souvenir of the international day of yoga 2015

Organized by Centre for Yoga Therapy, Education and Research (CYTER) in collaboration with Pondicherry Yogasana Association and Department of Physiology, MGMCRI, Pondicherry

YOGA FOR HARMONY & PEACE

INTERNATIONAL DAY OF YOGA CELEBRATIONS

21 to 26 June 2015

SOUVENIR

Sri Balaji VidyapeethMahatma Gandhi Medical College and Research Institute

Pondicherry

Inte

rnational Day of Yoga

21 June 2015

Organized by Centre for Yoga Therapy, Education and Research (CYTER) in collaboration with Pondicherry Yogasana Association and Department of Physiology, MGMCRI, Pondicherry

YOGA FOR HARMONY & PEACE

INTERNATIONAL DAY OF YOGA CELEBRATIONS21 to 26 June 2015SOUVENIR

Inte

rnational Day of Yoga

21 June 2015

4 | Yoga for Harmony & Peace

INTERNATIONAL DAY OF YOGA CELEBRATIONS 2015

Chief Patron

Shri MK RajagopalanChairman, Sri Balaji Educational and Charitable Public Trust

Prof. K Henri Balraj Dr. Meena Ramanathan

Prof. N AnanthakrishnanProf. Nirmal Coumare

Dr. Nikhilesh SinghDr. Richa GuptaMr. S VasanthanMr. Dhanushapnadeesh

Organizing SecretaryDr. Ananda Balayogi Bhavanani

Prof. Rajaram PagadalaChancellor, Sri Balaji Vidyapeeth

Prof. RameshMrs. AN Uma

Prof. S RavichandranProf. AR Srinivasan

Dr. SuchitraDr. K Ramya

Mr. Uthiravelu Miss.R.Kavitha

TreasurerProf. K Jaiganesh

Prof. KR SethuramanVice Chancellor, Sri Balaji Vidyapeeth

Prof. Sudha Rao

Prof. M Ravishankar

Dr. T Jeneth Berlin RajDr. R Sobana

Dr. SelvakumarMrs M Latha

Organizing ChairmanProf. Madanmohan

Advisory Panel

Patrons

Members

Core Team

Yoga for Harmony & Peace | 5

INDEX Page NoMessages 6

From the desk of the Organizing Chairman 24

From the desk of the Organizing Secretary 25

Programme schedule 26

Yogacharini Meenakshi Devi Bhavanani - Know How… To Grow! 31

Mahamandaleshwar Swami Veda Bharati - What Does Yoga Grant? 34

Prof. M Venkata Reddy - Bio-Chemical and Bio-Medical Effects of Yoga 36

Prof. Ramesh Bijlani - Sri Aurobindo’s Philosophy: A Few Highlights 39

Prof T. M. Srinivasan - Meditative Dhyana 42

Yogacharya S. Sridharan - Yoga Therapy: Insight Into the Tradition of KYM 44

Dr. Kausthub Desikachar - The Heart of Yoga Therapy 46

Dr. Manoj Naik - Therapeutic Potential of Yoga 47

Smt Hansaji Jayadeva Yogendra - Yoga for Transformation 50

Shri Subodh Tiwari - Kaivalyadhama 53

Yoga Ratna Eric Doornekamp - Choices in Life 56

Yantra Shironmani Dr. Jonn Mumford - Magical Meditative Mantras 62

Yogacharini Sangeeta Laura Biagi - Aum Japa: Sonic Awareness for a Healthy Life 65

Joseph and Lilian Le Page - Yoga Therapy in India Video Project 70

Yogacharini Bharathidevi Giri - Blessed Universal Yoga Wisdoms 78

Shri J Mohanakrishnan - Yoga in Musculo-Skeletal Disorders 79

Yogacharya Dr Ananda Balayogi Bhavanani - Potential of Yoga as a Therapy 80

Dr. Madanmohan - Yoga the Best Lifestyle for Health 84

Dr B N Gangadhar - Toward Building Evidence for Yoga 90

Yogachemmal Dr.Meena Ramanathan & Yogacharya Dr. Ananda Balayogi Bhavanani - Yoga Practices for Prevention and Management of Psychosomatic Stress Disorders 92

A Brief Introduction to our Esteemed CME Faculty 107

The Innovative Aspects of CYTER 113



MESSAGE FROM THE CHAIRMAN

It gives me immense pleasure to note that the Centre for Yoga Therapy Education and Research (CYTER) of Sri Balaji Vidyapeeth is organizing a week long informative programme in commemoration of International Day of Yoga.

It is more significant that these celebrations are held in the light of our Honorable Prime Minister Shri. Narendra Modi urging the World Community to adopt on International Day of Yoga, which marks the holistic approach to health and well being.

I wish the organizing committee, a grand success and I am confident that the week long programme will help the participants and the public to discover the sense of oneness with ourselves, the world and nature.

Shri M.K. Rajagopalan,ChairmanSBECT


MESSAGE FROM THE CHANCELLOR

Practicing Yoga for Attaining “Quality of Life”

Yoga, once thought to be a Hindu Philosophy, has become a Universal way of life Philosophy for millions. Practicing Yoga not only binds the “physical and mental wellbeing” but today it is known to promote health and happiness and also nurtures self-discipline and helps attain ‘Quality of Life”. One of the greatest scholars and philosophers of India belonging to the 2nd century BCE, Patanjali, gave us the “Yoga Sutras” which now being embraced by people from all over the world. The art of Yoga is also considered as a modern science that is being combined with medicine. Yoga stimulated the scientific world to conduct research to extract its benefits that might help humanity to remain in sound health.

Healthcare Practitioners claim that Yoga can cure ‘Anxiety to Alcoholism’ and benefit ‘menopausal to menstrual’ problems. In some countries Yoga Practice is promoted for health and wealth. Yet some sponsor Yoga Centers as picnic spots for relaxation and rejuvenating. However, the fact remains that Yoga creates harmony between mind and body and thus is beneficial to live healthy spiritually, socially, and emotionally.

I wish the ‘International Yoga Day’ that is being celebrated as an academic bonanza.

Prof PAGADALA RAJARAM.Chancellor,

Sri Balaji Vidyapeeth.



MESSAGE FROM THE VICE-CHANCELLOR

“Yoga Goes Global – Let us think globally and act locally”

Yoga was accorded the status of global importance on December 11, 2014 when the United Nations General Assembly (UNGA) declared June 21 (the Summer Solstice) as the International Day of Yoga. The resolution, which was moved in response to a call by the Prime Minister of India on 27th Sept, 2014, saw a record number of 175 countries co-sponsoring it. This makes the Yoga-day resolution the best supported UNGA Resolution. The whole exercise undertaken by UNGA confirms that Yoga is of great relevance to the post-Modern society in the 21st Century.

How and when yoga originated is debatable. There is definite proof that yoga developed in ancient India. Possible origins are in the Indus Valley Civilisation (3300-1900 BCE) and pre-Vedic north-eastern India (Bihar), the Vedic civilisation (1500-500 BCE), and the sramana-movement (starting ca. 500 BCE).

Jacobsen has said that Yoga is not just a set of stretching exercises; it has five principal meanings:• a disciplined method for attaining a goal;• techniques of controlling the body and the mind;• one of the schools or systems of philosophy (darśana);• along with other words, such as “hatha-, mantra-, and laya-,” referring to particular techniques of yoga;• Yoga as the goal of Yoga practice.”

At Sri Balaji Vidyapeeth(SBV), the Centre for Yoga Therapy and Research (CYTER) combines rigorous scientific approach with faithful adherence to the traditions of Yogic practice to create an effective therapy that is complementary to modern medicine. It is lead by senior academicians who are equally well qualified in modern Medicine and Yoga to achieve this with credibility.

The management of SBV whole-heartedly supports Yoga therapy as an effective complementary therapy and these services are totally free to the patients attending CYTER.

We, at SBV are proud of the achievements of CYTER till date and of the week long events planned by CYTER to mark the “International Yoga Day – 2015”. We wish them success in all their endeavours.

Prof K.R. SETHURAMAN.Vice-Chancellor,

Sri Balaji Vidyapeeth.


MESSAGE FROM THE REGISTRAR

The twenty seventh of September in the year 2014 is written in golden words- the day on which the Hon’ble Prime Minister of India Shri Narendra Modi addressed a packed house at the 69th session of the UN General Assembly. He made a passionate plea to the world community to adopt International day of the Yoga. This has now become a reality. Indians, in general should be proud of this and the fraternity at Sri Balaji Vid-yapeeth, in particular, for our Deemed University is one among the very few institutes of higher education that boasts of a vibrant CENTRE FOR YOGA THERAPY EDUCATION AND RESEARCH ( CYTER).

Propelled by the dynamic and hardworking Director, Prof. Madanmohan and Deputy Director Dr.Ananda Balayogi Bhavanani, CYTER has emerged as a unique centre in our country that offers yoga based therapy, educa-tion, besides fostering objective research, as evidenced by high impact publications in peer reviewed journals.

It is in the fitness of things that CYTER has embarked on the International Day of Yoga Celebration 2015 by hosting a weeklong programme ( 21-26 June 2015) that includes public awareness initiatives culminating in a National seminar/ CME on the therapeutic potential of Yoga at MGMCRI, on the 26th of June 2015. The CME is a joint endeavour of CYTER and the Department of Physiology,

I take immense pleasure in wishing this national, nay-- Global endeavour great success.

Prof. A.R. SRINIVASAN(Registrar, SBV)



MESSAGE FROM THE DEAN ( PG )

I am very happy to know that THE CENTER FOR YOGA THERAPY, EDUCATION AND RESEARCH, SBV is arranging a week long programme in connection with the International Day of Yoga.

CYTER has been doing tremendous work in the field of Yoga Education, Research and Therapy in our University. The importance of Yoga as an intervention in health has now come to be universally recognized.

I am sure this programme would go a long way in drawing the attention to this fact and will benefit the community and the University.

I wish the programme all success.

Prof. N ANANTHANKRISHNANDean (Research and PG Studies )

MGMC&RI, Puducherry


MESSAGE FROM THE DEAN

It gives me great pleasure that an International Day of Yoga Celebrations 2015 is being organized by Centre for Yoga Therapy, Education & Research (CYTER) at MGMCRI under auspices of Sri Balaji Vidyapeeth, Pondicherry from 21st to 26th June 2015.

Our Honorable Prime Minister Shri Narendra Modi has urged the world community to adopt an Inter-national Day of Yoga during United Nations General Assembly (UNGA) on September 27, 2014. He had said that Yoga is an invaluable gift of ancient Indian tradition. It embodies unity of mind and body; thought and action; restraint and fulfillment; harmony between man and nature and a holistic approach to health and well-being.

I am happy that many awareness programmes for public as well as Medical & Paramedical students are being held during the above programmes.

I wish the function every success.

Prof. M. Ravishankar, MD, DA., FRCPDean

MGMC&RI, Puducherry



MESSAGE FROM THE MEDICAL SUPERINTENDENT

Its pleasure and pride to witness the CYTER grow in all length and breadth by exploring its strength to contribute towards patient care, academics and research.

The week-long celebrations planned from 21 to 26 June for the International Day of Yoga is commendable and their National Seminar and CME on “Therapeutic potential of Yoga” is very timely.

I wish the programme a great success and appreciate the team CYTER for their restless efforts in con-ducting this event.

Prof.NirmalCoumare.V Medical Superintendent

MGMC&RI, Puducherry


MESSAGE FROM ADDITIONAL DIRECTOR

The ancient wisdom of Yoga is being gradually accepted more and more by the medical community worldwide and it is thus fitting that June 21st is being observed as the International Day of Yoga thanks to the much acclaimed proclamation by the United Nations.

Our team at CYTER is doing excellent work in taking Yoga therapy to the patients of our hospital and I am happy to note that they are celebrating the International Day of Yoga this year with a week-long programme of multifaceted activities from 21 to 26 June 2015.

The general public too need to be enlightened about the preventive and health promoting benefits of Yoga and it is thus commendable that they have organized a Public Awareness Programme with free Yoga therapy consultations, as well as invited talks and lecture-demonstrations at our MGMCRI City Centre from 7am to 1.30pm on June 21st.

I congratulate the CYTER team on their efforts and wish the event all success.

Thanking You,

Dr. S RAVICHANDRANAdditional Director,

MGMCRI



MESSAGE OF BLESSINGS

It is the worst of times… it is the best of times! The news headlines often make one hang one’s heads in shame for being a member of the human race. Yet, in the midst of all the gloom and doom, sometimes a ray of light illumines the darkness. On Dec 11, 2014 a great announcement lit up the global sky, and hope sprung once more eternal in the human breast. The United Nations has declared June 21st as “International Day of Yoga!” An appropriate choice, this, the summer solstice, the longest day in the year! India’s pride is that the idea was first mooted when the Indian Prime Minister Shri Narendra Modi spoke at the General Assembly of The United Nations in New York. The resolution on International Day of Yoga was introduced by India’s ambassador to the UN Asoke Mukerji on Dec 11 and had a record 175 nations joining as co-sponsors, the highest number ever for any General Assembly resolution. It is also for the first time that such an initiative has been proposed and implemented by any country in the UN body in less than 90 days. Through the resolution, adopted under the agenda of “Global Health and Foreign Policy’, the General Assembly decided to proclaim June 21 every year as the “International Day of Yoga.’ Shri Narendra Modi, set a wider stage in introducing this ancient science to the blasé diplomats of the UN General Assembly (who probably were impatient to end their long and tedious day with a cocktail or two at one of the thousands of fashionable bars in New York). They paused long enough to hear him say: (Yoga can be a vital factor in) “Changing the lifestyle and creating consciousness with climate change” Well! At least Shri Modi, who is a fervent practitioner of Yoga himself as well as a devout Hindu, could include the idea of “changing life style and creating consciousness” which are the core values of Yoga. Shri Modi seems to be “walking his talk” and “taking his walk” … all marks of a true Yogic spirit. The flag of Yoga and all it symbolizes now flies over the community of nations! May those of us who adore this ancient wisdom keep it flying high! I wish the CYTER team all the very best in their efforts to propagate this ancient art and science of India within a modern framework for the benefit of society worldwide.

Yogacharini Meenakshi Devi BhavananiDirector ICYER at Ananda Ashram and Yoganjali Natyalayam

Pondicherry. www.rishiculture.org



It is a matter of great joy to know that Sri Balaji Vidyapeeth University, Pondicherry is organising a Mega Event to celebrate International Day of Yoga 2015.

As Swami Kuvalayananda said in 1924, said that “Yoga has a complete message for humanity. It has a message for the human body. It has a message for the human mind. Also, it has a message for the human soul.”

Today we see Yoga flourishing throughout the world and 179 countries have accepted the importance of Yoga discipline and are celebrating this event.

Yoga has a deep holistic approach to integrate human personalities and carries a valuable message of peace and unity for the world. It does not divide humanity on the basis of caste, creed, rank or geographical boundaries. It believes” Vasudhaiva kutumbakam” the whole world is one family.

Will young people come forward to carry this message, not only in India, but in every corner of the world?” I feel that his dream is realized today.

I wish that this celebration will have a unique success.

I wish you all the best for the success in your effort. Kaivalyadhama stands with you.

Sri Om Prakash TiwariSecretary, Kaivalyadhama, Lonavla, Maharashtra. www.kdham.com

President, Indian Yoga Association and Chairman Council for Yoga Accredi-tation International.

http://www.kdham.com




I am glad that Sri Balaji University has planned to celebrate the International Yoga Day of 2015 from June 21-26, 2015. I heartily congratulate and appreciate your efforts.

As you are aware that earlier days the Yoga was considered as an exercise required for keeping fit the body. When it was popularised in the western countries the people started studying the basic texts from India. Patanjali Yoga Sutraas and Hatha Yoga Pradipika were the original basic texts for Yoga. But they were neglected as nowhere the great Rishi Patanjali had written that it is good for seeking God. Finally, the scholars realised that once the man starts practicing Yoga he is approaching renunciation because of the practice of Ashthanga Yoga. All the practices should start from control of mind.

Now-a-days more and more people and institutions are popularising the Yoga throughout the world. Our beloved Prime Minister NarendraModiji could convince the members of UNO that the effect of Yoga can be helpful not only in improving the physical and mental health but also harmony in the society because of the holistic approach by the practitioners. It was recommended by the leading Yoga practitioners of the world gathered at Bengaluru on 21.06.2012 to celebrate 21st of June as World Yoga Day. Yoga is performed following Sun’s movement and 21st June is the longest day, hence it was recommended to be the World Yoga day. Now it is the duty of every yoga practitioners to see that the World Yoga Day is celebrated meaningfully throughout the world to spread the message of benefits of Yoga for holistic living.

In this endeavour I once again wish the function every success. Please arrange for spread of the Yoga benefits not only for the body and mind but also for curing the dreaded diseases like Diabetes, Obesity, Cancer, Heart diseases etc. If a proper basic things are taught to the present generation, they will definitely follow and develop further. That is why the celebration is required.

Dr H R Nagendra, ME, PhD,Chancellor, S-VYASA Yoga University, Bengaluru.

Vice President, Indian Yoga Association and Vice Chairman Council for Yoga Accreditation InternationalChairman, IDY Experts Committee, Govt of India, Ministry of AYUSH



It is wonderful that the World Yoga Day is being celebrated. Since Yoga is a way of life, every day and every, moment is a yoga day!

We appreciate the efforts of CYTER to spread the message of Yoga to the medical community. We appreciate the splendid work of Ananda Ashram in Pondicherry that has been done for all these years by Yogacharini Meenakshi Deviji and Dr. Ananda Balayogiji who have dedicated their lives in teaching Yoga, art and culture and making thousands of people’s lives beautiful.

Let us be true to the tenets of Yoga as we strive to live a yogic life leading to higher levels of consciousness. We have to do our duties to our self, our families. our work, society, nation and the world and yoga has provided very explicit guidelines about our sense of duty. Dharma, is a loaded word and here we use it as duty. This duty if done with concentration, acceptance a sense of joy detachment and dedicating the fruits of the efforts to the Highest,will lead to transformation of humanity. We have to recognize that each technique in Yoga should lead to a higher level of consciousness.

We, at The Yoga Institute, Santa Cruz, Mumbai, being the oldest organized centre of Yoga in the world, have been promoting Yoga by providing a free exposure to the Yogic concepts at different times of life to different segments of society with appropriate technical backing. School teachers are told to teach in their regular classes with few minutes of “conditioning” of the child before beginning of the lesson, or physicians are taught how they may help their patients to get relaxed in their clinic or the worker does a little work with the attitude of dedication.All this can help in gaining desired attitude so useful in integrating later on the appropriate yogic practices with the right attitude. This has done more good than enforcing Asanas or meditation in a fixed pattern to unsuspecting unprepared students. Traditionaga stood for a “deep urge at change” in values, attitudes, habits and way of life”

We send our message of strength and dedication to fulfil this noble aim of Yoga, leading to peace, harmony and happiness in the world.

Smt Hansaji Jayadeva YogendraDirector, The Yoga Institute,

Santacruz, Mumbai India




All 133 centres of AHYMSIN and meditation groups in 30 countries will be observing the Yoga Day by inviting spiritually minded yoga teachers of their region to participate in one-day or half-day programs starting with recitation of Rg-veda mantra 5.81.1 (the earliest reference to yoga in history) and including meditation, silence, Yoga practice and audio-visual presentations. We are dedicated to re-establishing the connection of yoga with ancient rishis to whom the knowledge was revealed in the state of samadhi. We follow the definition(s) of yoga as in the classical yoga texts such as yogah samadhih- Yoga is samadhi (Vyasa on Yoga-sutra 1.1). yogo moksha-pravarttakah- Yoga is that which effects spiritual liberation (moksha)(definition of yoga in Ayurveda, Charakasamhita, Sharira-sthana 2.137).tattva-darshanopaayo yogah- yoga is the means and method for realizing the transcendental reality. (in Vedanta, Shankaracharya on Brahmasutra 2.1.[2].3 quoting a now unknown ancient text). Therefore we teach yoga in its spiritual context and content, Hatha yoga is taught as steps in the ladder to samadhi. This is how the Masters of the Himalayas have passed on the tradition for thousands of years. The earliest reference to yoga in history : Yuñjate mana uta yuñjate dhiyo viprā viprasya bṛhato vipaścitaḥ Vi hotrā dadhe vayunāvideka inmahī devasya savituḥ pariṣṭutiḥ yunjate mana uta yunjate dhiyo viprA viprasya bRRihato vipashcitaH vi hotrA dadhe vayunAvideka inmahI devasya savituH pariSTutiH -Rgveda 5.81.1 They yoke the mind (manas) in yoga. They yoke the meditative intelligence (dhih) in yoga; They the great wise ones who belong To the expansive wisest One. There is but one Master of Wisdom Who upholds all our sacred endeavours. Indeed great is the all round praise to that celestial divine sun-like Brilliant One. I wish all sadhakas and participants of the yoga events organized by CYTER success in such a yoga. Yogo vah sa-phalee-bhooyaat.Shri-gurudeva-sevayam

Mahamandaleshwar Swami Veda Bharati,D. Litt.Association of Himalayan Yoga Meditation Societies International (of AHYMSIN)

Swami Rama Sadhaka grama, Virbhadra Road, Rishikesh (Uttarakhand) [email protected], www.ahymsin.org



It is indeed a pleasure and a privilege to hail one and all at the time of international recognition of Yoga by celebrating Yoga Day. Yogic spirit should be reflected in every aspect of our life; not simply carrying out some asanas and pranayama in the morning.

The yogic spirit should permeate every thought, word and deed; the four attitudes that Sage Patanjali describes [1:33] should be followed. They are maitree, karuna, mudita and upeksha - namely friendliness (and not jealousy, in case of someone being happy), compassion (towards someone in distress), happiness (when someone is virtuous) and indifference (in case of vice).

These are very potent methods for generating peace within oneself and in spreading serenity without. If everyone follows this mantra, there would be no hostility; only love for all beings.Let yoga spirit prevail.

Prof T. M. Srinivasan, Ph. D.Dean, Division of Yoga & Physical Sciences

S-VYASA Yoga University, Bengaluru




I am extremely happy to know that CYTER in the Sri Balaji Vidyapeeth University, Pondicherry are planning to organise a mega event on June 21-26, 2015 to celebrate the International Day of Yoga 2015.

CYTER has been very successful in disseminating the knowledge of Yoga in a very useful way to the medical fraternity at the Sri Balaji Vidyapeeth University and also by rendering yeomen service through yoga therapy.

The team under the able leadership of Prof Madanmohan, with Yogacharya Dr Ananda Balayogi Bhavanani as Deputy Director and Dr Meena Ramanathan as Co-ordinator is bringing together the ancient Indian art and science of Yoga and the modern medical science. Their research work is also bringing out a lot of valuable information to the world of Yoga and Medicine.

I congratulate them and wish them success in their endeavours. The work of CYTER needs special commendation in that it is just not helping the affluent living in the metros but those who are economically weaker sections of the society living in and around Pondicherry.

I wish the function of International Day of Yoga 2015 all success.

Sri S. SridharanTrustee, Krishnamacharya Yoga Mandiram, Chennai

Member, Governing Body, MDNIY, New Delhi



Yoga is a practice and a “Method of Knowing” that which is worthy of understanding and experiencing.The Various practices which are body, breath and mind oriented serves this purpose. Having a skewed view that yoga is confined to intensive practices of postures and focusing on this dimension alone can limit our knowledge and experiences.

Refining the mind to achieve clarity about life situations and enhancing the quality of existence is central to Yoga practices.

On this “International Day of Yoga” the efforts to promote health and well being across the world is a worthy self-empowerment initiative.

A true spirit of caring and sharing is best achieved with application of yoga in a holistic sense.Even a little bit of practice can be protective, and for those who live the life of a yogi.....there is no limit.

Lets us pray for divine grace and blessings

Dr. Latha SatishTrustee, Krishnamacharya Yoga MandiramPsychologist and Yoga Therapist, Chennai




I am glad to hear that a mega event is being organized on the occasion of the International Day of Yoga by the Centre for Yoga Therapy, Education and Research (CYTER) at Sri Balaji Vidyapeeth University, Puducherry from 21-26th June, 2015.

In this era of globalization, when we are exploring new heights of advancement, our ancient wisdom and cultural practices face a new kind of challenge. Amidst materialistic developments and ambitions, the hassles of life continue to increase and people find themselves confronted with many lifestyle disorders.

The void between peace and progress raises a question on the sustainability of mankind itself and Yoga is the only path that can only emerge as the bridge between the two.

Yoga in itself signifies awareness, integrity, harmony and equipoise. I believe Yoga should be equally accessible to the masses, regardless of their socio-cultural or socio-economic background, and that universality of the Yoga shall be the central message of the International Day of Yoga.

I am sure that this event and its souvenir will spread awareness about yoga and through the efforts of the CYTER team, would accomplish all its desired objectives.

Dr. Chinmay PandyaPro Vice-Chancellor,

Dev Sanskriti Vishwavidyalaya, Haridwar



As a student of the Raja Yoga lineage of Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj, it is an honour and joy for me to write a message of blessings in support of the celebrations of the International Day of Yoga 2015, organized by CYTER in the Sri Balaji Vidyapeeth University, Pondicherry.

It is time that the world recognizes yoga not only as a valuable tool for health and happiness but, most importantly, as a way of life.

It is indeed a day to celebrate when people from different traditions come together to unite in harmony, to support each other’s spiritual growth, to share philosophical, cultural and political sattvic choices.

My heartfelt blessings to CYTER for the most valuable work you do in sharing the pearls of wisdom extracted from the science and art of yoga, for researching, for never giving up, for disseminating the seeds, for welcoming people who, like me, come to yoga from a different culture and language, but always with a pure heart and immense gratitude.

May this be the first of many days of celebration! May we come together to foster peace, union, and the sharing of high spiritual goals and ideas.

May we work together in peace, may we get along, may we support each other. Aum Shanti Shanti ShantiAum.

Yogacharini Sangeeta Laura Biagi, Ph.D.Senior Yoga Teacher, ICYER at Ananda Ashram, Pondicherry

Visiting Assistant Professor, Vassar College, New York



FROM THE DESK OF THE ORGANIZING CHAIRMAN

It gives me great pleasure to welcome you to this week-long programme planned by us to celebrate the International Day of Yoga which is being celebrated not only in India but all over the world on 21 June.

CYTER is organizing a public awareness programme at MGMCRI City Centre on 21 June with mass performance of the Common Yoga Protocol being performed all over the country as directed by the Ministry of AYUSH, Govt of India. We are also giving yoga awareness programmes for staff and students of the four constituent colleges of Sri Balaji Vidyapeeth University from 22 to 25 June. I am pleased to welcome you especially for the National Seminar and CME on “Therapeutic Potential of Yoga” being conducted in collaboration with the Dept of Physiology, MGMCRI on 26 June 2015.

At the outset, I wish to express my heart-felt gratitude to our hon’ble Chairman, Shri MK Rajagoplan for his encouragement and support for organizing this programme. I am grateful to our hon’ble Chancellor, Prof. Pagadala Rajaram for his inspiring encouragement. Guidance and support of our respected Vice-Chancellor, Prof. KR Sethuraman made planning of the programme a smooth affair. Dean, Research and PG studies, Professor N Anathakrishnan has been a source of inspiration and motivation.

I am grateful for the support of our Dean (Administration) Prof. M Ravishankar, Medical Superintendent, Dr Nirmal Coumare and Additional Director, Dr S Ravichandran for their support. Logistic support by the management of Sri Balaji Vidyapeeth University is gratefully acknowledged. I am grateful for the support extended by the Department of Biochemistry.

I thank my colleagues from the Department of Physiology and CYTER for their unconditional support. I am sure that the academic programme will be enlightening and enjoyable experience for you and wish you all the best for the week-long celebration.

Dr. MadanmohanOrganizing Chairman

MGMCRI


FROM THE DESK OF THE ORGANIZING SECRETARY

It is a great pride for every Indian that the efforts of our honorable Prime Minster Shri Narendra Modiji bore fruit and the United Nations declared June 21 as the International Day of Yoga.

We at CYTER in the Sri Balaji Vidyapeeth University have planned a weeklong celebration with various multifaceted activities from 21 to 26 June 2015.

In collaboration with Pondicherry Yogasana Association we have organised a Public Awareness Programme with free Yoga therapy consultations, talks and lecture-demonstrations at MGMC&RI City Centre from 7am to 1.30pm on 21

June. There will be a Mass Yoga Practice of the Yoga Day Protocol from 7 am as per guidelines issued by Ministry of AYUSH, Govt of India.

From 22 to 25 June, the CYTER team will conduct Yoga Awareness Programmes for students and staff of the constituent colleges of the SBVU. We will give presentations, lecture-demonstrations and practical instructions to staff and students of Kasturba Gandhi Nursing College, Indira Gandhi Institute of Dental Sciences, Sri Satya Sai Medical College and Research Institute and Mahatma Gandhi Medical College and Research Institute. It is imperative that medical and paramedical students receive a positive introduction to Yoga and its therapeutic potential during their formative years and latest guidelines of Medical Council of India recommended introduction of Yoga for medical students. Sri Balaji Vidyapeeth is one of the first to comply with these guidelines and through CYTER is giving regular training to medical and paramedical students in its Pillayarkuppam campus.

The crest jewel of the celebration is surely the National Seminar and CME on “Therapeutic Potential of Yoga” that we are organising in collaboration with Dept of Physiology at MGMCRI on 26 June 2015. The day-long event will have lectures, lecture-demonstrations and panel discussion featuring eminent medical and Yoga experts from all over the country. We are especially pleased to welcome to our MGMC&RI campus for the first time the world renowned Ammaji Yogacharini Meenakshi Devi Bhavanani of ICYER at Ananda Ashram, Pondicherry; Prof BN Gangadhar of NIMHANS Bengaluru; Dr Manoj Naik from Ramamani Iyengar Memorial Yoga Institute Pune and Dr Kausthub Desikachar, son and successor of Yogacharya TKV Desikachar from the Sannidhi of Krishnamacharya Yoga Chennai.

We welcome all of you to enjoy the entire week of events and join us in paying tribute to the rich and varied cultural heritage of our country from which the art and science of Yoga has sprung for the benefit of humanity.

Dr Ananda Balayogi BhavananiDeputy Director, CYTER,

MGMC&RI


KNOW HOW… TO GROW!

Yogacharini Meenakshi Devi BhavananiDirector ICYER at Ananda Ashram and Yoganjali Natyalayam

Pondicherry-13. www.rishiculture.org

There is an art in knowing how to grow! There is a method in every madness, even divine madness.Of course, this should not be so surprising! Gardens don’t suddenly appear! There is a method, an art in cultivating a garden: one must know many things. What type of soil, how much sun is needed, how much water, the quality of the seeds, at what depth they should be placed, how far apart! Quite a bit of information must be in hand if the garden is to grow successfully. How long it takes for the seed to sprout for the plant to mature, when the first flower, fruit or vegetable can be expected…..For all things there is a season, and a time for all things under the sun. A wise man does not interfere in the growing process, but rather bides his time and flows with it!

