and meditation, or a Shakti Mala, dedicated for the arousal and control of powerful life forces as Prana Shakti, breath energy; Jnana Shakti, power of the intellect; Ich'cha Shakti, will power, and the powerful Kundali Shakti, the Kundalini of popular writing. Consecration of the Mala by the Guru When the Mala breaks, all of the components must be collected. While the beads are being strung, the Bija Mantra \"Hrim\" must be sounded as the thread or wire pierces each seed. When the Mala is completely strung, the old cord or wire must be consigned to a sacred fire while the names of the Deity to whom the Mala was originally consecrated are chanted. The new Mala must be consecrated in the hand of one's Guru, or he may care to wear it around his neck or wind it around one wrist or ankle, while doing his own Sadhana. The Mala may be taken to a Shiva Kovil and the Pandits will place it upon the Lingam for a Shanti Puja. Special Mantras are then recited for the re-dedication of the Mala. Sadyojata Mantra and the Rudra Stotram are the Mantras usually used. The Sadyojata Mantra in paraphrase is: Vol.53 No. 06, June 2022 www.rishiculture.in 15

RUDRAKSHA - THE TEARS OF SHIVA 'O Supreme Self, secrete yourself within this Divine Rosary, giving all forms of wisdom, energy and will. Confer (upon the wearer) Anandam, (Joy), Shanti (peace) and all blessings as Prasadam (the gift received as the result of doing a Puja). May the wearer be constantly aware of the Perfection from which he has come, and the Perfection to which he returns'. Guru's blessings and dedication The Guru may prefer his own form of dedication for a particular disciple and use Mantras, from the SHIVA AGAMA, or the DEVI NIGAMA, and particularly those Mantras associated with Rudra. Mantras for dedication of the Rudraksha and other forms of the Mala are to be found in Kalika Purana, Sanatkumara Samhita, Varahi Tantra, the Yogini Hridaya, the Tantrasara and many other verses from secular scriptures. Cautions against misuse Whatever, a sincere Yoga devotee should never wear a Mala which has not been dedicated and blessed and never should put a Mala upon his own neck. Should he purchase a Mala, it must be dedicated by the Guru or placed in a temple Puja and then placed upon his neck by the Guru or the Pundit. It is inauspicious to wear a Mala which has been purchased for ego gratification...for the Mala in its original form is for the eradication of the ego. A broken Mala is also considered inauspicious, and must be repaired as soon as possible and re-dedicated again.To break one's word, to perform an unrighteous act, to engage in Adharmic activity, to use foul language or eat unclean, to drink spirit liquors while wearing a Mala at the throat is said in the Scriptures to a guarantee of a death by horrendous illness or by murder. To wear a Pancha Mukhi Rudraksha Mala of 108 beads without the permission of a Guru, his blessing and proper dedication is to die in eighty-one days from the date of donning the Mala. There are records to substantiate such prognostications. The Mala is a holy symbol that must not be misused by the ego. Rudraksha mala worn by Shiva Bhaktas The Rudraksha Mala is worn only by a devotee of Lord Shiva or his consort Uma/Parvati Devi. Historically the Mala belongs to the Shiva cult but was adopted by the Aryan Vishnavites and later the devotees of other Gods and Goddesses, even as the Roman Catholic Rosary. The Rudraksha and the Putrajiva Bija Mala are worn by all North Indian ascetics. In India it is said that the sonless man is consigned to the lowest hell. Therefore, the Rudraksha Mala is worn by those who remain Vol.53 No. 06, June 2022 www.rishiculture.in 16

