The yoga inbound system - brahmana instructors' manual by Yoga Inbound Escuela

The YOGA INBOUND SYSTEM Brahmana Instructorsâ&#x20AC;&#x2122; Manual Complementary to OIDA Veda Therapy Studies

Swami B. A. Paramadvaiti

The YOGA INBOUND SYSTEM Brahmana Instructors’ Manual Complementary to OIDA Veda Therapy Studies Author Swami B. A. Paramadvaiti Founder, Yoga Inbound School © 2012, SEVA Servicio Editorial de los Vaishnavas Acharyas (Editorial Service of Vaishnava Acaryas) Bogota, Colombia Research Kalki Avatâra dâsa (Enrique Farje) Gaôgâ-mâtâ devî dâsî (Gladis Abarca) Gupta Govardhana dâsa (Fabio León Montoya) Hari-saôkîrtana dâsa (Alejandro Arango Medina) Editing Pañca-tattva dâsa (Eliseo Franco) Kèpâ Râma dâsa (Diego Fernando Rivas) Raval devî dâsî (Isabel Narváez) Proofreading Hèmâti devî dâsî (Yenifer Angel Romero) Gîtâ Mañjarî devî dâsî (Rosa Juliette Vargas) Title Page and Cover Visvakarmâ dâsa (Esteban Restrepo) Design and layout Dâmodara Aëùaka devî dâsî (Alejandra Rincón) Photography [abda Brahma dâsa (Cesar Martínez Yoga Instructors Ânanda Saôga dâsa (Rodolfo Sotelo) Abhay Caran Marín Caitanya Nitay dâsa (Carlos Paucar Tuero) Vegavân dâsa (Nelson Sánchez) Jâhnavâ devî dâsî (Gabriela Sandoval) Gopî Âärayâ devî dâsî Collaboration SEVA - (Editorial Service of Vaishnava Acaryas, Bogota, Colombia) Yoga Inbound School, affiliated with the Yoga Alliance www.yogainbound.org www.yogabazar.com www.vrindaportal.com ISBN 978-958-98590-7-0 Printed in Peru You may reproduce all or part of this work, provided you acknowledge the source. Thank you.

Dedication

To all Yoga Inbound System instructors, wishing that you may discover that internal beauty which will allow you to create harmony all around you. Your eternal well-wisher, Swami B. A. Paramadvaiti

TABLE OF CONTENTS Foreword 7 Introduction – Welcome to Yoga Culture 9 Message to Instructors 13 CHAPTER I: THE WAY to TRANSCENDENCE 15 Lesson I: The Yoga Inbound System The Way to Make This Great Journey 17 Reaching the Hearts of Students 24 A Little History 27 Lesson II: Optional Courses 31 Hatha Yoga Inbound – Discover the Wonders of Your Physical Body 31 Mantra Yoga Inbound – Sacred Invocation 37 Karma Kanda Inbound – The Path of Action 41 Lesson III: Steps 49 Karma Yoga Inbound – To Help and Be Helped 49 Jñâna Yoga Inbound - Transcendental Knowledge 52 Dhyâna Yoga Inbound – The Power of Meditation 58 Bhakti Yoga Inbound – The Spiritual Realisation of Pure Love 60 Lesson IV: Pâda Sevanaê Initiation 67 Knowledge of the Self 69 The Journey of the Soul 71 Universal Love 73 Mahâ Mantra Meditation 75 The Value of Devotional Service 77 Lesson V: Harinâma Initiation 81 The Value of Taking Shelter 82 Four Pillars of Dharma 90 The Golden Avatar of Divine Love 96 Chanting the Name 97 Sâdhana Inbound 99 Lesson VI: Dîkëâ Initiation 107 What Does It Mean to Be a Brâhmaòa? 108 The Gâyatrî Mantra 112 Upavîta or the Sacred Thread 115 Sâdhana for the Brâhmaòa 116 Deity Worship 120

CHAPTER II: TEACHER TRAINING COURSES 127 Lesson I: The Yoga Inbound Teacher Training 129 General Ideas about Teaching 130 The Practice 133 Inbound Breathing 136 Âsanas 138 Bandhas 208 Prâòâyâmas 209 Nidrâ Yoga 218 Lesson II: Training to Be a Director of a Yoga Inbound Center 223 OIDA Therapy 224 A Spiritual Oasis 235 Intensive Experience in an Ashram 238 Volunteer Program 239 Parikramâ Inbound 240 CHAPTER III: SPECIALTIES 245 Lesson I: Initiation Specialties 247 Saôkîrtana – Chant of Bliss 247 Arcana - Worship Method 252 Lesson II: Academic Specialties 277 Yajñas - Sacrifice Ceremonies 277 Jyotiëa - Vedic Astrology 282 Âyurveda - The Science of Life 288 Vastu-vidyâ - Building Harmonious Spaces 296 APPENDICES 1. Meditation Mantras – Healing Sounds 303 2. Yuga Yajña – The Heart’s Sacrifice 312 3. The Yoga of Eating – Healthy Eating 316 4. Projects for Society – Helping Hands 323 5. Shandyâ Vandana – A Prayer Path 336 6. Mediation Techniques – The Art of Concentration 339 7. Vaiëòava Etiquette - Criteria for Proper Behavior in Vaishnava Communities 359 8. Saêskâras – Purification Rites 368 Final Words 375 Educational Projects 376 Glossary 384 About the Pronunciation of Transliterated Sanskrit

403

Bibliography 404

Prologue This book is a detailed presentation of the process of yoga, so that it can be understood and practiced easily and correctly. That is why it is a very important guide for anyone interested in obtaining the true benefits of this ancient science. Because its physical, mental and spiritual benefits are obvious, we have seen the practice of yoga become quite well-known in the western world. Once an esoteric practice known to only very few people, it has become increasingly popular and widely taught in more and more settings: universities, corporations, municipalities, hospitals, schools, and prisons. It synthesizes a large body of knowledge about physical and spiritual health. With yoga, the famous aphorism, “A healthy mind in a healthy body,” can become a reality. This book is especially helpful in that regard because it includes the teachings of OIDA Veda Therapy and the foundations of yoga psychology. In addition to promoting physical and mental health, yoga deals so successfully with the soul that it creates wise men and mystics and elevates us toward the great goal of liberation by giving us the necessary philosophical knowledge. This book is a magnificent compendium of different types and methods of yoga, approached in a way that is understandable, yet deep. It gives students the knowledge necessary to practice it correctly, so that they can reach the real goal of yoga which is to elevate the being to its true and full potential, to the plane of divine love, where it will be free of the temporal illusion that is at the root of humanity’s many ailments. Until now, with some notable exceptions, we have seen a very commercialised face of yoga. The majority of people who practice yoga focus on its physical aspects and ignore its most valuable benefits. Yoga Inbound, however, as its name indicates, points directly to the true goal of yoga, which is to answer the perennial question: who am I? With the practice of Yoga Inbound, we can discover our “I,” the true self, and its inner reality, that world of consciousness that vibrates within all living beings and connects us as members of one big family in a sensitive universe. Yoga Inbound take us beyond the world of light. It takes us to that place where that very light, or the soul, finds supreme paradise and surrenders in loving service to the supreme. The surrendered soul tastes an ocean of eternal bliss or ânanda, which is far superior to the scant drops of happiness that monist realization can give us. Yoga Inbound is not an invention; it is the traditional teaching of yoga, exactly as it was and is still taught in the Vedas, especially the Bhagavad Gîtâ, Srimad Bhagavatam and the Purâòas. This yoga has descended in an unbroken chain of disciplic succession since time immemorial. Its practice is called Sanâtana Dharma, “the eternal and natural occupation of the self in its original and pure state.” It is the perfect execution of service in the world of divine love. A conscious being is by nature very active, so it is obvious that the land of pure consciousness must be full of activity and playfulness, because in that higher world, there is nothing that could disturb our happiness. We have taken great care in this manual to impart the process of yoga in a schematic and gradual manner, opening doors on every page so that you may receive some of its benefits immediately.

The reader will feel well-guided and assisted even through the apparent difficulties pormenores the practice entails. Students will be able to make progress from whatever level they were on at the outset. The world needs this knowledge now more than ever, because its goal is a balanced life with higher values. Such a life gives true satisfaction to our spirit, freeing us from all kinds of anxiety and depression, which are so common these days. This is the reason why the people who learn this art of life will achieve the utmost personal benefit, which will be the foundation for greater service to humanity. Taking part in practices like vegetarianism and ecology, which imply love and care toward the entire creation, generates the attitudes that are essential if we are to save ourselves from the present chaos. In this way, Yoga Inbound prepares us for a life with a great future, because, as time passes, society will need more and more positive and healthy contributions. By following the principles of this wise and eternal doctrine, we will always be true friends and benefactors of everything and everyone around us. My best wishes and greatest blessings to current and future followers of this path, which leads us to the ultimate goal: self-realization. Your aspirant to be a servant of God, Atul창nanda d창sa