When we are aware of all this in our mundane existence, why on earth do we expect spiritual growth to occur “just like that”! We must know when and where and how the unfolding occurs.

Well! Of course, as we all know, humans are mostly foolish creatures! That is one explanation as to why we want to eat fruits out of season, why we want to obtain things without working for them or earning them! When we wake up and realize that there is an art to spiritual growth, we will be able to develop the skill to make that growth more certain and conscious.

Growth implies that one becomes better at some time in the future than they are in the present moment. Better what? The answer depends on the goals one has chosen! Richer? More beautiful? More skillful? More powerful? More loving? The list is endless. Those interested in the spirit will want to grow in spirit, evolving and expanding consciousness and cultivating virtue. But often we feel we are just hitting our heads against a stone wall! What has happened? Why are we unable to progress? Why do we suffer so many failures, so many setbacks?

Perhaps it is time to contemplate the whole concept of growth and progress. First we must first divest ourselves of a deeply entrenched notion! That growth and progress is linear. This is a gigantic error in human thinking! The idea that we move between point A and point B on a straight line is a totally wrong idea! Only rockets go straight up, not people! Spiritual evolution does not occur exponentially along that straight line. Evolution or spiritual unfolding can be understood more as a spiral, which goes round and round, but nevertheless, lifts slightly when each circle is complete.

This is why many who undertake spiritual pursuits feel “they are not making progress,” that they are going in circles! Well! In fact they are! But, and here is the point! Those circles are gradually lifting and getting smaller as they lift, until at the height of it all, the circle becomes a Bindu, a powerful point of convergent forces. This implies that one does the same thing, over and over (Repetition, Rhythm, Regularity) but each time the cycle is complete, it is done with a slightly higher level of awareness, consciousness and vision.

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There are many other concepts implied in understanding the subtle, invisible structures of growth. Usually, in the beginning there will be a great spurt of enthusiasm and growth will be rapid. This explains enthusiastic testimonials by novitiates in any art or skill! There is great exhilaration in this, an adrenalin fix that produces an endomorphic high –The thrill of achievement! This explains why newcomers to difficult disciplines like Bharat Natyam, Yoga, Carnatic music, various types of western classical music or difficult dance forms like ballet or various kinds of intense sports, often experience great “changes” in the first few months of practice. They think that this progress is linear and they will continue to go straight up. The aspirant enjoys a true “high”! Soon, the dust of every day sets in, and more often than not, the feeling emerges that one is running on a treadmill and getting nowhere. This creates a peculiar enervating despair.

One feels at this stage as though one is hitting one’s head against the proverbial “Zen wall.” As one gets better and better at the skills required in the art, it becomes more and more difficult to “improve,” One feels “stuck in the mud,” locked in the daily grind, going nowhere! This is a crucial stage in growth. Many stop here, never to proceed further. They give up! They cannot tolerate making a big effort and yet not receiving any tangible reward.

A teacher of any art that requires life – long practice such as Bharat Natyam, Carnatic music or Yoga is well aware of this point. The majority of those who begin the journey, drop out here, unable to endure the monotony of the non-ruminative, often boring pattern of Regularity, Repetition and Rhythm. Sometimes, in disappointment, they change teachers, feeling their stagnation is due to poor instruction, or faulty techniques.

If one sticks with the discipline and persists beyond this point and puts in the 10,000 hours of effort (The amount of practice time estimated by researchers to achieve mastery in any endeavour), their skill becomes second nature, a natural function of their being. It is only then that creativity can enter the field and express itself using the “10,000 hours of disciplined, hard effort” as a basis from which to make a gigantic leap.

One must be stubborn to persist, when one is not experiencing any sense of accomplishment or feeling of progress. Certain qualities of character like persistence, endurance, stoicism and cheerfulness are absolutely necessary for spiritual advancement. Progress in spiritual unfolding, growth, can also be understood as climbing a stairway. One step up and then there is a period of stagnation.

Then, another upward step, then stagnation. A climb, then a plateau, a climb, a plateau. Or making effort, relaxing effort. Making effort, relaxing effort. This is called Spanda (effort) in Yoga, or push and then, Nishpanda, letting go. Push , let go. This is like waves rhythmically lapping the shore. One practices, acquires skill and insight. The wave of effort breaks on the shore, then goes back, leaving a residue. The wave recedes, then, crests again, more knowledge is gathered in the forward momentum to add to that residue.

Little by little, the sand bank of realization and insight builds up. Another paradigm can be constructed to understand the pattern of growth. Sometimes it is like a valley-shaped curve. One has to go down before one can go up. One has to start at the bottom, before one can make the climb. Progress towards


virtue, towards the Yamas and Niyamas, the cultivation of morality is like that. One must go down to see one’s flaws, one’s faults and failings down to the dirty cellar of Samskara stored for lifetimes in sub consciousness, before one can go up.

One must experience the humiliation of knowing just how low one can go, just how undeveloped one is, before excellence in virtue can be achieved. Rock bottom is the solid place to start the upward climb. Another useful pattern to contemplate is this: in the beginning one must be rigid, disciplined, unbending in one’s practice, in one’s efforts, until a certain level is attained. After that, the discipline can be more flexible. Playfulness and creativity can then be enjoyed on that solid scaffolding.

All real excellence in spirituality, virtue, or for that matter, almost any authentic human endeavour (not fame or glory which is created by media manipulation and mass hypnosis and hysteria, but real genuine mastery, artistry and excellence), is a deeply moral activity in which the aspirant must defeat his/ her own natural desires and egotistical motivations. One has to fight the urge not only to self-celebrate but also the need to self-deprecate.

Here is where the ancient Yogic values of Vairagya (detachment) and Viveka (discernment) must be joined to Abhyasa (disciplined effort towards a goal). One must literally see oneself from a distance as though looking at the earth from the moon. The pinnacle of spiritual growth is at the top of the spiral. There stands Ahamkara, the sense of individual self, the ego. This is the last point, the last frontier which must be crossed to transcend from humanity to Divinity. It is the peak of the material mountain, the summit of all experience, where the sense of “I am” is experienced. It is there that the Sadhak, the seeker after truth, must make that leap of faith into the abyss, into the unknown, into the far reaches of outer (inner) space.

Then a miracle occurs … The flight of the Alone to the Alone. On the wings of Vairagya and Viveka, having faithfully practiced long periods of time with Abhyasa, disciplined focused effort, one may make that final glorious journey to Freedom, Mastery, Moksha!



WHAT DOES YOGA GRANT?

Mahamandaleshwar Swami Veda Bharati, D.Litt.Swami Rama Sadhakagrama, Virbhadra Road, Rishikesh (Uttarakhand) 249203.

[email protected], www.ahymsin.org

On the very first sutra of the Yoga-sutras of Patanjali, Vyasa defines : ‘Yogahsamadhih’. Yoga [means] samadhi.

The most authentic ancient text of Ayurveda, Charka-Samhita, states: ‘Yogo moksha-pravartakah’; Yoga is that which impels and grants spiritual liberation (Sharira-sthana - 1.137)

In the classical Kannada text Shunya-sampadane we read: Allama Prabhu enters Animishadeva’s meditation chamber and witnesses

His corporal sense decorporalised;His will stilled in will-lessness;His eye held in fixity;His sight blotted;His lashes unblinking;His consciousness steady;The tremor of his sense of himself abolished;His sense of the other stopped;The gap between ‘two’ vanished;Himself become all himself;Bearing all his impulses on a point where mind dwindles to nought;

Having fulfilled to himself the meaning of the doctrine “Void (shunya) at the top; Void at the base; Void at the centre”;

Free from defect; All empty of mental appearances ---These are the characteristics of one who is in [samadhi] trance-[having] become an image absorbed in the trance of Reality.

Shunya-sampadane, First Upadesha, vachana 19; (translated by S.C. Nandimath, L.M.A.Menezes, R.C. Hieremath)

How far are we from this definition and this goal of yoga in our day to day practices and the interpretation of yoga?

In the dialogue between the Greek king Menander (Milinda in Pali) and Bhikshu Nagasena, in Milindapanha (a Pali text), ( partially paraphrased here) we are advised :One who practices the sadhana of yoga has five qualities of the ocean.

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• The ocean does not keep a dead body as such for long. So, the practitioner of yoga does not let abide in himself the defects like attraction, aversion, confusion, pride, self-adoration, boasting, jealousy, envy, malice, deceit, crookedness, roughness, bad moral conduct, and affliction.

• Even though the ocean holds in itself pearls and many kinds of jewels, but keeps them concealed, so should a sadhaka of yoga attain in himself the jewels like right path, fruits [of sadhana], meditation, samadhi, coalescence, insight, wisdom and so forth. These one should keep concealed and not put on display.

• The Ocean keeps an association with the largest of creatures. So should a sadhaka of yoga keep company with a great monk who has these qualities: one who desires very little, is contented, speaks with a steadiness, has pure conduct, is modest, soft-natured, deep, venerable, eloquent, zealous, rejecting vice, listener of the precepts of others, granting precepts to others, an expounder, guide to the right path, generating a sentiment of dedication in others by his homilies of dharma, and a benefactor.

• As the ocean receives the waters of all thousands of rivers as well as streams from clouds, yet it does not break its boundaries, so a sadhaka of yoga receiving benefit, respect, prostrations, honours, yet should not break the boundaries of the precepts.

• As the ocean receives the waters of all thousands of rivers as well as streams from the clouds, yet it does not become all full [unable to receive more], so a sadhaka of yoga must never be satiated in learning, conversing about dharma, listening to the precepts of others, contemplating these, examining these, studying the depths of philosophy and sacred texts…

Milinda-panha-pali. 6 Opamma-katha-panhe,

2 samudda-vaggo, 10 samuddanga-panho



BIO-CHEMICAL AND BIO-MEDICAL EFFECTS OF YOGA – A REVIEW

Prof. M Venkata ReddyEx-Director, Govt. Vemana Yoga Institute, Secunderabad.

Email: [email protected]

Introduction:

Yoga practices will influence the physical, physiological and bio-chemical changes. It had been reported that there was an improvement in pulmonary functions, cardio respiratory efficiency, biochemical parameters and anthropometry in normal healthy volunteers and athletes on regular practice of Yoga. It was also observed that yoga did help to strengthen the spine musculature resulting in a better quality of non-specific back pain relief as well as an improvement in asthmatic and diabetic conditions.

Roots of yoga as a science:

The Bhagavad-Gita refers to the yoga tradition as Puratana (meaning ‘ancient1 or age old) in the oft-quoted third verse of Chapter IV. Even during the period of the early Upanishads, our forefathers started making clear distinctions between three sciences viz., Apara Vidya (Science). Para Vidya(Spirituality) and Adhyatma Vidya (Yoga Mundaka Upanishad- 1.4 to l.1.5). ln Vibhuti Yoga of Gita dealing with Special divine manifestations like Himalya among mountains, Ganga among rivers, Sum among syllable? etc. Lord Krishna says” ADHYATMA -VIDYA VIDYANAM (AHAM). Among sciences in particular Adhyatma Vidya - (Yoga) (X.32). The theoretical and practical aspects of Yoga viz., Adhyatma Vidya (Science of Yoga) and Yoga Vidhi (rules of Yoga Practice) respectively are dealt in the Katha Upanishad (11.3.18).

For thousands of years individuals and small groups of Sadhakas have systematically explored their own nature and that of the universe with the methods and patterns of yoga. The excavation of seals portraying deities in time-honoured meditative postures in the cities at Mohenjo-daro, Harappa and Cambe-Sindh gulf (7000 BC) and Thungabhadra Valley civilization in Andhra Pradesh strongly indicate that the foundations of classical yoga tradition is as old as Indian civilization and culture, On account of its systematic, experimental approach to personal growth, yoga has sometimes been referred as a science in. “Gita as YOGA SHASTRA” i.e., science of yoga mentioned at the end of every chapter of the colophon.

In the 1920’s the first laboratory devoted to the study of yoga was established in Kaivalyadhama near Pune, India. Along with the continuing fundamental studies on yoga since the 1950’s, there have been studies on yoga by various research laboratories and universities throughout the world. There were some scientific investigations reported by Late Sri Ramananda Yogi, the founder Director, Vemana Yoga Research institute.

With the growing interest of the common people, the Government of A.P established this Institute as Government Vemana Yoga Research Institute in Secunderabad on 1.11.1978. The research work started during early 1980’s. We feel very happy to present this paper of “Scientific Studies on Yoga” conducted at Vemana Yoga Research Institute.


These studies are devoted to three aspects of Yoga, namely case studies, scientific and therapeutic aspects and comparison with physical exercises in athletes.

Specialty of our studies:

We are conducting a number of experiments in our most sophisticated laboratory for the past two and half decades.

y Morgan Transfer Test was used for the first time for Lung Testing in the Indian Yoga field. y Longest follow up studies on diabetes. y At the Institute, research in the effect of yoga on diseases planned to establish a “cause - and effect

relationship” in the first instance, and if possible, to understand the mechanisms involved in order to bring out changes in diseases through yogic practices.

y In the studies done by others, the combined effect of several yogic practices was observed, while this Institute carried out the studies with selected the yogic practices individually or in small groups keeping in view common man.

y This is to identify yogic practices, which have a greater effect on the control of diseases, so that patients may benefit by concentrating on them.

y Extensive work and the largest follow up studies had been done on diseases like asthma, diabetes, and obesity etc.

y Selection of Yogic practices is based on authentic yoga/Hatha Yoga treatises only. In this contest it is worthwhile to mention that the author of this article have been long association with Dr. Swami Gitanandaji, Founder of Anandashram, Pondicherry. The author / editor book reviewed 3½ pages by Swamiji (Yoga life Vol. 16, No.9, September 1985) commented as follows “Such works are timely when research into the literary aspects of Yoga as well as the Scientific aspects of yoga are becoming popular”. As per the blessings of Swamiji, the Hatharatnavali Text selected for TKDL Project, CSIR, Govt. of India for Patent Rights for Yoga and this text referred in textual references of common yoga protocol day of yoga celebrations 2015.

y Simple yogic practices were recommended to the common people. y This Institute has given India and especially Andhra Pradesh a place in the world map of Yoga. It

is one of the unique Yoga Institutions in the World having sophisticated modern laboratories and conducting scientific, philosophical and literary research in yoga.

y This Institute has cleared the misconceptions of people regarding physical exercise, Surya Namaskar, and Yoga irrespective of caste creed, colour and aid the path to scientific research in Yoga and increased awareness of the benefits of yoga. We have created a Yogic Materia Medica by prescribing appropriate Yogasanas for the specific health disorders.

y Research conducted in VYRI has conclusively established beneficial efforts of Paranayama for patients suffering from respiratory disorders.

y We have proved that there is a reduction in blood glucose and consequent dependence on insulin and oral hypoglycaemia drugs in diabetic patients after practising Dhanurasana, Ardha-matsyendraasamas & Pranmayama.

y It has also been reported in our research that regular practice of Yoga Mudra and Shalabhasana harmful and advised not to practice by the diabetic patients. Conversely, irregular practice will lead to aggravation.

y Back-ache and neck pains were relieved within one month of practice of Niralambasana, Bhujangasana, Ushatrasana etc.



Conclusion & Acknowledgements:

All the scientific studies were carried at Govt. Vemana Yoga Research Institute, Secunderabad (Health and Medical Department). Some of the contributors of our researches were Prof. Dr. Late K. J. R. Murthy, (Chest Physician), Prof. Dr. B.K. Sahay (Diabetologist), Prof. Dr. B.N. Prasad, (Orthopedic Surgeon), Prof. Dr. D. Girija Kumari (Research Professor of this institute), Dr. Madhavi Sunitha, (Senior Medical Officer), Dr. P.S. Raju (Senior Medical Officer) and Sri. K.V.V. Prasad (Bio Chemist) of this institute. We are grateful to the contributors for their co-operation in bringing out this study.

Vemana Yoga Research Institute is considered a unique Institution in the field of yoga by many. It was thought desirable to include outlines of the scientific work, particularly Bio¬chemical and Bio-medical effects of yoga. This study is designed as an aid for further scientific study. Researchers will find a thorough overview of experimental results, which, it is hoped, will stimulate more extensive investigations. Medical doctors, yoga therapists, P.G Diploma students, graduates of B.N.Y.S., Post-graduates and Ph.D. level students in Yoga will find data suggesting therapeutic applications and clinical application of yoga.

References:1. Scientific Studies on Yoga, conducted at Vemana Yoga Research Institute, during 27 years (1978-

2005), Pub. By: Prof. M. Venkata Reddy, Secretary, Andhra Pradesh Yogadhyayana Parishad, Begumpet, Hyderabad, 2008

2. TKDL Project, CSIR, HRD Dept., Govt. of India, 2005.3. Common Yoga Protocol Booklet, International Day of Yoga, June 21, 2015, Dept. of AYUSH,

Govt. of India, New Delhi (Textbook References), 2015.


SRI AUROBINDO’S PHILOSOPHY: A FEW HIGHLIGHTS

Prof. Ramesh Bijlani, MD, DSc (Yoga)Sri Aurobindo Ashram – Delhi BranchNew Delhi 110 016. [email protected]

Thus shall the earth open to divinityAnd common natures feel the wide uplift,Illumine common acts with the Spirit’s rayAnd meet the deity in common things.Nature shall live to manifest secret God,The Spirit shall take up the human play,This earthly life become the life divine.

Sri Aurobindo (Savitri, Book 11, Canto 1, pp. 710-711)

Sri Aurobindo’s philosophy is rooted in Vedanta, but has a distinct tilt, a unique emphasis, and a significant extension. Vedanta is a spiritual philosophy, the three pillars of which are the Upanishads, the Gita, and the Brahma Sutras. A key feature of Vedanta is that the creation of the material universe was the result of a non-material Supreme Consciousness itself becoming the universe. In other words, the Creator did not create the creation; It became the creation. Thus, through the process of creation, the Creator became visible in a material form, or manifested itself. Hence all creation is the Creator (called God or the Divine) itself in a material form. As a corollary, it follows that the Divine is present in every bit of the creation. For example, if a child takes a square piece of paper, folds it, and makes a boat out of it, we do not need any evidence to prove that the paper is present in every bit of the boat. Since the boat is nothing but the paper in another form, the paper has an all-pervasive presence throughout the boat. Similarly, the universe is nothing but the Divine in another form. Therefore, the Divine has an all-pervasive presence throughout the universe. The universal presence of the Divine is what is called the Spirit, and the presence of the Divine in an individual is what is called the Soul. With this basic background, let us examine three highlights of Sri Aurobindo’s philosophy.

A life-affirming tilt

The basic philosophy remaining the same, its implications for life can be diametrically opposite depending on the way we interpret it. One interpretation is that since the fundamental imperishable and constant Reality of all creation is the One Divine, the multiplicity, plurality and differentiation that characterize creation are an illusion. Although our ordinary life revolves around that illusion, the aim of life is to overcome that illusion. Therefore, we should treat this illusion with the contempt that it deserves, treat the illusion as an obstacle to the Realization of the One Reality that is truly real, and at best tolerate the illusion as a necessary evil till we shed the body and, hopefully, attain the bliss of liberation in heaven. This makes everlasting moksha (liberation) and escape from the cycle of birth and death the highest goal of life. This is a life-negating tilt, and its logical consequence is a dichotomy between worldly life and spiritual life. A select few go to the Himalayas or a cave and pursue the One that really matters; but the vast majority cannot afford such a luxury, and are therefore condemned to a worldly life full of suffering and injustice till death provides some respite.




Another interpretation of Vedanta is that the world is not an illusion but a manifestation of the Divine. If the Divine is Real, its manifestation cannot be unreal. We cannot accept the invisible form of the Divine as Real, and reject its visible form as unreal. That would be rejecting one aspect of the very Reality that we consider to be Imperishable. Although the visible form of the Divine is perishable, it is only the form that is perishable; the essence is Imperishable. Although the visible form is temporary, it is eternal in its recurrence. To give an analogy, the deeper reality of pots is clay, but while the pots exist, the pots are not unreal. They may break, and the clay we get from them may be recycled to give us new pots of a different shape, but that does not mean that the pots are an illusion. Thus the world may be a temporary reality, not the Absolute Reality, but it is not unreal. Further, if the universe is real, and to take it as the entire reality is the result of ignorance, the aim of life should be to get rid of the ignorance so that we can see the world and worldly life as imperfect manifestations of the perfect Divine. That is possible only by engaging with the world with love and a feeling of oneness. As we overcome the ignorance, the world becomes a better place to live in. Thus the goal of life is to use worldly life as a vehicle for overcoming ignorance. Hence, the world and worldly life should not be rejected, but transformed to be worthy of the One that they manifest. This is an interpretation that affirms life, accepts life, and embraces life wholeheartedly. Through this interpretation, worldly life is enriched and moves towards its highest possibilities. It is this life-affirming tilt that Sri Aurobindo gave to Vedanta.

The emphasis on evolution

When the Supreme Consciousness chose to manifest as the material universe, it became matter, which seemed to know nothing and could apparently do nothing. What a great fall! The all-knowing, all-powerful assumed a form that was highly ignorant and powerless. Thus, creation was an act of gross self-limitation, which may be called involution. However, the Supreme Consciousness did not disappear by becoming matter; it only hid itself. Then began the process of expressing the Supreme Consciousness, bit by bit, through the process of evolution. First came life, which expressed the Consciousness of the Supreme a little better than matter. Then came the mind, which expressed it still better. Man is the latest product of the process of evolution. Man has, by far, the best developed mind. But even man expresses only a small fraction of the Supreme Consciousness. However, man is unique in being able to evolve in consciousness during life through its ‘own efforts’. Self-realized seers and mystics express the Supreme Consciousness almost completely, but what enables them to express It is not a better developed mind but an element that is qualitatively different from the mind. These seers and mystics give a glimpse of what the next stage in evolution will be like. The evolutionary perspective finds a very prominent place in Sri Aurobindo’s spiritual philosophy.

A futuristic extension

Sri Aurobindo has given the assurance that the next leap in evolution, which will introduce a principle higher than the mind (the super-mind or the supra-mental) on a significant scale in the world, is round the corner. As a result, a consciousness significantly higher than the mental, which has been so far confined to a rare few, will become the norm. Further, since man can evolve during its lifetime, if a sufficiently large number of human beings engage consciously in living a life that would lead to accelerated growth of consciousness, the average level of consciousness in the world would register a significant rise. Thus, man can collaborate with nature and thereby accelerate the process of evolution. A collective rise in


consciousness of our planet is the goal of Sri Aurobindo’s yoga. The practical implication of a rise in the average level of earth consciousness is that the affairs of the world would then be conducted from that higher plane of awareness. At that plane, the ego-driven ignorant consciousness that works on the basis of superficial differences and divisions is replaced by a knowledgeable consciousness that acts on the basis of the underlying oneness. That will be the ultimate solution to the problems of human existence such as evil, injustice and suffering. The highly optimistic futuristic extension of spiritual philosophy is Sri Aurobindo’s unique contribution to Vedanta.

Closing thoughts

Sri Aurobindo was a seer who was also a philosopher. Philosophy can be based on rational analysis. Truth based on rational analysis can be erroneous, and is always subject to doubts and questions. But a seer has experienced the Truth. Experience has a certainty that leaves no room for doubts and questions. Therefore, the one who has experienced the Truth is called a Realized Soul, which means that the Truth has become real to him. Sri Aurobindo’s magnum opus on spiritual philosophy, The Life Divine, is based on his Realization, but for the sake of intellectuals, he has also analyzed and rationalized his experiences. Since he was not only a great seer but also an intellectual genius, The Life Divine is extremely thorough, thoroughly rational, and leaves no question untouched or unresolved. A more complete and poetic description of Sri Aurobindo’s experiences, and a summary of his spiritual philosophy, are also available in his epic, Savitri. Savitri is truly an Upanishad in the English language. Sri Aurobindo wrote about a hundred years ago but gave a roadmap that can serve mankind well for at least a few thousand years.



MEDITATIVE DHYANA

Prof T. M. Srinivasan, Ph. D.Professor, Sri Vivekananda Yoga Anusandana Samastan, Bengaluru

Meditation

It is important to understand the term meditation. In Yoga Aphorisms of Sage Patanjali, many words are used precisely to indicate various stages of dhyana and those associated with kaivalya or transcendence. In English, words such as meditation, freedom, consciousness, self, awareness etc, are used in very general terms. Meditation (as used in English) is a generic term, having many connotations. It may mean sitting quietly observing a scene, repeating a few words or phrases, closing eyes and listening to music, breathing in a patterned way, and many more. Even closing one’s eyes and repeating a word or a phrase such as say, ‘three’ goes by the name meditation! Thus, it becomes important to define what meditation is and use the right terms (using Sanskrit ones if English words are not adequate) in a consistent manner.

Requirements for Meditation: Dhyana Yoga

What normally passes as meditation in English language is really concentration or focused awareness. Dhyana – usually translated as meditation in English – has very specific meaning in Sanskrit. The term that should be used for focused awareness is dharana and for meditation is dhyana. Dhyana is a word used to define a method to reach an internal state of the mind wherein the mind is made to seek its origin within us. In contrast, focused awareness is applying the mind to a task that could be in our external environment. For example, in focused awareness, a person might be solving a mathematical task or reading a book intently or listening to music deeply. In dhyana, on the other hand, the mind seeks its source within the body or actually within the ‘heart’ (i.e., center of being). In terms of Raja Yoga, this state can be approached only after intense practice of the stages earlier to this step.

Those who desire liberation have already practiced the initial stages of yama, niyama, asana, pranayama and pratyahara and have achieved proficiency in these areas (as overseen by a competent guru). Yama are adherences (such as non-killing, also, avoid eating meat), niyama are observances (such as austerity and study of scriptures), asanas are postures that promote ability to overcome the constraints of the body (sitting immobile for a while which is necessary for dharana and dhyana), pranayama (controlling the prana as a means to control the mind) and pratyahara (restraining the senses that normally lead the mind in different directions).

Several points should be noted at this stage. First, the practitioner should ideally go through all the above stages to start an inward journey. Proficiency at each stage is a prerequisite for progress to the next stage. We should note that at every stage, there is an allusion to the eternal principle, namely Purusha; the overall model of Prakruti and Purusha is kept in our mind with a focus on the goal to be achieved.

If we want to control samskaras (results of our previous karmas), we should know the states or levels that it could take. Purification of the mind in the real sense is indeed purifying the samskaras alone. There are


many methods suggested for this purification. Tapas is one method. Another method for this purification is to perform good deeds such as giving alms or supporting people who are on the path to realization, students and others. Another way recommended in the Yoga Sutras is the attitude of pratipaksabhava. This is an attitude to be cultivated which oppose our attraction to material things and desire to possess them. This is a difficult method for most of us; often we know we need to curb the feelings that are inappropriate but cultivating an opposing attitude at that time is not easy.

The commentators of the Yoga Sutras have explained the methods presented above for restraining and ultimately transcending all desires. When we rise above our desires, we have reached purity of thought and action, known assmruti parisuddhi. In dhyana, we require a strong resolve to maintain the state of dhyana. When we get up from dhyana, we say I was in dhyana. In samadhi however, resolve is not involved; it is a natural state to which a trained mind precipitates. In samadhi, the meditator, meditation and the object of meditation all merge into one single entity. All relative concepts disappear and only one activity of the mind persists. This is called samprajnata samadhi, a state in which the mind is still immersed in an object of meditation. The next higher state of samadhi is asamprajnata samadhi wherein the mind is totally still and purusha is established in its own pure and unsullied state.



YOGA THERAPY: INSIGHT INTO THE TRADITION OF KYM

Yogächarya S. SridharanTrustee, Krishnamacharya Yoga Mandiram , Chennai

Krishnamacharya Yoga Mandiram (KYM) is a non-profit public charitable trust, established by Shri T K V Desikachar, son and student of the legendary Yogächarya T Krishnamacharya. The work done at KYM is based on the teachings of T Krishnamacharya, handed down by T K V Desikachar.

Given below are some of the principles used in the approach to Yoga Therapy at KYM. In this quotes from some of the texts are given. These texts which contain the teachings of T. Krishnamacharya have been published by KYM.

(1) No two individuals are alike and hence everyone has to be treated separately. Therefore Yoga practice for every individual will be ‘unique’ and ‘tailor-made’.

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AtSte;a< n svaRi[ ivihtaNyasnainvE

sthülaùkåçastathäçuñkaùvakraùpaìguùçaréritaù

atasteñäànasarväëivihitänyäsanänivai (Yoga Rahasya I.31)

Owing to differences in the body structure all the äsanas are not meant for everybody. For in reality people are stout, lean, crooked or lame.

(2) Also on account of differences in the place of stay, life styles, work, seasons, etc. the yoga practice will differ.

dehÉedat! dezÉedat! v&iÄÉeda½ nEkxa

\tuÉeda½ jayNte raegaSs¼en svRda

dehabhedätdeçabhedätvåttibhedäccanaikadhä

åtubhedäccajäyanterogässaìgenasarvadä (Yoga Rahasya I.24)

On account of the differences in the individual bodies, places, occupations and seasons, human beings are stricken with many kinds of diseases.

(3) A yoga course devised for therapy purposes will consist of äsana, präëäyäma, Dhyäna and often prescriptions relating to diet and lifestyle as well.


Aasna_yast>keict! àa[ayamenkecn

AaharXyaninymE>keicCDaôIykmR[a

invayRNte=iolaraega>àÉlaÊbRlaAip

äsanäbhyäsataùkecitpräëäyämenakecana

ähäradhyänaniyamaiùkecicchästréyakarmaëä

niväryante’khilärogäùprabhalädurbaläapi (Yoga Rahasya I.28)

All illnesses irrespective of whether they are simple or complicated can be cured through Yoga. Some are cured by äsana, some by präëäyäma, some by diet, some by disciplines and some by Vedic rituals.

(4) In deciding on a yoga course for an individual particularly for therapy purposes, factors relating to age, work done by the individual, place of stay, surroundings, energy and strength of the person is taken.

kaldezvyaev&iÄzi®tvIRúyivcar[at!,

yaegàyaeg< k…vIRt }ain maEinijtaTmvan!.

käladeçavayovåttiçakttirvékñyavicäraëät |

yogaprayogaàkurvétajïänimaunijitätmavän || (Yoga Rahasya I.30)

Before Yoga is taught the teacher should consider the time, surroundings, age, nature of employment, energy and strength of the person and his power of comprehension. The teacher must be learned and with self control.

The most important emphasize is the personal practice for the Yoga Teacher (Therapist). Only when the teacher has achieved certain proficiency in Yoga through practice, which is depicted through the knowledge and the stature of the mind, he/she becomes fit to teach Yoga and that too as a Yoga Consultant for Therapy.



THE HEART OF YOGA THERAPY

Dr. Kausthub Desikachar, PhDSannidhi of Krishnamacharya Yoga, Chennai.

Yoga Therapy is gaining significant attention in the modern world, and is fast becoming a very well recognized complementary system of healing and health care. Though an ancient discipline that had its origins in India, it has been embraced by the world rapidly over the last few decades.

Yogacharya Sri T Krishnamacharya was a pioneer among the contemporary yogis to have revived this ancient system as applicable to our modern times. It is a discipline that offers a broad range of tools that can be useful in promoting health, supporting healing and personal transformation.