RUDRAKSHA - THE TEARS OF SHIVA celibate or a sonless father wishing to escape the curse of his clan-society where the siring of a son is the first Dharma. The Rudraksha or Putranjiva seed is also worn by a man or a woman wishing for a son. Putranjiva literally means \"Putra,\" \"son\": \"jiva\", \"to give life.\" The most special consecration of the Rudraksha or Putrajiva is in the worship of the Shiva Lingam, where a Mala is always placed around the Lingam and kept there even after the Puja. Rudraksha seeds are also used in the canopy covering the Lingam and there is a special temple in South India where a giant Mandapam is composed entirely of Rudraksha seeds where the Murthi of Lord Shiva and the Shiva Lingam are worshipped beneath. To consign a Rudraksha seed to the fire is considered the greatest evil which can be done and is sometimes a part of Vama-Marga Tantra, when the death of a man or woman is desired by the magician. The Rudraksha \"Jiva\" is then virtually associated with the Jiva that carries the mind stuff from lifetime to lifetime, supported by the Atman, or the Self. Special powers of different types of Malas A Mala is thought to have special powers and to attain special blessings from the Devata associated with the Mala. The Putrajiva Mala is said to give ten times the benefits and power of the lesser forms of the Mala made from seeds of the Kamala, the common lotus, the seeds of the Kusha grass, the Durva (Ruho) grass seeds, the seeds of the Canna Lily (Cannaceae Indica) and those made of various forms of wood and semiprecious stones. A Mala made from Chinna Sankham, small conch shells found on the shores of the Coromandel Sea, is said to give 100 times blessing and boons to the wearer. Some precious stones like the Carnelian, the Shard, the Moss Agate, Lapis Lazuli, the Blood Stone, Jade, and Natural Crystal called Sphatika are said to give 1,000 times blessings. The black seeds of the giant pink lotus, holy to Goddess Lakshmi are said to give 100,000 times the power and blessings of other seeds. It must be noted that these seeds must be from the genus Nelumbium Nelumbo and not any other variety of water lily or so-called lotus. The others belong to an inferior group. Unscrupulous vendors will try to sell the seeds of Cannaceae Indica or CannaceaeBrazila as those of the Nelumbium. The only value of the Canna is in the fact that its rhizome-like root gives the flour called arrowroot. A Mala made of pure gold is said to give a crore of blessings, ten million times that of other forms. A Mala of sacred Kusha Grass knotted into 108 segments will bring tens of crores of power and blessing. Again, be aware that unscrupulous vendors will pass off Ruho grass woven into knots. The Ruho is a product of the Druva plant and used in place of the holy Kusha, which is really very rare. Tantric Vol.53 No. 06, June 2022 www.rishiculture.in 17

RUDRAKSHA - THE TEARS OF SHIVA texts proclaim that the Tulsi seed Mala will give psychic powers called Siddhis while the Rudraksha Mala will obtain Riddhi, psychic prosperity. In more modern times, the various Malas have been ascribed with certain powers and benefits for \"greedy\" devotees. An ivory Mala made from elephant tusk brings the Siddhis of Lord Ganesha; Sandal Wood ascribes purity; pink or red Coral obtains great wealth. Pearls signify luxury. A Mala made of marine or animal teeth is used in witchcraft to obtain power. Made of bone, the Mala \"wards off death\". If carved from bamboo, the desire is for a \"new life\". If the Mala is made from precious or semi-precious stones, special significance is attached. Moss Agates are for enlightenment; carnelians are worn to signify nature worship; Garnets signify faithfulness; the blood stone proclaims courage in asterism: Jade, prosperity and wisdom; the Sard or Ruby proclaims enlightenment and incidentally is used to ward off poisons in food or environment. The Lapis Lazuli is worn as the sign of a meditating Sufi aspiring to Union or Mukhti. Similarly, Blue Turquoise and Orange Amber are usually worn by Sufis rather than Yogis. The Blue Turquoise is a symbol of Purity and love for the common man. Amber, which is found abundantly in Turkisthan, is worn by all near-East people as \"worry beads\". The \"habit\" has even been exported to Europe. Scarcity of good Rudrakshas Good quality Rudrakshas are now hard to come by. The source of supply from Tibet has virtually dried up over the years, but some good seeds still come from Bhutan, Sikkim and Nepal as well as mountainous Northern India, and especially, the \"Seven Sister\" Eastern States of Bharata. The good seeds are seldom found on the open market but somehow fall into the hands of Rudraksha jewellers in Calcutta and Banaras. Banaras is the safest source of Rudrakshas, as the Calcutta merchants are often a bit unscrupulous, selling defective and spurious seeds that have been repaired. Buyers must be aware that frauds and counterfeits of old and rare Malas are to be found almost anywhere, but should not be purchased, particularly at exorbitant sums, except on the advice of a competent Guru. Glass beads are an ill omen and plastic \"an insult to the Gods\". It is said in the TANTRASARA that, \"A glass Mala will bring momentary pleasure and the puffing up of the ego...but this Sukha (pleasure) will end in Duhkha (pain), unhappiness, loss and suffering.\" Wearing a glass Mala will separate a student from his teacher, a man or a woman from their truelove, and bring disaster in love affairs and Vol.53 No. 06, June 2022 www.rishiculture.in 18