Introduction

Welcome to Yoga Culture The word “yoga” is quite well known in the world today, but only very few people really know about the history, essence and multiple benefits that this important science offers humanity. In ancient times, material development was in balance with the laws of nature, and it went along with spiritual development. However, with the passage of time, we have become witnesses to the fact that people in general have forgotten the basic principles of healthy living and are engaged in a disproportionate and uncontrolled race to obtain material possessions. This has become the central focus of their lives. In the end, this produces only dissatisfaction and profound emptiness. This is the reason why the Yoga Inbound School considers it very important to present the ancient, yet imperishable, science of yoga to the modern world in order to give back to humanity the greatest gifts of yoga: access to the natural peace and happiness within everyone. The term “yoga” comes from the Sanskrit root “yug”, which means “union,” but the question arises: union with what? Experience suggests different spheres where the answer to this question can be found: union with our inner realization, union with supreme harmony, union with the higher levels of consciousness, and loving union with our eternal, common origin, the guardian of our soul. To the degree that the student gradually ascends through the different levels that this system has to offer, he discovers the true goal of yoga. From that moment on, he should not lose his way because the right direction is clearly indicated. Yoga Inbound combines the original teachings of yoga from the masters of the past, and shows their relevance to the needs of today. It wants to give the original philosophical meaning back to the yoga that is practiced in modern times. For the Yoga Inbound School, Hatha Yoga is not the goal; it is the first stage of the journey. The Yoga Inbound System for Brâhmaòa Instructors provides a clear and integral vision of the essence of Vedic knowledge. It is directed especially to all advanced devotees who are guides in the centers in which this teaching is provided. The system is based on the philosophy and teachings of the pioneer masters from the Brahma Mâdhva Gauàîya Sampradâya (one of the main initiation schools), which are found in the most important Vedic scriptures: The Bhagavad-gita as It Is1 and The Srîmad Bhâgavatam,2 and in other complementary Vedic texts. The Yoga Inbound System for Brahmana Instructors offers this knowledge in a step-by-step way that completely guarantees success to the sincere student. The basic practice is supported by a wonderful selection of rituals, initiation ceremonies, purifications, chanting and a variety of other tools that allow students to immerse themselves deeply in this thrilling journey. The proper understanding of the meaning of some basic terms used in this handbook is very important for the new instructor: • Yoga is the beginning of the spiritual encounter. The Song of God, a conversation between Ärî Kèëòa and Arjuna, his faithful devotee and friend. Later it was transliterated by the avatar, Ärîla Vyâsadeva. Its main topics are knowledge of the absolute truth, of the original, natural and eternal state of all individual beings, and cosmic nature, time and action. It is the essence of all Vedic texts and a prerequisite for the study of the Ärîmad-Bhâgavatam. 2. Also called the Bhagavata Purâòa or The Spotless Purâòa. It was compiled by Ärîla Vyâsadeva under the instruction of Ärî Nârada Muni, his spiritual master. This book narrates the joyous, transcendental activities of Ärî Kèëòa. 1.

• Inbound means the path toward the inner self. • Yoga Inbound is the inner understanding of the spiritual relationship of the self with the absolute plane. In other words, it means to find oneself. This is the yoga taught by the school. • Haùha Yoga is a yoga school from ancient India. Its purpose is harmony of body, mind and soul through postures and breathing techniques. • Haùha Yoga Inbound is Hatha Yoga focused on the search for the inner self. It is part of the initial stage of Yoga Inbound. The path begins with understanding the different bodies that make up a human being, because, in addition to the physical body with which he is normally identified, he also possesses pranic, mental, intellectual and spiritual bodies. In the coming chapters, the necessary tools for harmonizing each of these bodies in a gradual way and the laws that govern material nature will be taught. This knowledge is very practical for it allows one to improve relationships with loved ones, the eco-system, society and the universe. All of this is part of the preparation for Bhakti Yoga; Bhakti Yoga is presented in the Bhagavad-gîtâ as the spiritual culmination of all yogic practices. The student who wishes to go more deeply into this discipline will inevitably develop a higher taste for meditation. It is here where the different schools of yoga differ. The crucial point to consider is the following: what is the object of meditation? In other words, on what should one meditate? The answer will be given according to the particular level of awareness of each student. Following the Yoga Inbound System, an instructor will be able to lead students by the hand, from basic knowledge to the highest mystical concepts that will finally bring them to complete establishment in the ecstasy of loving service. The practice of this transcendental science will lead students, in a natural way, toward a reality full of peace and happiness. Inner realisation cannot be explained in simple words from the dictionary. It is easy to say, “I love you,” but only when there is a genuine and solid commitment, can love really begin to be experienced. In a similar way, it is easy to talk about yoga, but inner mysticism is a unique taste that has no counterpart in the outer world. Only the observable excellence in the life of a person advanced in the practice can convey to others that something very special is developing within their own hearts.

OIDA Veda Therapy After a long search for an integral system of yoga and after having done a lot of research, I discovered that the origin and the goal of yoga are intimately connected to faith. During my work as a Yoga Inbound instructor, I knew many people deeply afflicted with their problems, and I noticed that the common cause of their suffering was lack of faith. This motivated me to make an analysis of faith from a psychological perspective. Thus appeared a revelation in my life: OIDA Therapy. OIDA Therapy offers a universal understanding of the faith phenomenon and its healing effects. It also presents an analysis of the different kinds of faith in the mystical traditions, revealing, in the end, a communication bridge among them all. In every mystical tradition, faith is taught differently, with varied applications, even though all the traditions have similar procedures. The teachings of the Yoga Inbound School are based on the Vedas,3 and that is the reason why this

Yoga Inbound book is what, in practice, is called an OIDA Veda Therapy guide. The Vedas give us recommendations on how to heal the soul and how to escape material conditioning by applying the ancient science of yoga. There are even many people who, without having faith in the Vedic tradition, have used the Hatha Yoga Inbound practice to improve their health, and they have seen considerable improvement in their health as a result. Someone who practices the Yoga Inbound System progressively will receive immense help from the same faith that was transmitted by the sacred Vedic scriptures and the masters of the initiation schools. India has a tradition of having great respect for the prophets and messengers of the different faiths, who have taught that feelings of universal love are the essence and the highest state that human beings have ever been able to perceive and experience. So, the spiritual diversity present in each different mystical path is confirmed by Vedic sages who possess a vast philosophy with profound knowledge and extensive descriptions of universal harmony. Opening to this is essential for bringing about the healing of people with the wisdom and resources of their own faith. That is the fundamental concept of OIDA Therapy. Welcome to this mystical journey toward the inner Self. Your eternal well-wisher, Swami B. A. Paramadvaiti

3. They are considered the first written literature of Indo-Aryan civilization and also the most sacred Indian books. They are original scriptures that contain the spiritual knowledge and teachings that touch on every aspect of life. Vedic literature with its philosophical maxims has withstood the test of time. It is the highest religious authority, not only for Hindus but for all humanity.

Message to Instructors Dear Instructors, The Yoga Inbound School was founded as a service to my spiritual master, A.C Bhaktivedanta Swami Prabhupâda,4 the great teacher of Bhakti Yoga. He inspired me to study the thousands of years-old science of yoga, and it is thanks to his teachings and personal interest and care that I have been able to progress in it. In the ashram of my spiritual master, I learned the secrets of yoga, and now my duty is to share them with you in the form of this manual. A sincere disciple feels the call to continue the mission of his master, which is to help others on the path of selfrealisation. The Yoga Inbound School network has developed projects in more than twenty countries to instill the timeless values of yoga lost to modern culture. There is a great variety of programs connected with the school such as the performance of rites of passage and other ceremonies, Inbound Tours to different sacred destinations, and many other activities. The organisation of the school is directly up to the instructors, who are continually trained in leadership seminars to maintain standards of excellence and service. We are committed to quality in passing on spiritual knowledge, and this is a task that the instructors of the school have to perform faithfully. That is why it is very important that they understand the background of Vedic teachings. In other words, they have to understand the tradition that underlies this knowledge, because that is the only way that they can become authentic examples of the teachings they impart and remain in equanimity, in love with their ideals and responsible for the spiritual advancement of their students. We should always try to serve others, giving them the amount of Vedic knowledge they can assimilate and inspiring them to seek further. The success of our work depends on the love and human warmth with which we try to lead aspirants to the goal. The purpose of the school is to make transparent the mysticism of yoga, not yet discovered by people in the West. Physical and mental health is promised to the sincere practitioner, but this is not all; there is much more. One of the goals of this handbook is to return to the innocence of yoga, to yoga in its pure state, wherein we can finally find the meaning of life and the happiness we are seeking so intently. The school encourages the personal development of the student, because only a sincere inquirer will progress as far as the final stage, the profundity of which is known only to those who have experienced it. Let’s meditate on all those souls who will come to you – you as an instructor - seeking help and looking for answers; you have a responsibility to serve them. A Yoga Inbound instructor plays the same role as a physician; he or she cannot turn away a person who is ill. On the contrary, he sacrifices himself. These people depend on you, and you depend on the love energy that flows through you to them. They have been selected by that love energy for you; they were not randomly chosen. They were chosen so that you might fulfill your duty to protect and educate them with nothing but love. We, as instructors of the school, should be unconditional servants of all living entities. 4 (1896-1977). He is the greatest preacher who spread the Bhakti Yoga process throughout the entire world. He was the spiritual brother and intimate associate of Ärîla Bhakti Rakëaka Ärîdhara Mahârâja. He translated The Bhagavad-gîtâ and the Ärîmad-Bhâgavatam, as well as other important books of the Vedic tradition from Sanskrit to English.

Chapter I

The Road to Transcendence

â&#x20AC;&#x153;Disciplined action, self study and devotion to the Supreme Lord constitute the practice of yoga.â&#x20AC;? Yoga Sutras of Patanjali, 2.1

Chapter I: The Road to Transcendence

The Yoga Inbound System

“A journey of a thousand miles begins with the first step.” Lao-tsé

1. The Way to Make the Great Journey

he Yoga Inbound System is a dynamic and progressive attempt to reach the depths of the self. It is an exploration and a constant discovery of oneself and of the environment. For that reason, it is a journey in two dimensions simultaneously: inward to discover the treasure that lies within and outward to share that treasure with everything and everyone around us. Just as in ancient times, when bold travelers, studying the sky, searched for a guide in the heights, a light to illuminate their way, to show them the direction they should follow to arrive at their desired destination, sincere seekers in our time continue that search. For them, this chapter appears like a lighthouse to guide their journey to a safe stopping place. The person who decides to embark on the adventure, the inbound traveler, should ca-

refully follow the signs of the experiences of those who have already walked this way and know about the auspicious results. Every living being is composed of a life force which manifests from a spiritual state of nature, invisible to our eyes, to become a physical body made of nature’s elements: earth, fire, water, air and ether. When combined in different proportions, these elements create a physical body easily perceived by the senses. This basic knowledge heralds the existence of something beyond what is apparent, something that is beyond the limits of anything that can be felt, smelled seen, etc. Ascension to that transcendental plane of existence is called transcendence; this is the goal. That is why the student at the beginning of the journey is given the knowledge, tools and resources needed for clearing the way of all previously- acquired negative impressions of his existence, which slow his 17

Lesson I: The Yoga Inbound System

Lesson I

Chapter I: The Road to Transcendence

progress and conceal the original state of his spirit. To facilitate this process, we count on the legacy of wisdom of the ancient tradition conserved in the monastic orders, which have been established for all those who have the desire to intensify their journey and want to live a life consecrated to the spirituality taught by the yoga masters of the East. The first lesson in this chapter explains step-bystep each one of the different courses that the student should pursue to make the inbound journey, the journey to the inner self. Then, it presents the sacred monastic orders in which one can be initiated to have an even deeper experience, and it also presents a brief, but very important, summary of the history of yoga.