Though Yoga is often associated with the practice of physical postures in contemporary times, there are many other invaluable tools of yoga that are very vital in the process of self empowered healing.

Yoga therapy is a self-empowering process, where the care-seeker, with the help of the yoga therapist, implements a personalized and evolving yoga practice, that not only addresses the illness in a multi- dimensional manner, but also aims to alleviate his/her suffering in a progressive, non-invasive and complementary manner.

One of the key advantages of a system like yoga is that it views the human system as a holistic entity and hence approaches health and well being from this perspective. This is why it offers so many tools in the healing process that address the holistic human system.

Some of the most profound tools in yoga include postures, conscious breathing, meditation, lifestyle changes, visualizations, use of vocal sounds and food specifications. This makes the healing process very comprehensive and extremely specific to the individual.


THERAPEUTIC POTENTIAL OF YOGA

Dr. Manoj Naik, MD, DNBRamamani Iyengar Memorial Yoga Institute, Pune

The ultimate purpose of Yoga is union of individual consciousness with cosmic consciousness. When this is achieved, all human suffering and miseries come to an end. To reach this zenith, yogic journey has to be followed intensely, under the guidance of a guru. Various obstacles come in this journey, which are to be overcome. One of the obstacles in the yogic path to emancipation is “ vyadhi ” or diseases. Thus a yogi has to overcome diseases if he has to reach kaivalya. Patanjali recommends eradication of diseases by

“Ek tattva abhyasa”. Thus yoga sadhana is therapeutic for the Yogi. Can yoga help an ordinary individual in eradicating diseases ? or can it act as a therapeutics branch ?

Yes, a realized yogi can offer guidance or help a sufferer or a fellows sadhaka to overcome these obstacles.

Thus a realized guru can help average or ordinary fellows to tread this path by helping them overcome these obstacles and to realise yoga’s therapeutic potential.

Yogic science is terse, based on principles and is subjective. There is no reference to which diseases can be cured. There is no mention of the treatment, diagnosis and management.

Contrast this with modern medical science which has elaborate systems of training its students. Elaborate treatises on diagnosis, management of various diseases and various hospitals treatment, investigation and research centers for the same. Also modern medical terminologies are different. Can a link or bridge be formed between ancient yogic science and modern medical science, so that basis of yogic therapeutics be understood ? Yes !! certainly.

Yoga has eight limbs – Yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. The Yamas are five viz ahimsa, satya, asteya, bramhacarya and aparigraha, How difficult to practice these vows will be made obvious by examples of leaders associated with these with Ahimsa and Satya, mahatma Gandhi, won our freedom struggle. Bramhacarya is exemplified by legendary figures such as Hanumana and Bhismacharya. These persons are akin to super specialists in yoga.

In recent times the Yoga Guru BKS Iyengar has mastered the yogic limbs of Asana and Pranayama. By 80 years of glorious practices, he has brought about various hidden facts about asanas and pranayama, which throw light on various aspects of health and disease in a comprehensive way. World over millions of students have benefited by his method, which is now called Iyengar method. There are several research papers in scientific and peer reviewed medical literature which also testify the same.

There are two aspects of Yogic practices for a yogi.

1. Sadhana for self realization. Once a Yogi reaches such a goal he does’t remain content in “ Samadhi ” He comes out and strives out and burns for others to reach his state, by guiding them.



2. The second stage in where the Yogi remains connected with the self but his embodiment ( body) becomes a tool to help others.

Asana : The knowledge based on tradition of BKS Iyengar

Asana is a combination of Jnana, karma and bhakti marga. 84 Lakhs of a sanas are given by sages to study the body ( i.e. nature and its principles), understand it and conquer it to reach the Soul within. This is the aim of asanas ( Prakriti Jaya )

Asanas are not gymnastics, but asanas are meditation done with intense involvement, absorption and attention, to understand the changes and transformations which occur within. Without these observations they remain mere exercises.

Role of Asanas in understanding and maintaining health.

Asanas work on all organs and even at cellular level, therefore give holistic health. Asanas are therefore called sarvanga sadhana. Various body parts are placed in different postures, based on the principles of alignment, symmetry and geometry. This requires intense focus and intense involvement of the highest human faculty. Thus asanas are an art ( karmasu kausalam) . Mere placement is not enough. Adjustment and readjustment till an sensation of sooth and comfort is felt on both sides of body and an equilibrium is felt ( samatvam Yoga ucchyate “ ) This results in anga laghavam ( Lightness in the body ). In correctness of asanas this sensation and feeling is important.

Guruji has defined health based on his 80 years of experiential sadhana. This definition is subjective, comprehensive and far better than the WHO definition of health.

Guruji states that health is a dynamic state. This state is like a flowing river water. Whenever you take a dip, you always touch fresh water. That is how the energy or prana should flow all over the body. Diseases result when the energy flow stagnates ( akin to water in a pond).

He has given the subjective definition and also shown the way for humanity by his sadhana. Guruji states that health has various components and these can and should be realized by asana practice.

They are: 1. Physical or musculo skeletal health.2. Organic health - health of all abdominal organ.3. Physiological health of the cardiovascular and respiratory system.4. Endocrine health.5. Neurological health.6. Mental health.7. Intellectual health.8. Emotional health.9. Social health. 10. Spiritual health.


Asana practice is to realize all this goals.

Yoga and Diseases

Placement in asanas is easy on one side and difficult on the other side. The side or the body part which doesn’t go into asana is the earliest sign of disease. This occurs years before abnormality is seen in investigations or can be detected clinically. In fact this is apparent years before appearance of symptoms. In practice this asymmetry is to be realized. The next step for a guru is to analyse the reasons for this asymmetry and then finally work up on a methodology to improve and restore the part to its original ( svarup avastha ) state.

This treatment is not mechanical but emotional. The guru has to become one with the patient, understand his mind and body try to reproduce the symptoms on our self and then find out a solution which gives relief and stability ( sthirasukham asanam )

The hall mark of Iyengar innovativeness is the use of props or supports, which give correct positioning and effects to even debilitated and diseased patients.

Asanas are extremely difficult, but props focus on the affected part and give correct relief to the parts for even suffering, diseased and debilitated patients..

Yogic science says ‘ Heyam dukham anagatam “ futures sorrows can and should be avoided. Yoga adds, what can be avoided should be avoided, what cannot be avoided should be endured.

The principles of practice, the props and their use in health and common disease states will be explained in the lecture and demonstration.

Props help noninvasively to correct internal derangements. The secret of correctness is not the props, but the correctness of their use.



YOGA FOR TRANSFORMATION - A UNIQUE APPROACH TO YOGA

Smt Hansaji Jayadeva Yogendra,Director, The Yoga institute,Santa Cruz, Mumbai India

The water of the waterfall overflowed to all through the Life School -The Yoga Institute, Santa Cruz, Mumbai, India which Shri Yogendraji founded in 1918, making it the world’s oldest organized centre of Yoga. His dedicated family of his wife Mother Sita Devi, son Dr.Jayadeva Yogendra and his wife Hansaji have continued to spread the message of vibrant living throughout the world. Yoga has become a household word today thanks greatly in part due to these householder yogis.

Historically, The Yoga Institute has judiciously combined techniques of modern research methodology, which uses a utilitarian approach, with the pure, traditional approach of a yogi. Research has been conducted on disease conditions like asthma, diabetes, ischemic heart disease, orthopaedic conditions including osteo and rheumatic arthritis, psychological problems. These have been published in national and international journals, and our books and the series of Yoga Cyclopaedias edited by Dr. Jayadeva Yogendra. There might be billions of researches done in Yoga all over the world. The Yoga Institute, Santacruz is different in that it has always emphasized on Yoga for transformation. It is a holistic approach, a way of life.

Yoga is a way of life involving moral discipline, mental hygiene, correct routines, habits, etc. Thus treatment of disease condition in yoga is a secondary aspect of the larger process of healthy integration of one’s personality on the basis of accepted norms. It is after keeping in view this true purpose of yoga system

–its theory and practice - that treatment of disease is carried out at The Yoga Institute since 1918, nearing the 100 years milestone.

Yoga is just an effort to constantly remove such impediments that come in the way of the highest spiritual experience. Continuing in the tradition of the Founder Shri Yogendra, his son, Dr.Jayadeva Yogendra writes, “The interest in Yoga is growing but remains limited to the immediate; the physical and psychophysical Treatment of disease and body building seems to be the object.A new approach however is needed to provide a deeper meaning to Yoga- a comprehensive view understanding of the overall good of mankind has to be discovered. It will not be only curing of disease or strengthening the biceps and triceps muscles of the body. Nor will it be for maintenance of good relationship with the outside world. It will be rather an all comprehensive spiritual dimension. One will experience the highest good for mankind and would continuously live that experience.”

Shri Yogendraji, learnt deeper secrets of yoga techniques that he was convinced was of great significance to the well-being of humanity. His Guru Paramahamsa Madhavadasaji asked him to spread the message of yoga to the common people, i.e. the householders. He set out with a firm determination to serve humanity through yoga, and after moving across 14 different locations, he finally established The Yoga Institute in Santacruz, Mumbai, India


In one of his earliest writings Shri Yogendraji clarifies: “The cures affected by yoga have been variously ascribed to both healing and therapy. Healing is generally associated with the art of curing a disease with spiritual or faith cure achieved in some inexplicable form. Yoga healing in this sense - often passing as miracles - is a form of the therapy which has recently been fully recognized as a permissible method of treatment.

Yoga healing through an obscure instrumentality undertakes the restoration to a normal condition – the medical term being homeostasis. The Yoga Institute set the framework and codified the principles of yoga as a way of life with therapy as an offshoot. The Yoga Institute’s unique approach to yoga with the Bhavas (attitude training) and emphasis on Yamas (restraints), Niyamas (observances). It introduces yoga lifestyle through a balance of Ahar (food) Vihar (recreation and relaxation) Aachar (routines and behaviour) Vichaar (thought forms), keeping in mind the human goals of Dharma (duty), Artha (earning), Kama (pleasure) and Moksha (selfless service).

Shri Yogendraji systematized the Asanas, which are nowhere clearly and unequivocally described in all their details in the old literature. Knowing that the static execution of Asanas as practiced by Yoga adepts of old was not feasible or even advisable for yoga beginners, he introduced the dynamic execution. Most important he formulated a certain breathing pattern to be practiced in coordination with bodily movements when doing the asanas. He further formulated a safe course of nine pranayamas of an ascending order of difficulty. He devised a relaxation practice, Yogendra Nispandabhava, which is a great gift to today’s many un-relaxed people. Of the kriyas the hygienic practices of Hatha Yoga he selected safe ones and standardised them. For the theoretical and intellectual basis of this great knowledge he chose the ‘Yoga Sutra’ of Patanjali which was compiled some 2000 years ago but is now valid as it ever was and will ever be.

Yoga, as a process of education of the total personality, helps in steadying the mind. An unsteady mind being a source of disease, the practice of Yoga influences the mind and helps in management of certain diseases. The therapeutic aspect of Yoga is merely a by-product of its hygienic and preventive education of the physical, the mental, the emotional, the moral, the intellectual and the spiritual. Controlling of the ever-changeful mind is not so easy, because our mind is already programmed to carry through the various antics till death. Our past heredity and ecology are responsible for our lifestyle, life-span, our life-experience and also our diseases. We develop as a consequence characteristic weaknesses or susceptibilities, especially of the nervous cells and system as a whole, and we inherit such impure bio-energies (Pranas) and as a result lack in capacities of absorption, elimination, maintenance or repair and growth.

Yoga took a meta-scientific attitude towards the problem of disease and its constitutional removal. The Yogi is not satisfied just by understanding the gross body by itself in management of the disease. He is instead more concerned with subtler factors involved in the pathogenesis of disease. These subtle factors according to Yoga stem from the psyche. In the management of diseases, Yoga remains nonspecific. It helps in generating greater Sattva (calmness) bringing about Prajna - (consciousness) as opposed to Prajna-Aparadha (error of intellect). With the right approach and a balanced state of mind, it is easier to set up healthier routines and right habits. This is, of course, the Yoga way of life which reduces Tamasika (inert) and Rajasika (excitable) excesses in our personality make-up. Mind itself is the cause of diseases and also of its cure.



So the enemy of many diseases is not just fatty food or cholesterol, stress or hostility, but materialism, crass materialism, selfishness, egoism, negative emotions and all kinds of excess. We will have to turn our steps in the direction of a spiritual life if we want to live long, healthily and happily on this earth.

It is the specialty of Yoga that it tries to understand all human endeavours, joys and sorrows from the point of identification of awareness with the mental states. To be exact the entire technology of yoga should be viewed from the point of view of creating a greater understanding of the source of awareness and thus avoiding identification with the ever changing mental states. May we move towards this changeless state.

Beneficial effects of Yoga Life Style on Reversibility of Ischemic Heart disease: ‘Caring Heart Project’ International Board of Yoga (The Yoga Institute, Santa Cruz). Journal of The Physicians of India (April 2004 - Vol. 52)

Objectives: Yoga based lifestyle modifications have been earlier shown to be beneficial in coronary artery disease in a small number of patients. We evaluated the role of lifestyle modification based on Yoga techniques, stress management and dietary modifications in retardation of coronary artery disease. Methods: This prospective, controlled, open trial included angiographically proven coronary artery disease patients (71 patients in study group and 42 patients in control group). They were assessed clinically, by biochemical parameters, stress myocardial perfusion and function studies and coronary angiography and on psychological parameters. The study group patients were given a family based Yoga Programme which included, control of risk factors, dietary modifications and stress management for a period of one year. The patients were assessed at baseline, at frequent intervals and at the end of one year.

Results: At the end of one year of yoga training, statistical significant changes (P<0.05) were found in serum total cholesterol (reduction by 23.3% in study group patients as compared to 4.4% in controls);serum LDL cholesterol (reduction of 26% in study group patients as compared to 2.6% in the control group), regression of disease (43.7% of study group patients v/s 31% control group on MPI and 70.4%of study group v/s 28% of control group on angiography) arrest of progression (46.5% study group v/s33.3% control group on MPI) and progression (9.9% of study group v/s 35.7% of controls on MPI, 29.6%of study group v/s 60.0% of controls on angiography). At the end of the study improvement in anxiety scores was concordant with the improvement seen in the MPI. No untoward effects of the therapy were observed.

Conclusion: Yoga based lifestyle modifications help in regression of coronary lesions and in improving myocardial perfusion. This is translated into clinical benefits and symptomatic improvement.

After 10 years of the Caring Heart Project a comparative study was conducted by Christina D’Souza called Effects of a Yoga Based lifestyle Modification on the Quality of Life and the Reduction of Risk Factors, in Indian Patients with Coronary Artery Disease: - A comparative study. She concluded, “A Yogic lifestyle has a positive impact on the quality of life of patients with CAD and patients who have adopted a yoga-based lifestyle show a reduced number of risk factors as compared to the patients who

do not follow a Yogic lifestyle.”


KAIVALYADHAMAAn Institute for Scientific & Philosophico-Literary Research, Training & Therapy in Yoga

Shri Subodh TiwariJoint Director Administration, Kaivalyadhama,

Lonavla, Maharastra. www.kdham.com

Vision of the institute: The principal ideal of Kaivalyadhama is coordination of the spiritual phenomena of Yoga with modern science with a view to evolve a philosophy that would perhaps satisfy the majority of mankind.

A question was nagging the young Sanskritist, Physical educationist and ardent student of Philosophy and Spiritualism, Jaganath Ganesh Gune (b. 30.8.1883), Swami Kuvalyananda. , that was, “There is a world of difference between “ancient” and “archaic” in the sense that all that is archaic is ancient, but all that is ancient is not archaic. What is archaic carries with it the connotation of being somewhat obsolete also. Is yoga which is unquestionably very ancient archaic, too?

He said “I stand convinced that yogic physical culture is a science and that it is worth the best of our attention.”

The fledging outfit of 1924 has now become an institution with global dimensions, thanks to the determination with which Swami Kuvalyananda built it up with the active and able assistance and participation of his immediate disciples and colleagues. The basic tenet of and perspective of the institution was couched in the following terms:

The specific aim is to co-ordinate the ancient yoga with modern science “Divorced from each other Science and Spirituality do not seem to be of much avail. While spirituality without science often tends to become a mass of superstition, science without Spiritual aims as is being increasingly realized, threatens to lead mankind to total annihilation. A propagation of Yoga after due research in it goes a long way in bringing about a healthy rapprochement between sciences and spirituality thereby helping mankind to lead truly regenerative life”

The textual and traditional wisdom of Yoga is so full of technical terms that its import is mostly lost because of lack of understanding of their exact meaning.

The Philosophico – Literary research department (PLRD) of Kaivalyadhama has been actively engaged in this pursuit and it has numerous publications to its credit. Textual research which will enhance the quality of research in the field of yoga as a whole is basic input of the PLRD.

Collection of the manuscripts pertaining to yoga and preparation of critically edited texts – like Brihadyogi Yajnyavalkya Smriti, Goraksha Shataka, Gheranda Samhita etc., goes a long way in opening up new vistas of research in allied department as well. Reconstruction of extinct texts – like Vasistha Samhita is daunting task. Likewise, preparation of the authentic source books like the Yogic Concordance, Yoga

http://www.kdham.com



Kosha and encyclopedia of Yoga is job for expert academicians in the field. The PLRD has acquitted itself credibility in this stupendous task with its publications. Others are in the course of preparations. The PLRD also contains an Library with approximately 30,000 books and 1200 manuscripts. The library is utilized by the students of the college as well as the researches and the academicians. It is completely computerized to make it user friendly. The work of digitalization of the library is underway with help of Asian Classic Input Project.

A crucial part of the Kaivalyadhama which really placed it on the International map is the Scientific Research Department (SRD)which initially functioned with rudimentary instruments. After all the Raman effect was also the product of extraordinary research conducted by Sir C.V Raman with many rudimentary instruments that he had himself devised. Swami Kuvalyananda also followed the same path , and in the year 1920’s came up with astounding studies that at once galvanized scientific research activities in the field of yoga, something until then not so much as thought of even. When told about the method of research adopted by him no less a person than J.C Bose is said to have remarked to Swami Kuvalyananda: “Well I cannot vouch for your result as yet, but I have no doubt that you are on the right track.”

The SRD has different sections like Biochemistry, Radiology, Psychology, Physiology and Physical Education all fully equipped with the latest instruments for attaining precision in the studies and experiment. The institute has permanent affiliation for its research with Pune University. It is also recognized as a research institute by Department of Scientific and Industrial Research, Government of India.

The dissemination of knowledge gained thus through academic and scientific studies was accorded equal priority by Swami Kuvalyananda. He was no votary of conserving knowledge through secrecy, on the other hand, he believed consolidated through dispersal and extension. The most important vehicle that he devised for this purpose was the internationally renowned journal Yoga – Mimamsa. Complimentary to this was publication of books, monograph, charts, booklets and the like

As far back as in 50s Swami Kuvalyananda was invited by then Government of the United Provinces to train the few teachers for teaching yoga in schools. He responded to the invitation enthusiastically and conducted camps for the purpose of the imparting the training, an activity he continued with great gusto. A more decisive way of institutionalizing the teaching of yoga was to start a regular college, an ambition realized in 1951 in the form of Gordhandas Seksaria College of Yoga & Cultural Synthesis in Lonavla. Both theoretical and practical training in yoga is provided here to the students who in turn impart training to multitudes outside within country and abroad. The college conducts various courses such as Diploma in Yoga Education a one-year academic course, which is the only Teachers Training Course in Yoga recognized by the National Council of Teachers Education, Government of India. The Certificate Course in Yoga is held in Jan and in May for a period of six weeks, a Advanced Yoga Teachers Course designed for Yoga teachers for deeper studies is held for a period of one month in from March 15th and a Post Graduate Diploma in Yoga Therapy , a first of its kind starts from 15th August for a period of 18 months. The Bachelor in Arts – Yoga shashtra, a graduate program affiliated to the Kavi Kulguru Kalidas Sanskrit Vidyapeeth. Two preparatory courses have also being introduced from 2011, they being on Yoga and Ayurveda & Traditional Texts in Yoga. The college also conducts various in-service training


course for school teachers. It is responsible to execute various schemes of the Government of India such as Promotion of Yoga in Schools – NCERT Scheme, Promotion of Yoga in School health – Department of AYUSH, and specially designed training for Navoday Vidyalay wherein teachers are deputed to teach the students and the teachers in 20 schools every year. Special courses for international students, like Chinese, Korean and Japanese are also conducted by the college. It was declared as a Nodal Agency for promotion of Yoga in schools by the Ministry of HRD, Government of India.

Right from beginning Swami Kuvalyananda organized the institution as spiritual center on one hand and a therapeutic center on the other. It may be recalled that in late 20’s Swamiji was invited by no less a person than Mahatma Gandhi to treat him for certain ailments and also to obtain instructions regarding his exercise and diet. In fact, Swamiji went to the Nandi Hills near Bangalore, Karnataka, and stayed with Gandhiji to give him treatment for quite a few days and then followed it up with regular correspondence.

For ages now the value of Yogic System in treatment, rehabilitation and prophylaxis of certain diseases has been well known and rightfully acknowledged.

With this in mind, Rugna Seva Mandir, a department devoted exclusively to the treatment of various diseases through Yoga, has been functioning at Kaivalyadhama. Since 1924, its year of inception. With the passage of time the number of patients seeking the advantages of Yogic therapy increased and the need was felt to establish a full-fledged Yogic Hospital to cater to them. This became possible due to the munificent donation by Shri Amritlal Gupta, who personally experienced the benefits of Yogic therapy. The Shrimati Amolakdevi Tirathram Gupta Hospital and Health Care Centre is a result of his magnanimous donation. This is the first ever hospital of its kind in India where Yogic treatment is given under complete medical supervision and results assessed on scientific lines with the help of a research laboratory.

Since Yoga helps balance the mind and body leading to better health, people began to understand that it was a means of preventing ailments. Thus, the increased awareness of the benefits of Yoga necessitated the conversion of the hospital into a full-fledged Health Care Center. The aim now is to provide people with an efficient system of Health Management through Yogic practices. To broaden the sphere of health and wellness, a nature cure centre was added in 1991 and a Ayurveda Centre in the year 2007. Thus now you have a full-fledged Hospital and a health care centre rejuvenation, detoxification and healing.

The working of the institute is guided by the Governing Body, which has Swami Maheshananda as the Chairman and Shri.O.P.Tiwari as the Secretary. An advisory body Chaired by Former judge of the Supreme Court, Justice Shri. B.N.Shrikrishna has experts from various fields which advises the Governing Body on important policy matters.

It is no exaggeration to say that Scientific Yoga in the single largest contribution of Swami Kuvalyananda and that Kaivalyadhama is embodiment of that pursuit.



CHOICES IN LIFE

Yoga Ratna Eric DoornekampFounder, Lotus Yoga Centre, Paraparaumu, New Zealand

Introduction

Do we have choices in life? I believe so but only if we allow for the freedom to be able to choose. It relies on how we organize ourselves. That depends on our karmic disposition. We must be willing to change for the good.

Most people are driven by compulsion. They are conditioned by habits. It allows them no freedom at all. The yoga way of life is based on vidya or wisdom. Ignorance is due to lack of insight. Divine choice is the answer. Love overcomes any selfish attitudes. Are we ready to make that choice?

Review of Yoga Therapy

Yoga Therapists evaluate their patients on a holistic level. They see a person’s overall health as an ongoing process of keeping well. Yoga implies the unity of all life which involves several layers of existence. Illness is regarded as an imbalance between the different systems of a human being.

One of the most persistent comments I keep hearing is, “It is in my nature to be whom I am.” What they mean is, “I don’t want to make changes.” They identify with their personality. Basically, they refuse to take responsibility for themselves. Yet they are not just human beings with a name tag!

Think of it: People are happy or unhappy, wealthy or poor, healthy or sick, black or white, young or elderly, Christians or Hindus. The list could go on. All these attributes are limited assumptions, nothing more nor less.

In yoga it is considered that we have five bodies or koshas:

Annamayakosha - Physical body Pranamayakosha - Energy body Manomayakosha - Mental body Vijanamayakosha - Awareness body Anandamayakosha - Blissful body

Thus humans exist on multiple levels and the koshas reflect this in their state of consciousness. Most ideas about ourselves relate to the first three bodies. The physical body is born of flesh, matures, withers away. Emotions and thoughts are also of a fleeting nature.

We live under the false assumption (maya), that our personality is all there is. This belief seems rather limited. Such an erroneous view of life is rather limited, due to our ignorance (avidya).


Interestingly, the word person comes from the Latin “persona” or a mask. We experience life through our five senses. It is what we perceive to see, hear, smell, etc. None of these views are reliable because different people use a variety of ways to deal with their senses. New ideas are often rejected in favour of the “old and tried.” We are “stuck in a rut” as the saying goes. We prefer security instead of “rocking the boat.” Life consists of, getting up, going to work, eating and drinking, back to bed. Now and then this pattern is broken by going on holidays, changing our job. Soon we are back to where we were before.

Mental and Spiritual Make Up

The Western study of the mind is called psychology. If the psyche means the soul, then it involves more than mere mental input. In yogic terms we exist as ahamkara or ego and Atman or the Higher Self. We can choose our rate of progress if we want to avail ourselves of the numerous opportunities offered to grow in consciousness.

The questions arises, “Do we really want to change?” This depends almost wholly on whether we are ready. In the East a guru assists in this process. He exerts his influence over the chela or student in order to advance him or her in their spiritual growth. I think the truthful position is that the guru achieves this change in a student by imparting love and respect.

Without trust we get nowhere on the spiritual path. If we do not have faith, how can we respectfully love God or ourselves. Our knowledge grows the more we are connected with the Divine Source. When this energy permeates our Being and we become one with it, we will achieve Self-realisation. Intuitively, we know this to be true. But do we also feel it in our heart? It demands mental and spiritual insight, not just intellectual knowledge. There must be no separation between the Self and the Divine. Yet our ego assumes a false identity, believing to know better.

Why does this happen? The ego wants to dominate and in the process distorts our view of life. This is a good example of “power corrupts” if we allow it to do so. Fortunately, the Rishis or Seers are willing to show us how to uplift ourselves. Their teachings are still as relevant today as they were in the past. Are we willing to listen to them? Most of us are too busy to hear that “Small voice within”, let alone take notice of some holy man or woman, or reading the sacred scriptures.

Kriya Yoga

The heading of our article is “Choices in Life”. Of course the ability to choose depends on the freedom of choice. In turn it frequently leads to an action, (cause or effect) meaning kriya. Kriya Yoga consists of tapas, brahmacharya, Ishvarapranidhana, believed to be the quickest way to Self-realisation.

Tapas - Much more than discipline. It also means “purification by fire”. Brahmacharya - Literally, a follower of Brahma the Creator. Often abstinence of sex. Ishvarapranidhana- Ishvara means God. We offer ourselves to a Deity or a Higher Power.Yes! We do have choices providing we avail ourselves of the opportunities to grow in awareness. The implication is that we must welcome every chance to do so. That requires dedicated practice. The key to this aspect of mental and spiritual development is vairagyaor dispassion.



Most people are passionate about their material possessions, culture, position they hold. They are less interested in spiritual disciplines. We need to overcome ignorance and learn to distinguish the Real from the unreal. This is expressed as Sat or Truth and Asat or untruth. The first is based on the Atman or individual consciousness. The latter involves pratyahara or a clear understanding of how the senses operate. When this has been achieved, we are ready to start meditating and explore universal consciousness through the Higher Self.

The Concept of Karma

Another matter I want to raise is the effect of karma. It is driven by desire, both good and bad. If we commit an offence against another person we will be subjected to hurt and pain in return. If we neglect to adhere to Universal laws of Love and Light, we will be the ones who suffer from loneliness.

A good deed does not cancel a bad one – karma has to run its full course. How we react in any situation will determine karmic consequences. We can avoid making the same mistake or keep repeating it. The answer to this cyclic process is choosing to live wisely in the Light. In the final analysis even the desire to become one with God is based on a false notion. The truth is that we are already one with God but don’t realise it. This is the concept of Advaita Vedanta or the philosophy of non-duality.

A few other examples of karmic consequences: Conflicts and political unrest Starving multitudes due to long term misuse of cultivating the land Uncertainty of life and property due to natural disasters

It appears that innocent people get caught up in these happenings as well. This is regarded as collective karma. No purpose is served in blaming God. One of the worst mental afflictions is stress. It is based on fear caused by lack of Self-trust. If we acknowledge the existence of the Atman, there is no justification for anxiety of any kind. A thoughtful being asks the question, “What is the purpose of life?” The answer may vary from person to person: To make lots of money To get married and be happy To live long in good health

Altruistic persons will express themselves as follows: To serve others without expecting a reward To love God and humanity To be intuitive and creative

To find the answers to these vexing questions meditation will prove helpful. We gradually rise above the senses and rediscover the Divine Spark within us. From a health perspective all aspects of body, mind and spirit need to be taken into consideration.

We must transcend our limited worldly minded existence. When we give in to the Spirit, the ego looses its power. There is nothing to be frightened of.By associating ourselves with the Spirit a whole new Being


is created. Aligning one Self with the Atman enables us to experience a cosmic existence. It results in a condition of super-consciousness or samadhi.

The Pathways

Life is full of opportunities to make something worthwhile of it. The saddest part is that so many people forgo the chance to respond to the challenges. This applies equally whether things look good or bad. Some dwell too much on the past and blame any situation on their hardships. Others hope the future will be better.

Whether people strike it unlucky depends entirely on their point of view. They see adversity as a chance to learn from it. Optimists fall down but get up. When pessimists fall down they often do not have the energy to get up again. A third category simply continue in the same manner whatever may happen to them.

Thus we can divide people into three categories:

Sattvic Having a purpose with purist of intentions Rajasic Unstable people with changeable goals Tamasic No goals or inspirations

The first category shows determination. From a yogic perspective they are regular in pursuing their stated objectives and make the best of things.

The second category is easily distracted. They lack conviction and loose sight of their aim in life. A considerable amount of karma has to be overcome. The third category has no incentive to get involved in anything. They won’t even miss the lack of choice. Their motto is: “Why bother?” The more freedom we have, the greater becomes the number of choices. Furthermore, if we adhere to the concepts of the Universal laws, the easier life will be for us.

Wouldn’t you agree that any person who walks Pathway One shows the greatest potential for spiritual development? Since we all like to be free to choose, it seems ironic that anyone in their right mind would want to suffer from lack of choice. But this is a choice too!

Do we exercise our ability to choose wisely? It appears not much of the time. Yet we don’t want to limit the range of choices. I can hear you say, “Not me!” We need to be aware of positive and negative consequences of our actions. Forewarned is forearmed as the saying goes.

Pathway One – Leads To FreedomPathway Two – Leads To Restricted FreedomPathway Three – Leads To Lack Of Freedom



Freedom is often interpreted as a license to have it our way. It is based on selfish motives. True freedom pertains to Truth and Love. The more we show those qualities, the greater the levels of freedom we will experience. The Ultimate freedom is one of Enlightenment. It is of a Divine Nature. “Become yee like Gods” is achievable by highly advanced yogis. They return to earth by choice. Examples are the Buddha, Krishna and Jesus Christ. Each one came to share their love for God and humanity.