RUDRAKSHA - THE TEARS OF SHIVA disappointment in spiritual pursuits. Yet glass and plastic Malas are all the \"mod\" rage from the so-called Babas, Bhagavans, and God-men of the age. One Baba materialises glass-bead Malas, manufactured in Banaras (on contract), while he could materialise a genuine Sphatik Mala if his talent is for real. A big time \"Mantra Merchant\" now in the West has established a manufacturing plant in India with a Dutch-made injection extruder and moulder to make plastic Rudrakshas for his plastic devotees.... and truly... seeing all this... Shiva wept! JAPA MALA ROUTINE Correct method for using a Mala for Japa Using a Mala is an excellent form of concentration to learn Mantras, Japa, and to do certain Pranayamas. Each Guru will have his own idiosyncrasy to pass along in instructions to the student, but the general routine laid down in the scriptures is as follows: 1. Sit in a comfortable, classical Yoga Asana with spine erect and right arm free for tolling the Japa Mala. 2. Face to the North at all hours of the day, except between 3:00 am. and 6 a.m. when one faces to the East, just before sunrise. 3. Audibly make the sound \"OM\" and raise the Mala between the hands clasped in Namaskara Mudra. A particular Mantra to a specific deity may also be done at this time. 4. Using the right hand only, let the Mala hang freely over the last three fingers that are mid, ring and little finger of the right hand. 5. Do not use the index finger in tolling the beads. The index finger stands for the ego of the individual which is to be overcome by proper Japa concentration. 6. Move each bead forward with the thumb, clockwise, until the Meru signifying the completion of the first round of the Japa is reached. 7. Reverse the Mala and continue the Japa while moving the beads for another 108 names in Mantra, or the specific Japa or Pranayama that is being done in the concentration routine. 8. Ajapa is to do the counting and tolling silently, \"In the mind's eye\". Vol.53 No. 06, June 2022 www.rishiculture.in 19

RUDRAKSHA - THE TEARS OF SHIVA 9. If doing a specific round of Pranayama, the appropriate number of beads may be counted out, and then the Prana-Garshana or count done up to the Meru ensures an accurate count. 10. Some Sadhus keep their right hands in a bag-like contrivance and continue to toll the Mala automatically in Japa-Ajapa or whatever their routine. Covering the Mala is to bring greater power to the user. This is termed Gupta Japa-Ajapa or the Hidden Japa-Ajapa. VARIETIES OF MALAS AND THEIR PURPORTED BENEFITS DEVATTA POWER REMARKS MALA TYPE (DEITY) Putranjiva Shiva or Devi 10 Times Worn as a protection by a son-less Small conch Vishnu 100 Times The conch is the symbol of the or Devi Hindu Neptune or Varuna Semi-precious (Samudra), but the small conches stones Spatika Shiva are also dedicated to Kanyakumari (crystal) Kamala Lotus seeds Lakshmi 1000 Times Each stone has its own value. Gold Kubera 100,000 Various lotus seeds are dedicated Times to different Goddesses Knots of Devi Kusha grass or Agni 10 Million The obvious sign of great wealth Times and a desire for more. Gold is also Tulsi seeds Vishnu the symbol of eternity. Tens of crores A crore is 10 million and the power is sought to destroy \"sins\". Siddhis or The Goddess Lakshmi was turned Psychic into the Tulsi seed by her jealous Power Husband. Vol.53 No. 06, June 2022 www.rishiculture.in 20