Vedic Study Map The Yoga Inbound School provides instruction in different fields of Vedic philosophy, so every student can gradually become qualified according to his or her personal inclinations. The student will find below the structure of the courses being offered to that end: • Three Optional • Four Stages • Four Initiating • Three Teaching Courses (optional courses the student can take concurrent with the initiating level courses). • Six Specialties (advanced level): two initiating and four academic. All the courses presented here are interdependent, and the instructor should use all the information contained in this book to amplify them and make them more dynamic. The theme of each course will be described, but its development and methodology are determined by every Yoga Inbound center’s group of instructors. Each center can also develop optional courses apart from those mentioned here. It is good to clarify that the student can join the initiating courses without necessarily having taken the optional courses.

Optional Courses 1. Haùha Yoga Inbound With the practice of this type of yoga, the student begins to experience the complete relaxation and well-being of his body, mind and senses through practicing the physical exercises, the breathing techniques and Mantra (sacred sounds) Meditation as tools. The student should also try to have a healthy diet and lifestyle. At this level, the Yoga Inbound voyager begins to be aware of his true, spiritual identity by harmonizing and strengthening his physical cover, the material body. 2. Mantra Yoga Inbound Here, the student will be able to experience the vibration of transcendental sound and establish a connection with the highest plane of consciousness, which is beyond this material sphere. This is the plane where the supreme source of energy, love and shelter is found. It is from here that all the beauty and purity we can observe in every detail of creation emanates. The waves coming down from this plane will produce positive thoughts and constructive ideas for the common good. These will become progressively established in the mind. 3. Karma Kanda Inbound In this course, students are encouraged to participate in ancient Vedic spiritual activities, deeply mystical rituals, because they offer an experience of the divine. Particular benefits, such as solving specific problems in life, are the goal of these ceremonies.

STEPS The following four courses can be taken independently or approached as a theme within the Initiation course Pâda Sevanaê. 1. Karma Yoga At this level, the Yoga Inbound student starts to understand how his actions affect the lives of those around him. He understands

2. Jñâna Yoga In this stage, thanks to the enrichment of his relationships, due to the practice of Karma Yoga, the student begins to ask questions about his place in the universe. This is the time to focus all his interest on studying philosophy and understanding material and spiritual laws.

2. Harinâma Initiation The knowledge acquired in the previous courses will prevail throughout the entire life of the Yoga Inbound student, just as will observance of the basic ethical principles: to be a vegetarian, to accept sexuality with responsibility, to overcome the tendency to intoxicate oneself and to avoid gambling.

The initial phase of this process, known as Jñâna Kanda, deals specifically with knowledge of how to escape from the cycle of birth and death that rules material nature. Answers to fundamental questions are given in the basic teachings of the Vedas.

3. Dîkëâ Initiation

3. Dhyâna Yoga

With the decision to follow this path, the student continues the study of Upâsanâkâòàa, “worship” that will lead him to qualify himself as a virtuous person (brâhmaòa), to follow the principles of duty (dharma) and to come into direct contact with the divinity´s manifestation (arcâ-vigraha).

During this stage, the student manages to stop the mental activities that cause disturbance and restlessness. He becomes an expert in the practice of meditation by focusing the continuous waves of thought on a superior objective. 4. Bhakti Yoga

4. Sannyâsî Initiation

Bhakti Yoga is the highest goal of life. After the student has withdrawn the mind from external things and focused it on his inner self, he can experience the feeling of Universal Love and stabilize himself in it by practicing devotional service.

Sannyâsî Initiation is also called the third birth. One enters into the perfection of worship, dedication and detachment. This course was not developed in a theoretical way because this knowledge is granted only to the advanced student directly from the lips of the spiritual master.

Achieving that plane of pure love is called transcendence. Located above and beyond physical nature, transcendence can be reached Academic Teaching Courses by engaging in spiritual activities, which can be done in the course of daily life. It does not 1. Yoga Inbound Teacher Training I relate in any way to the realm of ghosts, other In this course, the student will find the fundadimensions or complicated exercises. mental principles of teaching Yoga Inbound, the theory and application of prâòâyâmas, baInitiating Courses sic âsanas, bhâòàas and other techniques. Pre1. Pâda Sevanam Initiation requisite: Pada Sevanam initiation.

Lesson I: The Yoga Inbound System

This course marks the student’s admission to the initiatic school of monastic life. Here, connection with the inner guide that resides in the heart is gradually reestablished. The student spontaneously expresses a sincere awareness of the need to care for animals and nature. A student can receive this initiation when he agrees to become vegetarian, to meditate using Mantra Yoga, to study the related books and commits to dedicating his life to the practice of Yoga Inbound.

his interactions with them and begins to heal those relationships. Then, through the practice of selfless service, he learns the art of loving relationships with all living entities, making his life more harmonious, successful and happy.

Chapter I: The Road to Transcendence

2. Yoga Inbound Teacher Training II In this course, the instructor is trained to help and guide students in their spiritual process, with the help of tools provided by Vedic knowledge. Prerequisites: harinama initiation and the OIDA Veda Advisor Course. 3. Training for Directors of a Yoga Inbound Center In this course training will be given to qualified instructors who want to take responsibility for opening a Yoga Inbound center, offering shelter and accompanying people on the spiritual path. Doing this requires a complete and sincere surrender to all their students on the part of instructors, which undoubtedly will be rewarded with immeasurable joy and well-being. Prerequisite: Dîkëâ Initiation and the OIDA Veda Therapist Course. There are also academic and initiation specialties in different areas of knowledge and additional courses that will be introduced in conjunction with the bibliography at the end of this book.

Specialties 1. 2. 3. 4. 5. 6.

Saôkîrtana, Chanting for Joy Arcana, Method of Worship Yajñas, Sacrifice Ceremonies Jyotiëa, Vedic Astrology Âyurveda, The Science of Life Vastu Vidyâ, Building Harmonious Spaces

Monastic Order The Yoga Inbound School has four â{ramas, ”orders of spiritual life,” that Yoga Inbound students should pass through in the course of their lives: • Brahmacâry or Viëòu Priyâ: These are students who live under the guidance of their spiritual master, following the regulations of celibacy, and who are dedicated to studying the Vedas. They take vows that they will keep until they start a relationship that will lead to the commitment of marriage and entering into the gèhasta-â{rama, family life. Brahmacârys wear saffron-colored dhotîs5 and viëòu-priyâs wear white sâris with blue borders. • Gèhasta: The brahmacâry who has decided to marry,

with the blessings of the guru, enters this âärama, in which he should make an effort to protect his family and give them all that is necessary on the material and spiritual levels. Be-

• Vânaprastha: After those who have married have

fulfilled all their family responsibilities and have matured in this relationship, they enter this â{rama. They start a period of retirement and go on pilgrimages to holy places in order to detach themselves from family and social life, so they can later take up the next order.

• Sannyâsî or mâhârânî: This order was established for qualified students who want to take monastic vows for life and engage mind, body and words exclusively in service to humanity.

The â{ramas are also spiritual refuges where one follows a simple lifestyle, renouncing certain amenities and material luxury including the desire for fame and recognition. In these places, residents seek control of the mind and try to avoid conflicts due to ego and bad temper. Living together in community has always been a very demanding training. Experience has shown that such dedication develops in the practitioner the ability to take responsibility even for protecting others on the path. The school offers specialized educational courses in centers in many locations as well as in eco-villages,6 where people who want a spiritual experience can take part in prolonged retreats during vacations or during gatherings(melâs) and so go deeply into the experience of different monastic orders. The Yoga Inbound School introduces the student to a world that is reflected in the depths of his own self in such a way that the treasure that emanates from within will manifest around him.

5 6

Dhoti and sâri are the traditional attire of Vedic culture. List of yoga centers and eco-villages around the world: www.directoriovrinda.com

Lesson I: The Yoga Inbound System

sides this, to be protected himself, he should continue supporting his spiritual master’s mission. The married person should understand that this is his âärama, that his home should be a place of meditation, sacrifice and preaching.

Chapter I: The Road to Transcendence

The Yoga Inbound System The essence of the Yoga Inbound process is loving service, the sacred ambition to become an instrument of divine love. You can take:

Prerequisites

Objetivo

Recommended material

Degree achieved

• Haùha Yoga Inbound handbook*

Practitioner Certificate

100 Hours

Practitioner Certificate

100 Hours

Duration*

To Harmonize body, mind and senses using physical exercises as a tool.

Optional courses

Steps

1. Haùha Yoga Inbound

None

2. Mantra Yoga Inbound

To awaken the taste for hearing the sound of mantras None and experience the peace and balance that are produced by their vibratory waves in the inner of the self.

• The secrets of a yogui*

3. Karma Kâòàa Inbound

To start the practice of ancient spiritual activities of the Vedic tradition that will help None him to solve the problems that will come in his daily life.

• The messages that are found in the Practitioner Okis and the Omis Certificate • Vedic wisdom collection

1. Karma Yoga Inbound

• Karma, infallible To start the practice of this type of yoga through selfless Wanting to perform justice* selfless service • Material from the service. house of wisdom

2. Jñâna Yoga Inbound

3. Dhyâna Yoga Inbound

4. Bhakti Yoga Inbound

Iniciating Courses

To Reestablish the balance of the vital energies and the natural condition of a healthy, relaxed body in balance with the mind and the senses.

•To understand the laws that reign over spiritual and material nature through meditation. • The solution to these questions of existence is given in the basic teachings of the Vedas.

To keep up a continuous study of the Vedas in the company of other • Bhagavad-gîtâ, practitioners from the supreme science his pâda-sevanaê initiation.

• To recognise the individual identity as a particle of spiritual constitution. • To fix the continuous succession of thoughtful vows towards a Superior Object of mediation.

To practice meditation as a personal discipline from • Reasons for pâda-sevanaê existence initiation.

To experience the highest goal of life, pure love for the transcendence.

• To feel the desire to submerge oneself in the spiritual path. 1.Pâda Sevanam • To start to walk through initiation the path towards a pure and loving life, with more commitment with the service to the humankind.