It is imperative that we love ourselves in the first instance. This may appear rather selfish and that would be so if it only involved our ego. We allow the Higher Self to love unconditionally or truly be like a reflection of God.

The quickest way to make progress on the spiritual path is to meditate. Some people are afraid that they will disappear into a vacuum if they let go of their ego. This is not so! Instead they will gain “The Kingdom of Heaven within”. It is the result of an expansion in consciousness. Their view includes the entire Universe. It may be seen in the quotation, “As above, so below”. They see the love in other people. Every being is a spark of the Divine. If they reject this basic truth or turn away from it, they will feel very lonely. It may be compared with a burning spark which flies out of the fire place. Soon the spark looses its glow.

Love manifests from the inside out. It starts in our heart but the heart must be open to accept love, then share it with others. Divine Love embraces the whole of creation and is never ending. Such is Its power. It has been said that, “Heaven is the same distance for each one of us”. That may be so but it will depend on whether we see Reality. If we live in ignorance, it will be dark – till we open our eyes.

Ever since the fall of Adam and Eve in Paradise, Heaven seems out of reach. We need to reclaim our Divinity through yoga. Has Paradise been lost? No! It only appears so. We must stop blaming God for our misfortune. The fruit from the “Tree of Knowledge” is to be shared. The karmic message is not to claim the results of one’s actions or expect any rewards. We are the flute and Krishna is the Divine Player.

Our efforts “To be like Gods”seems futile as we cannot create ourselves. We have been created in His (Her) Image. The good Lord has equipped us with discrimination to accept or reject this.

Yoga is privileged to achieve the goals by following its practices. Relaxation, diet, postures, meditation have proven most beneficial. The main purpose, however, is Self-realisation and Union with the Divine.

Scientists are beginning to appreciate the wonders of creation. Einstein was a good example but there have been many others. Freedom of choice needs to be cultivated but it depends on how we employ our mental faculties. We must choose wisely. Peace of mind is the result of an ordered mind and a “well-tuned” heart. Do we allow for this?

We have to be careful what we choose in life. An awakened person allows for positive outcomes, based on awareness of the laws of karma. Life is a learning experience of ongoing spiritual growth.

An unenlightened person is unaware, lives in fear, is driven by unconscious desires. His or her foremost thought is concerned with “ME”. For that person Evolution is a slow process, depending on trial and error.


These states determine most attitudes: Appreciation – acceptance and love of Self and others. Anger – criticism and suspicion of Self and others.

Till we develop in consciousness, we are not really in a position to choose. With the advancement in spiritual growth comes an enlightened view of life. Those who live in darkness are unable to distinguish between different levels of consciousness.

Compare this to two people entering a semi-dark room. One person is fearful of snakes and sure enough will encounter an imaginary snake. The other carries a torch and shines the light on the mystery object. He or she recognizes that the object is simply a rope.

Love and fear are the greatest driving forces of human experience. Love leads to unselfish behaviour and a sharing of resources. Everything belongs to God. Fear carries the inherent quality of “survival of the fittest” and is ruthless. It means control and power over others who are constantly regarded as a threat to the status quo.

Alexander the Great recognised the truth of this when he said:“What use is it to possess the whole world, if one has not conquered one’s mind?” Self-knowledge is essential in assessing what we want. What’s more, does it fulfill our spirituality? It should always be for the greater good of the Atman and other people, as well as the environment.

An evaluation of our motives may need deeper scrutiny. Do we choose short-lived objectives or ones that have lasting value? Most worldly affairs are of a temporary nature. We easily form attachments to possessions and relationships. It should be remembered that Love has eternal qualities.

If we align ourselves with the physical self it will be temporary. If we trust in the Spirit it will mean Eternal Life.

If we seek material happiness things will die, objects get broken or are lost. Gone is our happiness. False assumptions lead to disappointments. If we find enlightenment it will result in peace and true happiness. The Atman becomes fully absorbed in bliss consciousness or samadhi. Life will be complete.

Our happiness is shattered, due to attachment to the phenomenal world. If we realise our Divinity, however, then we will understand the eternity of an indestructible Energy.

We feel this Energy pulsate through us as a higher frequency. Now we can truly say that we are alive. Harmony is established at all the different levels. It prevails in the microcosm and the macrocosm.

We must allow this Energy to flow through us. That is the purpose of yogic practices. The clearer it is the more Light and Love is created in life. When we are Self-realised we’ll make choices which are in tune with the Infinite. Aum tat sat. - Amen That (is the) Truth.



MAGICAL MEDITATIVE MANTRAS

Yantra Shironmani Dr. Jonn Mumford, Sydney, Australia

Some of us are like magnets for attracting the unusual and my theory is you are magnetized this way by a bizarre parental influence. My own eccentricity is quite understandable in terms of my mother’s idiosyncrasies. She was a very unconventional woman with a distant claim to a hereditary German title of “Baroness”. Her family was second cousins to the Von Hindenburg’s and had migrated to Canada around the turn of the century. She was passionate about poetry, Egyptology, literature and classical music, and somehow seeded me with an expectation that I would write - considering she had me reading by the time I was five I guess that was predictable. We lived in Toronto during World War II and I can still remember her outrageous Bohemian parties. One night, when I was all of age six, she gave me the chore of a lifetime: babysitting the crocodile she had rented for the evening from a Toronto Pet shop, while it flopped around in a bathtub full of green Jell-O - much to the consternation of the guests! Mother’s other party stopper was freezing live goldfish in ice cubes and before you realized it you had a live one swimming in your drink!

As a teenager the only topic that ever seemed to sustain my interest was the Yogic quest for an alchemical transformation within myself - and I searched for very good Acharya’s and my Guru’! Someone said

“Fortune favors the brave” and I have found it so all my life! In the Mid 1950’s, I was truly in ‘limbo”, about to begin ‘drop-out’ behavior, when a momentous event opened a door.

One night I wandered into a lecture hall for an advertised function by a Swami I had never heard of. The lecturer turned out to be the most charismatic person I had ever met and was to become my first Guru. What really shocked me is that the ‘Swami’ began his lecture with some Sanskrit and a Mantra - perfectly normal for Swamis, as I later discovered - but this was different!

The glass of water on the speaker’s podium began to vibrate within seconds of the Swami’s chant. I watched transfixed, rather like a hypnotized rabbit caught in car lights, as the tumbler trembled and bubbles began to rise in the water! Any moment I expected an explosion - shades of Caruso! The good Swami did not notice this event and finished the Mantric invocation just as I anticipated the goblet shattering in a wet shower of fragments. He went on nonchalantly as if nothing had occurred and indeed I believe he didn’t even notice. The container of liquid settled down and became as free of agitation as a meditating Yogi!

This was to be the beginning –the special one, Guru, the one to whom you give your heart. When I was seventeen years of age I met Yogamaharishi Dr. Swami Gitananda Giri, later of Puducherry in South India, and that meeting began a discipleship of many years. Words could not and cannot ever express my gratitude to him and I don’t know what would have become of me had I not met him at that time and benefited so greatly from his teaching and wise guidance.

Many years later I was to visit my beloved Swamiji in South India just months before his transition (1993). After his Mahasamadhi, his wife, Ammaji (Meenakshi Devi), wrote in a memorial volume: “On


Sundays when we performed the elaborate Guru Pujas for the Samadhi Lingam of Sri Kambliswamigal, the brass flower plate I was holding would shake with the immense vibrations produced by Poojya Swamiji’s Mantras.

Dr. Swami Gitananda Giri had the most magical command of psychic mantra and he could produce phenomena by chanting Sanskrit that I have never witnessed anywhere in the world. I was very fortunate to have him as my Guru when I was young and he was in his forties. When he was much older he seldom demonstrated his power with mantra.

He would induce profound psychic states in members of the Satsang group through chanting Shakti mantras. One of the most spectacular events I witnessed occurred about 1957 at the Yoga Jivana Center in Vancouver, Canada.

Swamijii had a lovely German disciple he named Rajinda and one night at Satsang he chanted some special mantras with the result that Rajinda went deeply into trance and her body became so rigid that Swamiji picked her up by one hand under her neck while her feet stayed on the floor. He released his hold on the back of her neck when her body was raised about forty-five degrees off the floor and she appeared to remain suspended by the feet, oscillating a few degrees back and forth with every intonation he made. This defiance of gravity went on for several more minutes before he lowered her to the floor.

The shock of witnessing such things and being in his presence when he chose to demonstrate such power is hardly comprehensible or even imaginable to those who have not experienced it. I stopped trying to communicate the magic of such moments because most Westerners dismiss such an account as a lie at worst, or an illusion, at best.

He was still capable of mischievously demonstrating right up to the early 1980s. In a New Age World besoughted with ‘channeling’ the following account by an American disciple of his, Yogacharya Rajudev, who studied at the Pondicherry Indian Ashram with him in the 1980s is amusing. “But one evening stands out in my mind above all others. We had a student in the Ashram at the time who fancied herself a psychic and had made a reputation in her home city for being able to lead people into past life experiences. Swamiji, who of course had no tolerance for this kind of psychological hucksterism, decided that enough was enough, and announced one afternoon that the evening Satsangha would be devoted to a “Yogic Séance” where we would explore the past lives of some of the Ashram members. As his first volunteer he brought a young American girl up to the front of the room and after chanting several mantras started asking her if she could remember anything of her former life as a Chinese fighter pilot being shot down in a dogfight with the Japanese over the East China Sea. When she said she couldn’t, the voice of someone, certainly not Swamiji, suddenly erupted from his body in fluent Mandarin. It was so startling it sent chills up my spine and a young student sitting next to me was so frightened she couldn’t stop shaking until much later in the evening!”

The understatement of my life would be to say, “Swamiji taught me a few things about everything and hence I have reached a point where I do not know anything about anything except anything I know anything about”.



The first time I mastered an anesthetic mantra and skewered myself he gazed at me for a moment and muttered: “I knew you could do it! You have all the qualifications: no sense - no pain!”

Swamiji’s powers of Raja Yoga as exemplified by the rare ability to exhibit total attention within seconds. On one occasion he organized a lecture, and rented a 16 millimeter film projector for a film to follow his presentation. One of the student’s knew how to operate the projector and we were dependent upon him to load and operate the projector. Unfortunately, at the last minute, the projectionist failed to appear and Swamiji and I looked with horror at the projector – neither of us had seen one before let alone understood how to thread a film through it and operate the mechanisms. Swamiji opened the side door and studied the clockwork mechanism inside for a minute and proceeded to successfully load the film and within minutes it was operational.

Swamiji liked to relax in a bath before a lecture and on one occasion he borrowed a biography of Jung an hour before his scheduled appearance on the speakers platform, relaxed in a bath for half an hour and speed read the 300 pages about Jung’s life – and gave the lecture confidently knowing just about everything that could be known about Jung’s life and theories complete with total recall of dates and places. He had a real photographic memory coupled with the ability to absorb the contents of a book at the rate of about a page every two seconds!

His was an encyclopedic mind, what the Europeans call a “polymath”, a renaissance man born into the 20th century. Rarely does the cosmos give us such a genius possessed of so much insight into the human condition.

Swamiji’s ultimate message for me is summed up by his comment: “To destroy is easy. To create, to construct is heroic. There is only one secret in this Universe. And that is…..THERE IS NO SECRET.”

Jai Jai Guruji!


AUM JAPA: SONIC AWARENESS FOR A HEALTHY LIFE

Yogacharini Sangeeta Laura Biagi, Ph.D.Senior Yogacharini, ICYER at Ananda Ashram,

Pondicherry. www.icyer.com

Sound enters the eardrums. There are no “ear-lids” that prevent vibrations to travel through flesh and bones. When we utter any sound, this sound travels in air and touches others’ skins, enters the eardrum, moves their cilia, and transformed into electric impulses is codified by their brains as “a word”, “a song”,

“a sigh”, “a laughter”. For years, I have been cultivating sonic responsibility towards myself, others and the environment. If you want to live well, learn to listen deeply.

Sound pollution is outer and inner. Examples of outer sound pollution are: the sounds of traffic in the middle of a city crossroad, sounds of commercials, people speaking out loud on their cell phones, by elevators’ and malls’ muzac, planes, cars, and bikes roaming around, etc. Examples of inner sound pollutions are: the noise of your own inner voices, random thoughts that rule your thinking patterns, judgments based on fear, etc. The level of the intensity of both inner and outer pollution depends on many factors, such as state of physical, emotional, mental and financial health and wealth, living in peace or in war, cultural and genetic conditioning, and more.

Inner and outer sounds are pure vibrations. They are not moral or ethical. However, the choices we make in regards to our production and consumption of sound is not. Here are some basic questions that we can all regularly ask ourselves: What are the sounds that surround me? What is the percentage of healthy, positive words I formulate during the day? Do I pollute the sonic environment with useless chatting, negative gossiping, or simply plain conversations?

Sound can change and affect the vibratory patterns that constitute what we perceive as reality. Hans Jenny, a Swiss scientist, investigated the field of vibration and called his results cymatics. He showed in beautiful images how sound vibration applied to water and sand modify the inner structure of matter. The work of Japanese Emoto on water crystals was also a breakthrough in the study of vibratory reality. Emoto, took pictures of water crystals taken from various springs or taps, and also experimented with sending positive or negative thoughts to water, sending prayers, and exposing the water to different styles of music. The crystals showed dramatic changes in their shapes, from harmonious (under the vibration of prayers and good, positive thoughts and words) to chaotic (under the influence of negativity).

Modern science is only restating in its current technical terminology what wise women and men around the world have always shared: out of stillness came sound in the form of vibration, audible to inner (spiritual) listening, a divine breath, a sacred syllable. Called with different – yet similar – names, this sound contains the distilled essence of the Divine: AUM in yoga, AMEN in Christianity, are only two examples that I intimately familiar with. Names vary but the concept is there in many cultures, in myth, in cosmologies. Through the expansion and refraction of this wave, the world was created. The verb became incarnate (from the Latin “to enter the flesh,” i.e. manifest).

http://www.icyer.com



From this poetic idea follows a very practical one: what you think, you manifest. In this light, creative listening could be defined as the art of choosing the quality of what and how we think (i.e. perceive reality). In the average human being, there is an infinitesimally small gap between listening and reacting. We know so well how hard it is NOT to interrupt someone when they are communicating with us. The short length of this gap is due to the fact that we are feeling constricted in our perception of time. Subconsciously, this attitude make us rush, and makes our blood and heartbeat rush, increasing pressures of many types.

As a Yoga sadhaki, a sound healer, and a language professor, I have been practicing the delicate balance between active awareness and surrender that is at the heart of listening. Listening is a whole-istic art: it requires a full commitment based on the capacity to slow down, breathe deeply, stay still, feel, and focus. On the other hand, practicing listening helps to develop awareness, to learn to slow the breath, and so on. If I were asked to depict the art of creative listening, I would draw a spiral traveling deeper and deeper, a nautilus, marine twin of the ear’s cochlea. There is no end to listening. How far is this from the average superficial and rushed way we listen in?

In this modern societies’ cacophony, is there a chance that we may be able to attain that silence in which we can hear the harmony of the spheres? The OM Japa offers such an opportunity to us. When properly chanting the Pranava AUM, one cannot harm one’s self, others or the environment. On the opposite, one brings about positive change in the vibratory systems inside and outside. One condition: the Japa needs to be done properly, with “right-use-ness”. Say you are in a Yoga class and you get a chance to intone the Pranava AUM. If you want to show off how good a singer you are, how long you can hold your breath, how loud you can project your voice, you are completely missing the point.

When we say that AUM is the sound of the Divine, what do we mean? Our physical sense of hearing is very limited. We swim in an ocean of vibrations and each of our senses can only receive a certain range of them. Our skin also perceives vibrations at another speed. As we become more internal and learn to withdraw the senses, we access another sense, more subtle, the sense of inner hearing. AUM, however, springs from an even inner plane. It springs from Brahman Itself, as it manifests in Its polarity. What we perceive with our ears and what we can invoke and evoke with our vocal organs, however, is not to be despised. On the contrary, this is a manifestation of that higher Reality, just at a lower speed of vibration.

Vibrations exist at many speeds superimposing one another. H.C. Mathur pinpoints that vibrations carry energy and information. The vibrations of electric light carry a lot of energy but little information while the vibrations used for radio broadcast, for example, carry little energy and a lot of information (Mathur, p. 14). Perhaps the Pranava AUM is so powerful because its vibrations carry both a lot of energy and a lot of information. Energy and information in the Pranava are equal and immense: they are the sum total of Cosmic vibrations.

This concept is very vague for the beginner Sadhak, the Yogic practitioner. The immensity of these concepts is un-graspable and un-thinkable, going against the ideas of modern societies in which we are encouraged to emote and grasp or grab (food, emotions, knowledge, degrees, money, jobs, partners and so on). This immensity and awesome beauty should not scare or inhibit our spiritual practice. On the contrary, it can push us forward in our search for truth birth after birth until we can let go of all concepts and become One.


The benefits of the japa of the Pranava AUM are listed in the Upanishads, as well as in Tirumandiram and in the Bhagavad Gita. Always it is stressed that AUM is the svarupa of the Divine, its form made manifest. In the tenth chapter of the Gita, Vibhuti Yoga, Lord Krishna tells his valiant warrior and friend Arjuna: Among the great sages, I am Bhrgu; among utterances I am the mono-syllabled “OM”; among holy offerings, I am the offering of Japa; among immovable objects, I am the mount Himalaya. (Tr. by Swami Tapasyananda, Verse 25)

By repetition of AUM, one can attain liberation. In Chapter eight of the Gita, Akshara Brahman, Lord Krishna tells Arjuna: Thinking of Me continuously, with a mind trained in the practice of spiritual communion and freed from the tendency to stray away to other objects, one attains to the Divine Spirit Supreme. (Tr. by Swami Tapasyananda, Verse 8)

Established in the spiritual communion by inhibiting all sensations, concentrating on the heart centre, and drawing up the vital energies to the head, one should meditate on Me along with the utterance of the single-syllabled mantra Om denoting Brahman. Departing from this body in this state, one attains liberation. (Tr. by Swami Tapasyananda, Verse 13)

The Mandukya Upanisad begins by saying that “Om is all this; whatever was is, and will be, as well as that which is beyond the triple conception of time” (quoted in John Grimes’ Ganapati. Song of the Self, p. 78). AUM is a vehicle to regain a state of balance through the awareness of the limits of our perceptions.

AUM is divided into three main sounds: A, U and M. Number three is a sacred number in many esoteric traditions. It is the number linked to creation and the manifestation of form. Yogacharya Dr.Ananda Balayogi Bhavanani in his book Yoga 1 to 10 writes:

The Pranava AUM (OM) is the Cosmic Nada (sacred sound of the universe), It existed before (Pra) anything arose anew (Nava). […] The Pranava consists of three parts, namely the Akara (AAA), the Ukara (UUU), and Makara (MMM). According to Tirumoolar, the Akara stands for the Jiva, Ukara for the Para, and Makara for Shiva. He equates SIVAYA Mantra with the Pranava when he says that

“Si” stands for Shiva, “Va” for Para, and “Ya” for the Jiva. According to the Yogatattvopanishad, the three Lokas, the three Vedas, the three Sandhyas, the three Svaras, the three Agnis, and the three Gunas are all supposed to be the letters of the Pranava. The Garuda Purana says that the three syllables represent the manifest (Vyakta), the unmanifest (Avayakta), and the Purusha. (p. 52)

Maharishi Patanjali, three thousand years ago, codified the eight limbs of Ashtanga Yoga in the Yoga Sutra. In a succinct way – only 195-196 Sutra – Patanjali exposes human afflictions and their causes, the ways to overcome them until steadiness of body and mind are reached, and then the further steps to attain concentration (Dharana), meditation (Dhyana) and finally, liberation (Samadhi). The eight limbs (ashtaanga) of Ashtanga Yoga are analyzed under many angles (anga) so that we may find our individual way into these coded disciplines.

In Sutra 27-29, Patanjali describes the benefit of the constant repetition of the Pranava Aum, the sound of all sounds, the manifestation of all worlds, the embodied vibratory form of Isvara (God, the Absolute). The repetition is not a mechanical one. One needs to first understand the meaning behind this seemingly



simple one-syllable sound, its effects on all bodies of man, and finally release all understanding and vibrate with bhava, emotion, a devotional emotion in this case. The Japa, in time, will lead one to Samadhi through the deep understanding of one’s self as the Self, as the Cosmic State of Existence, Purusa.

When chanting AUM, the concepts of space and time dissolve. The dissolution of space and time is a prerequisite to overcome Avidhya, ignorance, one of the five Pancha Klesas enounced by Maharishi Patanjali in his Yoga Sutra. All is ONE: the understanding of this Oneness, of this Unity is the goal of the science and art of Yoga. Yet, in our Avidhya we perceive differences and opposites. H.C. Mathur describes how our perceptions spring forth from Avidhya, the major of the klesas, or obstacles to Yoga sadhana:

The beginning and the end of this universe is void. So also is its present status. The objects and events we see around us have no real existence. They are an illusion. They exist only in our mind, created by the mind and our sense organs. Our senses have a limited perception. They cannot perceive the whole and therefore, can only present a partial picture to the mind. The mind becomes a victim of ignorance. It interprets the sensations as material objects constituting the universe. Incomplete perception manifest as a whole sequence of objects and events out of a perfectly balanced state of dynamic equilibrium that is void.[…] Avidhya first sets the frame of reference by confining the scope of perception to three dimensions of space and one dimension of time. This disturbs the balance of void [Brahman] and manifests a cosmos under this limitation. (pp. 11-12)

The AUM Japa cannot be done properly without the awareness of breath. First, concentration must be brought to the lungs and to the process of inhalation and exhalation. Then another element is contemplated: breath retention. As we move into the universe of Pranayama, the awareness and control of the vital force Prana, we move from our animal conditioned self to a more humane state of being. Patanjali lists the impulse of clinging to life, Abhinivesa, as one of the five Kleshas, the obstacles on the spiritual path of evolution. Breathing is an automatic function of the body.

Generally we breathe in and out without thinking about it. In Pranayama, we first observe our breathing habits. Then, slowly, we begin to regulate the breath by counting the in-breath and the out-breath so that they become equal in length. Then we prolong the breath and add the third stage of retention of breath. Then, with much practice Abhyasa, dispassion towards failure or success, Vairaghya, and devotion towards the practice, Bhava, we may come to the fourth stage, the natural cessation of breath. This fourth stage is only for advanced practitioners and should not be “experimented” or forced by the beginners, especially those who are not under the guidance of a true Guru. All these stages of Pranayama are listed very succinctly in the Patanjala Yoga Sutra, in SadhanaPada(the second chapter), Sutra 49-52.

There are nine Antarayas or enemies of the spirit that, according to Maharishi Patanjali, are destroyed in time by the OM Japa. Among them are Vyadhi, disease; Styana, mental laziness and sluggishness; Samsaya, doubt; Pramada, carelessness; Alasya, idleness; Avirati, lack of moderation in sensual stimulation and indulgence; and bhrantidarsana, living under illusion.

AUM is an apotropaic sound, a sound that protects and dispels negative influences. In the Paramparai of Yogamahrishi Dr. Swami Gitananda Giri Guru Maharaj it is always chanted before Mantra and prayers


to turn a personal invocation into a Universal evocation. This concept is very important, as it is believed that intoning Mantra without the protective seal of the AUM can attract the opposite effect.

In Tamil Nadu the AUM is often embodied in Lord Ganesha, the elephant-headed God, the Divine Lord Dispeller of Obstacles, the Obstacle to the Obstacles. Both in the Sanskrit and in the Tamil symbols for AUM one can imagine the head of an elephant with a twisted trunk, Vakra Thundaya. In her article Striking Sparks…. Making Fire, Smt Yogacharini Meenakshi Devi Bhavanani details the importance of making and keeping a fire, Homa, in the ancient Indian household (home) and the necessary tools for the traveler, the fire sticks:

These sticks were a “life off ” bestowed upon one either by Guru or father. The fire sticks are a pair, consisting of the flat lower stick, known as the AranimKritva. This has a small groove cut in the center, into which the CottaraAranira, the upper stick, fits. To create the fire, the upper stick must literally be drilled into the lower stick with exactly the right speed and pressure. The upper stick moves a full circle to the left, stops for an instant, and then returns for a full circle to the right.

The heat builds up. The process must not stop, otherwise the point of friction will defuse and ignition will not occur. Repetition (Abhyasa), constant action without stop, is the key to creating fire. Incessant, unrelieved friction and intensity of unbroken effort alone will produce the sparks which create the fire.

Finally, from vibration to silence again. Quoting a passage from the Svetasvatara Upanisad (1-14), Meenakshi Devi Bhavanani unveils the process of making fire as a metaphor for the process of enlightenment involving the Pranava AUM:

Svadehamaranimkritva, pranavamcottaraaranim dhyananirmathanaabhyasat, devampashyennigudhavat, “Make your whole being the lower fire stick, and the Aum (the Pranava) the upper fire stick. Ignite the fire within by the power of the Adhyaan, your meditation, and touch the hidden source.”

Sources:

1. Bhavanani, AB. Yoga 1 to 10. Understanding Yogic Concepts through a Numerical Codification. Satya Press, Pondicherry, India, 2005.

2. Bhavanani, AB. Understanding the Yoga Darshan. Satya Press, 2011. 3. Bhavanani ,MD. Striking Sparks, Making Fire.Articolo on-line: www.icyer.com4. Emoto, M. The Hidden Messages in Water. Hillsboro, OR: Beyond Words Publishing, 2004. 5. Grimes, JA.Ganapati. Song of the Self. Sri Satguru Publications, Ganeshpuri, India, 1995.6. Mathur,HC. The Science of Awakening Consciousness (Our Ancient Wisdom).Occult India

Publications, New Delhi, 1990.7. Tapasyananda, S.tr., Srimad Bhagavad Gita: The Scripture of Mankind. Sri Ramakrishna Math

Press, Chennai, India, 2008.8. Giri, SG.Yoga Step by Step, Ananda Ashram, Pondicherry. 19769. Giri, SG. Pranayama: The Fourth Limb of Ashtanga Yoga. Pondicherry, India: Satya Press, 2008.




YOGA THERAPY IN INDIA VIDEO PROJECT – FINAL REPORT AND RECOMMENDATIONS

Joseph and Lilian Le PageFounders and Directors, Integrative Yoga Therapy, USA.

Introduction to the Project and Primary Objectives

The Yoga Therapy in India Video Project was conceived by Joseph and Lilian Le Page, Founders and Directors of Integrative Yoga Therapy in the United States. The project received initial support from The IAYT, International Association of Yoga Therapists and subsequently from Dr. H.R.Nagendra in the capacity of Vice Chairman for Council for Yoga Accreditation International. A special note of appreciation goes to Dr. AnandaBalayogiBhavanani, who was available for support and consultation throughout the project.

The primary objective of the project is to present a video portrait of Yoga Therapy as it is practiced in India today in all of its facets. Through this presentation we hope to foster greater understanding and exchange between Yoga Therapy in India and Yoga Therapy in the West.

In order to achieve our objective, Joseph and Lilian spent 5 months in India and covered over 8,000 miles, most of it by road. They travelled together with their photographer, Shanti Mendola and a driver. In the first phase of the project, they explored the South of India beginning in the state of Kerala, going up into the mountains near Munnar and down the mountains into Tamil Nadu. From there they travelled up to Coimbatore, Mysore, and Bangalore, traversing Southern India to Chennai and then down India’s east coast through Pondicherry to the Southern tip of India at Kanyakumare.

In the second phase of they project, the team covered a large area of the State of Maharashtra including centers in Mumbai and Nasik, with a stop at the famous Ellora caves before visiting centers in Pune and Lonavala. In the final leg of the trip, they visited New Delhi and then continued up to Haridwar and Rishikesh, completing the Indian journey on the banks of the Ganges. India is vast and the approaches to Yoga Therapy so diverse. This project is therefore only the beginning of a complete survey of Yoga Therapy in India.

Dimensions of Yoga Therapy in India

Joseph and Lilian discovered many facets of Yoga Therapy along their journey including:

• The work of the founding institutions of modern Yoga therapy which are still very much at its heart.

• Yoga Therapy in newer institutions, some fairly extensive in their outreach and others which are smaller and more personalized.

• Yoga Therapy in hospitals, medical schools and mental health institutes. • Yoga Therapy Institutes under the auspices of the Indian government.


• Yoga Therapy in academic institutions oriented toward Yoga studies.• Yoga Therapy in naturopathic and ayurvedic treatment centers, both large and small.• Yoga Therapy in an internationally acclaimed holistic healing center.• Yoga Therapy at Patanjali Yogpeeth which is at the center of a wide spread Yoga outreach mission.

Our “Yoga Therapy in India” site provides profiles of one or more institutions within each of these facets of Yoga Therapy along with interviews of their directors, many of which are founders of modern Yoga Therapy.

Additional Objectives

Along with creating a video portrait of Yoga Therapy in India, we explored a number of questions we felt were important for understanding Yoga Therapy in India and in the West.

History of Yoga Therapy

First of all, we wanted to understand how modern Yoga Therapy began. Who were its foundersand what were their unique contributions?

The birth of modern Yoga Therapy is closely allied with a renaissance in Hatha Yoga that occurred at the beginning of the 20th century. The practice of Hatha Yoga began around the 10th century and expanded in scope up through the 17th century, represented by Hatha Yoga texts such as the Hatha Yoga Pradipika and Gheranda Samhita.

From the 17th to the 19th centuries, Hatha Yoga continued to be practiced by monks or ascetics in small isolated groups, but without strong supporting organizations. This decline in Hatha Yoga was due to several factors:

• Successive waves of Muslim invasions from central Asia beginning in the tenth century had a profound affect on Indian society. Under Muslim rule, attitudes toward India’s spiritual traditions varied from repressive to supportive, buteven when rulers were open-minded, as in the case of the Mughal emperor Akbar, there was mistrust of anything associated with Tantra including Hatha Yoga.

• English colonization, which began in the 17th century, also affected India’s spiritual traditions. The English colonizers denigrated Indian culture as backward and inferior.Thomas Macaulay, a British historian, was one of the main supporters of the Indian Education Act of 1836, which made English the primary language of instruction in India. According to Macaulay, “It is no exaggeration to say that the entire Sanskrit language is less valuable than what may be found in the most paltry abridgement (of English) used at any preparatory school in England.”

• The foundation for spiritual education in India was the gurukulam where students lived and studied in the home of the guru. Within this system, student’s gained knowledge and also wisdom



through a direct connection with the guru. This systemwas largely replaced by western education during British rule.

• The traditional texts of Hatha Yoga state that the practices must be kept secret. It is likely that colonial repression and loss of the gurukulam system contributed to a decrease in Hatha Yoga practice. Those practitioners that remained became less centralized and more reclusive.