RUDRAKSHA - THE TEARS OF SHIVA Rudraksha Shiva Riddhis or The various forms of the Psychic Rudraksha get boons from Lord Prosperity Ivory Ganesha Ganesha There are certain psychic powers Siddhis associated with Lord Ganapathy or Ganesha sought by wearing ivory Sandalwood Skanda or Devi Purity Skanda is the Lord Muruga or Subrahmaniyan, son of Shiva and Parvathi. Coral Lakshmi The rare pink or red coral is Great Wealth fashioned into beads. Poor quality is not allowed. Pearls Lakshmi Luxury Pearls of various sizes and colours may be used. A black pearl is for Bone Yama Wards Kali. off death Teeth Kali Yama is the Hindu Lord of Death. Occult Beads made from skull bones are Bamboo or powers most prized. sugar cane Kama Deva Success in love or The fangs of the great cats are Seeds of Bhakta prized for \"black magic\". various plants Local deities Boons Kama Deva is the Indian Cupid Ekadasa Eleven who fires shoots of bamboo sugar Power cane into the hearts of devotees. Dwadasha Twelve Chakras Seeds of the Canna Lily, the Kusha and Durva are most commonly used in Mala. For an individual the eleven faced seed suggests power but also suggests Yoga Union if used as a Gauri Shankar Meru. There are 12 psychic Chakras Associated with the cosmic body. This Mala helps arouse Kundalini Shakti Vol.53 No. 06, June 2022 www.rishiculture.in 21

RUDRAKSHA - THE TEARS OF SHIVA The Rudraksha Seed having fourteen, sixteen and twenty-two faces is so extremely rare, that one may see such a seed only once in a lifetime, and that only when seeking for information about the special Rudrakshas. SEMI PRECIOUS / PRECIOUS STONES AND THEIR VALUES Diamonds Stability Turquoise Love Emeralds Faith Amber Attention (Honour) Ruby Courage Moss Agate Enlightenment Garnet Faithfulness Lapis Lazuli Meditation Bloodstone Asceticism Coral Prosperity Jade Prosperity Pearl Wealth The Jade in Tibet and China is associated with wisdom and worn by the common people. Rock Crystal usually replaces the Diamond in India although real Diamonds are found in Andhra Pradesh. The Emerald may be an import so the Moonstone is used in its place. The Carnelian, Shard and the Ruby are also used to detect poison in food and liquids. Amber and Lapis Lazuli, the Philosopher's Stone, is always an import. Rare jewels are manufactured in the body of some Siddhas, like Calculi stones in the bladder. Some of these stones are of very high quality. Vol.53 No. 06, June 2022 www.rishiculture.in 22

RUDRAKSHA - THE TEARS OF SHIVA MUKHA FACETS POWER REMARKS Ekam Single Union The single – faced Rudraksha is Dwi usually small light brown or red in Double colour. Tri Triple Shakti The double-faced stands for Chatur Shiva/Shakti and their Ultimate Pancha Four Union. Five Shat Six Trinity This is the union in Energy of Sapta Seven Brahma, Vishnu and Shiva; or Ashta Eight Shiva-Father, Devi -Mother and Nava Nine child, Ganesha. Dasha Ten Health Thought to have a curative effect especially on acute disorders Renunciation Thought to help those who wish to Live aloof from the material world. Wealth To bestow affluence and riches Peace Rarely found and usually disfigured. Bestows serenity. Bounty This seed is dedicated to the Astha Devis or manifestations of Kamala Lakshmi. Purity This variety is rarely found and is always an aberration Liberation The owner of this seed achieves freedom from the rounds of Samsara through Seva or service. Vol.53 No. 06, June 2022 www.rishiculture.in 23