10 Hours per event

To have the disposal to carry • [rî Î{opaniëad out the activities • Upade{âmèta programmed for his advancement. • To accept becoming a vegetarian. • To practice Mantra Yoga meditation. •To study the books and devote one´s life to yoga inbound practice.

2. Harinâma initiation

To take on the fundamental principles for the cultivation of mercy, truthfulness and austerity.

3. Dîkëâ initiation

To qualify oneself to become virtuous (brâhmaòa), Being initiated in to follow the principles of duty (dharma) and to come Harinâma. in direct contact with the manifestation of the divinity

Being initiated in Pâda Sevanaê.

• Bhagavad Gita as it is • *a higher taste*

• Initiation handbook • Brahmacarya handbook

• Jaiva Dharma

Bhakta or Bhaktina

100-125 Hours

Bhakti-yogî

300-500 Hours

Brâhmaòa

1000 Hours

To enter the perfection of worship, dedication and detachment.

• The books of Srila Sannyâsî or Being Diksa initiated. Sridhar Maharaja Mâhârânî • Caitanya caritamrta

To learn the fundamental principles of the teaching of Yoga Inbound, the theory 1. Yoga Inbound and the use of prâòâyâmas, To be initiated in teaching courses basic âsanas, bhâòàas and Pâda Sevanaê. other necessary techniques for an all-around practice. Academic Teaching Courses 2. Yoga Inbound To deepen in the different system teaching kinds of offering help to the students in their spiritual course process. 3. Teaching course for guiding a Yoga Inbound center 1. Yajñas

2. Jyotiëa Academic Specializations 3. Âyurveda

4. Vastu Vidyâ

Iniciatic Specializations

Monastic Order

Taking the responsibility to accompany the people in the path of spirituality. To learn in detail the making of purificatory rituals. To submerge oneself in the knowledge about the luminaries and its practical application. To heal and prevent diseases through the techniques used in this science. Organize the places and objects according to the specific influence of the different types of energy.

• Yoga Inbound handbook

Yoga Inbound instructor

200 Hours

Being initiated in harinâma and as an • Prema Pradîpa OIDA Veda advisor.

Yoga 500 Hours Inbound system instructor

Being initiated in • Temple Manager dîkëâ and as an OIDA Veda therapist. handbook

Guide manager of an 1000 Hours Yoga Inbound center

Being dîkëâ initiated. 2000 Hours Being dîkëâ initiated.

3000 Hours

Being dîkëâ initiated.

3000 Hours

Being dîkëâ initiated.

3000 Hours

Being dîkëâ initiated.

2000 Hours 2000 Hours

1. Arcana

To enter the mysticism of sacred worship.

2. Saôkîrtana Yajña

To share and give all the wonderful things one has received in the spiritual process.

Being dîkëâ initiated.

1. Taking part in spiritual retreats or reunions

To deepen the experience of the surrendering to the sacred.

None.

2. Bhakta or Bhaktina

To begin a new lifestyle.

To regularly participate in the activities of an Yoga Inbound center.

3. Brahmacâry or Viëòu Priyâ

Take up the vows of rendition for a while.

To live in a Yoga Inbound center.

4. Gèhasta

Try hard to protect his The place where one family and give them all that lives should be an is necessary in the material â{rama. and spiritual level.

5. Vânaprastha

Prepare oneself to renounce Having fulfilled the all the different aspects that responsibilities of can become a limitation in gèhasta â{rama. this process.

6. Sannyâsî or Mâhârânî

Total surrender to To occupy mind, body and living according the words Exclusively in the philosophical princiservice. ples of the Yoga Inbound system.

* The estimated time shown here is the minimum time required.

Now we will present a list of the specific subjects and the hours for the Yoga Teacher Trainings of 200 and 500 hours according to the Yoga Alliance:7 Hours 100-150 25-30 20-35 30-60 10-40 15-185 200 - 500

Topics8 Yoga Techniques and Practice Teaching Methods Anatomy Yoga Philosophy Practice Elective Total hours

7 A professional organization in the United States of America which trains and certifies yoga instructors on an international level. The Yoga Inbound School is a Yoga Alliance certified school registered in Miami, Florida, USA. 8 Future publications will expand the specific topics for each of the courses.

Lesson I: The Yoga Inbound System

4. Sannyâsa initiation

Chapter I: The Road to Transcendence

2. Touching the Hearts of Students ving properly in everything they do.

When teaching yoga, one should always have in mind promoting the welfare of students as a fundamental intention. An instructor should have a genuine interest in the well-being of the students and be willing to try to touch the heart of each one. While one should enjoy oneâ&#x20AC;&#x2122;s work, the purpose of teaching yoga is neither personal pleasure nor making money. In fact, an instructor is training in service to the higher cause of helping to relieve the suffering of others and teaching them to find satisfaction and love in daily life.

Duties of a Yoga Inbound Instructor: 1. To be humble. Always remember that you are an instrument of GodÂ´s love, not the doer. Have faith and confidence in the Divine, leave everything in His hands and always remain open to His grace. Doing these things will place you in the correct position to advance in your own practice and to help others around you. For example, when you talk with students about your personal experience, you should not try to impress them because this egotistical attitude will cause them to walk away.

Yoga Inbound practice is a journey with the instructors acting as guides who support students in succeeding on the spiritual path. In order to achieve this, instructors should feel committed to all practitioners, even if they come only for a single session, lose their motivation or become apathetic. They should connect inwardly with them and pray for their success. Instructors who perform their duty in this spirit deserve to be respected. By doing such noble work, instructors will give meaning to their own lives and create the strength needed to meet the challenges that will appear along the way.

2. To be tolerant. Maintain a sacred atmosphere in the classroom. Always respect the students regardless of their race, religion, nationality, sexual orientation, or cultural background. 3. To be respectful. Never talk badly about other teachers or yoga systems, and make no comparisons among them. Donâ&#x20AC;&#x2122;t humiliate or mistreat the students physically or verbally.

Instructors should always offer their respects to the spiritual masters who preserved and transmitted the science of yoga, because it is only because of their humble willingness that they can become the medium through which transcendental knowledge will descend to this plane. Instructors should feel fortunate to represent them and dedicate themselves to beha-

4. To be compassionate toward people, animals and Mother Nature. 5. To bear in mind that study and personal practice are very important. Continually qualifying yourself will give you credibility in the eyes of the students, because it shows that you are still a student. You should cultivate this attitude, because it will keep you humble and patient with students just embarking on the path of Yoga Inbound. 6. To be an example to students. They see the teacher as a guide and a mentor, and that is the reason why the instructor must be responsible for having a high level of integrity inside and outside the classroom. The instructor will accompany the student on a journey of physical, emotional and spiritual development. Students tend to idealize the instructor and

...Yoga Inbound practice is a journey with the instructors acting as guides who support students in succeeding on the spiritual path. By doing such noble work, instructors will give meaning to their own lives and create the strength needed to meet the challenges that will appear along the way. 24

7. To remember that each student is a gift of the divinity to learn to develop these qualities. Learn to see the good in every student, and you will always have a positive attitude. 8. To be kind, communicative, pleasant and always ready to help the students. 9. To use appropriate language. You should always speak clearly and use the right tone of voice for each classroom and moment of the class. For example, students will feel more at home when you address them by their names. 10. To establish clear limits in relationships. Always stay in the role of a devoted servant, reflecting the highest tradition of the yoga school you represent.

Methodology In order to provide a real, educational experience as opposed to a mere presentation of information, the teaching process should be aligned with the following principles: 1. Self-Study One should bear in mind that students really learn what they realize by themselves. They must be actively engaged in the process. They themselves have to integrate the knowledge that is presented. For this to happen, the instructor must awaken in students their desire to learn and give them all the tools they need to search on their own. This means that, although the teacher makes most of the effort in the first stage of the teaching-learning process, students do everything on their own in the final and conclusive stage. 2. Motivation and Adjustment One should know how much previous knowledge and experience the students have, for this is their starting point. First recognize and evaluate the knowledge they possess, then find the gaps and finally encourage the students to develop new knowledge and skills. One should always start from the studentsâ&#x20AC;&#x2122; desires, needs and expectations. 25

Lesson I: The Yoga Inbound System

sometimes think that he is more advanced on a spiritual level than he or she may actually be. Some students will surrender very quickly, and that is the reason why instructors should be scrupulously careful not to take advantage of this trust.

Chapter I: The Road to Transcendence

3. Authenticity or Reference to Reality This principle is related to the previous one, because it means that what has been taught must be related to the context of the students’ lives. This means that the connection between the concepts they are acquiring and the different aspects of their daily lives such as family interaction, social life, community, society, and country must be clear, so that what they learn does not remain simply theoretical. 4. Multiplicity and Integrity Every action is integrated with many others. It influences them and is, in turn, influenced by them. Every action affects the different dimensions of existence. These facts allow multiple approaches; reality resists being treated in a one-dimensional, disconnected manner. For this reason, it is important to approach the practice of yoga in a holistic way, qualifying oneself in the use of different tools that can be adapted to the specific requirements of each person, time, place and circumstance. 5. Flexibility We recommend that you make a lesson plan, an overall organization of the entire yoga session, including clearly-stated objectives. Nonetheless, one should be able to reorganize a class on the go as circumstances or the interests of the students change. One should have precise goals toward which one moves, always leaving space for adaptation, feedback and constant improvement. 6. Clarity, Ease of Use and Attention to Diversity Instructors should try different pedagogical approaches to accommodate the diversity of the students. For this reason, one should always have in mind backup and reinforcing activities for those students who did not understand the subject the first time. One should also consider spending more time to go deeper into those topics which were particularly interesting to the students. 7. Evaluation of the students The evaluation should be devised holistically, meaning that it should include an analysis of every aspect of the educational process. It should ask for feedback and contribute to the accuracy of the course information. The results of the evaluation should be used to reorganize course activities.9

9 More information can be found in the brochure: Guía para realizar un plan curricular de curso, basado en el Modelo integrado de pedagogía védico-occidental (Guide to Making a Course Curriculum Based on the Integral Model of Vedic-Western Pedagogy).

