RishiCulture Yoga Magazine - June 2013 by Jennifer Aubé

RishiCulture YOGA June 2013

Krishna

RishiCulture YOGA Content 4

Thy Guru’s Feet : A Poem

The Bhagavad Gita and the Concept of Karma

Krishna Gayatri Mantra

The Great Indian Textbook of Yoga

Classification of Actions According to the Gunas

Sins of Omission

Mantra: The Psychic Elevator

The Mysterious Ways of Divine Grace

Thought or Intuition?

The Great Belly: A Yogini’s Lament

Food for Thought

Recipe

Love of Radha, Lord Krishna : A Poem

What Yoga Means to Me

Competition as a Venue for Yogic Study

Flutes Used by Krishna

Krishna’s Butterball

Inspirations

108 Names of Krishna

O’ Arjuna

Need Your Help

RishiCulture YOGA Mission Our offering to the Guru is the expression of our gratitude for the knowledge that has been imparted to us through the production of a beautiful Magazine that contains our stories, moments of swadyaya, poems, photographs and artwork detailing our continued efforts on the Yoga path.

Editor’s Note This edition of the RishiCulture Yoga Magazine has received the most individual submissions to date! Sincere thanks to all contributors. This issue is packed with the theme of Krishna: poems, flutes, mantras, Arjuna and a butterball. On page 15 is the last article of a trilogy on Tantra, Yantra and Mantra by Dr Swami Anandakapila Saraswati, “Mantra: The Psychic Elevator”. I would also like to highlight the thought provoking article by Yogacharini Danielle Prohom Olson “The Great Belly: A Yogini’s Lament” on page 23.

The next issue is dedicated to “Mother”, in celebration of Ammaji’s 70th birthday. We all recognize that she is a beacon of light in this world, and it is my hope that your expressions of gratitude and love will manifest in a contribution for the October 2013 issue of the Magazine (article, poem, photograph, artwork etc.). Commit to a trilogy, or to a longer series if you can. Make it part of your sadhana. All sincere contributions are welcome. This Magazine does not exist without you! If you have not done so already, please consider joining www.RishiCultureYoga.net where you can find previous issues of the magazine. Enjoy this issue and I look forward to collaborating with you in the very near future. Jennifer Dany Aubé Managing Editor and Designer jendany@yahoo.com

Acknowledgements Sincere thanks to all the contributors to this issue of the RishiCulture Yoga Magazine. Images used in this publication are copyrighted to the original artists. Other images have been purchased through the stock photo site Fotolia.

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Thy Guru’s Feet Thy body may be beautiful and glow with flawless health, Thy fame colossal and thou mayest have won to fabulous wealth, But if to the Guru’s feet thy heart untethered still remain, Then all thou hast achieved on earth is vain, is vain, is vain. Thou mayest be deep-versed in all that scriptures have to tell, A beacon of light, a master of prose and verse delectable, But if to the Guru’s feet thy heart untethered still remain, Then all thou hast achieved on earth is vain, is vain, is vain.

Na m ask ar a to the Lotus Feet of our matchless Mahasiddha

The Bhagavad Gita and the Concept of K arma by Ammaji, Yogacharini Meenakshi Devi Bhavanani, India Chapter Three of the Bhagavad Gita is entitled “Karma Yoga”. In this chapter the concept of action in the world is contemplated. Whether the spiritual man should withdraw from the world and refrain from action or whether he should remain in the world and perform his duties is an eternal dilemma. This was a burning point of discussion in spiritual circles five thousand years ago at the time of the great Mahabharata war, and remains so even today. “Karmic Law” decrees that for every action there is a reaction. Then, would it not therefore be wise to refrain from action and prevent the accumulation of reactions of Karmic consequences? Krishna discusses this point in Chapter Three, Verse 4 when he states a paradox. Man gains not actionlessness by abstaining from activity, nor does he rise to perfection by mere renunciation. In the next verse, Verse Five, furthermore Lord Krishna says it is actually impossible to refrain from action. None can ever remain really actionless even for a moment; for everyone is helplessly driven to action by the Gunas, born of Prakriti. Krishna answers the dilemma with one word – Vairagya – or detachment. He says in Verse 7 But he excels, O Arjuna, who, restraining the senses by the mind, unattached, directs his organs of action to the path of work.

Lord Krishna instructs Arjuna that the highest, most sublime form of action is Yagna – Yagna means “sacrifice” and can refer in the physical world to a Homa, a fire ceremony. But in the spiritual sense it means selfdedication, offering the best and the most useful in oneself to the welfare of others, without attachment to the results of the action. It thus becomes a “sacred action” or in other words, “a sacrifice”. Work performed with a pure, selfless mind becomes a Yagna. He describes how a self-realized man rises above the Karmic Law. In Verse 17 he says But the man who rejoices in the Self, is satisfied with the Self, and is centered in the Self, for him verily there is no obligatory duty.

Verse 25) as an example to others. As the unenlightened act from attachment to action, O Bharata, so should the enlightened act without attachment, desirous of the guidance of the multitude. Krishna imparts the esoteric knowledge that in the highest sense, there is “no doer”, that all actions are truly performed by the Universal Force Itself and not by individual egos. In Verse 27 he says The Gunas of Prakriti perform all Karma. With the understanding clouded by egoism, man thinks, “I am the doer.”

The essence of rising above the Law of Karma is described thus

Krishna advocates the Fifth Niyama (Iswara Pranidhana) as the means of freeing oneself of the Karmic effect of actions – surrender of all deeds to the Divine (In Verse 30)

For him there is in this world no object to acquire by doing an action; nor is there any loss by not doing an action; nor has he to depend on anybody for anything.

Surrendering all actions to Me, with your thoughts resting on Self, freed from hope and selfishness and cured of mental fever, engage in battle.

and the eternal advice remains valid even today.

When in doubt as to the course of action, Krishna advises that one must do one’s own Dharma.

Therefore, constantly perform your obligatory duty without attachment; for, by doing duty without attachment man verily obtains the Supreme. Krishna explains that even He as The Lord of All Worlds, must act incessantly for if He did not work, lesser beings, following his example, world also refrain from action. He explains that the enlightened man should continue to act in the world (In

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One’s own dharma, though imperfect, is better than the dharma of another well discharged. Better death in one’s own dharma; the dharma of another is full of fear. Eventually one must overcome desire, which is the cause of all distress. Krishna reveals the Nature of Karma to be a paradox. In Verse 18 of

Chapter 4 he says He who sees inaction in action, and action in inaction, he is wise among men, he is a Yogi and accomplisher of everything. This esoteric concept Krishna explains is totally dependent upon Vairagya, detachment. Having abandoned attachment to the fruits of action, ever content, depending on nothing, though engaged in Karma, verily he does not do anything. Krishna describes such a perfected being in Verse 22 in Chapter 4 Content with what he obtains without effort, free from the pairs of opposites, without envy, balanced in success and failure, though acting he is not bound. The key to transcendence of the Karmic chain of cause – effect lies in transcendence of the Ahamkara. The sense of self, the sense of doing, the sense of possession. Lord Krishna teaches Arjuna in Verse 11, Chapter 5

The sage centered in the Self should think, “I do nothing at all” – though seeing, hearing, touching, smelling, eating, going, sleeping, breathing, speaking, emptying, holding, opening and closing the eyes – firm in the thought that the senses move among senseobjects.

unpleasant. In Chapter 5, Verse 20, Krishna says

The proper attitude towards work, towards action, Lord Krishna says in Verse 11, chapter 5

In other words, Lord Krishna’s teaching in regard to the Law of Karma is to act with detachment, and without any desire for the fruits or rewards of that action. In simple words, “Do your best and leave the rest” is the Yogic attitude which allows one to rise above the cause – effect bondage of action – reaction.

The Yogi, abandoning attachment, performs work with the body, the mind, the intellect and the senses only for self-purification. Learning to live within the Karmic Law involves transcending the sense of differences. Everything is seen with equal mindedness. In Chapter 5, Verse 18 Men of Self-knowledge are samesighted on a Brahmana imbued with learning and humility, a cow, an elephant, a dog and an outcaste. One neither is attached to the pleasant, nor repulsed by the

Established in Brahman, with firm understanding and with no delusion, the knower of Brahman rejoices not getting what is pleasant and grieves not, getting what is unpleasant.

When one studies the eighteen chapters of the Bhagavad Gita, one realises that it is a textbook which cultivates the proper attitude of mind towards all life circumstances. Thus, freedom from bondage of Karmic Law lies in adapting the proper, positive attitude towards everything which happens to one in one’s life. Freedom thus rises from constructing the correct attitude and control of body, emotions and mind.