THE ART OF SKILLFUL SPEECH Pujya Ammaji Yogacharini MEENAKSHI DEVI BHAVANANI, Ashram Acharya and Director, ICYER at Ananda Ashram, Pondicherry. The kindest word may be the unkind word unspoken. When in doubt, keep silent. Speak the truth. Speak the pleasant truth. Do not speak untruth. Speak unpleasant truth pleasantly. Such thoughts may aid the Sadhak in curbing the most powerful weapon in his armoury – his tongue! Some have compared the tongue of the common man to the tail of a dog always wagging! Yes! Silence is the best prayer to the Divine. Total silence is \"Chitta Vritti Nirodha\". Therefore, total silence is Yoga. When the whirlpools of the mind cease, and the harsh winds of desire-fuelled Samsaric experience subside, deep in this quietude one may have Darshan of the Divine Presence. If all this be true, then why is it that the hardest discipline for any group of people to follow is that of silence (Mauna)? Language expresses but it also shapes thought. With words we express what we are, but those same words become a framework, a paradigm of our own self- portrait! And we become that which we speak, sooner or later. Lord Sri Krishna in the Bhagavad Gita describes the Tapasya of Vak or the discipline of speech. In the Bhagavad Gita, Ch.17, verse 15 Lord Krishna says: Speech which causes no vexation, and which is true, which is also agreeable and beneficial, this speech as well as regular study of Vedas is said to form the austerity of speech. There are four golden rules to live by. The First Golden Rule is to avoid irritating and causing anxiety in others with one's speech. This can be achieved by carefully choosing the words we use, especially in situations charged with potential discord. Our speech should not produce fear, anxiety, repulsion, bitterness or anger in others. The Second Golden Rule is to speak what is true. This is very difficult as it implies that we know what is true. To know what is true, one must be supremely conscious and aware as truth is constantly changing! A cloud may suddenly cover the sun, just as we are saying, \"How hot and intense the sun shines now\" rendering our statement false! What one thinks and what one says must be in harmony. A well- known Shanti Mantra says: Vol.53 No. 06, June 2022 www.rishiculture.in 24

THE ART OF SKILLFUL SPEECH May my speech be established in my mind and my mind be established in my speech\"(vang me mansipratishthit aha mano me vachipratishthanam. One must also have a deep mastery over the fourth Niyama, Swadhyaya (self- study, self-knowledge) in order to speak the truth. Otherwise the speech will be filled with unconscious projections, identifications, condemnations and rationalisations, all of which by their very nature will be inherently false. The Third Golden Rule is to speak that which is beneficial and agreeable; one should \"speak unpleasant truth pleasantly.\" Lord Rama had to tell an unpleasant truth to his doting mother Kaushalya on the eve of his coronation. Instead of becoming King of Ayodhya, he had been banished to the forest for fourteen years by his father Dasaratha to fulfil his father's promise to his step-mother Kaikeyi. How did Lord Rama tell this harsh fact to his mother? He said: Dear Mother! My father has given me the kingdom of the forest to rule, I depart tomorrow to do my duty! The Fourth Golden Rule is the study of Vedic wisdom as contained in the Vedas, Upanishads, Puranas, Sutras and other sacred lore. The study of these scriptures will clarify and purify the mind and widen the moral perspective. The various experiences of the sages and the sages' responses to their life's challenges may serve as guidelines of thought and as well as verbal expression of those thoughts. Two great goals may be kept in mind in regard to speech. The first is Sushtham, which means precision of expression. The second is intelligent limitation of verbal expression or Mitam. In other words one's speech should be \"short, sweet and to the point\". This constitutes the Tapasya of Vak. In cultivating consciousness, we slowly begin to understand that how we perceive the world around us depends on our attitude. As one progresses spiritually, one realizes that one can and must choose one's attitudes consciously. Every attitude must be surcharged with a positive valence, that of an evolutionary zeal. - Pujya Ammaji Yogacharini Meenakshi Devi Bhavanani Vol.53 No. 06, June 2022 www.rishiculture.in 25