The Yoga Renaissance

At the beginning of the 19th century, Hatha Yoga experienced a renaissance in several different geographical locations in India (Maharastra, Rishikesh, Mysore and Bengal) with a common theme of bringing Hatha Yoga to the general public. There are several factors to explain the occurrence of the Yoga Renaissance at that specific moment in history. Beginning in the early 1900’s, Mahatma Gandhi became a prime exponent of the Swadeshi movement in which Indians were encouraged to return to their own culture and spiritual heritage. Gandhi was a strong proponent of natural healing which he called “nature cure.” He also practiced Hatha Yoga under Swami Kuvalyananda and other masters.

• Swadeshi was part of a larger movement for Indian independence, Swaraj. Many had hoped that after the sacrifices made by Indian soldiers in World War I, there would be greater equality between the colonizers and the colonized. Just the opposite occurred. The colonial administration hardened its policies, and in 1918 the Amritsar massacre, in which 1000 unarmed Indians were gunned down by British troops, awakened the nation to the fact that the only way forward was full independence.

• Spreading the practice of all things Indian including its traditional healing systems and Yoga was one way of “declaring independence.” Because Hatha Yoga prepared the soul, the mind and the physical body optimally, the leaders of the Yoga renaissance saw this ancient science as an ideal vehicle for supporting the emergence of a new India.

Reasons for the Therapeutic focus within the Yoga Renaissance

Another question we explored was, why Yoga Therapy played such an important role in the Yoga renaissance? We found several possible factors:

• Spiritual transformation has always been the essence of Hatha Yoga, but the health and healing benefits of Yoga have also been an important support for this journey of transformation. The Naths, the founders of Hatha Yoga in the 10thcenturyused their practices to increase life span in order to have sufficient time to achieve spiritual liberation. The texts of Hatha Yoga are among the first to detail the benefits of the practices and their uses for curing specific conditions.

• Swami Vivekananda, one of the founders of Modern Yoga in the late 1800’s believed in the “best of the east and best of the west “.He wanted Indians to study science and the West to integrate Indian spirituality. Most of the founders of modern Yoga Therapy were trained in western education systems and had exposure to the scientific method. Some were medical practitioners


while others had experienced Yoga’s healing effects in themselves.

• Focusing on the therapeutic aspect was one of the most tangible ways of expanding interest in Hatha Yoga. If Yoga could heal the ill, it obviously had tremendous health benefits for everybody.

• Service, Seva, was an essential part of the Yoga Renaissance and therapeutic Yoga was one of most immediate ways to serve those most in need.

• One facet of the independence movement was showing that Indian culture and its healing systems were not inferior to western medicine. Placing Yoga in a medical context supported by research wasa way of validating Yoga.

Who are the “founders” of Yoga Therapy

We also wanted to know who the founders of Yoga therapy were in order to understand their unique contributions. Two individuals stand out in this regard:

1. Swami Vivekananda is one of the fathers of Modern Yoga Therapy. His vision of best of the East and the best of the West” created the foundation for the development of modern Yoga Therapy.

2. Mahatma Gandhi is also a father of Yoga Therapy. His vision of a return to traditional Indian values, including Yoga and natural healing, had a strong influence on the emergence of Yoga Therapy.

These “founding fathers” set the stage for the birth of Yoga institutions with a therapeutic focus beginning in the early 1900’s. A number of institutions played key roles.

1. The Yoga Institute in Mumbai, founded by Sri Yogendra in 1918, was the first Yoga Institute open to the general public in the modern era. Since that time, the institute has continued to expand, serving all socio-economic groups in Mumbai with up to 50 classes daily. The Yoga Institute has developed special Yoga programs for schools, seniors and women, expanding the role of Yoga as a vehicle for both personal and social transformation. It was the first to found a Yoga Therapy Hospital, and its health camps for specific conditions along with the research conducted at the camps have played a fundamental role in the development of Yoga Therapy.

2. Kaivalyadham, in Lonavla, was founded by Swami Kuvalayananda. This institute published the first Yoga research journal, Yoga Mimamsa, in 1923.Itestablished one of the first Yoga Therapy hospitals in India in 1960.Kaivalyadhamhas done extensive work in preserving and understanding the original texts of Yoga. Research on the effects of the practices from these texts forms the foundation of their therapeutic approach. An essential element of Kaivalyadham’s vision is to continue the Yoga tradition in its authentic form.

3. S-VYASA, Swami Vivekananda Yoga Anusndhana Samsthana, located near Bangalore, was the first Yoga university approved by the government of India. This organization founded by Sri Lakshmi Amma and further developed by Dr.Nagendra and Dr.Nagaratna has been a world leader in Yoga research.



Along with an extensive university campus, S-VYASA has a large Yoga hospital, Arogyadhama, which has shown consistently positive results for a wide range of health conditions. Their research laboratory, Anveshana, is unique and state-of-the-art. An essential element of S-VYASA’s vision is to bring Yoga into the mainstream as a fully accredited approach to health and healing.

4. ICYER at AnandaAshram, The International Center for Yoga Education and Research in Pondicherry was founded by Swami Gitananda Giri. Swami Gitananda, a physician, was one of the first to develop an in-depth understanding of Yoga Physiology. This understanding is incorporated into the six-month residential Teacher Training Program, which is one of the oldest and most respected in India. ICYER has produced a complete anthology of Yogic literature, incorporating an extensive range of physiologically oriented methods and techniques into over fifty books. The Yoganjali Natyalayam, center for Yoga, Indian classical dance and Karnatic vocal music serves over 600 children and adolescents per week as part of a vision that Yoga Therapy begins with a positive sense of self and culture formed in childhood.

5. TheKrishnamacharya lineage, now embodied as SKY Yoga in Chennai, is a pioneer of Yoga in India and has been a pivotal influence on Yoga in the West, both through Krishmacharya and through his student’s TKV Desikachar, BKS Iyengar and Pattabhi Jois. This lineage was one of the first to define and structure the practice of Yoga Therapy. Krishnamacharya’s emphasis on the teacher/ student relationship, the appropriate methodology for individual sessions, and a structured approach to Asana sequencing have had a major influence on the development of modern Yoga Therapy.

6. Swami Sivananda of Rishikesh, a physician, was one of the first and foremost advocates of Yoga, beginning in the 1930’s. His books were among the first to describe the benefits of Yoga for health conditions. His disciple, Swami Satyananda, founded the Bihar school of Yoga, which has made significant contributions through in-depth research into the effects of Yoga on a wide range of health conditions. This Institution has also produced a large number of publications on therapeutic Yoga.

Approaches to Yoga Therapy

We also wanted to explore approaches to yoga therapy to see whichwere common. The different approaches we observed can be classified as follows:

1. Individual focus. In this approach, The Yoga therapist receives an individual client, performs an evaluation and then prescribes a series of Yoga practices appropriate for that individual. The evaluation is done by a senior Yoga Therapist, who is often a physician,and the sessionsare given by a Yoga Therapy team.

2. Therapeutic group focus. Individuals are organized into groups based on their primary health condition. Participants practice a protocol of Yoga techniques that has been previously developed for that particular condition.

3. Mixture of group and individual focus. Individuals are classified into groups according to their primary health condition and attend group classes. They also receive a personalized practice for their particular needs, either individually or in small groups.


4. Yoga Therapy associated with other healing techniques. This integrative approach combines Yoga Therapy, either group or individual, with other complementary healing approaches, especially Ayurveda and Naturopathy.

We observed a tendency toward an integrative approach in which the initial evaluation is conducted by a physician who is also a yoga therapist. This is followed by the elaboration of a treatment plan for an individual’s specific needs in consultation with practitioners of the different complementary healing methods and the Yoga Therapy team.

The Types of Yoga Practiced

We also wanted to observe the specific practices used in the variousYoga Therapy centers to see if there are commonalities. Some of the main practices observed were:

• Much of the Yoga practiced in the West has a strong influence from Krishnamacharya and his lineage. This is not true for much of Yoga Therapy in India where the practices clearly have a different genesis. There was a common thread in many of the practices including the warm ups, Asanas, Pranayamas, Bhandas, Kriyas, and methods of meditation used. The practices we observed have a strong correlation to the original texts of Hatha Yoga.

• Pranayama is given a very high level of importance as a therapeutic modality in India. Yoga Therapy sessions sometimes consist exclusively of Pranayama. Important research is being done in Pranayama’s benefits and precautions for specific conditions.

• The Shatkriyas, the cleansing practices, are used very commonly and highly effectively in a number of Yoga Therapy centers in India. Several centers have therapeutic units exclusively for these practices.

• Sanskrit mantras are used extensively as therapy. Mantras are empowered by thousands of years of continual usage. Some centers prescribe specific mantras based on an individual’s health condition and ayurvedic assessment.

The Current Yoga Renaissance

We tend to think of the great milestones within Yoga, such as the compilation of the Yoga Sutras, as belonging to the past, but there is a Yoga renaissance occurring in India right now. All of the Yoga organizations, both old and new, are playing a significant role in this revolution in which large numbers of Indians from all walks of life and all socio-economic groups are beginning to practice Hatha Yoga.

Swami Ramdev is at the center of this movement. His organization, Patanjali Yogpeeth, centered in Haridwar, has captured the interest of mainstream India in a way that is unique. His Yoga television broadcasts have as many as 30 million viewers daily. He has over one hundred thousand affiliate organizations offering Yoga free to all socio-economic groups throughout India, with a special focus on those groups that had previously had little contact with Yoga.



Many other organizations are contributing to this current Yoga Renaissance. The annual Pondicherry Yoga festival is an example of movements that are bringing large numbers of Indians to Hatha Yoga for the first time. We can estimate that the number of people practicing Hatha Yoga has increased ten times over the last twenty years with as many as fifty million practitioners today. This is the first time in any era of Indian history when so many people have practiced Hatha Yoga, and Yoga therapy is a key part of this movement.

Essential values in Indian Yoga therapy

The Yoga therapy organizations we visited and the professionals we met are living examples of the spirit of Yoga. The list of qualities that we observed is extensive but there are four that stand out:

1. The first is vashitvam, mastery. Many of The Yoga Therapy institutions in India have almost 100 years of experience in working with a wide range of health conditions. This experience combined with the large number of patients seen on a daily basis creates a wealth of understanding that is the basis of their highly effective Yoga therapy protocols. This practical experience has been confirmed by years of scientific research.

2. The second quality is seva, or service. We encountered Yoga hospitals staffed with a dozen or more physicians treating hundreds of patients per day in a spirit of love and selfless service. We met administrative directors who have been working tirelessly for as long as 50 years in a single organization, asking only to see the benefits of Yoga in their students and care receivers.

3. The third quality is Shraddha, faith. The medical practitioners and Yoga Therapists we met have absolute conviction in the effectiveness of their treatments. All of them say with complete confidence that Yoga is the best medicine and can cure or provide substantial improvement in 95% of all chronic health conditions.

4. The fourth quality is Dharma, duty to serve the truth. In the organizations we visited, dharma is upholding the authentic tradition of Yoga as a way of life in alignment with spiritual values. It is practicing and teaching Yoga therapy with the understanding that alignment with one’s true being is the deepest source of healing. Dharma is also upholding the vision of the founders of each lineage to carry forward the authentic tradition of Yoga faithfully.

Recommendations

Based on our experience during the Yoga Therapy in India Video Project, we would like to make the following recommendations to Yoga Therapy organizations and Yoga Therapists in the West.

1. It’s important to recognize India as the birthplace of Yoga therapy, not only in a general sense, but through in-depth knowledge and understanding. We recommend that the history of Yoga therapy and its practice in India be incorporated into the IAYT standards.

2. In the West we tend to have an “asana-centric” view of the world in which the Yoga poses


are the center and the other facets of Hatha Yoga are the periphery. We recommend giving appropriate importance to pranayama, shatkriyas, mantra and other techniques that are being used so effectively in India.

3. We encourage partnerships with Yoga Therapy institutions in India to make their books and publications readily available in the West. We suggest that Yoga Therapy schools in the West include Indian Yoga therapy textbooks on their required reading lists.

4. Sanskrit is not just a language; it is the medium through which Yoga’s healing essence has been communicated for thousands of years. We recommend that basic literacy in Devanagari as well as the ability to pronounce Sanskrit appropriately be a part of the IAYT standards.

5. We recommend ongoing communication between Yoga Therapy accreditation organizations in India and the West around a range of issues including the possibility of recognizing each other’s certifications.

6. A Yoga renaissance is occurring in India that is expanding to China, Japan and other countries around the globe. We encourage greater understanding of this profound development so that we in the West have a more active participation in Yoga’s global community.

7. We recommend that all Yoga Therapists spend time at Yoga institutions in India in order to experience directly the core values that are the essence of Indian Yoga therapy.

We offer our deep gratitude to the Yoga Therapy organizations and professionals we met for their openness and to the Indian people for welcoming us so warmly. We also thank the International

Association of Yoga Therapists for recognizing the value of the Yoga Therapy in India Video Project.



BLESSED UNIVERSAL YOGA-WISDOMS

Yogacharini Bharathidevi GiriBrahm-alayam Ashram,

Devbhakti Mandir, HridayaNatya Mandapa, Citra Jyotir Kala,Lotus Publ; Non-profit, member; CID-UNESCO, Holland.

1. Desambharatha/i itidevprana-jyotir-buddhi-anandamaum. Land of divine India it is gods prana energy-light-wisdom, divine inner joy aum.

2. Sampradayamyogam;it is we live the path of evolution with sunshine energy harmoniously aum3. The atman/divine soul-spirit is associated with & cantered in universal consciousness/ param

atman, aum4. The atman/ divine soul-spirit is as natural as a sunshine ray in us, aum5. The universe/ vishvam is oneness/ yogam-yuj& by natural practises & living, we experience that

reality of divine oneness, aum6. Evolution means; we become cosmic-related people aum we exist from the universe/ vishvam ,

which is light/ devjyotiraum7. Sampradayamyogam; it is to core yourself with the origin the divine/ the light, which gives

always; dev-sama – divine harmony aum8. Yogically; it is the sattvic guna ( pure serene quality) of our consciousness that brings us to a

higher awareness aum9. Yogam/yuj; what is a quality? it is a value. fi. we have qualities/values of harmony, purity, justice,

wellbeing etc; sama-sattva-jyotir-nirnayakah, ayur-vedametcaum10. Yogam/yuj; it is to live the sattva pure qualities/ values & nirguna what is connected with the

eternal life, in the here & now, as then these higher values become our evolution aum11. Sampradayamyogam; in a sadhana life-style, we also keep silence/ maunam muni; it is a sattvic

practise for to let go what is needed & to connect oneself again with the higher life energy aum12. Yogam/yuj; it is a path of aliveness divine wisdoms, aum. it means to share & be with god (ahimsa)

aum13. Yogam/yuj; we are eternal beings aum. do not reject it, otherwise we reject evolution (divine/

light) aum14. Yogam/yuj; we train & live (sadhana) the higher life consciousness-awareness as much as possible

we are able to with sincerity & responsibility aum15. Yogam/yuj; what does the world/ earth really need? certainly no violences -wars (himsa), but

higher life meaningful values (ahimsa), aum16. Yogam/yuj; to continue the sadhana in day-to-day life, we will receive the experiences needed to

evolve in(to) that divine life aum17. Sampradayamyogam; to share that universal light & wisdom wellbeing/ vishvamjyotir-buddhi-

ayurvedam it is living holistically (in the divine soul heart-spirit/ deivamatma-hridaya) aum18. Desambrahmanjyotiritiprana-buddhi-ayurvedam, dev-shraddhahridayi-atmaniaum. land of

gods light it is prana energy-wisdom-wellbeing-divine trust in heart-spirit aum


YOGA IN MUSCULO-SKELETAL DISORDERS

Shri J Mohanakrishnan, BPT,MPT (Ortho),PhDPhysiotherapist, JIPMER

Yoga in the form of Asanas and Pranayamas are always a blessing to any form of modern medicine. The therapeutic index of asanas can be beneficial in culturing physical state while pranayamic techniques can be vital in culturing mental health. Asanas referred in our ancient scriptures has been critically analyzed, and by the virtue of the pose every asanas has its own specific indications and contra indications. Many books from recognized yoga centers from our country have discussed and reported the benefits of asanas in both physical dysfunction and other common medical ailments.

In this era of modern medicine one should always remember to refer the ancient Indian traditional medicine of ayurveda and its principles. It’s left up to the decision and the disposal of the individual to carefully select and apply the desired technique of yoga therapy to suit the need of the patients. In this aspect as a physical therapist I felt the need and the necessity to discuss the role of yogasanas and pranayamic techniques in the therapeutic potential as far as musculoskeletal conditions are concerned.

Musculoskeletal complaints may usually arise by fourth to fifth decades of life and is of degenerative in nature. This age group needs a thorough understanding of the problem they experience and thereby providing a right platform to treat the pathology and prevent from its complications. The course of any orthopaedic issue can get worse if the augmenting factors are not attended to. Yoga therapy by virtue of its universality and holistic approach can be a better solution to control and modify the worsening of any deviation of biomechanical issues.

It becomes an utmost responsibility of any physical therapist particularly from India to critically select, analyze and apply the suitable asanas for the patients considering their co morbidities. In this regard more research papers are required to familiarize the approach so that the application becomes more scientific and valid more than a claim.

This presentation will discuss yoga application in a therapeutic potential in musculoskeletal conditions.



POTENTIAL OF YOGA AS A THERAPY

Yogacharya Dr Ananda Balayogi Bhavanani, MBBS, ADY, DPC, DSM, PGDFH, PGDY, FIAY, MD(Alt.Med)

Deputy Director, CYTER, MGMCRI and Chairman ICYER, [email protected] www.icyer.com

Introduction

In modern times when the terms Yoga and Yoga therapy have become synonymous, this paper is but a small attempt to put into perspective what Yoga therapy can offer us as an integrative system of wholistic well being.

According to Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj, the founder of Ananda Ashram at ICYER, Pondicherry and one of the foremost authorities on Yoga in the past century,

“Yoga Chikitsa is virtually as old as Yoga itself, indeed, the ‘return of mind that feels separated from the Universe in which it exists’ represents the first Yoga therapy. Yoga Chikitsa could be termed “man’s first attempt at Unitive understanding of mind-emotions-physical distress and is the oldest wholistic concept and therapy in the world.”

Some Principles Of Yoga Therapy

• Become aware of your body, emotions and mind• Improve your dietary habits• Relax your whole body from toes to head• Slow down your breath by making it quiet and deep• Calm down your mind and focus it inwardly• Improve the flow of Healing Pranic Life Energy to all parts of your body, especially to those

diseased parts, thus relaxing, regenerating and reinvigorating yourself• Decrease your stress level by fortifying yourself against the various omnipresent stressors in your life• Increase your self reliance and self confidence• Facilitate the natural emanation of waste from your body by the practice of Yoga Shuddi Kriyas

such as Dhauti, Basti and Neti.• Remember that ultimately it is “YOU” who are responsible for your health and well being and

must take the initiative to develop positive health to tide you over challenging times of ill health.• Health and happiness are your birthright, claim them and develop them to your maximum

potential.

Potentialities

Extensive research on Yoga being done all over the world has shown promise with regard to various disorders and diseases that seem to be amiable to Yoga therapy. These include the psychosomatic and stress disorders such as bronchial asthma, diabetes mellitus, hypertension, irritable bowel syndrome, gastro intestinal ulcer diseases, atherosclerosis, seizure disorder (epilepsy) and headache. It also includes



physical disorders such as heart disease, lung disease, and mental retardation. Psychiatric disorders such as anxiety disorders, obsessive-compulsive disorder, depression and substance abuse can also be managed along with other therapies. Musculoskeletal disorders such as lumbago, spondylosis, sciatica and carpel tunnel syndrome can be tackled effectively with Yoga practices that offer a lot of hope in metabolic disorders such as thyroid and other endocrine disorders, obesity and the modern metabolic syndrome.

Therapeutic Modalities of Yoga Therapy

1. Physical therapies: Asanas, Kriyas, Mudras and Bandhas gently stretch and strengthen muscles, improve mobility, flexibility, respiration, circulation, digestion and elimination, and promote a general sense of health and well being.

2. Emotional therapies: Swadhyaya, Pranayama, Pratyahara, Dharana, Dhyana and Bhajana can calm and centre the mind, helping to relieve stress and mental fatigue and bring about emotional balance.

3. Development of proper psychological attitudes: By encouraging us to step back and look objectively at our habitual patterns of behaviour and thoughts, Yoga can help us to cope better with situations that put our bodies and minds under strain. Development of the following qualities are also emphasized in order to become mentally balanced humane beings: Vairagya (detached, dispassionate attitude), Chitta Prasadann (acceptance of the Divine Will), Maitri (friendliness towards the happy), Karuna (compassion for the suffering), Mudita (cheerfulness towards the virtuous) and Upekshanam (indifference and avoidance of the evil) etc.

4. Mental therapies: Relaxation and visualization practices, Trataka, Pranayama, Pratyahara, Dharana as well as Dhyana. Relaxation is a central element in Yoga therapy as relaxation is the body’s way of recharging its cells and helps to ease physical, emotional and mental tensions.

5. Spiritual therapies: Swadhyaya, Satsangha, Bhajana sessions and Yogic counseling are important aspects of Yogic therapy that are often neglected in favour of the physical therapies alone.

6. Preventive therapies: Yoga has numerous preventive benefits especially when it is started early in childhood. It helps in the prevention of accidents by increasing awareness as well as agility. Improved immunity helps I preventing infectious and contagious diseases. The added benefit of starting early is that the person knows the technique so that they can do it if needed at a later stage in life. Yoga also offers rehabilitative therapies for most musculoskeletal conditions as well as in recovery for debilitating illnesses. The practice of Yoga also goes a long way towards prevention of disability and improving quality of life in numerous chronic conditions.

7. Pain relief therapies: Yoga is a useful addition to the pain relief therapies as it increases pain tolerance and provides an improved quality of life. It can be safely said that Yoga helps us endure conditions that it may not be able to cure.

Integrated Approach of Yoga Therapy

In Yoga therapy it is vital that we take into consideration all of the following aspects that are part of an integrated approach to the problem. These include a healthy life nourishing diet, a healthy and natural



environment, a wholistic lifestyle, adequate bodywork through Asanas, Mudras and Kriyas, invigorating breath work through the use of Pranayama and the production of a healthy thought process through the higher practices of Jnana and Raja Yoga.

The application of Yoga therapy can be correlated with the Pancha Koshas and various Yoga practices may be used as therapeutic interventions at different levels in this respect.

• Annamaya Kosha (anatomical level): Jattis (simple units of movements), Mudras (gestures for energy generation and conservation), Kriyas (structured movements), Asanas (steady and comfortable postures) along with the dietary modifications and control.

• Pranamaya Kosha (physiological level): Shat Karmas (cleansing actions), various Pranayamas, development of breath awareness, working on breath-movement coordination and the energizing and balancing of the Pranic energy.

• Manomaya Kosha (psychological level): Trataka (concentrated gaze), Dharana (concentration), Dhyana (meditation), Japa and Japa-Ajapa practices are useful. Various aspects of concentration such as the Mandala Dharana and other Yoga Drishti techniques are available for this purpose.

• Vijnanamaya Kosha (intellectual level): Swadhyaya (self analysis), Satsangha (lectures and spiritually uplifting exchange) along with the wonderful Jnana Yoga and Raja Yoga relaxation and concentration practices of Yoga.

• Anandamaya Kosha (universal level): Learning to implement the principles of Karma Yoga (Yoga as skilled action performed without expectation) and following the principle of action in relaxation help us to bring about joy in all our activities. A realization that we live in a blissful universe and that all life is joy is to be brought about in this intervention through use of Bhakti Yoga, Karma Yoga and other aspects like Bhajana, Yogic counselling and Satsangha.

Need for Coordination

The need of the modern age is to have an integrated approach towards therapy and to utilize Yoga therapy in coordination and collaboration with other systems of medicine such as Allopathy, Ayurveda, Siddha and Naturopathy. Physiotherapy and Chiropractic practices may be used with the Yoga if needed. Advice on diet and life style is very important irrespective of the mode of therapy that is employed for a particular patient.

A Word of Caution

A word of caution is also required. Though Yoga and Yoga therapy are very useful in bringing about a state of total health it is not a miracle cure for all problems. It needs a lot of discrimination on the part of both the therapist as well as the patient. It may not be useful in emergency conditions and there is a strong need to consult a qualified medical doctor where in doubt. Each patient is different and so the therapy has to be molded to suit the individual needs rather than relying on a specific therapy plan for patients suffering the same medical condition. A very true problem is that there is a different approach


of the different schools of Yoga to the same condition. It is better to follow any one system that one is conversant with, rather then trying to mix systems in a “Yogic Cocktail’. One must also be vigilant as there is a strong presence of numerous quacks pretending to be Yoga therapists and this leads to a bad name for Yoga therapy as well as Yoga in general.

Conclusion

Yoga helps us regain the ease we had lost through dis-ease (as implied by sthira sukham asanam). It also produces mental equanimity (samatvam Yoga uchyate) where the opposites cease to affect (tato dwandwa anabhigatha). This enables us to move from a state of illness and disease to one of health and well being that ultimate allows us to move from the lower animal nature to the higher human nature and finally the highest Divine Nature that is our birthright.

Recommended Reading

• Yoga: Step by step by Dr Swami Gitananda Giri• The science of Yoga by IK Taimni• Asana, Pranayama, Mudra, Bandha by Swami Satyananada• Yoga its basis and applications by Dr HR Nagendra• Yoga for health by Dr HR Nagendra and Dr H Nagarathna• Yoga chikitsa by Dr Ananda Balayogi Bhavanani• Yoga for health and healing by Dr Ananda Balayogi Bhavanani• A primer of Yoga theory by Dr Ananda Balayogi Bhavanani• www.icyer.com• www.iayt.org



YOGA THE BEST LIFESTYLE FOR HEALTH

Dr. Madanmohan, MD, DSc (Yoga)Professor & Head, Dept. of Physiology and Director CYTER, MGMC&RI

Who does not want good health and long life ? However, there is no free lunch and one has to earn it by living a disciplined and healthy lifestyle. Health is the best wealth, so says the samskrit verse

“Labhanam shreshtham arogyam”. If you possess good health, feel blessed, give thanks and preserve it at all costs. If not, do your best to achieve it, at any cost since our body is a temple of the Divine (Deho devalayah) and the means for performing all righteous deeds (Sharir madyam khalu dharm sadhanam). Vedic rishis have prayed for a full, enjoyable and independent life not just for 100 years, but even beyond (AUM tachchakshur devahitam …… bhooyashch sharadah shatat. Yajurved, 36: 14). Many warriors of Mahabharat war ( ~ 3000 BC ) were of venerable age and the great warrior Bhishma Pitamah was absolutely healthy and strong at 186 years. The secret of their long and healthy life was disciplined lifestyle in tune with the laws of Mother Nature. These universal Divine laws of nature are called as “Rit” in Vedic language. Yog and ayurved which belong to the Vedic tradition are rooted in nature. In spite of spectacular advances in medical science, “modern” man is a victim of a host of chronic health problems like hypertension, diabetes, chronic pains and insomnia. The primary cause of these problems is our artificial lifestyle that is away from and against the laws of nature.

What does being healthy mean? Health is difficult to define, easy to appreciate and a joy to enjoy. Positive health means perfect functioning of body and mind and ability to enjoy healthy life in its various dimensions. WHO definition of health is “A state of complete physical, mental and social wellbeing and not merely an absence of disease or infirmity”. It is a condition or quality expressing adequate functioning of the organism in a given situation. To this definition, WHO has added “spiritual wellbeing” also. However, it is not clear what spirituality means. Spirituality should not be confused with religion and this point has been discussed in the section on Spiritual Health and Healing: a Yogic Perspective. Physiological approach to the question of health is in terms of measurable, objective values. A person is healthy if his blood pressure, heart rate, body temperature, blood glucose and other parameters are within normal physiological range. A healthy person is able to meet adequately the demands of his profession / work, i.e. as a teacher, a soldier or a farm hand. In a healthy person, dynamically interacting homeostatic (regulatory) mechanisms of unimaginable complexity maintain various body functions and parameters within normal physiological range. These mechanisms are less developed and easily taxed in newborn (especially premature) babies and the elderly. In ayurved, the term for health is “swasth”, i.e. one who is established and comfortable in his own being, a state of being whole and feeling whole. Acharya Sushrut (~ 600 BC) has given poetically beautiful and philosophically holistic definition of health thus: “Health is a state of balance of elements, optimum digestion and elimination and happy senses, mind and soul” (Samadoshah samagnishcha. Sushrut Samhita, Sutrasthanam, 15:41).

Lifestyle is the way people live and this has immense influence on the status of health or disease. Since one’s lifestyle is developed early in life, it is advisable to cultivate healthy lifestyle in early childhood. Many factors determine one’s lifestyle. Economic status determines incidence of under-nutrition in poor and obesity in the rich. Cultural values of the society dictate the incidence of vegetarianism in the population. Sedentary life is a major factor for coronary artery disease while personal habits like smoking


and alcoholism determine the incidence of heart disease and cirrhosis of liver. Exercise, healthy diet and rest and relaxation are important components of lifestyle. From the yogic point of view, proper posture and brahmacharya are very important components of one’s lifestyle. Yog is the most perfect lifestyle module as it is comprehensive and holistic in its nature.

Yog for healthy lifestyle

Yog is a scientific-spiritual discipline and conscious evolution of our physical, mental and spiritual aspects. Its ultimate aim is to become divine by achieving unity with the all- pervading Divine Consciousness. According to Sri Aurobindo, “All life is yog” because yog is a philosophy that can be applied to everyday activities of our daily life. The ancient marvel of yog which is the most precious gem of our cultural heritage has been preserved despite centuries of stagnation and suppression due to brutal foreign invasions. And now it is our duty to promote and propagate it for the benefit of entire humanity. Yog is holistic and its relevance is universal. It is the best means for improving our health as well as preventing and managing stress and stress disorders which are unmanageable by our health care delivery system.

According to materialistic view, we are essentially a body that has a mind. On the other hand, from the spiritual and yogic point of view, we are spiritual beings having human experience. In other words, we are an individual soul that has two beautiful instruments, body and mind. These three entities, i.e. soul, body and mind continuously and dynamically interact with, and influence each other. Yog has profound influence on our total health and personality because it has desirable effect on all the three aspects of our being. Yog is holistic in nature since it is science, philosophy as well as art. It has promotive, preventive as well as curative potential. Its effect is augmentative as it improves our physical, mental as well as spiritual health. Yog is a time-tested and safe tradition. Compared to other modes of health intervention, it has many advantages. It is economical in terms of time, energy and resources. Being holistic, it is ideal for our horizontal, in-depth as well as vertical development. For prevention as well as management of stress and stress disorders, there is no method as effective and as far-reaching as yog. That is why Yogeshwar Krishn describes the superiority of a yogi in unambiguous terms (Tapasvibhyo adhiko yogi. Bhagavadgita, 6:46)

Proper posture

From yogic point of view, proper posture and movement are important components of healthy lifestyle. Posture is a manifestation of physical and mental balance and has powerful influence on physical aging and mental mood. Good posture is very important for energetic and active life. When you are stooped, you look old and feel old. Do not think that slumped posture is natural to old age. So, lift yourself against the physical weight of gravity and mental weight of aging. Whether sitting or standing, maintain a good, firmly upright but comfortable and relaxed posture as asan should be firm but comfortable (Sthir sukham asanam. Yog Darshan). Stand and move with grace and vigor and do not tighten your muscles stiff in unwanted and awkward position. Of the 700 muscles that we have, good posture needs only 5 key muscles. Yogic posture is ergonomically appropriate and physiologically sound. Therefore, avoid poor posture and slouching in a chair as it:

i) Distorts alignment of bones and creates more pressure on lower back. ii) Tenses muscles resulting in muscle pain and stiffness of joints. iii) Interferes with breathing and decreases vital capacity.



iv) Interferes with circulation and oxygen delivery to brain resulting in poor concentration and drowsiness.

v) Results in poor digestion and constipation. vi) Decreases productivity and accelerates aging.