Yoga originated in one of humanity’s most ancient cultures: Vedic civilization. It dates back to a golden age called Satya Yuga that, according to the Vedas, happened 1,728,000 years ago.10 It was an age in which wisdom, religion and This is the original source of wisdom that virtue ruled. At that time, Vedic civilization octeaches and guides the human being to cupied the entire planet Earth. Then, with the attain the highest goal of life: self-realipassage of history, it was divided until it is now zation... localized in the territory we know today as India. All the information regarding this wonderful process is described in the Bhagavad-gîtâ and the Ärîmad-Bhâgavatam, the sacred texts gîtâ. This is the reason why the Yoga Inbound School takes it as its philosophical foundation. at the heart of Vedic literature. In this manual of life, consisting of 700 verses Vedic wisdom is the original source of the compiled more than 5,000 years ago, three tyknowledge that teaches and guides human pes of yoga are explained: Karma, Dhyâna and beings to reach the highest goal of life: self-rea- Bhakti. lization or loving relationship with the Supreme Personality of Godhead. The understanding it In this work, just as in the whole Yoga Inbound transmits about God is clear, because it was System, Jñâna Yoga, “the Yoga of Knowledge,” received directly from God through the Vedas. is the common thread that connects all of the This is especially the case with the Bhagavad- above-mentioned branches of yoga. In the Gîtâ, gitâ, the central teaching of this tradition, in Bhakti Yoga is clearly the preeminent path par which the Supreme Lord, addressed as Bha- excellence of all yoga practices and systems. gavân, is imparting His teachings. He is the From the point of view of Bhakti Yoga, the goal origin of yoga and the founding father of this of human life is to attain prema bhakti or “pure eternal science. In the scriptures, He is called love for the Supreme Being.” This should be Yoge{vara, which means “the owner and lord the goal of the different types of yoga. of all yogic powers and perfections.”11 As early as the third century B.C. approximaThe clearest systematic explanation of the tely, Patañjali, known as “the Father of Yoga,” practice of yoga is found in the Bhagavad- had systematized the practice of Aëùâôga Yoga , also known as Râja Yoga in his book, Yoga Sûtras, which consists of 196 aphorisms. Aëùâôga Yoga had already been synchronously mentio“The duration of the material world is limited. That duration maned in Chapter 6 of the Bhagavad-gîtâ, entitled nifests in Kalpa cycles. A kalpa is one day in the life of Brahma, and “Dhyâna Yoga.” one day of Brahma consists of one thousand cycles of four yugas, or 10

eras: Satya, Tretâ, Dvâpara and Kali. In the Satya cycle there is virtue, wisdom and religion, and there is practically no ignorance or vice; this yuga lasts 1,728,000 years. In Tretâ Yuga vice is introduced; this yuga lasts 1,296,000 years. In Dvâpara Yuga, there is an even bigger declination of virtue and religion, and vice increases; this yuga lasts 864,000 years. Finally, in Kali Yuga (the cycle we have been living in for the last 5,000 years), there is an abundance of of quarrel, ignorance, irreligion and vice. Real virtue is practically nonexistent; this yuga lasts 432,000 years.” A.C. Bhaktivedanta Swami, the Bhagavad-gitâ, as It Is, 8.17 11 Ärî Yoge{vara represents the Yoga Inbound School. He meditates on divine love, Universal Love. He possesses the supreme perfection of yoga and distributes it to the entire world as the Supreme Master. His presence immediately transforms an ordinary place into a sanctuary. We therefore recommend placing his image (front cover) where meditation and chanting take place.

Patañjali wrote that yoga is the cessation of the thought waves in the mind. (Yoga Sûtras, 1.2) This type of yoga has eight limbs from which comes its name aëùa or “eight” and aôga or “limbs.”

Lesson I: The Yoga Inbound System

3. A LITTLE HISTORY

Chapter I: The Road to Transcendence

ASTANGA YOGA 1. Yama

2. Niyama

3. Âsanas

4. Prâòâyâmas

5. Pratyâhâra

6. Dhâraòa

7. Dhyâna

8. Samâdhi

Moral regulations: ahiêsâ, non-violence; satya, truthfulness; asteya, no stealing; brahmacârya, celibacy and aparigraha, no accumulation of unnecessary possessions.

Physical postures that strengthen, energize and balance the body in order to increase the ability to concentrate and meditate.

After the mind has been withdrawn into itself, it should be focused on an object of concentration.

Observances for yoga practice: {aucaê, purity of body and mind; santoëa, being happy by transcending the dualities of material nature; tapas, practicing austerities to purify the consciousness; svâdhyâya, studying sacred texts and Î{varapraòidhân, a surrendering all thoughts, words and activities to the service of Î{vara, “the Supreme Controller.”

Techniques to control and manage prâòa, “vital energy,” through regulated breathing.

It is the continuous flow of identical thoughts toward the object of meditation.

A. C. Bhaktivedanta Swami, the Bhagavad-gîtâ, as It Is, 2.53 and 6.20-23.

To withdraw the mind and other senses from sensory perceptions. It is an intermediate state between external and internal yoga.

Complete absorption on the plane of Absolute Truth and perfect realization of spiritual identity as an eternal servant.12

As time went by, most of these âsanas were forgotten, and now yoga schools use approximately sixty âsanas with their respective variations. In order to complement the purification achieved through the practice of âsanas, the Nath School systematized the techniques known as sat karma, “sat” or “‘six” and “karma” or “activity,” extracted from the Âyurveda, the original Veda about health. Yoga emphasizes that the body should be clean, healthy and vibrant in order to achieve higher consciousness. With the practice of sat karma, toxins and impurities are eliminated, the resistance of the body to illnesses increases and the nâàis, subtle channels of energy, are purified. These practices are divided as follows:

1. Neti

2. Dhauti

3. Vasti

4. Trâùaka

5. Nauli

6. Kapala Bati

Nasal irrigation, performed either with water or with a thread.

Washing the front part of the head. It purifies the vision and activates the optic nerve.

Cleansing the body. It can be done with water, with breathing exercises that activate the fire inside the organism and also in other ways. It is an Intestinal massage, applied according to a specific sequence of âsanas and breathing techniques which eliminate toxins accumulated in the intestines.

Cleansing the large intestine. It is done by taking an enema.

An energetic breathing practice meant to clean the respiratory tract.

Kèëòa Nâmâcârya (1888-1989) was another distinguished Haùha Yoga master. In his teaching, he emphasized that the most important thing is connection with a higher plane of consciousness, although the physical exercises are helpful for disciplining the body and the mind. This plane manifests as a guide to awaken the inner love force, the wisdom to act and harmony in life. Kèëòa Nâmâcârya preserved the essence of Aëùâôga Yoga and promoted its integral practice as it had been taught hundreds of years earlier by Patañjali. Besides being a great yoga master, he was also a master in the initiatic school known as Ärî Sampradâya, in which the worship of Î{vara is the most important of all practices. Î{vara gives the gift of success in yoga. Among his most renowned disciples are B. K. S. Iyengar and K. Pathabhi Jois. Nowadays, yoga is at the peak of its popularity and is well-received all over the world. Problems like stress, depression, and loss of ethical and moral values made people seek and use yoga as a tool to improve their quality of life. Unfortunately, these days most of the schools that profess to be practicing yoga place far too much emphasis on the physical aspects of yoga, while neglecting the spiritual development of the practitioner. In response to this trend, Yoga Inbound was born to preserve the essence of yoga. Yoga Inbound is a holistic process guided by the messages of the great yogis of the past and of the Bhagavad-gîtâ. 29

Lesson I: The Yoga Inbound System

In the year 300 A.D, the Nath School, founded by Yogi Matsyendra Nath, appeared in India. Matsyendra Nath said that the body should be detoxified and purified before practicing moral regulations and meditation techniques. While the Aëùâôg Yoga presented a minimum number of Âsanas which are used mainly for meditation, the Nath School diversified and increased the numbers of âsanas for yoga practice.

Chapter I: The Road to Transcendence

OPTIONAL COURSES

“Yoga is like music. The rhythm of the body, the melody of the mind, and the harmony of the soul create the symphony of life.” B. K. S. Iyengar

1. HATHA YOGA INBOUND Discover the Wonders of Your Physical Body “What is essential is invisible to the eye” Antoine de Saint Exupéry

he word “haùha” comes from two Sanskrit roots: “ha” which means “Sun” or “solar energy” and “ùha” which means “Moon” or “lunar energy.” These two energies or magnetic poles are present in the entire universe, from the biggest galaxy to the smallest bacteria. When these two forces are in equilibrium, harmony and health manifest in the individual. On the other hand, when they are out of balance, they generate chaos and disease. These energies enter the body through breath, food, sunlight and moonlight. They then circulate throughout the body, energizing and nourishing every cell. This therapy, provided by nature’s elements in 31

such an easy and generous way, is a gesture of kindness and tolerance, an opportunity given to embark on the path of self-realization. This path full of light invites everyone to feel, understand and act, so that we can recover and sustain the essential well-being we seek so intently. The human is a divine being who expresses himself in three dimensions or planes of reality - physical, subtle and transcendental through different bodies of different degrees of density.

Lesson II: Optional Courses

LESSON II

Chapter I: The Road to Transcendence

gross or physical body earth, water, fire, air and ether

subtle body mind, intelligence and ego

spiritual body soul

These bodies, called koäas, form an ensemble whose elements influence each other and interact as a whole, under the direction of the three modes of material nature: goodness, passion and ignorance. Each mode is characterized by a natural attraction to different qualities and capacities. The mode of goodness - more knowledge and a greater sense of happiness The mode of passion - more greed and a greater desire to please the senses The mode of ignorance - less clarity and less capacity to discern Beyond these modes is eternal time, and through their combination, under the control and supervision of eternal time, activities which are called “karma” appear.

General Objective To reestablish the equilibrium of vital energies and, thus, the natural condition of a healthy, relaxed, flexible body in harmony with the mind and the senses.

Specific Objectives • To harmonize the physical body through the Pâvan Muktâsanas (energy-releasing postures), which are anti-rheumatic and anti-gastric âsanas, prâòâyâmas (breathing techniques), bandhas (energetic closures) and mudrâs (locks) performed with the body or the hands. • To relax body and mind in order to release tensions and prepare oneself for the meditation. • To encourage the practitioner to eat invigorating food, free of meat products, toxins, and, in general, any ingredients which change the body-mind balance in an unhealthy way. • To teach healthy lifestyle habits, such as steering clear of contaminated environments to students. • To instruct practitioners about the importance of 32

following these basic recommendations in order to advance in the Yoga Inbound discipline.