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Om Dhamodhar aya Vidhmahe

Rukmani Vallabhay Dheemahe

Thanno Krishna RishiCulture Yoga Magazine Pr achodayat

The Great Indian Textbook of Yoga by Ammaji, Yogacharini Meenakshi Devi Bhavanani, India Pujya Swamiji Gitananda Giri Guru Maharaj says that the Srimad Bhagavad Gita is “The Greatest Indian Textbook of Yoga”. In Swamiji’s own words, “In this Cosmic Anthem, the SONG CELESTIAL, we have the Yogic version of the BOOK Of REVELATIONS”. In Swamiji’s words, ‘The Gita, as it is most commonly termed, is a section of the Maha Bharata, one of the classical epics of Hinduism. The story is a dialogue between Sri Krishna, who represents the superconscious mind of each of us and the hero, Arjuna, who represents the consciousness of the human mind. The scene of this epic is on a battlefield, Kurukshetra. This battlefield is the plane of human existence and the war between sanity and insanity. A battle ensues in which Krishna tells Arjuna that he cannot win by himself, that he must use super-conscious intelligence and power for his survival.’ The Gita is in eighteen chapters, each one entitled a specific Yoga. Its teachings are most practical, in that it says, “that which cannot be followed in day-to-day living should not rightly be called religion”. Life is to be practical, simple, uncluttered, efficient, rewarding and enlightening. Anything in one’s life which tends to confuse, distort, derange, should be shunned as one’s mental and moral enemy”. The whole story of the Gita is of the triumphant life which grows out of disciplining oneself as though a warrior preparing for battle, but under the guidance of the Supreme Mind.

The following are Swamiji’s own words on some of the major Yogic lessons taught in the Gita: Action: Act! Act! Act! Krishna teaches that the thinker is also the doer. Krishna tells Arjuna that he is a warrior so he must “fight”. This means we are thinkers, so we must “think”. We are actors, so we must “act”. Thinking and doing must be harmoniously blended together for an efficient life. Krishna tells Arjuna that Yoga is “skill in action”.

Service: Learn to serve yourself in the purest sense then serve others, but without any desire for service in return. You have a right to your livelihood, your salary and your wages, but, always give more than is given to you. Shine like the sun, which shines upon all. Perform selfless action, which will engulf you in Compassion and love. Fearlessness: Fear not are the first words of the Guru when he gives initiation. When you truly find your

Guru, whether he is embodied as a physical teacher or you find that “truest” Guru within, he will command you to be fearless. Anxiety, worry, cares and woes fall away. Even death is conquered. Right Views: The world is a sensory phenomenon, Maya. Maya does not mean an illusion produced by trickery, but rather a veil hiding the real and the permanent. Krishna tells Arjuna that his error is in thinking in terms of “I”, “Me”, and “Mine-ness”.

Krishna says “All this (the universe) is mine (Maya). When you think it is yours, you are in error. Self-realisation: The Supreme Nature lies hidden behind phenomenal reality. The ego masks our realization of the Supreme Nature within us. When this ego is brought under control, the “Face of the Beloved shineth in the heart”. Realization of the Supreme within is achieved by “Right-Use-Ness of life.

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Classification of Actions According to the Gunas by Yogacharya Dr Ananda Balayogi Bhavanani, India An important concept in Yoga as well as other systems of Indian philosophy (Yoga is one of the six revealed philosophical views of life or the Shat Darshana of Sanathana Dharma) is the knowledge that our mental make up, our actions and the material world we live in, can be understood better by developing a deeper understanding and a greater awareness of the Trigunas, the threefold natural divisions of our inner and outer nature. Yogeshwar Sri Krishna in Chapter 17 of the Srimad Bhagavad Gita, the song celestial explains in great detail this three-fold natural division into the Gunas of Tamas (inertial ignorance), Rajas (dynamic and passionate ego centric activity) and Sattwas (pure goodness). Lord Krishna says that the food we eat, the way we worship, the sacrificial offerings we do, the austerities we undertake and the charity we perform may all be sub-classified under the Trigunas according to the spirit and inner nature of the act itself.

TRIGUNAS AND WORSHIP Each of us will have a tendency to worship ‘THAT’ which is closest to our inner nature and inner calling. In Verse 4 of Chapter 17 Krishna explains how those who are of the higher Sattvica nature or pure goodness will have a tendency to worship the Divine in different manifest and un-manifest forms. This is a reflection of their inner nature that deeply aspires to ascend to the

higher states through the accelerated process of conscious evolution from animal-to-human-to-humane-toultimately becoming one with the Divine. On the other hand, those who are of the Rajasica nature will be enamored by the passion aroused in the worship of the demons. Demons have tremendous powers and Rajasica passion and non stop activity is at its height in such beings. Both will power (Iccha Shakti) and the power of action (Kriya Shakti) is there in abundance, but the power of discriminatory wisdom ((Jnana Shakti) is sadly lacking in such demonic beings. A good example of this is seen in modern times where rock stars and movie stars who live and behave like demons are worshipped by demonic fans in this mode of unbridled passion with no regard to consequences at all. Just go to any rock show or night club and you will for sure have a “Passionate trip to hell”! Those in the mode of Tamasica ignorance tend to worship ghosts and spirits and this is prevalent in the primitive societies of the world where Witch doctors and Voodoo men have a great time taking control over the weak Tamasica minds. The lower minds are highly influenced by the neither world and this is often seen in the way ‘spirits’ take over villagers and then the local exorcist has a gala time exerting his control over everyone near and dear. The use of these lower entities for revenge and getting back at enemies is a classic example of how the Tamasica minds

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worship these lower entities.

TRIGUNAS AND FOOD In the Verses 8, 9 and 10 of Chapter 17, Lord Krishna describes the Gunas and their relationship with the different types of food in detail. It is not only just the type of food but also the time, place and how it is partaken that matters. It is also important to understand the resultant effects of imbibing the different classes of food. Sattvica foods that are dear to those in the mode of pure goodness are those that increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction to the person. The Bhagavad Gita describes such foods as those that are juicy, fatty, wholesome and pleasing to the heart. These foods are the nutrients for the Yogic minded ones and help the mind to be calm, composed and ready for the higher states of consciousness and evolution. There is a deep relationship between food and mind and this is only now being slowly understood by western science. We are what we eat and so it makes sense to eat that which will make us a better person. Rajasica foods are those that are very bitter, extremely sour, salty, too hot, pungent, dry and tasteless or burning. These foods are craved by those who are always on the move. It is therefore no wonder that such foods are popular amongst modern men and women who are forever on the move in their attempt to be the rat that

wins the rat race! Lord Krishna warns us that such foods ultimately lead to distress, misery and disease. Truer words were never spoken considering the modern pandemic of food related diseases that are sweeping across the globe in gigantic proportions. Food that has been prepared more than three hours before being eaten is considered the first of the Tamasica foods even if it is Sattvica or Rajasica in its constitution. As food ages, it starts to decompose and such foods are unsuitable for those seeking the higher states of consciousness. What to do in this modern time where most food is preserved, pickled or kept refrigerated for ages before being eaten? Tamasica foods also include those that are tasteless, decomposed and putrid. Food consisting of remnants and untouchable things is dear (bhojanam tamasa priyam) to those in the mode of darkness (Tamasica Guna) as it feeds their lower animal nature that loves to be inert and heavy. This lower nature avoids anything that may wake it out of its sound and deep sleep of animal hibernation where it resides for ages.

TRIGUNAS AND SACRIFICES Verses 11, 12 and 13 of Chapter 17 detail the relationship between the performance of sacrificial offerings (Yagna or Homa), and the Gunas. Any offering or sacrifice that is done, can also be classified according to the Gunas based on how it is done, as well as by the reason for which it is done. Those sacrificial actions and obligations that are performed without desire for reward and in accordance with the scriptural directions and with a sense of Dharma (righteousness) become those of the Sattvica nature of goodness. They are done for the sake of doing and not for the sake

of anything else. As Pujya Swamiji, Gitananda Giri Guru Maharaj used to say, “The reward for a job well done is to have done it well!” The Sivapuraanam one of the ancient Tamil scriptures tells us that, to even to bow to the Lord we need his blessings in the first place (avan arulale avan thal vanagi). When such sacrifices are performed for some variety of material benefits or for the sake of pride they become those of the nature of Rajas or passion. The ego becomes involved in the action thus coloring the action with other elements of the individual nature rather than being of the Divine nature. These are the majority of sacrificial offerings seen today in most the religious places all over the world where even God is worshipped only for the sake of some benefit or the other! People bargain with God by saying, “I will do this for you if you do that for me!” When such offerings are done with a total lack of faith and without regard for scriptural directions they become meaningless and when coupled with the lack of distribution of the offerings and without the chanting of Vedic Mantras and offering of Guru Dakshina they become of the nature of Tamas or ignorant darkness that has no intelligence, consciousness nor awareness. At many events such as modern weddings we find people instructing the Pundits to cut short the Pujas even if it descends to Tamasica proportions, so that other more important things such as flattering the egos of politicians can be done!

TRIGUNAS AND AUSTERITIES There are three types of austerities (Tapah) mentioned in the Srimad Bhagavad Gita. The first is the austerity of the body (shaariram tapah) that includes worship of the

higher Self and its manifestations with cleanliness, celibacy and nonviolence. The second is austerity of speech (vaangmayam tapah) that implies the speaking of words that are truthful, pleasing, beneficial and non-agitating to others along with the regular recitation of the Vedas. The third is austerity is that of the mind (tapo maanasam) that includes the inner qualities of satisfaction, simplicity, gravity, self-control, and purification of ones existence. When this three-fold austerity is done with transcendental faith, without expectation of material benefits and for the sake of the Supreme alone, then it becomes the austerity of the goodness or that of the Sattvica nature. This is the type of austerity and Tapah that was followed by the ancient Rishis such as the ever youthful Rishi Dhruva who were concerned with the welfare of the entire universe, and were not filled with the ego centric craving for individual satisfaction at the cost of the downfall of everyone else. When the penance is performed out of pride and for the sake of gaining respect, honour and worship it becomes Rajasica and is neither stable nor permanent. This was the type of Tapah done by most Asuras such as Ravana and Hiranyakashipu who wanted to conquer the world and used Tapah as a means to get the powers to help achieve their selfish aim. When the penance is performed out of foolishness, with self-torture or to destroy or injure others is said to be of Tamasica nature. This was also seen in the types of Tapah done by the Asuras in ancient times and in more recent times in the barbaric sacrifices and sadomasochistic tendencies of modern people.