Yog improves physiological functions

Human body is a beautifully robust mechanism capable of taking care of itself. Yog assists this process and improves our physiological functions and health. Scientific research has shown that yogic techniques produce consistent and beneficial physiological changes and have sound scientific basis (Wallace RK. Science, 167: 1751, 1970; Madanmohan et al. Indian J Physiol Pharmacol, 36: 229, 1992). Even a few weeks of yog training can improve physiological and psychological functions. Practice of asans and pranayams results in overall improvement in physical fitness and cardio-respiratory functions. We have reported that yog training for 3 months produces a significant increase in respiratory pressures, breath holding times and hand-grip strength (Madanmohan et al. Indian J Physiol Pharmacol, 36: 229, 1992). This indicates an improved physical strength and cardio-respiratory function. In the same study, we also found a significant decrease in visual and auditory reaction times after the yog training. This indicates a faster and more efficient information processing by the brain. We have also reported that after yog training, exercise-induced stress to cardiovascular system in less severe (Madanmohan et al. Indian J Physiol Pharmacol, 48:461,2004 ). This means that yog training can enable one to tolerate more severe exercise load. Other workers have found that yog training produces a significant improvement in dexterity scores and motor speed (Manjunath & Telles, Indian J Physiol Pharmacol, 43: 225, 1999; Dash & Telles, Ibid, 43: 458, 1999). Yogis are capable of remarkable feats of endurance (Vakil RJ. The Lancet, 2: 871, 1950) and control of their autonomic functions (Chhina GS, Proc International Union Physiol Sci, 10: 103, 1974).

Yog for mental health

Just as our body requires physical exercise, balanced diet and bathing for good health, our mind requires inner discipline for mental health. Ordinary mind is a clutter of uncontrolled thoughts. Meditation (dhyan) is the ideal way to calm the mind. Meditation is the inner (antarang) yogic discipline in which there is a continuous flow of thought towards a higher spiritual ideal in a higher spiritual center of our consciousness. It makes the mind one-pointed and produces psychosomatic relaxation. Meditation is not an ordinary concentration. It is a special kind of concentration based on the first two steps of ashtang yog. Thess two steps are i) yam or five moral virtues and ii) niyam or five spiritual discipline. Jap or repetition of holy name is very effective in achieving success in meditation. Jap should be done in a spirit of love and adoration as mystic worship and not in a mechanical way. Thus performed, jap and dyan are higher forms of worship to which our body, mind and soul, the whole being respond with better health and healing power. That is the secret of the power of yog. For success in dyan and to get attached to the universal Divine Consciousness, we have to create proper mood and loosen our worldly attachments. This attainment of unity and realization of identity is the goal of yog. In this state, our inner soul is freed from the thralldom of ego, mind and senses. Then problems of the world do not disturb our inner harmony. This is the basis of sound mental health, a distinguishing characteristic of a yog sadhak. Yog is equanimity (Samatvam yog uchyate. Bhagavadgita, 2: 48) and evenness of temper is the essential feature of mental health.


Spiritual health and healing: a yogic perspective

Human body is the highest and best creation of the Divine and an instrument for performing noble deeds (Sharir madyam khalu dharm sadhanam). That is why Vedic Rishis have called this body has Devapuri and Ayodhya (Asht chakra navadwara devanam poorvayodhya. Atharvaved, 10: 2: 31). Our body-mind-soul complex is the real temple of the Divine. By yog sadhana, we should keep it fit, clean and pure and seek the Divine within. Spiritual healing is curing a disease by non-physical means, i.e. through powers outside medical intervention. By prayer, meditation and therapeutic touch, the healer channels Divine healing energy that improves patient’s life force (pran shakti). There are claims that spiritual healing hastens recovery and even hopelessly ill patients can recover miraculously.

Faith, i.e. belief in a higher universal Divine power is the basis of the spirituality. Faith is what your heart tells you is true when you intellect cannot prove it. One can have faith in a religion or in eternal universal Truth called as Rit in Vedic language. It may be noted that spirituality is distinct from religion. Religion is a particular belief system and mode of worship. Religions are many, but spirituality is one. Religion may nurture spirituality, but spirituality does not depend on it. Prayer is another important component of spiritual life. Prayer can lift the mind and soothe the soul. Prayer enhances health and promotes healing of self and others. It is a medical secret - prayer heals. Performing actions and one’s duty with a spirit of selfless service (Nishkam karmyog of Bhagavadgita) is an important component of spiritual life. A person who believes in all-pervading universal Divine power feels connected not only to everyone, but to all forms of life and the whole creation. This promotes universal love which is distinct from selfish romantic love. A person who has these spiritual qualities is an asset to the whole society.

Health benefits of spirituality are significant. Faith in higher Spiritual power relieves one of cares, anxieties and stress and promotes calmness and tranquility. Consequently, his heart rate, blood pressure, muscle tone, oxygen consumption and carbon dioxide production decrease. Even his cholesterol decreases over a period of time. Spiritually-oriented people get sick less often. They recover faster in case they fall sick. It is claimed that patients recover better if family and friends pray for them. Spirituality also decreases the incidence of stroke and death from heart disease and increases survival after surgery. Spirituality helps to prevent / overcome bad habits because spirituality is considered to be bigger than these. As a result, there is increase in longevity and quality of life. Here it is interesting to note that Benson (New England Journal of Medicine, 281: 1133, 1969) has reported that transcendental meditation (TM) can help one to kick off drug addiction, which is a serious problem among the “modern” youth.

Power of pranayama

It needs to be emphasized that slow and deep pranayam breathing has a powerful influence on our wellbeing. A simple exercise to relieve stress and promote wellbeing is to straighten and mildly arch your spine as you inhale (purak) slowly and sequentially and then exhale (rechak) as you bend forward and round your back. It is claimed that pranayam reduces obesity and purifies the body. According to Patanjali, pranayam destroys the covering of inner light and the mind gains the power concentration (Yog Darshan, 2: 52-53). Manusmriti (6: 71) says that pranayam purifies the impurities of senses and the mind.



From the physiological point of view, slow and deep breathing (as in mahat yog pranayam) has the following advantages:

i) It is economical as it reduces dead space ventilation. ii) All the muscles of respiration are strengthened. iii) Different parts of the chest and lungs are stretched, improving their flexibility. iv) Abdominal viscera are gently massaged by the descending diaphragm. v) Venous return (blood flow) to heart is improved. vi) Mind-body coordination (thereby health) is improved.

There is evidence that pranayam has therapeutic potential. In an interesting work from our laboratories, we have demonstrated that subjects trained in yog can achieve a state of deep psychosomatic relaxation and significant decrease in oxygen consumption within 5 minutes of practicing savitri pranayam (Madanmohan et al. The Yoga Review, 3: 25,1983). Savitri pranayam is a slow, deep and rhythmic breathing in which the ratio between purak, kumbhak, rechak and shunyak (bahya kumbhak) is 2:1:2:1. Telles and Desiraju ( Indian Journal of Medical Research, 94: 357, 1991) also have demonstrated that pranayam can decrease oxygen consumption significantly. More recently, we have demonstrated the beneficial effect of pranayam in patients having premature ventricular complexes and palpitation (Prakash et al. International Journal of Cardiology, 111: 450, 2006; Ravindra et al. Ibid, 108: 124, 2006). It is clear that the power of pranayam is available to us freely. Let us use it for the benefit of the humanity.

Yog for prevention and management of stress

The all- pervasive stress and stress disorders are the bane of modern society. The main cause of stress among the affluent sections is material progress without a parallel development of inner, spiritual resources and this results in deep rooted conflicts and disharmony. Healthy balance between worldly enjoyment (bhog) and detachment (tyag) is good for mental health. This point is beautifully taught in a Vedic verse thus: “This whole universe is pervaded by Ishwar. Enjoy this world with a sense of detachment and do not covet the wealth of others” (Ishavasyam idam sarvam. Yajurved, 40: 1). Chronic stress results in disturbance of mental and physical equilibrium. The consequence is a host of chronic disorders like hypertension, angina, diabetes mellitus, peptic ulcer, irritable bowel, chronic pains, insomnia and cancers. It is alarming that the incidence of these lifestyle diseases is increasing in India. The problem is more marked in urban areas where people are living a routine of daily rat race. Over-ambitious, ever-struggling and restless persons (type “A” personality) are more prone to stress disorders. They can be screened in their early life by psychophysiological tests and taught yog relaxation techniques as a preventive measure.

Yog has a comprehensive and holistic approach to health and is the best treatment for stress and stress disorders. A judicious combination of simple stretching asans, slow rhythmic pranayams, yog nidra and dhyan is most effective and ideal for prevention and management of stress. Mantr (e.g. AUM) chanting, jap and bhajan singing, especially in a dedicated group (satsang) are very effective for managing stress and improving mental health. Yogeshwar Krishn gives a very high place to jap and bhajan singing when he says “Among the offerings, I am the offering of jap (Yajnanam jap yajnosmi, Bhagavadgita, 10: 25) and “He is the best yogi who worships Me by bhajan singing (Shraddhavan bhajate yo maam, Bhagavadgita, 6: 47).


Many workers have demonstrated the effectiveness of yogic techniques in the control of blood pressure and hypertension ( Selvamurthy et al. Ind J Physiol Pharmacol, 42: 205, 1998: Datey et al. Angiology, 20: 325, 1969). Yog lays great stress on proper diet, a distinctive feature of which is emphasis on purity (satvik ahar) and moderation (mitahar). Overeating is a form of malnutrition that results in conditions like obesity, diabetes mellitus, and arthritis. Yogeshwar Krishn emphasizes the importance of regulation in diet, recreation, sleep-wakefulness and other activities for the yog sadhak (Yuktahar viharasya. Bhagavadgita, 6: 17). Chhandogya Upanishd emphasizes the importance of purity of diet for our inner purity (Ahar shuddhou satva shuddhi. 7: 26: 2). Purity of mind results in improved mental health and freedom from psycho-somatic disorders. It is clear that yogic lifestyle is very effective for prevention as well as management of stress and stress disorders.



TOWARD BUILDING EVIDENCE FOR YOGA

Dr B N Gangadhar, MD, DScDean (Behavioural Sciences), NIMHANS, Bengaluru

(Article reproduced with thanks to International Journal of Yoga 2014; 7: 87-8)

Ayurveda and later the World Health Organization defined health that includes both physical and mental well-being. Ayurveda also brings in the spiritual dimension. Yoga as a lifestyle will allow us to enjoy the best of health as we transcend into better spiritual health. [1]Understandably, scientists who have developed tools to measure health have used the same tools to corroborate the role of Yoga. Positive effects of Yoga on health are endorsed by its illness-alleviation effects, Yoga therapy. If Yoga has to be prescribed for these roles, improvement in health or reduction of disease, present standards demand best evidence-base. Hence, the protagonists of Yoga have taken up the task of building evidence. Trials are conducted in healthy as well as diseased subjects examining the effects of Yoga. These effects encompass mere experiences of the subjects, assessments by researchers and laboratory tests. The latter include biochemical, physiological, neuroimaging and even genetic tests. The required research rigor such as randomization, blinding and using appropriate controls still remain a challenge in Yoga research. These make the evidence-building for Yoga an uphill task.

The strength of evidence varies from study to study. Case reports offer initial support for Yoga application for a required effect. Ebnezar et al., [2] used a Yoga module in a patient who had already undergone total knee replacement and was advised bilateral hip replacement. There were substantial benefits experienced by the subject after Yoga intervention. Authors opined that Yoga must be offered before options such as joint replacement are considered. Cross-sectional data looking at differences between Yoga practitioners and matched subjects who did not practice Yoga is the next higher level of research to build evidence. For example, Infante et al., [3] in their short communication found a better immune status in those who were practicing meditation than control subjects. Likewise, Vinchurkar et al.,[4] found mindfulness was better in the long term meditators than non-meditators. Attribution of the researched effect to Yoga is difficult in such studies. Both types of researches (case reports and cross-sectional) provide a lead for the potential effects of Yoga and hence are useful. In the case reports one gets insight into the applicability as well as feasibility of Yoga in a given condition. This may also provide some insight into possible side-effects, if any, of Yoga. It is equally important to be sensitive to reportage of any adverse events following the introduction of Yoga. In this issue too, Holton and Barry [5] report the consequences of experiencing adverse events following Yoga from a survey. It is reassuring to note that the adverse events are rare and does not form a barrier to Yoga practice. Whether the same is applicable to Yoga therapy in patients with different illnesses is useful information to the clinicians prescribing Yoga. Just as attribution to Yoga cannot be inferred to beneficial effects from cross-sectional studies, yoga causing adverse events too cannot be definitively inferred. Recording of adverse events helps in taking precautions when advising Yoga in select disease conditions.

Prospective designs with a control group/condition are hence desirable. In their study Bhavanani et al., [6] compared the cardiovascular effects of different yogic practices. Such a research has value in optimizing Yoga practices to obtain a desirable effect, particularly in therapy. Randomized trials on the other hand possess even greater strength. Attribution to Yoga for the effects studied is more definitive. Mooventhan and Khode [7] compared Bhramari pranayama with a controlled condition of not doing pranayama in a randomized prospective design. They found that pulmonary functions were better in those who practiced Bhramari. Similarly, Talwadkar et al., [8]


conducted a randomized controlled study in elderly and studied the effects of Trataka in comparison to wait listing. Neuropsychological test performance in Trataka group was better after exposure. In Yoga research, randomization and choice of controlled condition are both challenges, more so in the clinical situation when one applies Yoga for therapy as an add-on or as a sole agent. Yoga being a “time-tested” practice, subjects ask with a surprise why this should be tested again/now. This ‘surprise’ could lower the consent rates in addition to other barriers for Yoga. [9] In a recent study on schizophrenia comparing add-on Yoga with exercise or wait list, the researcher had to contact over 1000 patients to be able to obtain consent from just over 100 patients. [10]

In several of the measures used to study the effects of Yoga there can be a rater or subject bias. For example, reporting of severity of pain, depression, etc., can be influenced. Hence the trials demand blinding of the rater, the subject and the laboratories as well. In clinical drug trials therefore, identical-looking capsules/tablets are used in place the control condition. Patients/experimental subjects as well as the assessing doctors will hence be blind to intervention. Hence the reporting of effects remains objective. Blinding minimizes placebo effect. Blinding in studies of Yoga is even more difficult. The closest that has been possible is use of exercise as a control to Yoga asanas. [10]Still, there is no guarantee that blinding would occur. Alternatively an outcome parameter has to be chosen that is least likely to be influenced by the placebo effect. Such a parameter will also be free of “rater-bias”. Some examples include a structural measure of an organ (brain) in imaging, changes in the gene or its expression etc., With advances in molecular biology and related technology, it is likely scientists could unravel basic mechanisms of Yoga and produce more robust evidence of effects of Yoga as desired by modern clinicians.

References: 1. Varambally S, Gangadhar BN. Yoga: A spiritual practice with therapeutic value in psychiatry. Asian J

Psychiatr 2012;5:186-9. 2. Ebnezar J, YogithaBali M R, John R, Gupta O. Role of integrated approach of yoga therapy in a failed

post-total knee replacement of bilateral knees. Int J Yoga 2014;7:160-43. Infante JR, Peran F, Rayo JI, Serrano J, Dominguez ML, Garcia L, Duran C, Roldan A. Levels of immune

cells in transcendental meditation practitioners. Int J Yoga 2014;7:147-514. Vinchurkar SA, Singh D, Visweswaraiah NK. Self-reported measures of mindfulness in meditators and

non-meditators: A cross-sectional study.International Journal of Yoga. 2014;7:142-146. 5. Holton M K, Barry AE. Do side-effects/injuries from yoga practice result in discontinued use? Results of

a national survey. Int J Yoga 2014;7:152-46. Bhavanani AB, Ramanathan M, Balaji R, Pushpa D. Comparative immediate effect of different yoga asanas

on heart rate and blood pressure in healthy young volunteers. Int J Yoga 2014; 7:89-95. 7. Mooventhan A, Khode V. Effect of bhramari pranayama and om chanting on pulmonary function in healthy

individuals - A prospective randomized control trial. Int J Yoga 2014; 7:104-110. 8. Talwadkar S, Jagannathan A, Raghuram N. Effect of trataka on cognitive functions in the elderly. Int J Yoga

2014;7:96-1039. Baspure S, Jagannathan A, Kumar S, Varambally S, Thirthalli J, Venkatasubramanain G, et al. Barriers to

yoga therapy as an add-on treatment for schizophrenia in India. Int J Yoga 2012;5:70-3. 10. Varambally S, Gangadhar BN, Thirthalli J, Jagannathan A, Kumar S, Venkatasubramanian G, et al.

Therapeutic efficacy of add-on yogasana intervention in stabilized outpatient schizophrenia: Randomized controlled comparison with exercise and waitlist. Indian J Psychiatry 2012; 54: 227-32.



YOGA PRACTICES FOR PREVENTION AND MANAGEMENT OF PSYCHOSOMATIC STRESS DISORDERS

Yogachemmal Dr.Meena Ramanathan1 & Yogacharya Dr. Ananda Balayogi Bhavanani2

Stress is inevitable in the modern world because of the imbalance between the demands of one’s environment and one’s capabilities. In fact, it is the distress, which causes the problem and can be defined as every physical and mental tension that we experience as unpleasant. The environment today is more demanding. From childhood onwards, the development of capacities and capabilities of the individual is not able to keep pace with the increase of demands on them. This gap in most cases goes on widening. The huge crowds at Temples, churches and mosques in some way or the other are related to this imbalance. Everyone seems to be going there in order to beg or bribe the almighty to perform the balancing act.

Though stress probably cannot be avoided, it can, however, be managed. The following actions may help reduce/eliminate the stress.

1. Awareness: It is important that we first become aware of the stress and then try to let it go. Sharing your tension with a friend and/or a family member may solve the problem to a great extent. You cannot wish away problems by non-acknowledgement of them.

2. Movement: Movement helps in reducing tension. This can mean walking, jumping, making noise, swimming and playing. Stress tends to accumulates in the joints and movement helps to dissipate it. Rotation of the neck and shoulders in many cases helps a lot. Some corporate companies have even established stress-relieving chambers where employees may shout, screams or hit a hanging pillow to relieve the pent up tension.

3. Yoga techniques: The regular practice of various Yoga techniques and inculcating the Yogic values in daily life will go a long way towards not only reducing the stress levels bit also in giving us that elusive “Peace of Mind”. Yogic relaxation practices such as Shavasana and Yoga Nidra help to create a sense of awareness and relaxation in the whole body as well as the mind.

4. Hobby: A hobby can help to relieve tension because it helps us to divert our mind from an unpleasant occurrence. Music, dance, painting, cooking and gardening are effective ways to take our mind to a different “Zone”. Playing with your pet can also help relieve tension and many people have ‘Thera-pets” or pets that help them therapeutically!

5. Breathing: Breathing is one of the easiest ways of relieving stress. Whenever you feel tension rising, take a few deep breaths and you will immediately feel the difference.

1 MA, MSc, PhD., Cordinator-cum-Yoga Therapist, CYTER, MGMCRI and Yoganjali Natyalayam, Pondicherry. http://sbvu.ac.in/cyter-center-for-yoga-therapy-education-and-research 2 Deputy Director, CYTER, MGMCRI and Chairman ICYER at Ananda Ashram, Pondicherry. www.icyer.com and www.rishiculture.org

http://sbvu.ac.in/cyter-center-for-yoga-therapy-education-and-research


http://www.rishiculture.org


6. Attitude: It is important to “Let things lie” for some time when facing problems and many situations resolve on their own. Other situations may appear smaller and less stressful after some time. Development of a detached attitude can also help us to have a better perception of situations and this in turn helps us to face them better.

7. Visualization: Visualization of a pleasant solution to the problems can also help a lot. This is quite different from daydreaming. This is widely adopted by players and athletes for improving their performance. After a stressful encounter, coolly sit in your chair, close your eyes and visualize the episode as an act of an ignorant person and excuse him for the incident.

8. Auto-Suggestion: Another mental technique is Positive self-suggestion. The negative thoughts are to be replaced with positive ones and an attitude of ‘I can and I will ‘ is to be developed.

9. Self effort: Stress is related to the individual’s environment and their tolerance capacity. As both of these are different in different people, each individual has to settle for their own method for managing their day-to-day problems. It must be clearly understood that we are responsible for our health and happiness and have a duty to take care of these Divine gifts. Swami Gitananda Giri used to often say, “Health and happiness are your birthright”. It is through our own efforts and will power that we can ultimately solve the problem of stress and achieve our birthrights.

Yoga is an integrated way of life in which awareness and consciousness play a great part in guiding our spiritual evolution through life in the social system itself by understanding that “Yoga is the science and art of right-use-ness of body, emotions and mind”.

Basic Warming Up Practices

Jattis are basic movements of the body parts that help to release pent up tensions in those parts. They increase circulation to the part and also the flow of Pranic energy is increased due to the movements. A few of these practices will be described now.

Take up a comfortable standing position such as the Samasthiti Asana. Stand on one leg and shake the other leg. Repeat on the other side and then alternate a few times between right and left. Stand on both legs and start to shake your hands one at a time. Alternate between the right and left a few times and then start to shake both hands at the same time.

Shake your hands and move them up, down, to the left and to the right. Shake your hands all around you in a circular movement. This helps to energize the Pranamaya Kosha, our energy sheath or subtle body. Come back to the standing position.

Open the legs two feet apart and keep the hands on the hip. Move the torso in all four directions clock-wise and anti clock-wise in a grinding action. Then do it in a continuous manner. Bend forward and perform some toe touching with a bouncing action. Bounce to the front, and then move to your left. Move to your right and then come back to the front. Come back to the standing position.



Spread your feet a bit and lift both your arms to the side. Start to twist your torso from side to side a few times. Feel the stretch in your hip region and back. Come back to the standing position and relax with deep breathing for some time.

Sit down with both legs stretched out in front of you. Draw your right knee up to your chest and then kick out with a whooshing sound. Perform the same action on the left side. Continue to alternate legs for some time. Draw up both your knees and do the same action with a whooshing sound as you release the feet. Relax with your feet stretched out in front.

Rishikesh Surya Namaskar

Rishikesh Surya Namaskar, the Yogic sun salutation is a series of twelve physical postures. These alternating backward and forward bending postures flex and stretch the spinal column through their maximum range giving a profound stretch to the whole body. The basic breathing principle is to inhale during upward and backward bending postures and exhale during forward bending postures.

Stand erect with your feet close together. Perform Namaskar Mudra by joining your palms together in front of your chest. Breathe in and stretch your arms over your head into the Anjali Mudra and then arch your back. Feel the healthy stretch in your whole body.

Breathe out and bend forward while keeping your arms and back in one line and as straight as possible. Perform the Pada Hasta Asana by bringing your head to your knees while keeping your hands on either side of your feet. Breathe in and extend your right leg back until it is straight as possible and you are balanced on your toes and hands. Your left leg should be bent with the sole flat on the ground. Lift your head and bend back and open up your chest. This is the Ashwa Sanchalana Asana, the equestrian posture.

While breathing out bring your left leg back towards the right and keep the feet just a foot apart with your heels flat to the ground. Simultaneously raise your buttocks and lower your head between your arms, so that your body forms a triangle with the ground. This is the Mehru Asana or mountain posture. While maintaining the posture, take a deep inhalation.

While breathing out drop both knees to the ground and slowly slide the body down at an angle and bring your chest and chin to the ground. Eight parts of your body namely your toes, knees, chest, hands and chin should touch the ground while the buttocks are kept up. You’re your breath while performing this Ashtanga Bhumi Sparsha, the eight limbed prostration. Breathe out and come into Bhujanga Asana, the Cobra posture. Focus your awareness at the base of your spine and feel a healthy stretch in your back and neck.

Exhale and come back to the Mehru Asana, the mountain posture. This strengthens the arms and legs as well as the spinal column. Inhale and bring your right leg forward in-between your hands while keeping your left leg in its original position to perform the Ashwa Sanchalana Asana. Breathe out and bring your left foot forward to come into the Pada Hasta Asana. Breathe in and come up and perform the Anjali Mudra and bend backward. Breathe out and come back to the standing while bringing your hands back


to the chest in Namaskar Mudra.

To perform the Rishikesh Surya Namaskar on the opposite side perform the practice again with a slight modification. To complete the other half the same movements are repeated except that the left leg is brought back while performing the Ashwa Sanchalana the first time. The other postures such as Mehru Asana, Ashtanga Bhumi Sparsha and Bhujanga Asana are done in the same manner. When coming back to the Ashwa Sanchalana the left foot is brought forward and then the Pada Hasta is performed by joining right foot to the left before completing the practice with the Anjali Mudra and finally relaxing in the Sama Sthithi with deep breathing.

One full round consists of the 12 poses done twice in sequence. Practice 3 to 9 rounds of the Surya Namaskar daily for maximum benefit. When the exercises are done little quickly the gain is more physical and when they are done slowly with breath awareness the gain is more mental and spiritual

Tala Kriya

The term, “Tala” refers to a Palmyra tree and you should try to stretch yourself as tall as that tree while performing this practice. Take up a comfortable and stable Samasthiti Asana. Breathe in and lift both arms up over your head until they are parallel to each other. Let the palms of both hands face inward and then go up onto your toes and stretch up as high as possible. Hold the breath and feel the healthy stretch along your whole body from toes to finger tips. Breathe out and relax your arms back to your sides while coming back to the flat foot posture. Repeat the practice two more times at each session for maximum benefit. With practice the posture can be held for a longer time and normal breathing done while holding the posture for 30 to 45 seconds.



Hastha Kona Kriya

Stand in a steady Samastiti Asana with your arms by your side. Breathe in and lift your right arm over your head. Try to extend the arm over your head towards the left as far as possible without bending it. This gives a good stretch to the entire right side of the body. Slowly start to breathe out and lower your arm slowly back to the side. Repeat the practice a few more times.

Make sure that you lift your arm on the in breath and lower it on the out breath. Perform the practice on the opposite side by lifting your left arm over your head while breathing in. Extend it as far towards the right as possible without bending it. Feel the excellent stretch on the entire left side of your body. Lower your arm back to your side while breathing out. Repeat the practice a few more times.

The Hastha Kona Kriya helps to stretch and tone up the musculature of the arms, shoulders and the Para-spinal area in a way not done in day-to-day life. This helps trigger the relaxation response in these tissues that are normally tensed due to disuse, misuse and abuse. A sense of profound relaxation is obtained after the practice of this activity that is also known as the Ardha Kati Chakrasana.

Trikona Asana

Stand in Samasthiti Asana. Place your feet two to three feet apart facing forwards. Stretch your arms to the sides so that they are pulling the chest in opposite directions. Turn your head and right foot to the right side and slowly bring your right hand down to the right foot and place the palm of the right hand on the ground in front of the right foot. Look up at the middle finger of the left hand. Let the entire torso get a good twist and stretch. Hold the position for 30 seconds while performing deep breathing. Release and come back up to the open arm position and then do the opposite side by placing your left hand down in front of the left foot. Hold the position for 30 seconds while performing deep breathing. When ready come back up to the Samasthiti Asana and relax with a few rounds of deep breathing.

Vakra Asana

Sit erect with your legs stretched out in the Uttana Asana. Bend your right knee and place the right foot by the side of the left knee. Turn to your right and place your right hand on the ground behind you to support your erect position. Bring your left arm round the outer side of the right knee and catch hold of the right big toe. Turn your head and look back over your right shoulder. The erect knee acts as a fulcrum for getting maximum twist of the spine. Keep your torso as straight as possible. Hold the posture for 30 seconds with soft breathing.


Release the posture and come back to the Uttana Asana. This posture gives an excellent massage to the abdominal organs and is very useful for those suffering from diabetes as well as digestive disorders. It is also useful for neck and back problems. Repeat the practice on the opposite side in a similar manner. Hold the posture for 30 seconds with soft breathing. Release the posture and come back to the Uttana Asana and relax with deep breathing for some time.

Ardha Matsyendra Asana

Sit erect with both legs stretched out in front and your palms gently pressing on the ground by your sides in Uttana Asana. Fold your right knee and place the heel tight in against the perineum. Place your left foot by the side of your right thigh by crossing it over the knee. Bring your right hand round the outer side of the left knee passing between the chest and the knee and catch hold of the left big toe. Your right shoulder blade rests on the outer side of your left knee.

Take your left hand round your back and try to get a grip on your right thigh. Look back over your left shoulder. The erect knee acts as a fulcrum for getting maximum twist of the spine. Keep your trunk vertical. Hold the posture for 30 seconds with soft breathing. This posture gives an excellent massage to all the abdominal organs and is very useful for those suffering from diabetes as well as digestive disorders.

Release and come back to the Uttana Asana.

Repeat on the opposite side by folding your left knee with the heel tight in against the perineum. Place your right foot by the side of your left thigh by crossing it over the knee. Bring your left hand round the outer side of the right knee passing between the chest and the knee and catch hold of the right big toe. Your left shoulder blade rests on the outer side of your right knee.

Take your right hand round your back and try to get a grip on your left thigh. Look back over your right shoulder. The erect knee acts as a fulcrum for getting maximum twist of the spine. Keep your trunk vertical. Hold the posture for 30 seconds with soft breathing. When you are ready slowly release the posture and come back to the Uttana Asana.

Chatus Pada Asana And Vyagraha Pranayama

Take up the Chatus Pada Asana with your weight evenly distributed between your hands and knees. Start breathing in and out for an equal count of six. While breathing in slowly lift your head and arch your back downwards. Then breathe out slowly and lower your head while arching your back



upwards. Breathe in while lifting your head and arch your back down.

Breathe out while lowering your head and arching your back up. Repeat this excellent practice at least nine times at each session. Vyagraha Pranayama helps us to utilize all sections of our lungs in a balanced and controlled manner thus energizing the whole body with healing Pranic energy.

When ready slowly relax back to the Vajrasana for a period of quiet contemplation.

Bhujangini Mudra

To perform the Cobra gesture, take up the Unmukha Asana which is a prone position with your entire body in a straight line.

In this technique the emphasis is on the breathing pattern and the production of a mighty hissing sound through the clenched teeth. Slowly bring your arms forward and keep your palms on the ground alongside your shoulders. Take in a deep breath. While making a mighty hissing sound, flare back into the Bhujanga Asana. Slowly relax back onto the floor while breathing in and then again flare back with a mighty hiss. Repeat this Mudra at least three to six times at each session. This technique helps release the pent up stress that accumulates in our system from our daily life and provides great emotional and mental relief.