Benefits • The physical body is cleansed of toxins and diseases. • The lungs are expanded to their utmost capacity, thus considerably improving oxygen absorption and carbon dioxide elimination. • The joints are strengthened; flexibility is restored and, gradually, misalignments in the spinal column are corrected. • Body and mind are relaxed in order to release tension and get ready for meditation. • The body is balanced and one experiences greater vitality, energy and inclination to perform daily tasks.

The following important recommendations and precautions should be taken into consideration when one is starting a training routine. Age - Yoga will benefit anyone, regardless of age or physical constitution. The most important thing is to have a positive and receptive attitude about the benefits the practice can bring. Place - We recommended having a place dedicated exclusively to the practice of yoga. There should be a good flow of pranic energy (according to Vedic architecture, prâòa enters buildings from the northeast), good light and spiritual art work which encourages connection with mysticism and meditation. It is also important that this place be free of interruptions, because it is difficult for beginners to concentrate. To perform the âsanas, there should be a carpet, blanket or mat on the floor. Shoes or socks should not be worn during yoga practice, nor should one wear them when walking in the yoga room. It can also be done outdoors on the lawn. Time - The best time to practice is before dawn before the day, full of responsibilities, begins. In those early hours, the atmosphere is charged with prâòa and very few things can bother us (noise pollution, toxic gases, etc.). If you begin your day by practicing meditation and some Haùha Yoga, you can stay in a good state of consciousness throughout the day. Early morning, an hour and a half before sunrise is called Brâhma Muhûrtâ or “the hour of truth.” Great yogis and spiritual masters have been meditating during this “muhûrtâ” or “space of time” since time immemorial in order to achieve the highest connection. It is also auspicious to practice yoga at midday and at 6:00 p.m. If you cannot practice at any of these times, there is no reason not to do yoga at any time of the day, provided you are so inclined and you have an empty stomach.

Bathing - We suggest showering or bathing in room-temperature water when you first wake up in order to obtain better results in your practice. The skin plays an important role in maintaining the thermo-electric equilibrium of the body. Contact with cold water produces an energetic stimulation of the whole body, activating respiration and blood circulation. As a result, you feel more like exercising. We do not recommend bathing immediately after finishing the exercise routine, because bathing interrupts the continuing benefits of the exercise. If you wish to bathe after practicing yoga, wait at least half an hour before doing so. Clothing - Wearing loose, preferably white, clothing during the practical exercises allows freedom of movement. Since white is the synthesis of all colors, it provides the therapeutic benefits of all of them. Moreover, it produces a feeling of cleanliness, wellness and serenity. • Avoid wearing synthetic fabrics, because they obstruct breathing and transpiration, which is imperceptible perspiration through the pores of the skin. The skin functions as a third lung and kidney for purposes of elimination. We recommend wearing cotton clothing, at least underwear. • Avoid wearing glasses, watches and jewelry because metals are power conductors; they absorb the pranic energy that should enter the body. • If you have long hair, tie it back or put it up in a bun. Preparation for the Class - Haùha Yoga is better practiced with the bladder, intestines and stomach empty. If you have eaten a big meal, wait at least two hours before exercising. If you have eaten just a little, wait at least an hour. If you really feel the need to eat something before practicing yoga, you can take something very light like fruit, fruit juice or herbal tea. We also advise having mind tuned for yoga before starting a yoga session.

Class Session Each Yoga Inbound session is a holistic practice which benefits the student physically, mentally and spiritually.

Lesson II: Optional Courses

The Practice

Chapter I: The Road to Transcendence

During the session, the instructor can use background music as a tool. The best choice is music with calm rhythms, sweet melodies and sounds which engender serenity and harmony. For deep relaxation, very soft instrumental music or sounds of nature are recommended, so that the practitioner can easily concentrate on the voice of the instructor leading the meditation. A Yoga Inbound session is divided into several parts: 1. Invocation We begin by focusing the mind, senses, thoughts and actions on the plane of spiritual consciousness, so we can receive greater benefits from our practice. The recommended mantra is the Vâsudeva Mantra: Oê namo bhagavate vâsudevâya “Reverent salutations to the divine with the wish to receive divine energy and protection.” Tell the students to place their palms together in front of their hearts and bow their heads while repeating aloud this mantra with faith and reverence three times. Doing this directs consciousness and respiration toward the plane of the heart (hèdaya). 2. Physical Exercises After having invoked the blessings of the supreme energy, the practice of physical exercises consisting of Pâvan Muktâsanas, prâòâyâmas, âsanas, mudrâs and bandhas13 can begin. 3. Relaxation Relaxation is a state of natural rest. Keeping body, mind and soul in harmony, while living in a world full of problems, contamination, and stress, is a true work of art. Relaxation and meditation are fundamental tools for achieving this delicate balance. Within the discipline of yoga, relaxation is known as Nidrâ Yoga. Nidrâ is a state of conscious sleep. The physical body lies flat, generally in [avâsana, and the mental body, by means of conscious breathing, visualizations and resolutions, releases tension. Relaxation eases pain caused by tension and leads to the turning inward of the conscious mind. This is the time when the deep healing stimulated by the various postures takes place. 4. Meditation Meditation is the liberation of the mind from the contaminations that 13 The development of these themes found in chapter II, Lesson 1, “Yoga Inbound Teacher Training Course” in this book.

Initially, the instructor can guide the meditation toward the natural elements: earth, water, fire, air and ether. He can then call attention to their manifestations and the relationship they have with our own bodies. Then he can lead students to focus on the heart region, invoking the purity of emotions and feelings which generates wellness, harmony and peace. Eventually, Yoga Inbound meditation will allow a closer and closer approach to the field of absolute love and beauty. The instructor should consider the faith each student professes. It is important in the beginning that the student connects with the Supreme Being under the name and form he knows: Kèëòa, Javhé, Buddha or Hari, among others. As is popularly said in India,” God is not seen with the eyes, but with the ears.” As Yoga Inbound practice deepens, meditation will be integrated more and more into different aspects of daily life as an active part of the process of spiritual introspection. 5. Instruction As the ancient knowledge which supports the practice of Yoga Inbound practice is imparted, practitioners acquire philosophical tools to understand that yoga goes beyond a physical exercise routine and contortion. They also come to understand their particular, personal processes and they finally reach transcendence. The recommended text for instructions is the Bhagavad-gîtâ, as It Is. Besides this, readings with a Vedic foundation can be used to help awaken the students’ awareness regarding their integral growth. 6. Activities Outside the Classroom The processes initiated and guided by the Yoga Inbound teacher will make the student understand that yoga is not limited to the practice session. On the contrary, it should be lived in all the actions of daily life. The Yoga Inbound voyager should apply the spiritual knowledge learned from spiritual texts in their families, work, society and the environment. 35

Lesson II: Optional Courses

arise from selfishness, envy, lies and negatives tendencies, which stop spiritual growth, until one has managed to situate oneself above them on a higher plane where one can experience true happiness.

Chapter I: The Road to Transcendence

• Pictures of the Disciplic Succession These images remind us that divine knowledge descends through an unbroken line of spiritual Furthermore, one of the fundamentals of the masters. It is indispensable that the picture of practice is engaging the students in activities the spiritual master is present during worship. which help their fellow man. In order to de- (See page 378) velop this, the Yoga Inbound School offers the chance to participate voluntarily in pro- • Japa Mala - A rosary of meditation beads, jects such as the House of Wisdom, the Spoon specially used for meditating on and counting Revolution, Bio-fairs, Eco Yoga villages and repetitions of sacred mantras. (See page 175) â{ramas, among others, through its global net• Tilaka - An extract of holy earth used to mark work of destinations. the body as a symbol that it is a divine temple. It is applied on twelve different places, each of 7. Implements which has a special mantra to be repeated whiThere are some elements which function to le applying the tilak. connect the mind with divine energy. The ancient Vedic tradition corroborates that when • Paraphernalia - These are the items with these elements are offered to the supreme en- which ârati (worship) is performed: a bell, a ergy, they favor spiritual development. The in- ghee lamp, pañcapâtra (a receptacle for wastructor will tell the students the right time for ter), a Lakëmi seashell for offering water, and a them to be used according to their advance- fan, among others. (See page 258) ment and studies. • Mèdaôga and Karatâlas - These are tradi• Altar - It is a meditation tool. There are three tional musical instruments used to accompany different altars elaborated by the school, which the melodious songs which are presented in can be established together or independently. bhajana or kîrtana form. (See page 308) (See page 350) This will allow them to experience harmony in their interpersonal relationships.

A. Yoga Inbound Altar - It represents Vedic cosmology and divine order. One meditates in front of it by chanting the Mahâ Mantra and through visual contemplation of the images and articles on the altar. B. Vrinda Mission Altar - On this altar, you find the Iëùa-deva,14 Ärî Ärî Guru Gaurâôga Râdhâ Vraje{vara. It is the meditation center of all Yoga Inbound âäramas and masters inspired by the school. C. Altar of Offerings - This altar brings together the seven main deities of the Vaiëòava15 tradition, which have been worshipped for hundreds of years without interruption in Vrindavan, India. • Yantra or Picture of Lord Nèsiêha-deva It represents protection. For all the persons who are facing severe problems in life, we recommend keeping his image close. (See page 346)

14 “Iëùa” means “adored” and “deva” means “deity.” It is the form that divinity adopts so the practitioner can perform his meditation on a personal form. 15 Vaiëòava means “servant of Viëòu, Kèëna, Râma” or any plenary manifestation of the Supreme Personality of Godhead’.

There are sounds that relax, sounds that disturb, sounds that annoy and sounds that purify; the last ones lead the individual toward the path of perfection. The word “mantra” comes from two roots, “mana” meaning “mind” and ”trâyate” meaning “to free.” Mantras are transcendental sound vibrations which emanate from the spiritual world ({abda-brahma) and act on the mind to free it from material duality and suffering. Besides that, these vibrations allow practitioners to come into synchrony with their spiritual essences (âtmâ), to establish themselves in selfless service and to cultivate the qualities which will finally lead them to develop pure love. The dimension of pure, universal consciousness is beyond sensory experience. The mantra is the bridge us connecting to the higher realm. This is a matchless gift granted through spiritual revelations and by self-realized souls. Just as in any discipline, the validity of transcendental science can be verified through practice, which produces obvious results. To pronounce the mantras is not an easy mental exercise because, when they are chanted correctly, they are a deep prayer. This act requires a sincere desire and an adequate internal attitude to be really effective. It is important to mention the meaning of each mantra, so the student can do the meditation in a more conscious and heartfelt manner. Mantras are not secret; they are eternal sound vibrations. They are composed of spiritual letters which are endowed with specific powers, and when they are arranged in a particular combination, they have more power. In this mystical language, the messages from heaven, which heal through sound vibrations, travel, expanding like an echo and resonating in every atom, giving relief.