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TRIGUNAS AND CHARITY We normally think that all forms of charity are good but the Srimad Bhagavad Gita in Verses 20, 21 and 22 of Chapter 17, enlightens us on the three fold nature of charity that helps us become more aware and conscious of our actions. In Verse 20, it is said that the charity (daanam) given out of duty and without expectation of return at the proper time and place, to a worthy person is that of the nature of Sattwas. It is important to realize that the time (kale), place (desha) and person (paatre) are important components to determine the nature of charity. Giving charity to an unworthy person, at the wrong time, or in the wrong way make the charity fall from its higher Sattvica nature to become one of a much lower nature. Verse 21 tells us that when the charity is performed with expectation of some return or with a desire of the furtive results or in a grudging mood it is of the Rajasica nature. In modern times this type of charity is rampant as we often don’t consider these aspects of time, place and person and just give charity for the sake of name, fame and other such egocentric considerations. Charity performed at the wrong time (akala), in the wrong place (adesha), for the benefit of unworthy persons (apaatre), without proper attention and respect becomes that of the nature of Tamasica darkness. No good comes of such charity despite any claims to the contrary. This is made very clear in verse 22. An understanding of this relationship between the Gunas and charity gives us a clue to a possible answer why

so many of the social welfare projects and socialistic ideas have never been able to succeed despite the best of intensions. Until and unless we consider the multiple aspects of time, place and worthiness of persons involved in the act of charity, our best intensions are doomed but to fail.

IN CONCLUSION When we deeply consider the Srimad Bhagavad Gita’s classification of worship, food, sacrifices, austerities and charity we can conclude that there are some key elements that determine the Trigunic nature of not only these five but also the entire spectrum of actions and the materialistic world. To be classified as being Sattvica in nature, our actions must be: • d one for the sake of common good,

• done for self preservation, • d one grudgingly because we have no choice, and • d one without discriminatory intellect though they are done with great willpower and passionate action. Such actions will be Tamasica in nature if they are: • done in ignorance, • done without consciousness, • done without awareness, • done without devotion or piety, • d one without considering the time and place, • d one without considering the worthiness of the persons being benefited, and • d one with the evil intent of destruction

• d one without desire for the rewards or benefits arising from the action, • d one in accordance with scriptural rules, • d one with piety and devotion to the Divine, • d one with consideration for the right time and right place for the action, and • d one with due consideration of worthiness of the persons benefiting from such an action. Our actions will be of the Rajasica nature if they are: • d one for the sake of the ego centric considerations, • d one for the mere self serving attainment of name and fame, • done for material gains,

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O AVOIDANCE OF RIGHT ACTION

SINS OF OMISSION

An additional element to all of this is the avoidance of action, refered to in Christian parlance as the “sins of omission.”

Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj used to teach us that the failure to do what should be done also has disastrous consequences. A Sattvica failure to act may be the avoidance of a necessary action because one does not wish to offend the other (such as scolding an errant child). The Rajasica avoidance of action would be to not do something because one feels the reward is not great enough, or out of fear. Tamasica avoidance of action would be that due to sheer laziness, dullness or stubborn ignorant refusal to do what should be done.

Swadhyaya, the fourth Niyama of Adhikara Yoga (the tenfold moral and ethical path of the Yama- Niyama), is the key that opens up our understanding of the Trigunic nature of our day-to-day actions. It is only when we start to look inward that we can begin to understand the nature of our external actions. With clearcut intellectual discrimination (viveka) between the false (asat) and the true (sat) we start to understand our actions and their repercussion better. As we begin to cultivate dispassionate detachment (vairagya) in the performance of our day-to-day actions, the larger picture begins to appear in our mind’s eye and our actions start to take on a more Sattvica nature. This signifies yet another major step on the accelerated path of evolution facilitated by the art and science of Yoga.

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Mantr a: The Psychic Elevator by Dr Swami Anandakapila Saraswati, Australia

“A Mantra Is A Psychic Elevator Moving Between the Unconscious (Manas), the Conscious Mind (Ahamkara) and the Supraconscious (Buddhi)” Yogamaharishi Dr. Swami Gitananda Giri Guru Personal teaching transmitted to Anandakapila in 1959

“Both prayer and mantra caused striking, powerful and synchronous increases in existing cardiovascular rhythms when recited six times a minute. This recitation slowed respiration and enhanced heart rate variability and baroreflex sensitivity.“

gramarye “magic, enchantment, spell”, alteration of English grammar is an example of how much awe mastery of verbal and written communication inspired the Renaissance world. Sanskrit is the foundation of Mantra and the tree bearing the fruit of Sanatana (eternal, everlasting) Dharma (Cosmic values of Vedic civilization).

British Medical Journal “Mantra: The Psychic Elevator” is the third in a trilogy of essays, (Tantra, Yantra and Mantra) that have given me great pleasure to write, as a tribute to Dr Swami Gitananda Giri, Yogacharini Meenakshi Devi Bhavanani and Dr Ananda Bhavanani. Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj gave me my life and I know not what would have become of me if not for his grace. Such a debt can never be repaid, other than through service to others. This essay is far from complete, somewhat jumbled, and intended to share some interesting concepts – nothing more! It is not my intention to teach you “Mantra” – that is the business of your chosen teacher, Acharya or Guru. I am not a Sanskrit Scholar however I have had the honor of initiation into

the Tantric way of Mantra including the rituals of Karah Nyasa and Anga Nyasa (implanting the sounds of the Sanskrit alphabet within the limbs and body). So when I take time to discuss what might be termed the “inner language” of “language”(i.e. “Esoteric”) this is not a silly waste of time but a classical and profound method of gaining insight and piercing the veil of ignorance, the so-called “Reality“, which is enshrouding each of us. Language is the tool of thought and it is “MAGIC”! The subject of Grammar “occult knowledge” (late 15c.), which evolved into the Scottish glamor (q.v.). 1720, “magic, enchantment” (especially in phrase to “cast the glamor”), a variant of Scottish

Many English words are derived or cognate with Sanskrit roots and here is an example that is less commonly known. The art and science of what we now call “Navigation”, many claim, originated along the banks of the river Sindh perhaps as long ago as five thousand years. The very word “Navigation” derives directly from the Sanskrit “Navgatih” which also gives rise to our English “Navy”, “Nautical”, and “Naval”. We can trace backwards from c.1600 as follows: Latin: navalis = pertaining to a ship or ships, navis = ship, nau = boat Greek: naus = ship, nautes = sailor Welsh: noe = a flat vessel Sanskrit: nauh, navam = ship, boat

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Swamiji Dr. Gitananda, and my present Sanskrit Guru concurs, that the Sanskrit roots are so pervasive in English that we can often understand the meaning of Sanskrit terms by finding an English word that sounds similar. English - Margin: a straight line up one side of a page clearly delineating a path. Sanskrit - Marga: track, path or way to the intended goal, search inquiry investigation, a means. The English word “Sanskrit” is properly transliterated as “Samskrta”. The way I can best . ु convey the sacredness and unique features of this language is by breaking the proper transliteration up into its component parts.

Sam ु . + (S) + krta “Sam” . when properly pronounced, phonetically resembles “SUM” which equals the Absolute total of everything within a defined parameter.

beautiful when chanted or spoken, the principle of euphonics. This magical language is not only polished and refined to perfection but even the sound quality when uttered, and therefore emanating, is considered. Say aloud “Samkrta” . ु followed by “Sam(S)krta”. Which is more pleasing ु . to the ear?

Just as with drawing a Yantra, there is a specific and precise way of writing each letter and this becomes a form of meditation requiring total concentration and the visual equivalent of audible repetition of Mantra.

Devanagri Script: A Sacred Calligraphy

Each letter of the sanskrit alphabet is both a psychic mantra and when written, a yantra, the script encapsulating individual powers of Shakti. “Samskrta . ु is often colloquially translated as perfect, polished, the language of the Gods”. The American Sanskrit Scholar, Vyaas Houston, has stated that NASA has classified Sanskrit as the only unambiguous spoken language in the world, making it a model for computer programming.

• Script characters always written left to right • Strokes mostly from above to below • Top horizontal bar always left to right Being left-handed, mastering this has given me many hours of frustration. “Samkrta” . ु or Sanskrit gave birth to: MANTRA when chanted

“Skr” = perfect, balanced, whole, all.

YANTRA when written

“krta” resembles the English “critter” ु which is a derivative of “Creature” which in turn traces back to “Create” which in turn approximates the meaning of “krta” which is to “put ु together perfectly, do, make,”

TANTRA when juggling sound and form to manifest profound altered states of consciousness and as a consequence “charm” the “Universes” and the “Multiverses” of creation, to in turn be “charmed” by the immensity and gift of life.