It is an excellent stress-buster and is a must for all in this day and age. After completing the practice come back down to the face prone pose. Place your arms alongside your body and turn your head to the side. Relax for a few minutes and let the benefit of this Mudra seep into each and every cell of your body.

Pawan Mukta Asana

Lie down in a comfortable Shavasana and start to breathe in and out for an equal count of six or eight. To perform the single legged Eka Pada Pawan Mukta Asana bend and lift your right knee while breathing in and simultaneously also lift your head off the ground. Catch hold of your knee with your arms and try to touch your knee to your forehead. Hold the position a few seconds and then while breathing out slowly release the position and lower your head while at the same time bringing your foot back to the ground.

Repeat this at least two more times to complete a set of three rounds of the practice. Relax a few seconds in the Shavasana and then perform the practice on the left side. Relax in Shavasana for a few minutes with deep and rhythmic breathing while concentrating on your abdominal area that will help to relax you further.


To perform the double legged Dwi Pada Pawan Mukta Asana bend and lift both your knees while breathing in. Bring them as close to your forehead as possible while simultaneously raising your head to meet the knees. Hold a few seconds and then while breathing out, lower your head and simultaneously bring your feet back to the ground. Repeat this two more times to complete a set of three rounds at each session.

Relax in Shavasana for a few minutes with deep and rhythmic breathing while concentrating on your abdominal area. This will help you to relax even further as the emotional tensions tend to tighten up the abdominal area leading to a feeling of “butterflies in the stomach”.

Eka Pada Uttanpada Asana

From Shava Asana lift your right leg up towards the sky on the in breath. Try not to bend the knee if possible. On the out breath lower the leg back to the ground. Use a breath cycle of in and out for a count of six or eight.

Repeat this two more times. Perform the same practice on the left side. Lift your left leg up towards the sky on the in breath. Try not to bend the knee if possible. On the out breath lower the leg back to the ground. Use a breath cycle of in and out for a count of six or eight. Repeat this two more times. After performing the practice at least three times on each side relax in Shava Asana with deep breathing.

Dwi Pada Uttanpada Asana

From Shava Asana lift both legs up towards the sky on the in breath. Try not to bend the knees if possible. On the out breath lower the legs back to the ground. Use a breath cycle of in and out for a count of six or eight. Repeat this two more times and then relax in Shava Asana with deep breathing. Those who have back problems should not do straight leg lifting and should do it with bent knees instead to avoid increasing the strain on the back.

Sarvanga Asana

Lie down in Shava Asana. Breathe in and lift both legs at a time until you are in the Dwi Pada Uttanpada Asana. Continue the upward motion and lift your back off the ground using both arms to support the lower back. Keep your trunk and legs in a straight line by supporting the entire trunk on the shoulders. Breathe in a shallow manner while concentrating on the healthy pressure at the throat region.



Release the posture after 10 to 15 seconds and while breathing out slowly come back to the Shava Asana. Roll your head from side to side to ease away any pressure that may have accumulated in the neck. After a short relaxation, repeat the practice two more times.

Viparita Karani

Viparita Karani is the shoulder stand-like Mudra where the weight of the body is supported by the elbows while the hands are placed against the pelvic girdle. From the supine Shavasana slowly lift both your legs up as if performing the Sarvangasana. However the weight of your body should be balanced on your elbows and arms and not on your shoulders.

Hold the posture in a comfortable manner and then start to perform the incomplete and complete actions of this Mudra. Perform the incomplete action by taking a deep inhalation and bringing your straightened legs towards your head so that your body makes an acute angle. Then perform the completed action by pushing your legs away while exhaling the breath. Make sure that your feet are extended in a rigid position making an obtuse angle.

Breathe in bringing your feet towards your head 1-2-3-4-5-6. Breathe out pushing your feet away 1, 2, 3,4,5,6. Continue the practice for a minimum of three to nine rounds of this alternation between the incomplete and complete postures with the breath cycle at every session.

This Mudra promotes a healthy metabolic function by stimulating the pancreas and the uptake of insulin by cells of the body. It is highly recommended for the prevention, control and possible cure of conditions such as Diabetes Mellitus and imbalances of the thyroid gland. When ready slowly bring your legs down to the ground in a phased manner and enjoy a quiet period of relaxation in the Shavasana.

Shavasana with Savitri Pranayama

Lie supine on the ground with your head preferably to the north enabling your body to be in alignment with the earth’s electromagnetic field. Make sure that your head and body are in a straight line while hands are kept relaxed by side with palms facing upwards. Bring your feet together and let forefeet fall away into a ‘v’ shape with heels as close together as possible.

Start to consciously watch your breath by letting your awareness settle in the abdominal area. Feel the abdominal movements as your abdomen rises as you breathe in and falls as you breathe out. After a few rounds of this practice, slowly let your awareness settle


at the tip of your nose. Feel the cool inspired air flowing into your nostrils as you breathe in and become aware of the warm expired air flowing out of the nostrils when you breathe out.

Consciously regulate your breath so that the duration of the incoming and outgoing breathes are equal. The inspiration and expiration can be for a count of 4 or 6 initially and then with practice elongated to a count of 8 or 10. Perform at least nine rounds of this conscious deep breathing and enjoy the relaxed sensation that spreads throughout your body.

Relaxation in Shavasana can be further deepened by utilizing Savitri Pranayama to relax and rejuvenate your body, emotions and mind. Breathe in through your nose for a count of 6. Hold in the breath for a count of 3. Breathe out through your nose for a count of 6. Finally hold the breath out for a count of 3. Make sure that you are breathing in and out through both nostrils and that you are using the complete Yogic breathing. Perform at least 9 rounds of this combination practice that heightens the relaxation to a very deep level.

After performing 10 to 15 minutes of the Shavasana slowly start to move your fingers and toes. Perform conscious stretching and make a smooth transition from the relaxed to the active state. Lift your left arm over your head and turn over onto your left side. Continue the turning action until you come into the face-prone posture. Perform Makara Asana by placing your right hand on the left while the left is placed palm down on the ground in front of you. Keep your forehead or chin on your right hand while keeping your legs a foot apart. Bring your hands forward near your shoulders and push yourself back into the Bhujanga Asana. Continue the back bending movement and go into the four footed Chatus Pada Asana. Relax into the Shashanga Asana with your arms stretched out in front and then finally come back to the Vajrasana. With your palms on your thighs sit quietly for some time and enjoy the effects of the deep relaxation that has spread to every part of your body.

Spanda – Nishpanda Kriya

This practice is done from Shavasana using the yogic concept of Shpanda Nishpanda, which means the coupling of tension and relaxation. We consciously tense different parts of our body as much as possible and then relax them to the maximum in a step-by-step manner. This produces a better relaxation response than the mere attempt to relax without putting in the initial effort of tension.

Lie down in a comfortable supine Shavasana with your entire body in a singe straight line. After a few seconds of relaxation in this position, start to tense your entire body part-by-part from your toes up to the top of your head until every part of your body is as tense as possible. Hold this 100% tension state of Spandha for a few seconds. Let all the muscles of your entire body be as tense as possible. At the peak of the tension, just ‘let go’ and immediately relax your entire body 100%. This is the state of Nishpanda. Enjoy this relaxed state and with conscious awareness continue to watch your breath as it comes in and goes out of your nose.

Repeat this practice again by tensing up your entire musculoskeletal system to the state of Spandha and hold it for a few seconds. When ready let go completely and enjoy the Nishpanda state for a few minutes.



To complete the practice repeat the Spandha – Nishpanda Kriya a third time by tensing up your entire musculoskeletal system from your toes to the top of your head. Hold the complete tension for a few seconds. When ready let go completely and enjoy the complete relaxation that ensures. Be aware of how all your muscles relax in this practice because the relaxation is deepened when it is contrasted with tension.

This practice is a boon for those suffering psychosomatic, stress induced and stress aggravated life disorders such as hypertension, diabetes, asthma, insomnia, peptic ulcers and bowel disorders.

Marmanasthanam Kriya

The twenty-two sensitive parts of the body are known by the collective Sanskrit term Marmanasthanam. To concentrate upon these parts in a particular order or to command these areas to relax in a particular way while concentrating, gives a very satisfactory, deep relaxation that has been found by tested experiments to give relief even to compulsive dreaming. This is an excellent Kriya to do at the end of a strenuous session of Asanas and Pranayamas. The relaxation should be preceded by at least nine rounds of Savitri Pranayama, the Rhythmic Breath, to create the proper atmosphere. This technique (Kriya) can be done in two ways, one for relaxation the other for deep concentration. For relaxation the technique is done from “feet to the head.” For deep concentration from “head to feet.” While concentrating upon twenty-two body parts, each part is commanded (by mind) “to relax” or a thought of peace or serenity” directed to the areas.

For relaxation, concentrate upon the (1) toes and command the toes to relax (2) feet (3) lower legs to knees (4) upper legs to hips (5) buttocks (6) base of spine (7) pelvic area (8) abdomen (9) chest and (10) shoulders. Now take your concentration down to the (11) fingers, and command the fingers to relax then (12) hands (13) lower arms to elbows (14) upper arms to shoulders where your concentration joins with body concentration (15) throat (neck) (16) around the mouth and chin (17) around the nose and cheeks (18) eyes (19) back around the ears (20) back of the head (21) top of the head (22) Cavernous Plexus in the middle of the forehead. All the while you should command “relaxation.” Perform Jyoti Dharana and Jyoti Dhyana (concentration and meditation on the Divine light) at the Bhrumadhya Bindu (Midpoint between the eyebrows). Visualize the Divine Jyoti to be having the brilliance equal to 1000 suns but without the glare. Absorb yourself into this Divine Jyoti.

PRANAYAMA PRACTICES

Nasarga Mukha Bhastrika

Nasarga Mukha Bhastrika is a forceful expulsion of the breath through the mouth that can accompany different movements to relieve our pent up stress. Take up a comfortable standing position and then start to shake your hands as vigorously as possible to help loosen up the accumulated tensions of your daily life. Visualize all the tensions that have accumulated in your wrist and elbow joints getting a good ‘shake up’ by this action. When you have got the tensions loosened up, take in a deep breath through your nose and clench your fist as if catching hold of all your tensions and stress. Now with a powerful blast through your mouth “whoosh” away all your accumulated tensions and stress as forcibly as possible.


Again shake your hands as fast as possible. Breathe in and catch hold of the tension in your fist. Throw it all away with a blast. Make sure that you are using your diaphragm muscle vigorously while blasting out the breath in this practice. After performing 3 to 9 rounds of this practice, relax in the standing position and enjoy the feeling of relief that sweeps through your arms as you relax with some deep breathing.

Pranava Pranayama

‘Tasya vachakah pranavaha’, the sacred sound of the Divine is the Pranava says Maharishi Patanjali. This develops abdominal, thoracic and clavicular regions of the lungs to their maximum capacity. This Pranayama has unlimited healing potential and brings about harmony of body, emotions and mind. It is an important part of Rishiculture Ashtanga Yoga tradition as taught by Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj.

Adham Pranayama, the abdominal or lower chest breathing. Put the fingers into the Chin Mudra with the index and thumb fingers touching each other at the tips. Keep the other three fingers straight and united. Take a deep breath into the lower chest and abdominal regions and then let it out with the sound aaa…….

To perform thoracic or mid-chest breathing, the Madhyam Pranayama, curl your fingers inward to form Chinmaya Mudra. Take a deep breath into the mid chest and thoracic regions and then breathe out with the sound ooo…….

Adyam Pranayama is the clavicular or upper chest breathing and utilises Adhi Mudra. Clench your fists with your thumb in the centre. Keep the Adhi Mudra on your thighs and breathe deeply into the upper chest and clavicular regions and then exhale with the sound mmm…….

Joining the earlier three parts of the breath in a complete Yogic breath is the fourth stage, known was Mahat Yoga Pranayama. Put the Adhi Mudra with knuckles of your right and left hands touching in front of the navel. This is now known as the Brahma Mudra. Take a deep breath into the low, mid and upper chest regions. Now let the breath out with the sounds of aaa…ooo…mmm…. Relax and enjoy the feeling of potent healing energy flow through the entire body.

Chandra Pranayama

Sit in Vajrasana and perform Nasarga Mudra with your right hand. Close your right nostril with your thumb. Inhale slowly through your left nostril for a count of four. Now exhale through the same left



nostril for a count of eight.

Keep your right nostril closed throughout the duration of the practice. Repeat the Chandra Pranayama for a minimum of nine rounds at each session.

Patients of lifestyle disorders such as anxiety, hypertension, insomnia, diabetes and other stressful conditions can benefit by practising this Pranayama 27 times before breakfast, lunch, dinner and before going to bed at night.

Bhramari Pranayama

Sit on the heels in the Vajrasana with the spine erect. Perform the Shanmuki Mudra with the thumbs of the hands closing the external auditory canal. The first two fingers are then placed over the closed eyelids while the ring fingers regulate the flow of air through the nostrils. The little fingers are placed over the closed lips. This Mudra helps in joining together the nerves of the hands with the facial and trigeminal nerves on the face.

Take a slow and deep breath in for six counts. Let out the breath very slowly while making a sound in the nasal passages like the high-pitched sound of a female bee. This buzzing sound is very much like the Anuswarah sound of “mmm” of the Pranava AUM. Repeat this at least nine times. Bhramari is one of the Swara Pranayamas and stimulates the secretions and tones up nerve centres. This helps relive Pitta conditions and rejuvenates the skin. It also creates a beautiful voice. It is a contemplative prelude to Nada Yoga.

CONTEMPLATIVE PRACTICES

Prana Dharana -Breath Awareness: Sit in Vajrasana or lie down in Shava Asana. Begin to be aware of your breathing and how the air passes down from the nostrils into the lungs and then back out the nostrils. Feel the abdominal movements as the abdomen rises with the in breath and falls with the out breath. Let your awareness settle in the abdomen. Feel the cool inspired air flowing into the nostrils and the warm expired air flowing out of the nostrils. Let your awareness settle at the tip of the nose. Consciously regulate the breath so that the ratio of insp: exp is equal. It can be a 4,6,8 or 10 count. Perform nine rounds of this practice.

Mindfulness Based Meditation: One of the most productive of the many forms of “quiet sitting”, popularly grouped under the heading of meditation is the mindfulness based awareness of one’s thoughts. This is to be done without identifying with the thoughts and without either justifying or condemning them.


Take up a straight back sitting position and sit facing to the North or East in the early morning. Keep your mind as placid as possible, as this is the important feature of the early morning meditation. Breathe slowly and rhythmically, but very quietly. Do not upset the peace. Hold your mind concentrated inside your head at a point in line with the eyebrows. Relax. Don’t attempt to force visualization, simply be alert and expectant. Presently, you will have the sensation of movement within the head, as though watching a

“ticker tape” of your thoughts. The thoughts will be in extreme slow motion. Observe the thoughts. Don’t get emotionally involved with them, just watch them. You will actually be able to see your thoughts, as well as hear them. Usually, the thoughts are quite mundane, but benign. Simply observe them, passively and dispassionately.

Om Japa: Take up any meditative posture and start to perform the Savitri Pranayama in a 6 by 3 or 8 by 4 rhythm. Make an audible Pranava OM in the Bindu Nadi. With Japa-Ajapa, make silent intonation of the Pranava OM concentrating at this same point. Do not let the mind waver away from either a conscious repetition of the Mantra OM, as Japa, or as the silent Ajapa.


A Brief Introduction to our Esteemed CME Faculty

AMMAJI Yogacharini MEENAKSHI DEVI BHAVANANI

Yogacharini Meenakshi Devi Bhavanani popularly known worldwide as Ammaji, is Director and Resident Acharya of the world famous International Centre for Yoga Education and Research (ICYER at Ananda Ashram) and Yoganjali Natyalayam at Pondicherry.

She is the Dharmapatni and senior most disciple of the internationally acclaimed Yoga master, Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj and has devoted her life to his teachings and to institutions founded by him.

She is a prolific author with 12 books, including two books of poetry to her credit. She is Editor of Satya Press and her defining book on “The History of Yoga from Ancient to Modern Times” released in 2011 is a path breaking effort hailed as the “Defining publication on the history of Yoga to date.”

She has trained many thousands of students in Yoga and Bharatanatyam in the past five decades and is considered a pioneer in bringing the Performing Fine Arts and Yoga to the common people in Pondicherry.

She has been recipient of many National and State Awards such as “Yogamani” in 1986 from the President of India Shri Zail Singh Ji and “Bhaskar Award” by Bharat Nirman as one of 50 eminent Indians honoured during the 50th year of Indian Independence for their contribution to Indian culture and spirituality.

In 1999 she was given the “Puduvai Kalaimamani” Award for her work in Bharata Natyam by the Pondicherry Government. She has served on the Pondicherry University Academic Council, the Central Council for Research in Yoga & Naturopathy as well as the Morarji Desai National Institute of Yoga under Ministry of Health, Government of India.

Ammaji is considered one of the major International leaders of the modern Yoga movement. Though born in the USA in 1943, she came to India in 1967 and has lived here ever since. She was awarded Indian Citizenship on November 30th, 1992, in her own words “the proudest day of my life.”

Professor Dr K R SETHURAMAN

Professor K.R. Sethuraman is currently Vice Chancellor of Sri Balaji Vidyapeeth, Pondicherry. He is a well known clinician and popular medical educationist who served with distinction as Dean and Senior Professor of Faculty of Medicine and Deputy VC – Academic and International Affairs in the AIMST University, Malaysia from 2006 to 2013.

He retired as Director-Professor (Internal) Medicine at JIPMER where he worked in various capacities from 1981 to 2006. During this period he was the



prime force behind the National Teacher Training Centre (NTTC) that he headed as a Department of Medical Education & NTTC during 1996-2006.

He was also lecturer in Cardiology at Sree Chitra Tirunal Institute for Medical Sciences and Technology, Trivandrum from 1978 to 1981. He has been consultant in Taskforce of JPT (MOHE) Panel on Medical Education in Malaysia, Training consultant for Training of Trainers: World Bank aided Health Systems Project: Andhra Pradesh (APVVP), Karnataka State (KHSDP) and Orissa State and Temporary advisor to WHO – HRH meet at Cape town, South Africa (2004), Psycho-social Issues meet at Bangkok (2005) and First South Asian Conference on PG medical education, Colombo (2005).

He has authored more than 30 Pubmed referenced papers, 40 invited papers, and 60 presentations in conferences/workshops in India, South Africa, Srilanka & Thailand. He has authored nine books including “Beyond Rational Therapy”, “Practical Echography”,” Medical Education: Principles & Practice”, “Implementing Innovations in Clinical Skill Training” and the well known “Trick or Treat - a survival guide to healthcare”, ”Doctor-Patient Communication and “Post Mortem”- a Book serialised as 65 Tamil articles in “Junior Vikatan”.

His video / computer-based educational units are very popular amonst clinicians and students as they include “Push, Promote or Educate.” - a WHO aided video, “Doctor-Patient Dyads.” - a video on common communication problems, “Patient Personality Types.” - a video on how to handle different patients, “Oral Examination” - part 4 of a video on National Board Examination, “Album of Clinical Cases.” - a collection of interesting & unique cases and five Computer based educational programmes.

Professor Dr BN GANGADHAR

Dr BN Gangadhar is an eminent medical scientist, researcher and teacher with more than 350 scientific publications in National & International journals.

He has served NIMHANS, Bangalore with distinction since 1978 in various capacities and is currently Dean (Behavioral sciences) at NIMHANS. He is also Honorary Dean Life Sciences at SVYASA Yoga University, Bangalore.

He completed his MBBS in 1978 from Bangalore Medical College and MD Psychiatry in 1981 from NIMHANS. He was awarded Fellowship of National Academy of Medical Sciences in 2006 and DSc in 2012 from SVYASA University for his research work of Yoga and Mental Health.

He has been Principal Investigator and Co-investigator on research grants from ICMR, DST, DBT, Fogarty, Wellcome trust, AYUSH, KSCIST and has guided more than 30 MD and PhD trainees for research.

He is a recipient of Sir CV Raman Award and Doctors Day Award from Karnataka Government and is an authority on electroconvulsive therapy in the country and has developed indigenous modern ECT machine.


Professor Dr MADANMOHAN

Dr. Madanmohan is Professor & Head, Department of Physiology at the Mahatma Gandhi Medical College & Research Institute and Director CYTER. He has teaching & research experience of more than 45 years and his fields of research are yoga, yoga therapy, cardiovascular & respiratory physiology. He has delivered more than 50 invited talks on yoga in conferences, academic forums and organizations and has numerous awards including Gold Medal & Scroll of Honor, Annual Internal Oration (2009-10), JIPMER Scientific Society; Best Personalities of India Award and Gold Medal, Friendship Forum of India and Honorary appointment to the Research Board of Advisors (1999) of the American Biographical Institute.

He was Founder-Programme Director of ACYTER, JIPMER. He has 110 research papers (including original research work) in national and international journals, more than 80 abstracts and 30 magazine articles. He has guided 36 PG’s (MD, MS, MSc, and PhD) students in their thesis work and 15 medical students in their ICMR Research Studentship. He has worked in 26 research projects as chief investigator / co-investigator. He has personally given yoga training to medical students, school children, police personnel and general public as well as yoga therapy to hospital patients. He has organized many workshops and CMEs in Yoga and edited 8 proceedings of workshops / CMEs / symposia and 3 reports of research projects in yoga. He has served as expert in selection committees of UPSC, JIPMER, University of Madras, NEIGRIHMS, Shillong, Pondicherry Government Medical College and AIIMS. He has also been part time MCI inspector (for UG & PG) for inspection of medical colleges and Member, Inspection Committee for Medical Colleges, Pondicherry University. He was honoured by Yoga Jivana Satsangha (International) with the Karma Yoga Shironmani in 2003 in recognition of his illustrious service for the integration of yoga and modern medicine.

Dr M PRAKASH RAO

Dr M Prakash Rao is a senior homeopathy consultant of Pondicherry who is currently serving as Scientist-4 and Research Officer in Clinical Research Unit for Homoeopathy Puducherry under Central Council for Research in Homoeopathy, Ministry of AYUSH, Government of India.

He completed his DHMS from JSPS Homoeopathic Medical College, Hyderabad and MD (Homoeopathy) from Dr BR Ambedkar University. He has undertaken the epidemiological research of a door to door survey and incidental medical aid in the state of Puducherry as well as carried out on 14 clinical research projects on different health conditions as well as three collaborative studies with JIPMER.

He has received “Outstanding Young Person Award” from Junior Chamber of Pondicherry in 1990 and Certificate of Appreciation from Lieutenant Governor of Pondicherry. He has been awarded by the Rotary Club of Pondicherry Mid Town, Lions Club of Pondicherry, Bharath Jan Vigyan Jatha and “Citation for popularizing Homoeopathy in Pondicherry and Tamil Nadu” by Tamil Nadu Homoeopathic Qualified Doctors Association in 1996.



Dr. MANOJ NAIK

Dr Manoj is a well known Medical Consultant and Yoga Therapist and teacher. He completed his MBBS in 1986 from BJ Medical College Pune and his M.D (Medicine) in 1990 also from BJ Medical College Pune. He has also done his DNB (Medicine).

He is practising as Consultant Physician since 1990 at Krishna Hospital, Paud road Pune. He is attached to the Sahyadri Hospital Deccan, Sahyadri Hospital Kothrud, Sanjeevan Hospital, Shaswat Hospital, Prayag Hospital. He has special interest and training in Iyengar Yoga and has been practicing Iyengar yoga since 1995. He has been teaching yoga at Iyengar institute since 2005.

Dr KAUSTHUB DESIKACHAR

Dr. Kausthub Desikachar is an acclaimed yoga teacher and yoga therapist as well as a teacher and therapist trainer. For more than fifteen years, Kausthub has taught a multitude of students and teachers around the globe and has conducted numerous teacher and therapist training programs. Kausthub began studying yoga when he was 9 years old under the guidance of his teacher and father TKV Desikachar and started teaching at the age of 13. After completing his dual Masters degree from the renowned Birla Institute of Technology & Sciences, Pilani, he committed himself to becoming a full-time student and teacher of Yoga. Later in 2011, he concluded his doctoral studies from the University of Madras, where his topic of research was “Effect of Individualized Yoga Training on Quality of Life.” Besides teaching, Kausthub also works as a yoga therapist and offers clients astute and effective solutions for all sorts of physical, mental and emotional imbalances and problems. He has also authored and co-authored numerous books on yoga, such as “The Heart of Asana: A comprehensive manual on Classical Yoga Postures” and a biography on his grandfather, the great yoga acharya T. Krishnamacharya, called “The Yoga of the Yogi”. Kausthub is known for his remarkable, deep and well versed knowledge and his ability to present the ancient teachings in a way that is profound as well as applicable for modern day practitioners. His teachings are especially beneficial for yoga teachers as he helps them grasp the fullness and deep insights of the ancient teachings so that they are able to apply them in a competent and sincere way.

Mr J MOHANAKRISHNAN

Mr J Mohanakrishnan is a physical therapist working in JIPMER for the past two decades and a post graduate in orthopedics from SRIPMS, Coimbatore and presently pursuing Phd in “Adhesive capsulitis of shoulder”. His area of interest is in manual therapy approaches in shoulder and knee. He is also a qualified yoga teacher with a special interest in Yoga therapy for Musculo Skeletal conditions.


Yogacharya Dr ANANDA BALAYOGI BHAVANANI

Yogacharya Dr. Ananda Balayogi Bhavanani is Chairman of the International Centre for Yoga Education and Research at Ananda Ashram, Pondicherry, India. He is also chairman of Yoganjali Natyalayam, the premier institute of Yoga, Carnatic Music and Bharatanatyam in Pondicherry. He is son and successor of the internationally acclaimed Yoga team of Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj and Ammaji, Yogacharini Kalaimamani Meenakshi Devi Bhavanani.

He is a Gold Medallist in Medical Studies (MBBS) with postgraduate diplomas in both Family Health (PGDFH) as well as Yoga (PGDY) and the Advanced Diploma in Yoga under his illustrious parents in 1991-93. A Fellow of the Indian

Academy of Yoga, he has authored 19 DVDs and 23 books on Yoga as well as published more than two hundred papers, compilations and abstracts on Yoga and Yoga research in National and International Journals.

He is a Classical Indian Vocalist, Percussionist, Music Composer and Choreographer of Indian Classical Dance in addition to his duties as Deputy Director of the Centre for Yoga Therapy Education and Research (CYTER), MGMCRI, Sri Balaji Vidyapeeth University, Pondicherry.

In recent years he has travelled abroad 14 times and conducted invited talks, public events, workshops and retreats and been major presenter at Yoga conferences in the UK, USA, Italy, Germany, Switzerland, Australia and New Zealand. He is Honorary International Advisor to the International Association of Yoga Therapists, Australian Association of Yoga Therapists and Gitananda Yoga Associations worldwide.He is currently member of the Scientific Advisory Committee of the Central Council for Research in Yoga and Naturopathy (CCRYN), Ministry of AYUSH, Govt of India as well as the Expert Committee of AYUSH for Celebration of International Yoga Day 2015. He is also member of the Executive Council of the Indian Yoga Association and Board of Directors of the Council for Yoga Accreditation International.

Yoga Chemmal Dr MEENA RAMANATHAN

Yogachemmal Dr Meena Ramanathan, is Coordinator-cum-Yoga Therapist of CYTER, the Centre for Yoga Therapy Education and Research at MGMCRI (Mahatma Gandhi Medical college & Research Institute).

She has completed numerous undergraduate and post graduate degrees and diplomas in Yoga, science and English and recently her PhD in Yoga at Tamil Nadu Physical Education and Sports University. A student of the Rishiculture Ashtanga Yoga Paramparya, she has been trained under the expert guidance of Kalaimamani Meenakshi Devi Bhavanani and Yogacharya Dr Ananda Balayogi Bhavanani. She has been an integral part of that tradition for over a decade. She has admirably trained thousands of students under the auspices of Pondicherry

University as Coordinator Yoga courses in the Community College, as well as faculty of Annamalai



University, Manonmaniyam University, MGR University and Yoganjali Natyalayam. She is coordinator of Outreach Programs of Yoganjali Natyalayam and has been guest faculty at ACYTER, JIPMER. For the past many years, she has given practical Yoga training to staff and students of Pondicherry University.

She has authored and co-authored a dozen books, and, half a dozen papers on Yoga in English and Tamil, in various journals. Her books on Thirukkural and Yoga, Applied Yoga, GherandaSamhita and Primer of Yoga Theory are best sellers. She has received many awards such as Yoga Rathna, Yoga SevaMaamani, Yoga Chemmal, Bangalore Sundaram Award, Yoga Jyothi, Chellammal Award, AnnaiSivakami Award and Mahan AravindarAnmigaSudar Award. She has been doing yeomen service for the past decade for the cause of senior citizens and special children of Pondicherry.


SRi Balaji VidyapeeTHMaHaTMa GaNdHi Medical cOlleGe & ReSeaRcH iNSTiTuTe

pillaiyaRKuppaM, pONdicHeRRy - 607 402

CENTRE FOR YOGA THERAP Y, EDUCATION AND RESEARCH (CYTER)

THE INNOVATIVE ASPECTS OF CYTER

Modern medical advancements provide the rationale for the integration of various traditional healing techniques like Yoga to promote healing, health, and longevity. Thanks to the foresight of Chairman and management of SBVU and MGMCRI, CYTER was started on 1 November 2010 and was functioning adjacent to Blood bank in Hospital Block. Currently functioning in 1st floor, I block, adjacent to the main Hospital block, MGMCRI since December 2013.

“There are many centers where you can get a Yoga degree, attend a Yoga therapy session or find Yoga research being undertaken. However, to have all three happening in one place is surely innovative. This center is indeed a role-model that combines the best of the East with that of the West.”

- Joseph le Page, founder- Integrative Yoga Therapy, USA

At CYTER we have an integrated set up where we are educating future Yoga therapists, simultaneously helping patients recover from illnesses and at the same time developing an understanding through scientific research.

Whereas Yoga is usually found in departments of Physical Education & Sports in most universities, we at CYTER have it in a medical institution thus enhancing the learning curve of our trainees as also enabling us to offer holistic therapeutic benefits for all patients in our hospital.

FaculTy MeMBeRS OF cyTeR

DIRECTOR: Prof. MADANMOHAN MBBS, MD, MSc, DSc (Yoga), FIAY

DEPUTY DIRECTOR:Yogacharya Dr. ANANDA BALAYOGI BHAVANANI MBBS, ADY, DPC, DSM, PGDFH, PGDY, MD (AM), FIAY

COORDINATOR-CUM-YOGA THERAPIST: Yogachemmal Dr.MEENA RAMANATHAN BSc, MA, CYT, DYNS, PGDY, MSc, PhD

YOGA INSTRUCTORS: M LATHA BA, BEd, PGDY and P DANUSHAPNADEESH BSc, MCA, DYEd



Yoga Therapy:

CYTER is conducting a scientifically sound Yoga therapy programme through its Yoga Therapy OPD in I Block from 9 am to 1 pm, Monday-Saturday. Consultations are offered by Dr. Ananda Balayogi Bhavanani, Deputy Director CYTER and Mrs Meena Ramanathan, Coordinator and Yoga Therapist. Qualified Yoga instructors are imparting the schedules daily from 9 am to 1.30 pm. Individualised and group Yoga therapy sessions are being conducted for various medical conditions such as diabetes, hypertension, musculoskeletal and psychiatric disorders with excellent feedback from participants. Yoga therapy and lifestyle consultations are offered daily as part of Basic, Superior, Complete Cardiac and Deluxe Health Check packages of Master Heath Check-up in the Corporate Services Wing of the hospital since October 2013.