General Objectives To awaken the students’ taste for hearing the sounds of the mantras, through their experiencing the well-being, peace and equilibrium that are produced within them. 37

Specific Objectives • To cleanse mind and heart from all thoughts, words and attitudes counter-productive to well-being. • To overcome adversities and to regain the original spiritual position of eternal knowledge and bliss. • To find peace and tranquility in every moment of life. • To perform sound meditation, particularly of the Mahâ Mantra,16 because a deep legacy has proven that this is the process recommended for attaining spiritual awakening in modern times. • To release the soul from the temporary illusory covers with which he identifies himself, such as: name, body, wealth, beauty, social position, etc. • To gain knowledge about the eternal position of the soul.

Benefits • This meditation will gradually diminish anxiety, depression, anger, resentment and egoism, and at the same time, it will benefit the mood of the person, preventing the consumption of intoxicants, among other unhealthy behaviors. • The meditative attitude is a simple and efficient method for channeling negative energy in the right direction. • It elevates the mind to a higher level of devotion and prepares it for more advanced meditative states. • It allows access to deep transcendental regions of being. 16

See CHAPTER I, Lesson 4,4 “Japa Mâlâ Meditation.”

Lesson II: Optional Courses

2. INBOUND MANTRA YOGA Sacred Invocation

Chapter I: The Road to Transcendence

initial sound which gives rise to all that exists. From it, each of the universes and entities emanate. It is the generating principle of existence. It is the voice of God saying, “Here I am.” Behind all the atoms of the creation, it generates The Practice and protects harmony. Oê represents the truth and its quality is sat or eternity. This knowledge Many people feel odd or uncomfortable when reveals itself through this syllable in the hearts beginning the chanting exercises. But later, of the sincere and dedicated yogis, who seek those people, who come from different back- complete understanding of the meaning of their grounds and mentalities, see themselves won- existence. derfully transformed by this experience. Chanting demands so little, yet gives so much in Oê is the Seed Mantra which contains wholeexchange. There’s no need to be a great singer ness within itself. It is found at the beginning of or meditator to experience the beneficial results every Vedic hymn and from it originates primaof intoning simple, devotional phrases. Man- rily the Gâyatrî Mantra. No ceremony is perfortras can be recited mentally or one can chant med without this sound formula. them or speak them aloud. The Oê mantra is composed of three letter, aThe Yoga Inbound instructor will teach the u-m, and has a multitude of meanings, some of mantras which will guide the students during which will be explained. meditation by: • The letter “a” (a kâra) refers to the Supreme 1. Inviting the students to sit comfortably; Being, [rî Kèëòa, the master of all living entities and all the material and spiritual worlds. He 2. Explaining one or several of their meanings is the supreme leader. The letter “u” (u kâra) represents [rîmati Râdhârâòî, the pleasure powhich will be described later on; tency or spiritual energy of the Supreme Court. 3. Reciting and repeating them with the stu- She is also known as the feminine aspect of God. The “m” (ma kâra) represents the living dents to give them confidence; and entities, which constitute the marginal energy of 4. Indicating the importance of focusing the the supreme. attention on the resonance the sound of the mantras has in the body, the mental calmness In other words, Oêkâra represents the Suprethey produce and the totally peaceful and har- me Being, His name (Kèëòa), fame, pastimes, entourage, expansions, energies and other monious effect they have. things. This meaning is given by the Goswamis These mantras can be recited along with of Vèndâvana. breathing exercises. One inhales, repeating the mantra mentally, and exhales, pronouncing it Other meanings: aloud. You can also use recordings as a Mantra Meditation guide or to chant them when you • The letter “a” symbolizes the conscious or awake state (jâgrata avasthâ), the experience are at home, at work or during a trip. of the body and the senses; the letter “u” represents the dream state (svapna avasthâ) or At the beginning this recitation may not be se- the astral kingdom, and the “m,” the conscious rious or deep, but with continued practice, it dream state (suëupti avasthâ), which is beyond will gradually be refined. However, it is a fact the perception of the senses in the witness state. that, without serious and exclusive dedication, nothing valuable will be attained in this world. It could be interpreted as follows: in the beginning stages of spiritual life, the practitioner is Oêkâra awake to the external world and asleep in the spiritual field. In the intermediate stage, the The transcendental sound oê manifests as the practitioner starts to be asleep to the external • By reciting the mantras in a group, the energy generated is greater. People, animals, plants and all the entities nearby, as well as the environment, are purified.

the limitations of time and form. That is why Brahman is referred to as nirguòa or “without material qualities.”

The complete symbol, with its half moon with a dot on top, indicates the fourth state (turîya avasthâ), which combines all previously-mentioned states and transcends them. This state is the perfection of yoga practice or samâdhi. •The letter “a” symbolizes language (vâk); the letter “u,” the mind (manas) and the “m,” the vital breath (prâòa). The complete symbol represents the divine, universal spirit, Brahman. The three letters represent the dimensions of height, width and depth. Likewise, the whole symbol represents the divinity, which is beyond When they hear the sweet music of Ärî Hari’s flute, the rivers stop and form whirlpools to show Him their love. Their waves, like arms by the thousands, have caught hold of His lotus feet and they are offering Him lotus flowers, symbols of their hearts. The cows remain motionless with tears of joy in their eyes and drink the nectarine melodies of His flute with the cups of their ears. The calves stop drinking milk from the udders of their mothers, and the stunned deer offer their worship through their affectionate glances. The birds gaze with unblinking eyes at Ärî Kèëòa, just like meditating sages, and the clouds hover over His head so the sun won’t perturb Him.17

Oêkâra Yantra

Vida Sana (Healthy Life) Magazine, issue no.4

Lesson II: Optional Courses

world and begins to be awake in the spiritual field. In the advanced stage, the practitioner is asleep to external pleasure and is awake to spiritual pleasure (ânanda).

Chapter I: The Road to Transcendence

MANTRAS OF DIVINE NAMES OÊ ÄÂNTI OÊ Invoking peace in the heart, with the intention to benefit the whole world “Äânti” means “peace.” OÊ HARI OÊ Invoking the truth which is to be conquered in the heart Hari means “thief of the hearth.” JAY JAGANNÂTHA Invoking the Lord of the universe, so He will be the guide “Jaya” is an exclamation of admiration. “Jagat” means “universe.” “Nâtha” means “master” or “Lord.” RÂDHE–ÄYAMA Invoking feminine and masculine protection, so they will give us strength and happiness for serving and following the truth Râdhe is the Divine Mother, who bestows the blessings to enter into loving service. Äyama is the Divine Father. ”Äyama” means “blackish,” like the clouds when it is about to rain. SÎTÂ–RÂMA Invoking the divine powers of the transcendental couple. Sîtâ is the eternal consort of Lord Râma. Râma means “He who pleases like thousand moons when they shine.” GAURA–NITÂY Invoking the help of the original guru and his golden Lord Gaura is the avatâra of divine love. Nitây is an eternal associate of Lord Gaura. He manifests his power as the original guru. HARI–NÂMA Invoking the loving thief of the heart “Nâma” means “name.” On the absolute plane, there is no difference between the name, shape, qualities and activities of Hari. (JAYA) ÄRÎ KÈËÒA CAITANYA, PRABHU NITYÂNANDA, ÄRÎ ADWAITA, GADÂDHARA, ÄRÎVÂSÂDI GAURA BHAKTA VÈNDA Invoking the devotional energy which manifests in five eternal truths. Ärî Kèëòa Caitanya is God Himself. Prabhu Nityânanda is the original spiritual master. Ärî Adwaita is the cosmic manifestation. Gadâdhara is the pleasure-giving energy. Ärîvâsâdi is the pure devotee. Gaura bhakta vènda represents all other pure devotees and associates of Lord Caitanya. HARE KÈËÒA HARE KÈËÒA KÈËÒA KÈËÒA HARE HARE HARE RÂMA HARE RÂMA RÂMA RÂMA HARE HARE Invoking divine service in the heart, so one can become an instrument of true love “Hare” means the internal energy of the Supreme Lord. Kèëòa is ”The Supremely attractive,” who is the origin of all there is. Râma is the inexhaustible fountain of supreme happiness.

“Take shelter of these religious principles of sacrifice; prosper and flourish.” Ärî Brahma

There is a section in the Vedas, in which the appropriate ritual worship to gain material results and to solve temporary problems is taught. This worship is called Karma Kâòàa, branch of fruitive activities. The Vedic scriptures explain that, when one acts appropriately and performs specific ceremonies, one can receive specific blessings. In order to understand this process, one has to know what karma is and from where the laws which rule spiritual and material nature come. For every action, there is an equal and opposite reaction; this is the meaning of the word karma. Action and reaction are inseparable; there cannot be any actions or events without their corresponding causes. In the Bible, just as in other sacred books of different spiritual traditions, it speaks about the law of karma as the law of Talion, “An eye for an eye, a tooth for a tooth;” “With the same rod that you measure, you shall be measured;” “Those who kill with the sword will die by the sword;” and “What you sow is what you reap.” Understanding this immutable law generates the awareness that the future is the outcome of decisions taken every instant. If you wish to be happy, the seed of happiness should be planted. If you consciously choose actions which cause joy and success for others, without a doubt, you will attain happiness and success. In the original towns of Europe, America, among other places, it can easily be demonstrated how reverence and gratitude towards the divinity have been part of their tradition and have been practiced in a natural way over time. For example, the worship of Mother Earth, also called Pachamama and Gaia, for providing nourishment and support, or Sun worship, Inti and Helios, and Moon worship, Celene and Candra, for providing light in the day and at night, energy to food and vigor to the body. These are just a few of the countless blessings given to us by the elements of nature that have been the objects of reverence. In this way, these communities have managed to live together in equilibrium and, at the same time, they have benefitted humanity with this important legacy of faith. In the Vedic tradition, it is mentioned that the Supreme Source is Avatârî,18 because from Him emanate all cosmic potencies. He is Svayam Rûpa Bhagavân [rî Kèëòa, the Absolute Supreme Person, also known as [rî Caitanya Mahâprabhu. In the cosmic creation process, He manifests himself in infinite forms. Some of these are incarnations (avatâras) and others are expansions, which have specific functions and characteristics. It is understood that the Lord can expand as many times as He likes, just as there are an infinite number of waves in the sea.