“Samskrta” is defined as the total . ु vibration summation of all creation as received clairaudient messages by the ancient Rishi’s and manifest in shape (rupa) and sound (shabda) audible to the human. “Sam” we have examined ु . and “krta” however what about the “S” in “Samskrta”? I have kept the best until . ु the last! “S” is placed between the prefix “Sam” following ु . and suffix “krta” the dictate that Sanskrit must sound

EXPLORING LANGUAGE IN GENERAL AND SANSKRIT IN PARTICULAR

The script for each of the fifty letters normally composing the Sanskrit alphabet, is termed “Devanagri” (deva/God: nagri/city) thus “Divine City” further emphasizing the sacredness and power inherent in each letter.

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To the collective unconscious of humanity, those objects which are linear, sharply angular, and squarish are masculine while curves, circles, and ovals are feminine. Once a language has evolved an alphabet and organized written script this tendency also applies.

Look at these examples. This sample of 50 Devanagri letters are decidedly Feminine as outpourings of Shakti’s power to manifest and gives birth to all creation.

The multiverses are the result of the interaction between Shiva and Shakti – the masculine and feminine polarities that dance existence in and out, now on, now off, the omnipresent celestial dance. Shiva = universal latent consciousness Shakti (Kali) = instrument of universal manifestation – the source of birth for all sentient and insentient matter.

Indian numerology (which is a specialty of mine) utilizes the equivalent of “temura” (anagrams), as in the Hebrew Kabalah, to demonstrate Shakti’s power. Shiva’s unique quality comes from the “i” vowel and when Shakti “repossesses her “i” the inherent “a” in Shiva’s “H” consonant emerges making “shava” which in Sanskrit means “Corpse”.

Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare The Russian cyrillic alphabet has 33 letters, of which 16 are masculin angular letters.

SHIVA - I + A = SHAVA = corpse

The English alphabet (in capitals) has 26 letters of which 15 are masculin angular letters.

A B C D E F G H I J K L M N O P Q R S V W X Y Z

T U

Mother Kali (rare painting) is suckling Shiva and around her neck is the Varnamala (literally ‘Garland of Letters”) of Fifty skulls, each skull housing one of the fifty letters of the Sanskrit Alphabet. In India they have a saying; “Shiva without Shakti is a corpse” and indeed Shakti, or Kali, is often depicted dancing upon Shiva’s supine, inert body. This aphorism emphasizes that Shakti is preeminent; the bestower of life, her body a literal manifestation of the physical boundaries of a temple and to enter her is to perform the “mass” in the interior “sanctum sanctorum” depths of her being.

HOW NECESSARY IS CORRECT PRONUNCIATION OF EACH SANSKRIT LETTER WHEN USING A MANTRA? Traditionally correct pronunciation is essential to empower the Mantra. The closer you are to the correct pronunciation the more the subtle influence of the Sanskrit letters will be manifest. Most of you probably know that many Sanskrit vowels have a short form and a long form. The simple rule is that the long form is vibrated for twice the length of the short vowel. An excellent example is to be found in the first two letters of the sanskrit alphabet. Respectively a short “A”

June 2013

and a long “A” and the long form, when transliterating into European languages is usually designated by a diacritic bar over it. Thus: = Short “A” sounding somewhat abrupt as the “u” in “hiccup” just before the labial “p” cuts it off. Similar to saying “uh”. The short “a”, as a prefix, indicates “no” or negation and consequently “Avidya” may be roughly translated as “ignorance” while “vidya” indicates “wisdom”. = Long “A” indicated as “a” or by doubling the vowel as in “aa”. This is a wholehearted, or more of a hearty “aaah” sound. My Sanskrit teacher is always nervous when Westerners do Bhajan and they chant “Ananda” instead of “Ananda”. “A-nanda” = No bliss. “Ananda” =bliss: This subtle difference means that the abrupt short “a” chops out the bliss emerging in the chanter i.e. “uh” –nanda versus the ecstatic “Ah” –nanda”. Theoretically my initiated first name should always be commenced with the long vowel hence “aaahnanda” and when transliterated from the devinagri indicated as “Anandakapila”. The problem with pronunciation occurs when you try to learn Sanskrit from a book. Without a teacher it is difficult to really get the correct intonation and articulation. Those mantras you learn from a teacher, acharya, Guru will have presumably been transmitted with the correct accents. However you may have perfect pronunciation and all to no avail

because two other ingredients are necessary: Intention: the mental organization and total awareness about the process of japa ajapa while practicing. Attention and focus: mindless repetition while busy planning the day will not embed the mantra nor produce changes.

Proper Intention + Attention and Focus + Proper Intonation = Mantra Yoga THE CONCEPT OF “SOUND SYMBOLISM” Early in the 20th century linguists began to question if any relationship existed between the names for objects and the sound of the name in terms of spatial or geometric shape. One of the best pieces of this research became known as the Bouba/Kiki effect (Köhler, 1947).

Sanskrit possesses all of the inner qualities that psychically enliven a language and this principle of sound matching quality shows up in many facets among the fifty standard letters allocated to sanskrit. Although the alphabet of sanskrit is a repository for feminine energy each letter has a variable degree of masculine output and sometimes this shows up in the Bija Mantras allocated to deities. In this example I will use two Goddesses and their associated Bija Mantras. DURGA: an aspect of Kali with more aggressive masculine qualities to destroy evil and protect her devotees. The strong “D” and “G” are Sanskrit Gutturals and designated as “simple”. English ears immediately detect the D and G as hard gutturals and Durga’s Bija mantra (“DOOM”) corresponds in quality with the strong “D” catapulting her energy into the cosmos.

Which diagram best suits the sounds “Bouba” and “Kiki”? Try this right now saying each word aloud and see if you can instinctively match them. More than 90% of subjects allocated “bouba” to diagram 2 and kiki to diagram 1. They tested this on residents in Tamil Nadu and Europe. For more information: http://www.futilitycloset.com/ 2011/05/22/the-boubakiki-effect/

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LAKSHMI: Born of the ocean, as was Venus, soft, feminine, giver of eight types of wealth and ever present to her devotees.

contrast between the hard gutturals of “DURGA” versus the soft “LAKSHMI” allows her energy to expand itself in more feminine ways. Lakshmi, Vishnu’s spouse, has also the alternate title of simply “Shri – i.e. “one who embodies the total female energy of the Supreme being through purity, beauty, and generosity. Thus it may not be a surprise that her Bija mantra for puja is “SHREEM” Sibilant, soft, rounded sounds that represent her nature.

I remember Ammaji teaching me a cute fable about Lakshmi– each day Lakshmi visits every human on earth and whatever is going through your mind when she visits she will grant! The problem is we never know what time she will visit us so it behooves us all to be careful about what goes through our mind!

Understanding the difference will deepen with a few minutes of repeating aloud “DOOM” versus “SHREEM’ and feeling how one directs outward to destroy evil while the other manifests inward harmony. You need both and indeed certain holidays (really “Holy” days) in India Hindus perform Durga puja one night followed by Lakshmi puja the subsequent night.

LANGUAGE AND THE PROCLIVITY OF CLASSIFYING NOUNS BY ATTRIBUTING GENDERS AS MALE, FEMALE, AND NEUTER Recently an American Linguist decided to find out how this gender proclivity influenced painters from different cultures through the ages and she examined eight hundred paintings from 1200 C.E. up to the 21st century. Her research revealed 75% accuracy and this applied to abstract nouns such as “death” and “Sin”.

“LA” in her name is classified as a “soft dental” and the “KSH”, is so soft that the “k” is hardly heard and the total effect is a soft sibilant so the

“Sin” is a wonderful example as those painters whose native language allocated “Sin” as a woman, the painters depicted a woman while languages where “Sin” was masculine they depicted a man.

Russian painters were particularly puzzled and upset by foreign paintings depicting a woman as “Sin” because “everyone knows Sin is a man!” “Death” was depicted as a man (Grim Reaper) or a woman, depending on the painter’s birth tongue’s gender designation. So all of this is in aid of pointing out that language influences us at preconscious levels and indeed no language has explored this more thoroughly than Sanskrit. Finally my friend, Dr Ananda emphasizes, in “Saraswati’s Pearls” another of his masterpieces, that: “A = An interesting concept of nada yoga, is that everything is vibration, and that this vibration is perceived by us as sound. The moment we are able to understand that sound comes out of that vibration, we are able to invoke it. For example the seed sound (or Bija) of the muladhara chakra is “lang”. This is the closest human sound of that vibration. Of course the essential vibrations of the chakras are so high that they are way beyond human hearing. What we are making with our vocal apparatus is the closest human attempt. When I make this sound, I am channeling my mind and the sound becomes a mantra, i.e. a tool of the mind – because I want to invoke that sound. Yet, the Bija sound is not a label that I can place on the chakra. We are only trying to translate supersonic vibrations into human sounds. What is important is to understand that there are different layers and levels in the use of sounds, in the use of mantra and in the use of nada yoga techniques.”

June 2013

The Mysterious Ways of Divine Gr ace by Yogacharya Ashok Kumar Bhatia, India Divine Grace is always there to protect us. Unaware of this fact, we continue with our mundane lives. Then, out of the blue, something happens, and we wake up to realize the presence of Divine Grace in our lives! During August 2002, an unprecedented occurrence in my life strengthened my conviction that Divine Grace touches us at all times. The incident left a deep impression on my psyche. Have you ever been kidnapped and held in captivity? Have you experienced the challenge of utter helplessness and extreme isolation? The realization that you are absolutely on your own, with nobody to brainstorm your ideas with? To top it all, a raw fear gnawing at your innards, that you may not live to see the next day? It was as if death came looking for us and then decided to give us a reprieve. During this time, I was working for a small company in a very senior position. Tired of living cooped up in flats in Delhi, and fed up with the hustle bustle of city life, we decided to build a small nest of our own on the outskirts of Puducherry, in a peaceful and thinly populated area. After a rather exhausting and long day at the office, I was returning home at about 10 PM, driving a small company car. My wife was not at home, and our son, then an engineering student in Chennai, was expected to come home for the weekend.