Year Male Female TG Total Grand total

2010 31 28 - 59

11667

2011 440 750 27 12172012 210 542 10 763

2013 553 817 2 1372

2014 2047 2276 122 4445

2015 (Jan-May) 1255 2551 5 3811

Yoga Education:

Holistic health, integrative treatment and mind–body medicine are now buzz words. Integrating Yoga with modern medicine will enable us to produce holistic physicians for health delivery of tomorrow as integrative medicine becomes popular.

Our PG Diploma in Yoga Therapy (PGDYT) is one of the innovative courses in the country as it is offered through a medical institution and combines the ancient wisdom with evidence based approach of modern medicine. The course is conducted by experienced faculties who have Yoga and modern medical training as well as a wealth of therapeutic and research experience with more than 200 publications to their credit.

This two semester (480 hr) part time course aims to produce qualified Yoga therapists competent to impart a scientifically sound Yoga therapy programme for patients of different conditions. The syllabus includes topics dealing with teachings drawn from ancient texts combined with modern medical advancements thus exposing students to various clinical applications of Yoga as a therapy in a medical institution.

Internal assessment is given based on seminars and assignments and the student’s participation in regular patient care and research activities of CYTER in the hospital. A total 600 marks is allotted for theory including:


• Foundations of yoga• Foundations of modern medicine• Foundations of yoga chikitsa (application of yoga as a therapy)• Application of yoga in different fields of human endeavor• Role of yoga in cardiovascular, respiratory, musculoskeletal and digestive disorders• Yoga as a therapy for neurological, endocrine, metabolic, psychiatric and other disorders

There is an extensive Practicum in both semesters (400 marks) that provides training in extensive Yogic techniques that are then applied in different conditions. Hands-on training in conducting sessions for healthy participants as well as clinical experience in dealing with patients of various conditions is provided.

The first batch of students graduated from our PG Diploma in Yoga Therapy (PGDYT) in March 2015 and we are very proud that they will be the first set of Yoga Therapists graduating from a modern medical university. The second batch of students are currently pursuing the second semester with great interest. We are planning to convert the course into a two year Master of Science in Yoga Therapy (MSc YT) from the upcoming academics session ( July/Aug 2015).

Outreach Programmes, Events And Honurs:

yEfforts to include Yoga in MBBS curriculum. Regular updates on the psycho-physiology of Yoga and its therapeutic potential are given for the 1st year MBBS students.

yYoga training has been given for nursing students of the Kasturba Gandhi Nursing College on a regular basis since 2011. Nursing recruits visit CYTER during their orientation programmes and are given special sessions highlighting benefits of Yoga. At present 100 nursing students are enrolled for a 6 week training programme.

yRegular Yoga awareness programmes in MRD since September 2013.

yRegular talks as part of arthritis, obesity, back pain, diabetes awareness programmes organized by various departments.

yCapsule talks and lecture-demonstrations in Scientific Academic Forum (SAF)

yOutreach programmes in educational institutions and other social organizations to create awareness of Yoga and the functioning of CYTER at MGMCRI.

yA CME-cum-Workshop on YOGA AND LIFESTYLE DISORDERS was organized by CYTER and Department of Physiology at MGMC&RI on 22 November 2013. More than 250 medical and paramedical professionals and students as well as Yoga practitioners and enthusiasts took part in the CME that gave participants an overview of the role Yoga can play in lifestyle disorders by inculcating a healthy lifestyle.

yThe CYTER team of Prof Madanmohan (Director), Dr Ananda Balayogi Bhavanani (Deputy



Director) and Smt. Meena Ramanathan (Coordinator - cum- Yoga therapist) presented an invited Workshop on Yoga Therapy at the 20th International Yoga festival organized by Department of Tourism, Government of Puducherry at Gandhi Tidal - January 4-7th 2014.

yDr Ananda Balayogi Bhavanani (Deputy Director-CYTER) was invited to present workshops, seminars and talks at various venues in Australia and New Zealand from 24th March to 14th April 2014. He presented highly successful programmes organized by the Gitananda Yoga Association of Australia at IYTA-Wellington, Lotus Yoga Centre-Paraparaumu in New Zealand and Anand Yoga Academy at Adelaide. He also conducted intensive 3-day retreats at Tatum Park, NZ and Integral Yoga Academy of Australasia at Adelaide. He presented a special 2-day workshop at the International Yoga Teachers Association at Sydney, Australia and visited the Sivanna Integrative Health Centre, Sydney to discuss further collaboration in Yoga therapy. He had special personal meetings with Yogashri Dr Eric Dornekamp, the senior most Yoga authority of New Zealand and the world famous authority on Yantra-Tantra, Dr. Swami Anandakapila Saraswathi ( Jonn Mumford) of Sydney, Australia.

yDr. Ananda was invited to attend Board of Studies meeting of GS College of Yoga and Cultural Synthesis, at Kaivalyadhama in Lonavla. He has been nominated as the chairperson for the subject, “Anatomy and Physiology of the Human Body in the Context of Yoga.” This appointment is prestigious as Kaivalyadhama is one of the oldest and premier Yoga institutions of India. He was also Chief Guest for the inauguration of the Foundation Course in Yoga & Ayurveda at Kaivalyadhama. He was an invited Resource Person for the National Seminar on “Dimensions of Yoga and its dynamics” at MoP Vaishnav College for Women, Chennai. He delivered an invited lecture on “Diverse Dimensions of Yoga for the youth” in the event organized jointly by the Krishnamacharya Yoga Mandiram and MoP Vaishnav College.

yCYTER inaugurated a special SILVER CITIZENS YOGA AND HEALTH PROGRAMME for Senior Citizens of the Serene Pelican Belfort Township. More than 25 senior citizens attended the sessions at CYTER. Dr Ananda gave an introduction and then the practice session was led by Dr. Meena Ramanathan and supported by Latha and Dhanush, the Yoga instructors. A special “Silver Citizens Clinic” is being organized from 11am to 12.30pm every Thursday at CYTER to benefit those who are above 60years of age.

yDr Ananda Balayogi Bhavanani, Deputy Director CYTER was nominated to the Consultative Committee of the WHO COLLABORATING CENTRE IN TRADITIONAL MEDICINE (YOGA) at the Morarji Desai National Institute of Yoga (MDNIY), New Delhi. He attended the 1st Consultative Meeting at MDNIY on 22nd and 23rd September 2014. WHO identifies institutions from member countries to work in specific areas of health and designates them as WHO Collaborating Centers. Across the globe there are 23 WHO Collaborating Centers for Traditional Medicine, but the only one for Yoga is at MDNIY while one for Ayurveda is in Jamnagar, Gujarat. It is a historic achievement for the country to have two WHO Collaborating Centers of Traditional Medicine and MDNIY is privileged to be the only WHO Collaborating Centre in the world to engage in achieving Yoga specific outcomes.


yOur Deputy Director Dr Ananda gave a special interactive session on “Mind, Health, Discipline Development” for XII Std Students of the Wiseman HSS in Pondicherry on 1st October 2014. More than 200 students and staff attended the session where they were introduced to the concepts and scientific basis of Yoga. They were also made aware of the training and patient care facilities available at CYTER.

yAn interactive session was conducted by Meena Ramanathan, Coordinator-CYTER as a CPE on 26.10.2014 for in service pharmacists, staff and faculty of Indira Gandhi Government General Hospital and Post Graduate Institute (IGGGH&PGI) Pondicherry. She gave an interactive talk cum practical session on “Yoga, the Mind Body Medicine; A balm to calm the minds.” The 4th CYTER Foundation Day was celebrated on 1st November 2014 in a gala manner. Prof N Ananthakrishnan, Prof S Krishnan, Prof VR Srinivasan, Dr Nirmal Courmar, Dr Ravichandran felicitated the occasion. Mrs Asha and Mr Balamukundan represented the administration and NS graced the occasion. A yoga demonstration was done by students of the PGDYT course and the Senior citizens from Serene Pelican Township. Participants, students and faculty gave their positive feedback on the past 4 years of the activities at CYTER since its inception in 2010.

yCYTER conducted a special Programme for people of the third gender from SCHOD Society, Cuddalore from 3rd to 7th November 2014. More than 15 transgender citizens attended the sessions at CYTER, as part of a pilot study of Senthil Kumar, MSc Nursing, KGNC. Dr Ananda gave an introduction and then the practice session was conducted by Yoga instructors Dhanush, supported by Latha.

yOur Deputy Director Dr Ananda Balayogi Bhavanani was an invited expert for the Consultative Meeting of World Health Organization’s Collaborative Centre in Traditional Medicine (Yoga) at MDNIY, New Delhi on 10.11.2014. The meeting was Chaired by Dr Ishwar Basavaraddi (Director MDNIY) and conducted by Dr Ishwara Acharya (Director CCRYN and Programme Officer WHOCC). Other eminent members were Dr.Shirley Telles (Patanjali University), Dr. SC Manchanda (Ganga Ram Hospital), Dr Bimal Chaajer (SAAOL), Dr KV Naveen (SVYASA) and Dr JS Thakur (PGIMER). The WHO representatives were Dr Kim Sung Chol (TIP in Traditional medicine) and Dr Kathleen AS Holloway (Regional Adviser).

yCYTER Team took part in Pondicherry Yogasana Association’s 29th Yoga Sport Championship held on 15th and 16th November 2014. More than 1200 participants were given awareness about CYTER.

yCoordinator-CYTER Dr Meena Ramanathan conducted a CME on 23.11.2014 for Nurses, Educators, Social Workers, Sisters and Nuns, staff and faculty of the congregation of St.Cluny as part of The South East Province Health Commission Meet for the South Zone on Yoga & Meditation; The Mind-Body Medicine; The Balm to Calm the Mind at St. Joseph’s Hospital (CLUNY).

yA CME on “SLEEP, CONSCIOUSNESS AND MEDITATION: NEURO-PHYSIOLOGICAL CORRELATES” was held at MGMC&RI, Pondicherry on 27th November



2014. This event was organized by Department of Physiology and Centre for Yoga Therapy, Education and Research (CYTER), MGMC&RI, Pondicherry. More than 300 medical and paramedical professionals and students as well as Yoga practitioners and enthusiasts took part in the day-long event that updated knowledge of participants in fields of sleep, consciousness and meditation and introduced them to the practices leading to meditation.

yDr Meena Ramanathan gave a special Motivational/interactive session on “Positive Self-Empowerment for the Youth” for the Students, faculty and staff members of Avvaiyar College of Engineering and Technology for Women, Thiruvandarkoil, Pondicherry on 18.12.2014.

• The CYTER team of Prof Madanmohan (Director), Dr Ananda Balayogi Bhavanani (Deputy Director) and Dr. Meena Ramanathan (Coordinator - cum- Yoga therapist) presented a special Workshop on Yoga Therapy and Yoga awareness programme was conducted at the 21st INTERNATIONAL YOGA FESTIVAL organized by the Department of Tourism, Government of Pondicherry at Gandhi Tidal from January 4th to 7th 2015.

• The CYTER team of Prof Madanmohan (Director), Dr Ananda Balayogi Bhavanani (Deputy Director) and Dr. Meena Ramanathan (Coordinator - cum- Yoga therapist) were invited resource persons for the CME on “Therapeutic Potential of Yoga” organized by Department of Physiology, Sri Venkateshwaraa Medical College Hospital & Research Center, Ariyur, Pondicherry. The event on 20th January was attended by more than 200 participants and presentations by CYTER team were well appreciated by all.

• Dr Ananda Balayogi Bhavanani was invited to be a Resource Person for the online MEDITATION SUMMIT organised by Ananda Sanga Educational Institute of South Africa. A worldwide audience listened to eminent Meditation experts from around the World from 23rd to 29th January 2015.

• Our Deputy Director Dr Ananda Balayogi Bhavanani was an invited speaker for NATIONAL YOGA WEEK-2015 held at MDNIY, New Delhi from 12-18 February, 2015. He presented an invited talk on “Yoga for non-communicable disorders” and participated in the Executive Council meetings of the Indian Yoga Association. The Hon’ble Minister of AYUSH, Govt. of India SHRIPAD YESSO NAIK inaugurated the Yoga Week and released the logo of the Indian Yoga Association.

• Yogachemmal Dr. Meena Ramanathan successfully completed her Doctor of Philosophy in Yoga (PhD) from the Tamilnadu Physical Education and Sports University and received her degree from the hands of the Governor of Tamil Nadu at the convocation held at Rajbhavan in Chennai on 18th February 2015. The public viva on her thesis had been held on the 11th February at the university campus and her defence of it was widely acclaimed by all present. She had studied the “Effect of selected yogasanas and pranayama practices on selected cardio-respiratory, psychological and psycho-motor variables among low and highly depressed geriatric women under the guidance of Dr. K. Vaithianathan, the former Vice Chancellor of the university. Her study found significant positive alterations in the cardio-respiratory variables, psychological variables and psycho-motor variables after 12 weeks of yoga training.


• A three month biweekly Yoga training programme was conducted at CYTER for 2nd year BSc nursing students of KGNC. 50 of the 2nd year BSc nursing students of KGNC (1st Batch) underwent intensive training program including stress reduction, surya namaskar, asanas, pranayamas and relaxation techniques. They were also exposed to an introduction to Yoga philosophy, psychology and lifestyle. The valedictory of the Yoga training programme for the 1st batch was held on 4th March at CYTER. Prof KR Sethuraman, VC, SBVU gave away the certificates for the 50 students in the presence of Dr Madanmohan (Director CYTER) and Dr Renuka (Principal KGNC). The students did a demonstration and gave excellent feedback. Faculty members of KGNC and CYTER staff participated in the event. At the suggestion of the vice chancellor an ‘avant-apres’ compassion was done with the students giving single words for the way they perceived the pre -post effects of yoga training in their lives. The second batch of 50 students started their training on 9th March and this biweekly programme is continuing at present. The students have also been participating in pilot studies on the effects of various yoga techniques thus simultaneously enhancing their scientific understanding of Yoga.

• Dr Meena was invited to be a panelist for the Woman’s Day celebrations event organized by Pondicherry Tourism and The Hindu at Hotel Surguru. She was felicitated for her significant contribution to welfare of women in Pondicherry and presented her views on the empowerment of women through Yoga.

• Yogacharya Dr Ananda Balayogi Bhavanani attended the Board Meeting of the Council for Yoga Accreditation International of which he is a member of the Board of Directors. The meeting was held at Kaivalyadhama Yoga Institute, Lonavla, India on 14-15 March and presided over by Shri Om Prakash Tiwari, Chairman of Board in the presence of Dr HR Nagendra, Vice-Chair of Board with other Directors including Dr Ananda in attendance. Dr Rajan Narayanan, Secretary of Board conducted the meeting that passed major resolution on setting standards for Yoga instructors, teachers and therapists. The Council for Yoga Accreditation International is a Peer Accreditation Association of Yoga Certification and Degree Granting Institutions modelled around the University accreditation system in the United States and field specific, standards bodies like that of law schools, business schools and medical schools.

• Dr Ananda was invited to deliver a special address at the Maharishi Gitananda Yoga Centre at the Lexicon school in Viman Nagar, Pune on Sunday 15th March 2015. The centre is run by Sumita and Praveen Mukherjee with the support of the Lexicon Group. More than 30 members of the Pune Yoga family joined Dr Ananda for a Satsangha and enjoyed every moment of the interaction that resulted from inquisitive questions regarding many aspects of Yoga.

• Dr Ananda was invited to be on the AYUSH Ministry Committee of Yoga Experts for International Day of Yoga celebrations 2015. He attended the first of the meetings in New Delhi on 6th April 2015. The meeting was chaired by Dr HR Nagendra, Chancellor SVYSA University and attended by eminent yoga experts as well as secretaries and officers from departments of AYUSH, MEA, HRD and Culture.

• Dr Ananda participated in the Executive Council meeting of the Indian Yoga Association at MDNIY, New Delhi where many important decisions were taken regard celebration of the



International Day of Yoga and the accreditation and registration of Yoga practitioners in India. The meeting was attended by heads of premier Yoga institutions.

• Dr Meena conducted an interactive CME on “Rediscover thyself through the ancient wisdom of Yoga” at the St Joseph’s Hospital (Cluny), Pondicherry that was well attended by senior doctors of Pondicherry. CYTER staff and students gave an excellent demonstration.

• Dr Ananda was nominated to the Scientific Advisory Committee of the Central Council for Research in Yoga and Naturopathy in Ministry of AYUSH, Govt of India. This is very prestigious as this is the council that oversees research and propagation of yoga at the national level. His tenure will last three years from 2015-2018.

• Dr Ananda was invited to be on the AYUSH Ministry Committee of Yoga Experts for International Day of Yoga celebrations 2015. He attended the third of the meetings in New Delhi on 25th April 2015. The meeting was chaired by Dr HR Nagendra, Chancellor SVYSA University and attended by eminent yoga experts as well as secretaries and officers from departments of AYUSH, MEA, HRD and Culture.

YOGA RESEARCH AND PUBLICATIONS

A. SOUVENIRS OF CMES AND WORKSHOPS (2) :

i. Souvenir of the CME -cum-Workshop on “Yoga and lifestyle disorders”. Department of Physiology and CYTER, MGMCRI, Puducherry. 22.11.2013.

ii. Souvenir of the CME on “Sleep, consciousness and meditation: neurological correlates.” Department of Physiology & CYTER, MGMCRI. 27.11.2014.

B. PUBLISHED PAPERS (35) :

1. Bhavanani AB. Yoga in health care. Annals of SBV 2012; 1 (2): 15-24.2. Bhavanani AB, Ramanathan M, Balaji R and Pushpa D. Immediate effect of suryanamaskar

on reaction time and heart rate in female volunteers. Indian J Physiol Pharmacol 2013; 57 (2): 199–204.

3. Bhavanani AB. Modern Medicine, Meet Yoga. Integral Yoga Magazine USA. Fall 2013. pg 21-23.

4. Dinesh T, Sharma V K, Raja Jeyakumar M, Syam Sunder A, Gopinath M, Bhavanani AB. Effect of 8 weeks of pranav pranayama training on pulmonary function test parameters in young healthy, volunteers of JIPMER population. Int Res J Pharm App Sci 2013; 3 (4):116-18.

5. Dinesh T, Gaur G S, Sharma V K, Velkumary S, Bhavanani AB. Effect of 12 weeks of kapalabhati pranayama training on cardio-respiratory parameters in young, healthy volunteers of JIPMER population. International Journal of Medical & Pharmaceutical Sciences Research and Review 2013; 1 (4): 53-61.

6. Bhavanani AB, Ramanathan M, Madanmohan. Immediate cardiovascular effects of a single yoga session in different conditions. Altern Integ Med 2013; 2: 144.

7. Bhavanani AB, Ramanathan M, Madanmohan, Srinivasan AR. Hematological, biochemical and psychological effects of a yoga training programme in nursing students. Int Res J Pharm App Sci


2013; 3(6):17-238. Madanmohan. Integrating yoga and modern medicine. Annals of SBV 2013; 2 (2): 7.9. Madanmohan. Yog for healthy lifestyle. Annals of SBV 2013; 2 (2): 20-23.10. Bhavanani AB. Psychosomatic mechanisms of yoga. Annals of SBV 2013; 2 (2): 27-31.11. Bhavanani AB. Yoga practices for prevention and management of lifestyle disorders. Annals of

SBV 2013; 2 (2): 32-40.12. Bhavanani AB, Ramanathan M, Balaji R, Pushpa D. Differential effects of uninostril and alternate

nostril pranayamas on cardiovascular parameters and reaction time. Int J Yoga 2014; 7: 60-65.13. Sharma VK, Raja Jeyakumar M, Velkumary S, Subramanian SK, Bhavanani AB, Madanmohan,

Sahai A, Dinesh T. Effect of Fast and Slow Pranayama Practice on Cognitive Functions in Healthy Volunteers. Journal of Clinical and Diagnostic Research 2014; 8 (1) : 10-13.

14. Bhavanani AB, Ramanathan M, Madanmohan. Immediate effect of alternate nostril breathing on cardiovascular parameters and reaction time. Online International Interdisciplinary Research Journal 2014; 4; (Sp Issue): 297-302.

15. Bhavanani AB. Yogic perspectives on mental health. International Light 2014. Jan-March: 14-17.

16. Bhavanani AB. Yoga. Clinical Roundup: Selected Treatment Options for Depression. Alternative and Complementary Therapies 2014; 20: 54-55.

17. Madanmohan. Yoga for youth. Souvenir of the National Yoga Week 2014. MDNIY, New Delhi, Feb 2014. Pg 52.

18. Bhavanani AB, Madanmohan, Meena Ramanathan, Srinivasan AR. Yoga improves psychophysical health of nursing students. Souvenir of the National Yoga Week 2014. MDNIY, New Delhi, Feb 2014. Pg 65-70.

19. Bhavanani AB. Introducing integral yoga education for the youth. Souvenir of the National Yoga Week 2014. MDNIY, New Delhi, Feb 2014. Pg 84.

20. Meena Ramanathan, Bhavanani AB. Immediate effect of chandra and suryanadi pranayamas on cardiovascular parameters and reaction time in a geriatric population. International Journal of Physiology 2014; 2 (1): 59-63.

21. Rajajeyakumar M, Amudharaj D, Bandi harikrishna, Madanmohan T, Jeyasettiseloune, Bhavanani AB. Immediate effect of different pranayam on short term heart rate variability in health care students. A preliminary study. International Journal of Physiology 2014; 2 (1): 39-43.

22. Bhavanani AB. Yoga: A novel integrative therapy. NisarVarta 2014; 6 (5): 13-15.23. Bhavanani AB, Jayasettiaseelon E, Sanjay Z, Madanmohan. Immediate effect of chandranadi

pranayam on heart rate variability and cardiovascular parameters in patients of diabetes mellitus and hypertension. Yoga Mimamsa 2013; 45 (1&2): 1-13.

24. Dinesh T, Gaur GS, Sharma VK, Bhavanani AB, Rajajeyakumar M, Sunder AS. Effect of slow and fast pranayama training on handgrip strength and endurance in healthy volunteers. Journal of Clinical and Diagnostic Research 2014; 8 (5): BC01-03.

25. Bhavanani AB, Meena Ramanathan, Madanmohan. Yoga and mind body therapies in health and disease: a brief review. Annals of SBV 2014; 3 (1): 29-41.

26. Bhavanani AB. Yogic perspectives on mental health. Annals of SBV 2014; 3 (1): 47-52.27. Bhavanani AB. The yoga of interpersonal relationships. Annals of SBV 2014; 3 (1): 53-60.28. Bhavanani AB, Ramanathan M, Balaji R, Pushpa D. Comparative immediate effect of different

yoga asanas on heart rate and blood pressure in healthy young volunteers. International Journal



of Yoga 2014; 7: 89-95.29. Bhavanani AB. Diverse dimensions of Yoga. Yoga Mimamsa. 2014; 46:3-8. 30. Lee Majewski, Ananda Balayogi Bhavanani. A novel rejuvenation program for cancer patients at

Kaivalyadhama, India. Yoga Mimamsa 2014; 46:20-24.31. Bhavanani AB and Meena Ramanathan. Meditation the Inner Yoga. Souvenir of the CME

on “Sleep, consciousness and meditation: neurological correlates.” Department of Physiology & CYTER, Puducherry. 27.11.2014. pg 30-35

32. Dinesh T, Gaur G S, Sharma V K, Madanmohan T, Harichandra Kumar K T, Bhavanani A B. Comparative effect of 12 weeks of slow and fast pranayama training on pulmonary function in young, healthy volunteers: A randomized controlled trial. Int J Yoga 2015; 8: 22-26.

33. Ananda Balayogi Bhavanani. Role of yoga in health and disease. Journal of Symptoms and Signs 2014; 3(5): 399-406.

34. Ananda Balayogi Bhavanani. Role of yoga in non-communicable diseases: A brief review. Souvenir of the National Yoga Week 2015. MDNIY, New Delhi, Feb 2015. Pg 53-60.

35. Bhavanani AB, Ramanathan M, Trakroo M. Single session of integrated ‘silver yoga’ program improves cardiovascular parameters in senior citizens. J Intercult Ethnopharmacol 2015; 4(2): 134-37.

C. PUBLISHED ABSTRACTS (12):

1. Health, rejuvenation and longevity: an ayurvedic perspective. Madanmohan, Bhavanani AB. Abstracts of ‘Sanjeevita 2013’, the First Annual Summit on ‘Current Concepts in Integrative Medicine’ organized by CIDRF, Sri Balaji Vidyapeeth, Puducherry. September 6th 2013, MGMC&RI, Pondicherry. Pg. 48.

2. Yoga and modern medicine: need for integration. Madanmohan, Bhavanani AB. Abstracts of ‘Sanjeevita 2013’, the First Annual Summit on ‘Current Concepts in Integrative Medicine’ organized by CIDRF, Sri Balaji Vidyapeeth, Puducherry. September 6th 2013, MGMC&RI, Pondicherry. Pg. 48-49.

3. Effect of yoga training on cardiorespiratory health in obese subjects. Madanmohan, Bhavanani AB, AR Srinivasan, S Balanehru. Abstracts of ‘Sanjeevita 2013’, the First Annual Summit on ‘Current Concepts in Integrative Medicine’ organized by CIDRF, Sri Balaji Vidyapeeth, Puducherry. Pg. 49.

4. Yoga works, but how? Bhavanani AB, Meena Ramanathan, Madanmohan. Abstracts of ‘Sanjeevita 2013’, the First Annual Summit on ‘Current Concepts in Integrative Medicine’ organized by CIDRF, Pg. 49-50.

5. Immediate cardiovascular effects of pranayamas in patients of hypertension. Bhavanani AB, Madanmohan. Abstracts of ‘Sanjeevita 2013’, the First Annual Summit on ‘Current Concepts in Integrative Medicine’ organized by the CIDRF, Sri Balaji Vidyapeeth. 6.9.2013, MGMC&RI, Pondicherry. Pg. 50.

6. Effect of 12 weeks of pranayama training on basal physiological parameters in young, healthy volunteers. Dinesh T, Gaur G S, Sharma V K, Bhavanani AB, Harichandra Kumar KT. Poster No. A74. APPICON 2013.

7. Yoga for youth. Madanmohan. Abstracts of the National Yoga Week 2014. MDNIY, New Delhi,


Feb 2014. Pg 6.8. Yoga improves psychophysical health of nursing students. Bhavanani AB, Madanmohan, Meena

Ramanathan, Srinivasan AR. Abstracts of the National Yoga Week 2014. MDNIY, New Delhi, Feb 2014. Pg 21.

9. Introducing integral yoga education for the youth. Bhavanani AB. Abstracts of the National Yoga Week 2014. MDNIY, New Delhi, Feb 2014. Pg 22.

10. Neurophysiological basis of conscious behaviour. Madanmohan. Souvenir of the CME on “Sleep, consciousness and meditation: neurological correlates.” Department of Physiology and CYTER, Puducherry. 27.11.2014. pg 21

11. Therapeutic potential of meditation. Bhavanani AB. Souvenir of the CME on “Sleep, consciousness and meditation: neurological correlates.” Department of Physiology and CYTER, MGMCRI, Puducherry. 27.11.2014. pg 25

12. Role of yoga in non-communicable diseases: A brief review. Bhavanani AB. Abstracts of the National Yoga Week 2015. MDNIY, New Delhi, Feb 2015. Pg 6-7.

D. COMPLETED RESEARCH PROJECTS (4):

1. Differential effects of uninostril and alternate nostril pranayamas on cardiovascular parameters and reaction time. Ananda Balayogi Bhavanani. CYTER

2. Comparative immediate effect of different yoga asanas on heart rate and blood pressure in healthy young volunteers. Ananda Balayogi Bhavanani. CYTER

3. Immediate effect of suryanamaskar on reaction time and heart rate in female volunteers. Meena Ramanathan. CYTER

4. Effect of 12-weeks of yoga training on cardiorespiratory, neurological and psychological parameters in a geriatric population. Meena Ramanathan. CYTER

E. ONGOING RESEARCH PROJECTS (6):

1. Intra ocular pressure variations in forward bending yoga postures. Collaborative project with Department of Ophthalmology, MGMCRI. Proposal approved by IHEC in April 2014 and subjects are being recruited.

2. Effects of tratak and bhramari pranayama (yogic eye care module) on ocular muscle balance and accommodation in computer vision syndrome. Collaborative project with Department of Ophthalmology, MGMCRI. Proposal approved by IHEC in April 2014 and subjects are being recruited.

3. A study to assess the effectiveness of pranayama on level of depression among the transgender. Collaborative project with KGMC.

4. Effect of yoga training on cardiorespiratory health in obese subjects. Proposal submitted to CCRYN, AYUSH, Ministry of Health & FW, Govt of India after clearance from IHEC.

5. Effect of 4 weeks yoga training on cardiorespiratory, neurological, haematological and psychological parameters in nursing students. Proposal approved by IHEC and subjects are being trained.

6. Effect of a comprehensive yoga therapy module on the pulmonary function and quality of life in patients with chronic obstructive pulmonary disease (COPD). Collaborative project with



Department of Pulmonology, MGMCRI. Proposal approved by IHEC in June 2015 and subjects are being recruited.

IMPORTANCE OF CYTER:

The Govt of India, Ministry of Health & FW is currently promoting indigenous systems of health in a strong manner through AYUSH. The limitations of modern medicine in managing stress induced psychosomatic, chronic illnesses are the strength of Yoga and hence a holistic integration of both systems enables best quality of patient care. CYTER can be projected a nodal centre to train medical educators and administrators for setting up such integrative health centers in our country as we have the necessary infrastructure and man power. We can proudly state that it is only in the supportive and innovative milieu of Sri Balaji Vidyapeeth that the holistic art and science of Yoga, our cultural heritage, has been able to reach both the classes and the masses of our society optimally, effectively and holistically.

Souvenir Compiled, Edited and Designed byDr. Ananda Balayogi Bhavanani,

Dr. Meena Ramanathan and Mrs. Uma A.N.

MEMBERS OF THE CORE TEAM OF CME ON SLEEP CONSCIOUSNESS & MEDITATION 2014

CYTER TEAM AT THE INTERNATIONAL YOGA FESTIVAL 2015

souvenir of the international day of yoga 2015

Healthcare

madanmohan yoga

yoga grant

page yoga therapy

sridharan yoga therapy

heart of yoga therapy

universal yoga wisdoms

shri j mohanakrishnan

biomedical effects of