YOGA, THE QUEST FOR WELL-BEING EMELINE PINEAU, Graduate Yoga: Step-by-Step, France continued from last month... The difficulties with which the human being is confronted Obstacles or 'Antaraya' in Sanskrit: The obstacles that scatter consciousness are: Illness, languor, doubt, mental imbalance, laziness, intemperance, error in judgement, the fact of not realising what one has planned, and or changing projects too often. (Patanjali, Yoga-Sutras, Albin Michel, 1991, I.30 p.44.) The consequences of these obstacles are: suffering, anxiety, nervousness, accelerated breathing. They are all companions of mental dispersion. To eliminate them, you must focus your practice on one principle at a time. Do not disperse, do not want to experience everything at once, plough your furrow with patience and humility. The learning of this non-dispersion is done in the practice of Yoga where we follow a common thread. The effort of attention at the beginning becomes a state of attention. From Asana, we naturally go to Pranayama. We create the conditions and the state of Yoga takes hold… (Patanjali, Yoga-Sutras, Albin Michel, 1991, I.31 p.46) Suffering or 'Kleshas' in Sanskrit: The sufferings are: blindness, the feeling of ego, the desire to take, refusal to accept and attachment to life. (Patanjali, Yoga-Sutras, Albin Michel, 1991, II.3 p.70) The Yoga of action aims to alleviate the causes of suffering and to enable samadhi, the pure state of consciousness. It is by reducing the causes of suffering that this practice will act. There is nothing to take, to want to acquire, it is enough to attenuate, reduce, give up, let go. What torments us is everything that encumbers us, what stifles in us the joy that comes from adherence to the present moment. Suffering is the intrusion into the present of the past or the future, loaded with memories or projections that alter the perception of reality. » Vol.53 No. 06, June 2022 www.rishiculture.in 26

YOGA, THE QUEST FOR WELL-BEING The mental disturbances they cause can be eliminated by inverted postures as well as by meditation. (Patanjali, Yoga-Sutras, Albin Michel, 1991, II.2 p.68) The importance of breathing in our lives Today, in our societies, the majority of people breathe only superficially. On a daily basis, we can say that human beings do not breathe correctly. On average, a human uses only 10% of their lung capacity. Thus, it does not receive enough prana or oxygen to invigorate the nervous system and blood circulation to ensure good health. Unfortunately, many chronic illnesses are related to breathing, and can be prevented or improved by learning how to breathe properly. Breathing is the source of life from the first to the last moment. Indeed, when we come into the world, we push a first cry which is similar to the first breath of life and just before dying, the last breath. Prana is essential to all sources of life on our planet, whether human, animal, vegetable… The Sanskrit term 'Prana' means 'vital energy'. The Pranayama or technique of the breath corresponds to the fourth member of the Yoga-Sutras of Patanjali. If we dissect the Sanskrit term Pranayama, etymologically the term means 'mastery of the breath'. The term 'Prana' means 'breath' and 'yama' means 'mastery'. Breathing is a natural and reflex mechanism, the respiratory movement is most often automatic and sometimes in a controlled way. In the practice of Yoga, breathing is omnipresent and essential. This discipline makes us aware of the mechanisms of the respiratory system: inspiration, expiration, retention with full lungs, retention with empty lungs. Good breathing promotes harmony in the body by soothing the agitation of the mind and eliminating knots, blockages, fears, tensions. Thus, a good management of the breath allows a better management of the emotions, the thoughts and the control of the postures. It is therefore essential to learn to breathe consciously. Pranayamas are sometimes used in combination with mudras or hand gestures. Sometimes our Nadis can be blocked by negative energies, preventing our energy from flowing freely. Vol.53 No. 06, June 2022 www.rishiculture.in 27

YOGA, THE QUEST FOR WELL-BEING The Mudras help to promote this energy circulation, and therefore to balance the practitioner's internal energy circuits. Prana lodges in the subtle body and circulates thanks to the Nadis, which are channels that serve as conduits for Prana. These Nadis are located at the level of Pranamaya Kosha, the envelope made of vital energy, of vitality which animates the physical body. The Nadis ensure the circulation of vital energy; there are thousands of them but three are considered very important: ● Ida, also called Chandra Nadi, is located on the left and is connected to the left nostril which represents the feminine, the lunar side, and the past by managing our emotions. ● Pingala is also called Surya Nadi and is located on the right, connected to the right nostril which represents the masculine, dynamism, the solar and the future. ● They descend along the spinal column to join the common origin of all the nadis, Kandha which is egg-shaped and is located above the penis/pubis and below the navel. ● Sushumna is located at the base of the spine in the spinal cord, and represents fire. It is the seat of the Kundalini. The Ida, Pingala and Sushumna nadis constantly carry prana. Ida and Pingala intersect at six main chakras (wheels) located along the spine. They transform and redistribute energy in the different bodies (physical, subtle, mental, causal). Vibhaga Pranayama or breath in section and associated Mudra I have chosen to present this pranayama to you because I find that it would be very favourable for human beings to be aware of it. This pranayama is the beginning of proper breath control, the basis of Pranayama. With the practice of this pranayama we can then learn other pranayamas. The mastery of Vibhaga Pranayama makes it possible to be aware of each part of the lobes which constitute the lungs present in the rib cage. This breathing controls three respiratory zones: abdominal, intercostal and clavicular. Vol.53 No. 06, June 2022 www.rishiculture.in 28