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Just a few meters before our house, the car headlights picked up a group of four persons, wearing French toupees and carrying batons. They signaled me to stop the car. Imagining them to be policemen I obliged. Before I could realize what was happening, I was blindfolded and gagged. My cell phone was whisked away and the car was forcibly driven to an isolated area. Company cash of Rs. 15,000 in my possession was taken, and so was some minor amount from my pockets. I could not believe that this was happening!

embroiled in false murder cases, I gave them the house keys and told them to check this out for themselves.

The story unfolded like this. My kidnappersâ&#x20AC;&#x2122; gang leader was in the Cuddalore jail on a murder charge. To be able to meet the High Court lawyersâ&#x20AC;&#x2122; fees, a sum of Rs. four lacs was desperately needed. Somehow, the gang thought that I was a very rich guy, owning one of the multi-brand stores in town. They thought to find the required amount lying around in my house.

At gun point, I was forced to affix my signature on several blank sheets - plain as well as nonjudicial stamp papers. I could somehow convince the gang that I would approach my bank manager the next day and try to raise a loan of Rs. one lac for them. Obviously, I was not supposed to get the police involved. The sim card of my cell was returned to me, so the gang could keep in touch with me.

Once we settled down in a secluded area, a discussion could take place between the gang and I. Despite my poor understanding of the Tamil language, I could understand their problem. It took me some time to explain that I was a mere salaried employee, that I had just finished constructing a house based on a bank loan, and even an amount of Rs. four thousand would not be found in my house! Amidst threats of being killed, dismembered or being

At dawn, we were driven to the Tindivanam highway, blindfolded. The gang leader wanted to take the car. When I explained to him that the car belonged to the company I was working for, and if the car went missing, the company would surely report the matter to the police, he relented. We were released without any physical harm, except for a facial injury my son suffered in an initial scuffle with them.

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They searched the house, leaving me in the custody of one of the kidnappers. The sense of isolation was intense. Beneath a clear star lit sky, I sat in meditation, invoking protection from all the superior powers that I had faith in. In the middle of the night, with the gang still at the house, my son walked in. He was promptly bundled up and brought to the very spot where I was being held.

We returned home in the early hours, to find that the whole place had been ransacked. A camera, a suitcase and couple of other items were missing. However, my wife’s jewelry kept in the house had not been taken by the gang and was very much in place. It took me a whole day to pick up the courage to meet a senior police official informally. He identified the gang leader pretty quickly, and handed over the case to the jurisdictional police officer. In about a month’s time, while I went off to the North to seek mental peace and solace, the police rounded up the culprits and took effective action. Some of the valuables taken off from the house were promptly recovered. After the incident, support poured in from all sides. My family formed the core of the support group. Friends trooped in to console, guide and direct me against relentless follow up by the gang leader to either quickly pay up or face the consequences. Unsolicited help came to us from diverse and unknown quarters, raising the whole family’s faith in the Divine’s way of working in our lives. Almost a year after the incident I was still paranoid. I lived in guest houses and with family friends in the town area. It was three months before I could return to my own house. I continued to have nightmares. Gradually, a notion developed that an incident of this kind would not recur, as if a protective ring had been thrown around the house. I confess that the psychological scar of this incident lasted a very long time. Six years down the road, my son got married and his reception took place very near our own house. That night, after the last guest had departed, I felt that all the negativities in the environment had been replaced by a benign and positive ambience. Later, at a healing

workshop, I was finally able to forgive my tormentors and look back at the experience in a positive manner. There were invaluable lessons learnt from the incident. On the physical plane, we became more conscious of our security needs and we remain vigilant till this day. We came to appreciate the positive role that our law enforcing agencies play in letting ordinary citizens like us enjoy the peace in our lives. We learnt never to lose our calm in the face of adversity, however acute it may appear at the time. By negotiating with the gang, we secured our release from captivity. On the spiritual plane, we realized that it is important to offer gratitude to the Divine even when things appear to be going smoothly in life. Under normal circumstances, we look up to the Divine only to seek protection when we hit a rough air pocket in our mortal flight. Moreover, just like Arjuna who witnessed the demonic side of the Ultimate Reality in Lord Krishna’s Vishwa Roopa on the battle field of Mahabharata, we could understand that there are dark forces in the environment. Sure enough, God has a purpose in their presence in the universe. In retrospect, who guided my thoughts and actions throughout that night? The whole incident somehow unfolded as if a greater force acted like a hidden hand, driving all thoughts and actions, thereby ensuring a pre-destined and positive outcome. The incident reinforced our belief in the divine protection that we all enjoy throughout our lives, whether in good times or in bad times. In the realm of our consciousness, the incident was a true manifestation of Divine Grace. It revealed to us some of the mysterious ways in which it works in our lives!

June 2013

Thought or Intuition? by Yogacharini Jennifer Dany Aubé, Canada The power of thought and the mind. ‘You think, therefore you are!” “You only accept the amount of love you think you deserve.’ “It is the nature of thought to find its way into action. “Nothing is good or bad, but thinking makes it so.” It is true that most of our limitations are imposed by our own self, whether it be for love, wealth, a job, relationships etc. At the same time, doesn’t someone who think that they are ‘entitled’ or ‘deserve’ this or that, not coming from a place of ego?

Being self-confident and assertive is a good thing, but can one be too selfconfident and too assertive, where a positive quality becomes a negative one? When someone says: ‘I knew that (bad thing) was going to happen!” Did this person invite the bad thing to happen by focusing on that bad thing instead of the postive outcome? Or does intuition have any place in the equation? Is intuition a form of thought? A crossroads where thought and feeling intersect?

Not listening ‘to your gut’, results in a cosmic ‘smack on the head’, a wakeup call to a lesson that needs to be learned and is being ignored. Is this cosmic hand the hand of karma playing its role in our conscious evolution? Of which our perception is that of intuition? Or does intuition exist as a separate concept in and of itself? I always say that it was intuition that connected me to my Yoga family and cemented my life journey towards one of conscious evolution. How a bank robbery (yes this is true), actors playing on a cosmic stage for me, was the trigger I needed, to eventually bring me to India and introduce me to Yoga and Gurukula living. One morning I woke up with the feeling that I should not bring my purse with me to the bank, which logically made no sense at all. But since I knew my bank account nunber by heart and all I wanted to do was deposit a cheque, I left my house that morning with a cheque in one pocket and my bus pass in the other. I did not know that there was going to be a robbery at the bank, at the exact moment I was to be there, but somehow my gut knew. Since then, my gut and I have become very good friends.

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The Great Belly: A Yogini’s Lament by Yogacharini Danielle Prohom Olson, Canada Consider the poor belly, zipped up and girded, its protuberance detested. It is the underdog of the body yet hardly anyone comes to its defense – not even yogis. Just google “belly and yoga” and you’ll find hundreds upon hundreds of websites, classes and DVDs all devoted to blasting its fleshy folds to oblivion.

dangerous temptations of the flesh, emotional, primal, we lack discipline. That’s what bothers me about the images fed to us by the yoga marketing machine. They speak to an ideal of spiritual discipline in which denial is the name of the game. And they take root in an ascetic tradition that spurns the body and the physical world, and female bodies in particular.

The Fall of the Sacred Belly

Today we desire something called “abs” and getting them is all about cultivating core strength and power, about firing up the third chakra, the seat of our will. And clearly, women are in the greatest need of assistance. We are as naturally endowed in the belly as we are in the breasts and buttocks (perhaps signaling that sex and fat are meant to go together?) And lets face it, an overabundant, jiggling and dimpled belly clearly signifies one thing – our appetites run amok. It seems pointless to deny that ‘abs’ signify willpower and control while ample girths signify succumbing to the mindless desires of the body. And such wanton behavior has long been one of patriarchy’s chief complaints about women. We are all about the

I find it telling that the belly, once revered as a symbol of abundance and fertility is today so despised. Early cultures spanning the Neolithic to the Paleolithic produced a continual stream of female figurines, engravings, ceramic designs and paintings all featuring the glory of huge, even gargantuan stomachs.

These images are believed to represent the Great Mother Goddess, and her mountainous belly had little to say about ‘transcendence’, salvation

or original sin. In these prehistoric cultures, everything – nature, stars, rocks and human beings were considered sacred. They were part of the body of the Great Mother Goddess who gave life, and she nourished, protected and loved us – without reservation. Honoring her was not about austerities or obeisance, it was about celebrating and feeling life – here and now. Sociologists often attribute our prehistoric obsession with fat as signifying ‘plenty’ in a time when food was a precious commodity, but I see something deeper at work. I believe these bellies celebrated woman’s unique capacity not only to take in nature’s bounty – but to revel in it. According to author Lisa Sarasohn, (The Woman’s Belly Book) the belly of the Great Mother Goddess signified woman’s miraculous connection to “the force that brings forth, sustains and renews life”. It’s abundant folds signify not only her procreative powers but her capacity to nourish herself, to feel and fulfill her desires. So she asks, is it any wonder from the point of view of a patriarchal authority invested in keeping women under control, that the belly became so subversive? It’s no secret that women and bodily desires have long been lumped together as evil, and Sarasohn believes that belly hatred is part of a continuing cultural assault that “frames woman’s bodies as objects to control”. And it’s agenda? To wage war on woman’s deepest source of ‘knowing’ - her belly.