YOGA, THE QUEST FOR WELL-BEING Adham Pranayama, abdominal breathing In the Vajra asana posture, with the back straight, allowing the lungs a natural position in the rib cage. To control the lower lobes of the lungs, place one hand on the chest near the diaphragm and breathe deeply so that the hand moves with the breath, visualising the belly expanding. After several breaths, put the hands on the lower sides of the rib cage, and breathe into the lower outer parts of the lungs. Focus the mind on the parts of the lungs behind the hands. Next, turn the hands backwards so that the fingers point towards the spine and focus the breath in the back parts of the lower lobes for several breaths. Chin mudra is used for abdominal breathing control. The thumb and index finger of both hands form a perfect circle. The other fingers remain straight and in contact with each other. Both hands are placed palms against the thighs, fingers facing the inner thighs. Madhyam Pranayama, intercostal breathing In the Vajra asana posture, to control the breath in the middle, or middle lobes of the lungs, place your hands on the chest between the breasts. Breathe deeply to move the hand, breathe several times. Then put the hands on the sides of the middle part of the chest and breathe deeply several times, the ribs should open like accordions, allowing a deep breath. Then, place your hands as far back as possible, fingers toward the spine, and direct the breath into that back region for several breaths. Chinmaya mudra is used for the control of intercostal breathing in the middle lobes of the lungs. The thumb and index fingers of both hands are joined in a perfect circle. The other three fingers are bent, fingertips in contact with the palm. Both hands are placed palms against the thighs with the fingers turned towards the inside of the thighs. Adhyam Pranayama, clavicular breathing In the Vajra asana posture, to control the upper lobes of the lungs, place one hand on the upper chest just below the collarbones, breathe deeply so that the hand is lifted with the breath. Breathe several times. Then put the hands on the sides or on the hips so that the armpits are free from the body. Focus on the sides of the upper lobes to feel the breath expand the lobes Vol.53 No. 06, June 2022 www.rishiculture.in 29

YOGA, THE QUEST FOR WELL-BEING under the armpits. Take several breaths in this position. Then raise the arms above the shoulders and place the hands on the high back area of the lungs. Focus the concentration on the upper rear lobes and breathe deeply several times. Adhi mudra is the mudra used for the control of clavicular breathing, the mudra consists of bringing the hand into a fist with the thumb inside touching the palm. The hands are placed, palms down on the thighs close to the body. The Bandhas Bandhas are 'locks' that control and close the orifices of the body. They massage the organs, energising the chakras. They act as safety valves preventing the loss of prana activated by pranayama. There are three (diagram below): ● Jalandhara is located at the level of the throat, chin down, ● Uddiyana is at the level of the aspiration of the diaphragm, ● Mula Bandha is at the level of the sphincters, the muscles of the perineum. The Chakras Chakra means wheel. It is an energy-centre, located in the body, without it being an organ or similar. This area of energy is located around a nerve plexus. Each chakra has a role, a function of regulation or management of human behaviour. Specific feelings and emotions are also attached to each of them. These energy vortices are activated by “the first breath of life”. Muladhara Root Chakra Red Swadhisthana Sacral Chakra Orange Solar Chakra Yellow Manipura Heart Chakra Green Anahata Throat Chakra Vishuddha Third Eye Chakra Blue Crown Chakra Indigo Ajna Violet or white Sahasrara Vol.53 No. 06, June 2022 www.rishiculture.in 30