June 2013

The Mind Body Divide This war began, according to author Philip Shepherd, with the disposal of the Great Mother Goddess and her belly embracing ways. While the Goddess was all about sacred embodiment it was with the arrival of patriarchal gods approximately two thousand years ago, that the body became defiled.

body split. Because while the brain rules thinking and doing, it is the abdomen, the gut that is the center of being. And what we have lost is our connection to that most feminine aspect of being – feeling. This is not a metaphoric claim, but a physiological fact.

So what happens when we view the gut not as a field of intelligence, but as inert matter run by the thinker in our head? Well according to Shepherd it has left us “locked in the towers of our brains, thinking, planning, analyzing and rationalizing”, cut off from nature, from feeling and being itself.

Our Second Brain

Shepherd suggests the cranial brain is the center of the male aspects of consciousness and the feeling belly brain is the center of female aspects of consciousness. Today it seems normal that the ‘idea filled’ head should rule over the ‘sensation filled’ belly, but Shepherd reminds us that in order to claim our full intelligence, each must find its complement or completion through the other. Yet our head centered viewpoint see’s the belly as something to be overcome, and it still identifies women and their appetites as targets for control.

Today gastrointestinal research has revealed that we have two brains, one in our head and one in our gut. Far more than a mindless organ of digestion, our belly contains a nervous system so neurologically similar to the brain in both structure and functioning, it is called our second brain. Shepherd’s book New Self, New World: Recovering our Senses in the 21st Century details how, with the rise of patriarchy that the center of consciousness (the feminine center of feeling in the belly) began its migration to the masculine isolated, sensation-less, tower of our head. And this is relevant to women who have, throughout written history, been equated with the life of the body.

The walls of our gut contains some 100 million neurons (more than in either the spinal cord or the peripheral nervous system) and their job is not to think or reason but to feel. This second brain is not the seat of conscious thoughts or decision-making, it is in charge of something we understand as gut instinct or gut feeling.

The body, and women, became dangerous distractions not only to reason, thinking and logic but spiritual purity itself. Because in this new order, a woman’s body is no longer sacred but an impediment to transcendence. God is now officially male, bodiless and ‘out there’ somewhere.

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The belly is home to our body centered wisdom – our gut knowing, our instinct for selfpreservation. So what does it mean to us as women that the life affirming presence of the belly has been replaced by a flat fatless concave expanse between protruding hip-bones? I cant help but wonder if there is any connection with belly loathing and the fact that women are main sufferers of eating disorders and gastrointestinal issues? Why are we unable to find nourishment?

And from this, according to Shepherd springs “ the primary wound of our culture”, the mind

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Woman’s bellies are biologically programmed to be round. Its gentle pad of fat is meant to protect our reproductive organs, and without it

that of our culture’s deep-seated discomfort over our bellies. Sarasohn points out that as women increasingly “participated in ‘man’s’ world – the belly, the literal and figurative sign of womanly power, became invisible.” That’s why I want to google “belly and yoga” and come up with an entirely new and revolutionary set of links. Ones that tell a story not conforming to patriarchal or ascetic ideals of getting our bellies under control, but of letting it all hang out. And what I ask you, exactly, are we building our core strength to overcome?

it our hormones malfunction and we quickly become infertile. Could its absence be one reason why reproductive disorders are rampant? Is the lack of a joyful jiggling belly one reason why women are the main consumers of antidepressants? Or why teenage girls cut and maim themselves in ever-growing numbers? Because the psychological diagnosis is that these young women are desperate to feel... anything. Now I know I’m probably going to get a slew of comments pointing out that too much belly fat is unhealthy, indicating the overproduction of insulin brought on by the dangerous over consumption of sugar and white carbs. And while I fully acknowledge this reality, it doesn’t really address my central concern,

Isn’t it time to question the agenda at work? Writer and yoga teacher Julian Walker points out in his essay from the book 21st Century Yoga: Culture, Politics, and Practice that from the classical perspective “the purpose of yoga is to transcend our bodies, minds, desires, possessions and indeed all of nature and the manifest world.” A perspective from which woman were once not allowed to practice yoga because they were considered impure and unclean?

Their Goddesses of Nature, of Love, of Earthly Abundance, of Feminine Wisdom are lovingly and meticulously depicted in temple art and statuary spanning centuries. And their bellies, adorned, bedecked and framed by jewelry, are an erogenous zone all of their own. Rounded and prominent as the jutting breasts and full-some hips and buttocks, they speak not of asceticism or denial, but to the sensual pleasures of life, and of the sacred nature of embodiment. From the Body Divine Yoga blog http://bodydivineyoga.wordpress. com/2013/01/21/the-great-belly-ayoginis-lament/

Is that really what we want? What is at stake is our ability to nourish ourselves, to thrive, to be joyfully and present in the world. I find a viable alternative and visible role model within the less recognized yogic traditions of Tantra. Tantra’s practitioners sought divinity within the body and the roots of its practice trace back to the Mother Goddess worshiping early cultures.

June 2013

Food for Thought by Yogacharya Robert Servine, USA Growing your own food has become a political statement, saving your own seed a form of rebellion, and in some cases illegal. Lately, food has been in the news quite a bit. There was an international March Against Monsanto on May 25th that was attended by millions of people all over the world, while 14 countries including Germany, Japan, France and Russia have banned Monsanto, which is a U.S. chemical company responsible for most genetically modified organisms (GMOs), as well as Agent Orange and DDT. A United Nations panel announced that “A decline in the diversity of farmed plants and animals is gathering pace, threatening future food supplies...”. And non-approved genetically modified wheat was found in Oregon even though tests by Monsanto had stopped in 2005. So why should we care? What does it have to do with Yoga and spirituality? And what can we do about it? There is a threat to our food system, it is organized and entrenched in our governments (especially in the U.S.A.). Recently the U.S. Government passed a law deemed “The Monsanto Protection Act”, which makes it impossible to sue Monsanto for wrong doing and damage caused by it’s genetically modified foods (like the case in Oregon, which lead to a ban on U.S. wheat by several countries causing a loss of income to farmers). The current food system and it’s reliance on “Big Ag” is dangerous;

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the lack of biodiversity, the untested introduction of genetically modified foods, the depletion of the soil, the runoff from farms causing “dead zones” in our oceans, and the wholesale slaughter of millions of animals daily are all threats to our environment and to ourselves. Besides the fact that it is dangerous to our environment and to our species’ survival, the current food system causes untold suffering and death on a daily basis. The unfair distribution

seeds, which have never been shown to improve yields and may be detrimental to the environment and to people. One recent study linked GMO’s to cancer, prompting several countries to ban them. Since all things are interconnected, how could you not care? Since we aim to develop greater compassion and empathy throughour practice of Yoga,how can we ignore so much suffering around the world. How could we not want to do something about it? And there are so many things we can do. Starting with growing our own food and saving our own seed. Grow food and share it, inspire others to grow food. What you don’t grow, buy from your local farmer. Support farmers and farmers rights.

of food is a major cause of poverty and disease. It is shameful that there is so much hunger; today 870 million people did not get enough food to be healthy, that means one out of every eight people on the planet will go to bed hungry tonight. Meanwhile, rich countries waste 222 million tons of food per year. And globally, 1.3 billion tons of food gets lost or wasted annually, which is roughly 1/3 of the food produced for human consumption. The answer to hunger that is being pushed by governments and NGOs? Genetically modified

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Support seed saving campaigns, like Seed Savers Exchange. Pester your government to support the Millennium Development Goals, which aim to eradicate poverty by 2050. Get involved any way you can. Let’s take back our food, grow your own!

Recipe: Hearts of Palm Dip Just as the name would suggest, hearts of palm are a delicacy most popular in tropical areas. Where you have palm trees, you’ll most likely find hearts of palm dishes. In case you’re not familiar with this food, hearts of palm are the inner part (or heart) of the stem of the cabbage palm tree. They have a delicate and tropical flavor. The edible inner part of the stem of the cabbage palm tree is similar in flavor to artichokes. Hearts of palm are slender, ivory-colored and delicately flavored resembling white asparagus, without the tips. Hearts of palm are about 4 inches long and range in diameter from pencil-thin to 1 - 1.5 inches.

Ingredients for Chips: 22 (6-inch) corn tortillas, each cut into 8 wedges Cooking spray 1 teaspoon salt

Preparation Preheat oven to 375°. To prepare chips, arrange tortilla wedges in a single layer on baking sheets coated with cooking spray. Lightly coat wedges with cooking spray; sprinkle evenly with salt. Bake at 375° for 15 minutes or until wedges are crisp and lightly browned. Reduce oven temperature to 350°. To prepare dip, combine mozzarella, 1/4 cup Asiago, sour cream, and remaining ingredients, stirring until well blended. Spoon spinach mixture into a 1 1/2-quart baking dish coated with cooking spray. Sprinkle with remaining 1/4 cup Asiago.

Ingredients for Dip:

Bake at 350° for 40 minutes or until bubbly and lightly browned.

1 1/4 cups (5 ounces) shredded partly-skimmed mozzarella cheese

Serve warm with chips.

1 tablespoon minced fresh garlic

1/2 cup grated Asiago cheese 3/4 cup fat-free sour cream 1 cup chopped green onion 1 can hearts of palm, drained and chopped 10 ounce package frozen chopped spinach, thawed, drained, and squeezed dry 8 ounce block fat-free cream cheese, softened 3/4 cup mayonnaise (optional)

June 2013

Love of R adha, Lord Krishna by Ramdas Bhandarkar, India

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Radha was Krishna’s Love, Nay, Radha was Krishna’s part, Krishna was Radha heart, She came dancing to tune of flute, She was breath of his music, She filled his Murali with Love divine, He made her spine his flute, Chakras become seven holes of flute, played strange notes, became her light and joy, Sitting below lean against tree, with legs stretched like kind loving mother, She took his head in her lap, Love talked for hours in silence, Her face Krishna saw in his own light, And in her eyes his own figure, In her heart his own face, Love is that lamp glowing in her heart, Light of love spread whole world, Even the Sun and moon reflected Radha’s love! He became her smile, she laughed his hearts joy, She shed tears of his pain, Never cared for shame and blame, Never showed shyness, As her star like love shines Sound was their companionship, Innocent she was about his divinity, He gave his all to her plain love without vanity!

Radha, Radha was Krishna’s breath, Krishna, Krishna her heart danced, No jealousy no possessiveness, Radha was great and her love too, No touch of selfishness, love’s spotless devotion, Pure was heart without corruption, Her love revolved around Him, Just as Earth around the Sun, Or moon around the earth! Sometimes she was satellite, Sometimes she is star or planet, Her love shined in the sky, Shaded clouds shy red at dawn and dusk, Golden sun rays of dawn, adorned her love, White face of high clouds shy to red, Black low clouds shed tears when Krishna was a bit late, Cooling the burn, To put off the fire of longing! Radha was nature and she was filled with Krishna’s spirit, Radha made Krishna Great, She became his motherlike at times, She was friend and guide, Never enjoyed his downward slide, He filled her breath with his heart and mind, Her heart was ever light Filled with eternal love’s light She taught every thing in love is always right, When heart is light With love’s innocent purity extreme!

What Yoga Means To Me by Yogacharini Jenny Lloyd, Australia As another birthday approaches, on the wrong side of 65 some might think, I reflect on the many benefits of Yoga. I see many people over 60 years deteriorating in health, some at a quicker pace than others.I recently went to stay with a friend whom I had not seen in seven years. She was not as I remembered her. I have heard that the cells in the body regenerate every seven years and that we are not the same person that we were seven years prior. It certainly did not appear to be the case for my dear friend. Fate had taken a turn for the worse and being there with her reminded me of some people in aged care homes who spend a lot of time sitting and waiting, waiting to die. I like to think that my cells are regenerating for the purpose of keeping even more healthy. This incident has been a wake up call to live life to the full whilst in good health. I am grateful for having discovered Yoga because it keeps my body supple and I am able to move freely. I can walk for hours and have no knee or hip problems, no arthritic pain or any of the diseases that crop up as people age. I have Yoga to thank for keeping me off medication of any kind. Yoga has taught me to silence the mind, to revel in the simple things in life such as hearing the sweet tweeting of the birds as they hop in and out of the native trees and shrubs in my peaceful bush garden. I love

the colours of the fallen leaves that have turned into shades of yellow and red. I take in the scent of the jonquils that have popped up in the last few days. I marvel at the buds that have appeared once again as nature goes about its cycle. I am grateful for the beautiful extended warm weather that we are experiencing this May and I am reminded of the homeless poor who are spared a few weeks of bitter, cold nights for a while longer as autumn is soon to turn into winter.

so happy and healthy, no allergies as is so common today but having a Yogic mother you would not expect anything less. She is fortunate to have discovered yoga decades before I did.

I feel transported to another realm when I hear the sound of beautiful classical music and am grateful for those talented composers who have provided us with all those many and varied compositions. I too enjoy the many styles of music from India and am reminded that we also have excellent modern-day composers such as our own Dr Ananda Balayogi Bhavani. Such a joy it is to listen to his performances.

I was not rising early enough but have found that I always feel better when I do rise early and enjoy the peace and quiet in that time just before dawn. A time when I read and everything seems a lot clearer. Then I hear those little birds tweeting which reminds me that life really is beautiful.

I am very fortunate to have two lovely grandchildren with another soon to join us on this earthly plane. They are

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Obviously I donâ&#x20AC;&#x2122;t feel this joyful every day but I seem to have had a good run these last couple of months. I have noticed a shift in energy since daylight saving ended in Sydney. An observation I made was that we have to experience bad times in order to feel and appreciate the happier moments. Some weeks back I felt tired. I became frustrated with myself, I could not function properly and had no energy. So I decided to just rest and not feel guilty about it. I have modified my diet and try to eat less. I was drinking too much tea which in itself can be a time waster and it was playing havoc with my stomach not to mention being addictive. I wondered why I was feeling so much nausea.

I am grateful to Yogacharya Muralidharan for having told me to turn negatives into positives to help me along the path. I am so blessed in this life, thanks to having discovered Yoga.

Competition

as a Venue for Yo gic S t u d y

by Yogacharya Gowrishankarananda, Canada The concept of competition is held by some to be ayogic. Many Yoga “experts” would have us negate competition, espousing a passive approach to the great Yoga Marga. The idea of competition in Yoga is distasteful, especially to neophyte would be Yogis who begin the journey seeking escape from the horrors of the world. Additionally, with the prevalent lack of values in modern competition, it is hard to justify in our minds why it should be encouraged. Intrinsically woven into the very framework of the Yoga tradition is the loving empowerment the Guru offers the Chela by offering a safe and nurturing environment where the student is confronted daily with their lower nature. To confront and not negate the dualistic manifestation of the material world is the very essence of Yoga. To do this however we must create an environment that facilitates consciousness. The microcosm of competition is more than appropriate, perhaps even unequalled in mastering the macrocosm of life. Is competition simply another milder view of war? Competition with another; war with another? Competition with yourself; war with the lower self, the ego, the mind? What would Krishna have us do? We are encouraged to battle skillfully and not be attached to either winning or loosing.

“Yogasthah Kuru Karmani Sangam Tyaktva Dhanamjaya Siddhy Asiddhyoh Samo Bhutva Samatvam Yog Uchyate” “Perform thy duty, Arjuna, without attachment to the result. Remain even minded in success and failure, equalmindedness, equilibrioum…is Yoga” Bhagavad Gita Chap2 Verse 48 In the 13th Chapter of the Bhagavad Gita, Arjuna begins by requesting instruction from his teacher Lord Krishna:

“O lord, I would like to learn about: Prakrti and Purusha: Kshetra and Kshetrajna: Jnana and Jneyam.” Arjuna sums up the Yogic quest to discover and confront our nature both lower and higher, unconscious and conscious, material and non-material.

It is this search for Satya (truth) that leads us onto Swadhyaya (Self study). Through confronting the entirety of life we gain understanding of the Prakrti (the non-sentient, material world), and Purusha (the sentient, non-material). To do this we, the Purusha, work through the Prakrti via the Kshetra (the body or the field in which battle/ war/confrontation is had). We seek to attain Jnana (knowledge) of Jneyam (that which is to be known) and become Kshetrajna (the knower of the field). Krishna demands of Arjuna and all of us to take up the path of action.

‘YOGA IS SKILL IN ACTION!’ Skills developed through conscious practice (Yoga Sadhana) leads to L.I.F.E. (Living In Full Empowerment) mastery while maintaining Vairagya (detachment). The skillful spiritual warrior is not warlike, violent or attached to winning or loosing. They take joy in being fully engaged in performing their duty and growing in skill and consciousness. Through Yoga competitions we can facilitate consciousness with regards to Dharma and the great Yoga Marga of life. What is required of our Yoga competitions is that they are facilitated by teachers espousing Yogic qualities and virtues from the beginning of a student’s tutelage up to, throughout, and well after the competition is over.

June 2013

Flutes Used by Krishna Venu is very small, not more than six inches long, with six holes. Murali is eighteen inches long with a hole at the end and four holes on the body. Vamsi is fifteen inches long, with nine holes on the body. A longer vamsi is called Mahananda. Even longer it is called Akarsini. When it is even longer it is called Anandini or Vamsuli. When bedecked with jewels it is called Sammohini. Flutes were sometimes made of marble or hollow bamboo. Imagine your spine as a flute played by Sri Krishna, vibrating with His energy, His love.