YOGA, THE QUEST FOR WELL-BEING The benefits of Yoga When we talk about well-being, it necessarily induces the feeling of ill-being, but it is not possible to have these two states at the same time. If my body sends my brain a message of well-being, my brain retroactively will consider that everything is fine. Thus, my brain will put to rest the entire nervous system aimed at regulating stress. A regular practice of Yoga promotes the emergence of a feeling of physical relaxation and mental calm. Thus, this practice reduces the embarrassing and painful feelings. Yoga will allow you to gradually establish internal harmony. Yoga allows a re-appropriation of the body and its sensations. Thus, I regain confidence in my body's ability to make me happy. With Yoga, I become an actor of my own happiness; it is a path of self-conquest. So, my attitudes change and my whole being evolves. So, the benefits, both physical and psychological, of regular practice are innumerable. In addition to promoting relaxation, improving breathing, helping to centre oneself and stimulating vitality, Yoga proves to be a precious aid in the face of a multitude of ailments: migraine, stress, back pain, hypertension, and diabetes. The purpose of Yoga is to harmonise the body and the mind of the individual. By doing Yoga, a person will effectively become more flexible, breathe better, strengthen their joints, strengthen their back, feel better, tone their muscles, improve their posture, learn to let go, regain their balance, develop their strength, boost one's concentration, and one's immunity… This discipline is unfortunately unknown in our Western societies, it would be necessary to democratise it in order to extend the benefits of this discipline to the entire population. In addition, this art of living is suitable for all ages (including children, pregnant women or the elderly or those with certain disabilities) because it is possible to adapt the postures. The process of Yoga keeps the physical, endocrine and nervous systems receptive and strong to prevent decay and disease. So, Yoga can only benefit individuals in their day-to-day life and in the long run. Vol.53 No. 06, June 2022 www.rishiculture.in 31

YOGA, THE QUEST FOR WELL-BEING Conclusion If I had to summarise the teaching I had through this training, I would use this Indian proverb: “Do your body good so that your soul wants to stay in it.” For me and all Yoga followers, it is a spiritual discipline that is part of a global journey. Indeed, Yoga is based on unity and means living in harmony. This balance between body and mind is a prerequisite for being grounded in reality and in search of well-being and happiness. This course has had results beyond my expectations. It allowed me to do an in- depth study of Yoga. This very rich study taught me rigour, regularity and rhythm. It was a pleasant experience with a real pleasure to learn, but sometimes difficult and complex. It was a commitment at all levels and on all fronts. Today, I can say that this course has enriched me about life, about others and about myself. It brought me a lot and has transformed me on many points: ● apprehend and perceive things in life differently ● change my way of thinking, in particular to take things in life as positively as possible and to have more perspective to accept certain difficult things ● how to behave with others and with myself ● change the way I breathe, drink and eat Over the months, my practice of asanas has changed my body, I realised that it is flexible, and I have thus gained flexibility by practising these different postures. In addition, I better control my emotions with the practice of pranayamas. As far as meditation and relaxation are concerned, I noticed that at the beginning it was sometimes difficult to meditate and relax but little by little the mind is rather asking for this practice. I am fully satisfied with this course which has opened up new horizons and perspectives for me. It was a revelation, a confirmation and a transformation; I can no longer live without yoga. Yoga is in my present and will inevitably be in my future because it is part of my daily life. I feel more open and grateful every day to have the life I have. I feel more anchored, more in tune with my body and my mind thanks to this discipline. Today, I aspire to deepen my knowledge in Yoga with the same motivation, the same rigour and the same curiosity. I am convinced that the practice of Yoga allows one to stay healthy longer and to achieve well-being with oneself and well-being with others. Yoga is a very positive way of life and a real source of well-being. Through this thesis, I would like to thank those people who supported me and helped me in writing it. I would like to thank Janita for her availability and patience, without which I would not have been able to experience this correspondence course. These teachings have truly changed my daily life and allowed me to be a better version of myself every day. A big thank you to my teachers Jane Roy and Tuhin Roy with whom I learn a little more about this holistic discipline every day. A big thank you to Greg who made sure to free up my time for this course and thank you to my son for his joie de vivre which fills me with love every day. Vol.53 No. 06, June 2022 www.rishiculture.in 32