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Krishna’s Butterball by Yogacharini Janita Stenhouse, UK Krishna and Balarama were not today’s ideal of childhood, oh no, they were a pair of little rascals, getting up to all kinds of pranks and naughtiness although they were loved by everyone. It must have been their cute faces and their innocent expressions, but they were forever being forgiven for any misdemeanours they had performed. Among their many pranks, being particularly fond of dairy products, they loved to steal butter, yogurt and milk, not only from their own mothers’ stocks, but also from the other houses in the village. The women tried hiding their stocks in dark places, but were no match for the playful thievery of the two boys, whose body jewelry lit up dark places and gave them enough light to find the butter. When the village women complained to Yasoda and Rohini about this, they proposed removing the jewels, but the gopis protested and once again they were let off. Even when the stocks were hidden high up, the two intrepid rascals would simply climb up and make holes in the jars so that the milk and yogurt leaked out. Often they shared their spoils with the monkeys, and if there was any left over, they would break the containers and run away laughing. They did quite a lot of running away laughing. The stealing of the butter is a favourite theme in Indian dance, especially Bharat Natyam and Kannada, and many very beautiful dances commemorate these childhood adventures. In Tamil Nadu there’s a natural standing stone called Krishna’s Butterball. This amazing landscape feature appears to balance delicately at a 45° angle to a rocky slope in Mahâbalipuram. It measures about 5 metres in diameter and is completely immovable. Local legend has it that the Pallava rulers of the area (between the 2nd and 9th centuries) had attempted to move it using elephants, and that the British army also had a go at it in the 19th century, with the same lack of success. The rock looks so much like a giant egg laid by a mythological bird; it could be a natural representation of the Cosmic Egg. The locals often shelter from the heat beneath it, and children of all ages love to slide down the slippery slope below it. Another extraordinary feature at Mahâbalipuram and not far away from the Butterball is the massive Arjuna’s Penance, carved into the same rocky eminence. Here the warrior for whom Krishna became the charioteer and mentor and whose story is revealed in the Mahâbhârata, is depicted in tapasya mudrâ before Lord Shiva. At the base of the rock on the other side of the fissure is a cat in the same mudrâ. Arjuna attained Shiva’s bow. I wonder what the cat obtained? Some of Krishna’s stolen butter perhaps?

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Inspir ations 34 26

“And still, after all this time, the Sun has never said to the Earth, “You owe me.” Look what happens with love like that. It lights up the sky.” Rumi

“Ordinary love is selfish, darkly rooted in desires and satisfactions. Divine love is without condition, without boundary, without change. The flux of the human heart is gone forever at the transfixing touch of pure love.”

“Darkness cannot drive out darkness, only Light can do that. Hate cannot drive out hate, only Love can do that.” Martin Luther King

Sri Yukteswar

An old Cherokee told his grandson, “My son, there is a battle between two wolves inside us all. One is evil. It is anger, jealousy, greed, resentment, inferiority, lies and ego. The other is good. It is joy, peace, love, hope, humility, kindness, empathy and truth.” The boy thought about it, and asked, “Grandfather, which wolf wins?” The old man quietly replied, “The one you feed.”

“All you need is Love.” Beatles

“Love sought is good, but given unsought, is better.” Shakespear

“The more we sweat in peace the less we bleed in war.”

“I offer you peace. I offer you love. I offer you friendship. I see your beauty. I hear your need. I feel your feelings. My wisdom flows from the Highest Source. I salute that Source in you. Let us work together for unity and love.” Gandhi

Vijaya Lakshmi Pandit

“Have only love in your heart for others. The more you see the good in them, the more you will establish good in yourself.” Paramahansa Yogananda “How wonderful it is that nobody need wait a single moment before starting to improve the world.”

“Love is profound interest.”

Anne Frank

Swami Gitananda

“Love gives and forgives; ego gets and forgets.” Sai Baba

“Serve, Love, Give, Purify, Meditate, Realise. Be good, do good, be kind, be compassionate.” Swami Sivananda

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Achala Still Lord Achyuta Infallible Lord Adbhutah Wonderful God Adidev Lord of the Lords Aditya Son of Aditi Ajanma Limitless and Endless Ajaya Conqueror of Life and Death Akshara Indestructible Lord Amrut One Who is Sweet as Nectar Anaadih One Who is the First Cause Anandsagar Compassionate Lord Ananta Endless Lord Anantajit Ever Victorious Lord Anaya One Who Has No Leader Aniruddha One Who Cannot Be Obstructed Aparajeet Lord Who Cannot Be Defeated Avyukta One Who is as Clear as Crystal Balgopal Child Krishna Bali Lord of Strength Chaturbhuj Four-Armed Lord Danavendra Granter of Boons Dayalu Repositiory of Compassion Dayanidhi Compassionate Lord Devadidev God of the Gods Devakinandan Son of Mother Devaki Devesh Lord of the Lords Dharmadhyaksha Lord of Dharma Dwarkapati Lord of Dwarka Gopal One Who Plays With the Cowherds Gopalpriya Lover of Cowherds Govinda One Who Pleases Nature Gyaneshwar Lord of Knowledge Hari Lord of Nature Hiranyagarbha All Powerful Creator Hrishikesh Lord of All Senses Jagadguru Preceptor of the Universe Jagadisha Protector of All Jagannath Lord of the Universe Janardhana Bestower of Boons on All Kamalnayan Lord with Lotus Shaped Eyes Kamsantak Slayer of Kamsa Kanjalochana Lotus-Eyed God Keshava Long, Black Matted Locks Krishna Dark-Complexioned Lord Lakshmikantam Lord of Goddess Lakshmi Lokadhyaksha Lord of the 3 Worlds Madan Lord of Love Madhava Knowledge Filled God Madhusudan Slayer of Demon Madhu Mahendra Lord of Indra Manmohan All Pleasing Lord Manohar Beautiful Lord Mayur Peacock Feathered-Crest Mohan All Attractive God Murali Flute Playing Lord Murlidhar One Holding a Flute Murlimanohar Flute Playing God Nand Son of Nan Narayana Refuge for Everyone

Names

for

Krishna 36

Nirguna Without Any Properties Padmahasta Hands Like Lotus Parabrahmana Supreme Absolute Truth Paramatma Lord of All Beings Parampurush Supreme Personality Parthasarthi Charioteer of Partha - Arjuna Prajapati Lord of All Creatures Punyah Supremely Pure Purshottam Supreme Soul Ravilochana One Whose Eye is the Sun Sahasraakash Thousand-Eyed Lord Sahasrajit One Who Vanquishes Thousands Sahasrapaat Thousand-Footed Lord Sakshi All Witnessing Lord Sanatana Eternal Lord Sarvajana Omniscient Lord Sarvapalaka Protector of All Sarveshwar Lord of All Gods Satyavachana One Who Speaks Only the Truth Satyavrat Truth Dedicated Lord Shantah Peaceful Lord Shreshta Most Glorious Lord Shrikanta Beautiful Lord Shyam Dark-Complexioned Lord Shyamsundara Lord of the Beautiful Evenings Sumedha Intelligent Lord Suresham Lord of All Demi-Gods Swargapati Lord of Heavens Trivikrama Conqueror of the 3 Worlds Upendra Brother of Indra Vaikunthanatha Lord of Vaikuntha Vardhamaanah Formless Lord Vasudev All Prevailing Lord Vishnu Lord of the Universe Vishwadakshina Skilfull & Efficient Lord Vishwakarma Creator of the Universe Vishwamurti Form of the Universe Vishwarupa Universal Form Vishwatma Soul of the Universe Vrishaparvaa Lord of Dharma Yadavendra King of Yadav Clan Yogi Supreme Master Yoginampati Lord of the Yogis

Oâ&#x20AC;&#x2122; Arjuna

Your Help is Needed Be inspired by Saraswati to contribute to the upcoming Special Issue.

The next issue is dedicated to Mother, in celebration of Ammajiâ&#x20AC;&#x2122;s 70th birthday. All sincere contributions will be reviewed by the Editor. Deadline: September 21

ARTICLES and ARTWORK URGENTLY NEEDED for NEXT NEWSLETTER The newsletter is very much a collaborative endeavour. Consider putting some of your thoughts on paper (those ahah moments), tell a personal story or write a poem to share with the rest of the Yoga family. If you received your Yoga training while Swamiji was alive, please share your stories with those of us whom did not have that privilege. Artwork from budding artists, creative photography, photos from Ashram visits or that are meaningful to you are most welcome. DEADLINE: September 21

Submit to: jendany@yahoo.com

Send me an email confirming your interest in submitting content. I can help with editing if it is required.

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RishiCulture YOGA About Swami Gitananda Yogamaharishi Dr. Swami Gitananda Giri was one of the most potent and effective forces in the field of ashtanga yoga worldwide. Trained in modern allopathic medicine, he combined the ancient traditional spiritual sciences with a modern scientific temperament. His hundreds of thousands of students around the world were attracted to his clear, rational, scientific expositions of ancient philosophical and spiritual concepts. A practical man to the core, the technology of yoga which he transmitted to his students has proven an effective method of attaining perfect health, well being, personality and intellectual development. Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj was the purveyor of a vast, scientific, rational and systematic body of yoga knowledge. He embodied in himself the Bengali tantric tradition of his life-long guru Sri Kanakananda Swamigal with the Shiva Yoga and ritualistic expertise of the line of gurus of Sri Kambliswamy Madam, as imparted to him by his predecessor Sri Shankaragiri Swamigal. The vast living and vibrant knowledge which he imparted so freely to hundreds of thousands of students included a complete and rational system of Hatha Yoga practices which provided a base for the higher techniques. For those who prepared themselves properly, he offered a complete system of jnana yoga techniques to purify, steady and cultivate the mind, and free it of hang-ups and false concepts and conditions.

Mission of the Magazine Our offering to the Guru is the expression of our gratitude for the knowledge that has been imparted to us through the production of a beautiful Magazine that contains our stories, moments of swadyaya, poems, photographs and artwork detailing our continued efforts on the Yoga path. The Magazine is published three times a year in February, June and October. All issues can be downloaded for free and printed copies are also available.

February June 2013