Caitanya-caritâmèta (Âdi-lîlâ, 5, 128).

Lesson II: Optional Courses

3. Inbound Karma Kanda The Path of Action

Chapter I: The Road to Transcendence

AVATARI AVATARAS Avatârî, origin of the avatâras

Name

Residence

Svayam-rûpa [rî Nanda-nandana Kèëòa [rîmati Râdhârâòî Svâêäa (direct avatâras)

Goloka Vèndâvana Goloka Vèndâvana

Svayam-prakaäa and Prâbhava-prakaäa Expansions like Kèëòa in the Râsa Lîlâ

Vaibhava-prakaäa

Balarâma (first expansion) Caitanya Mahâprabhu

Goloka Vèndâvana Navadvîpa

Tat-ekâtma rûpa

Expansions of the different modalities

Vilâsa Prâbhava Vilâsa: first catur-vyûha (four-armed form)

Mahâ Saôkarëaòa Vâsudeva Pradyumna Aniruddha

Hari Dhâma Hari Dhâma Hari Dhâma Hari Dhâma

Vaibhava Vilâsa

second catur-vyûha (24 Viëòu who protect the months)

Tattwas Brahma: divine omnipotent effulgence Pradhana: unmanifested material energy Mahâ-tattwa: manifested material energy (They supervise the manifestations)

Puruëa Avatâras

Kâraòodakaäâyî Viëòu: Garbhodakaäâyî Viëòu: Këîrodakaäâyî Viëòu:

Lîlâ Avatâras

Ten main Avatâras:

(same like the Daäa avatâras)

Maheäa Dhâma Devî Dhâma The universes emanate from Him. He expands in every universe. He is in every atom and heart. He is also called paramâtmâ.

Matsya, Varâha, Kûrma, Narasiêha, Vâmana, Paraäurâma, Râma, Kèëòa, Balarâma and Kalki.

Guòa Avatâras They control the three modes of material nature. Name Mode Function Wife Viëòu Brahma [iva

Yuga Avatâras

Sattwa (Goodness) Maintenance Mahâ Laksmi Rajas (Passion) Creation Saraswatî (Sometimes Viëòu-tattwa descends to perform this pastime.) Tama (Ignorance) Destruction Pârvatî (Sometimes Viëòu-tattwa descends to perform this pastime)

Era

[vetadvîpa Brahma-loka Kailâsa

(They appear in every yuga to spread the self-realization processes)

Satya Tretâ Dvapara Kali

Manvantara Avatâras

Residence

Duration

1.728.000 years 1.296.000 years 864.000 years 432.000 years

Color

[veta (White) Rakta (Red) Kèëòa (Blackish) Pîta (Yellow)

Process

Dhyâna (Meditation) Yajña (Sacrifices) Pûjâ (Worship) Saôkîrtana Yoga (congregational chanting)

14 manus who descend for each day of Brahma:

(Entrusted with administration)

Yajña, Vibhu, Satyasena, Hari, Vaikuòùha, Ajita, Vâmana, Sarvabhauma, Èëabha, Viëvaksena, Dharmasetu, Sudhâmâ, Yogeävara and Bèhadbhanu.

Arca-vigraha

Deities of the Lord

Hari-nâma

Names of the Lord

[akty-âveäa-avatâra

Specially empowered by God to represent Him

Vibhinnâmäa

Indirect Expansions Name

Called vibhûtis

Jîva-tattwa

Devas

Residence

Taùasthâ-äakti

Personalities with great powers, also known as demigods. There are 33 millions of them and they are worshipped for specific purposes.

These divine energies have personalities, and they rule over every element and field of the material world. For example, Varuòa is the regent of water; Vayu, the regent of air; and Bhumi, the regent of earth. They bestow numerous blessing on living entities. However, worshipping them is not recommended, because they are part of the material plane and, therefore, are all subject to birth and death. It is much better to worship the Supreme Being in one of His multiple forms, since He is eternally free, and because He is immaterial, He is situated on the spiritual plane. When one pleases the Supreme Personality, automatically all demigods will be satisfied. The kind of worship that is to be performed depends on the spiritual path one chooses according to the knowledge and conscious level; one should always keep the goal, the place one wants to reach, in mind. yânti deva-vratâ devân pitèn yânti pitè-vratâì bhûtâni yânti bhûtejyâ yânti mad-yâjino ‘pi mâm “Those who worship the demigods will take birth among the demigods; those who worship the ancestors go to the ancestors; those who worship ghosts and spirits will take birth among such beings; and those who worship Me will live with Me.” the Bhâgavad-gitâ, as It Is, 9.25 Therefore, the Bhâgavad-gitâ states that one should give up all the different kinds of worship and dedicate himself exclusively to the worship of the Supreme Lord through Bhakti Yoga. Whatever wish one has, one should worship the Supreme Personality because He grants them all. akâmaì sarva-kâmo vâ mokëa-kâma udâra-dhîì tîvreòa bhakti-yogena yajeta puruëaê param “Whether one desires everything or nothing, or whether he desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Kèëòa, the Supreme Personality of Godhead, by rendering transcendental loving service.” Caitanya Caritâmèta, Madhya-lîlâ, 22-36, [rîmad-Bhâgavatam, II.3.10 If one does not worship the Supreme Personality of Godhead or if one worships Him for the sole purpose of being liberated from existence, then pure love for Him will not develop. Utmost love only exists on the divine plane of the original avatârî. It is nowhere else to be found, neither in the relationships which can be established in the material plane with other entities, nor in actions motivated by material interests. Only he who connects with and worships Svayam Rûpa Bhagavân [rî Nanda-nandana, the son of Nanda and Yaäodâ, can reach Goloka Vèndâvana, the land of love. In this place, there is also a region called Navadvîpa wherein Lord Caitanya eternally performs His pas43

Lesson II: Optional Courses

In this course, we will talk about the devas in particular. Devas, also known as demigods, are personalities who possess great powers. They are linked directly to the Original Source (Avatârî) they and are His devotees; they live to serve Him.

Chapter I: The Road to Transcendence

times. Those who feel attached to other expansions of Him, the avatars, can reach the region called Vaikuòùha, where a reverential relationship prevails. That is the way that the âcâryas have explained the phenomenon of avatârî, the govindam âdi puruëaê tam ahaê bhajâmi, from which everything emanates, and they emphasized that the most important thing is to worship the deities, the Iëùa Deva. Nevertheless, at the same time, they also teach that one should be very respectful with the devas and that, if they bestow their blessing, their fortune upon us, they should be considered for the service of Kèëòa. All these indications found in the scriptures have the purpose of encouraging students to continue on the right path, of engaging them in proper worship and of building their enthusiasm for becoming pure devotees of the Supreme Personality of Godhead. devarëi-bhûtâpta-nèòâê pitèòâê na kiôkaro nâyam èòî ca râjan sarvâtmanâ yaì äaraòaê äaraòyaê gato mukundaê parihètya kartam

cred, to recognize that there are powers beyond human nature which control the universe and take on different forms to manifest themselves. The specific indications on how to reestablish this sacred bond are given in the Karma Kâòàa section of the Vedas and are presented as a step in the Yoga Inbound process. Higher than worship of the demigods is direct worship of Lord Kèëòa Himself or His avatâras. This is Bhakti Yoga, the most direct way to satisfy essential needs.

Objectives • To develop faith in the divine energies that govern the universe. By recognizing their existence, one can reestablish the bond which existed from the beginning. • To find the spiritual answers revealed in the Vedas in order to solve the different material problems that life presents • To participate in ritual fire ceremonies and to receive their wonderful blessings

O King, one who has given up all material duties and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not indebted to the demigods, great sages, ordinary living beings, relatives, friends, mankind or even one’s forefathers who have passed away. Since all such classes of living entities are part and parcel of the Supreme Lord, one who has surrendered to the Lord’s service has no need to serve such persons separately. [rîmad-Bhâgavatam, XI.5.41

• To learn how to perform the ceremonies • To help people who might find themselves in conflict

ârâdhanânâê sarveëâê viëòor ârâdhanaê param tasmât parataraê devi tadîyânâm samarcanam

Since time immemorial, the great yogis have performed sacrifices (yajña) in pursuit of universal benefit. In the Èg Veda,19 it is stated that there can be no peace and happiness in a place where yajña has been given up. Innumerable benefits come from participating in yajñas. Even just wanting to participate is already favorable.

“Of all types of worship, worship of Lord Vishu is best, and better than the worship of Lord Vishu is the worship of His devotee, the Vaishnava.” Padma Purâòa On the path of sacrifices, demigod worship can help the students reestablish a link with the sa44

• To share this valuable teaching and to keep the desire to continue alive, in spite of the difficulties

Benefits

• They purify the subtle environment (sûkëma vâtâvaraòa) and the living entities which are near the sacred fire; human 19

Èg Veda II.30.6.

• World problems like air and water pollution, cruelty to animals, and abuse toward humans are gradually eradicated. • Just as fire changes everything with which it comes in contact, its influence can burn away all that is negative inside a being so one can develop the potential virtues dormant within. • The currents of spiritual energy emanated by the performance of yajñas pacify the mind and diminish the influence of lust, egoism, anger and everything that contaminates the spirit. • Light shows the way in darkness. The light and warmth of the yajña can entirely purify all inauspiciousness which dwells in the heart.

The Practice In ancient times, elaborate sacrifice ceremonies were performed by qualified priests (brâhmaòas), who carefully prepared every detail. They chose the right time according to the indications of the stars and planets. They kept the fire alive for several days, offering grains, fruits and the most precious elements of nature, while they recited Vedic hymns and mantras.

Yajñas were performed as a form of gratitude and also for beginning new endeavors and for consecrations. Even today, in spite of the passage of time, this mystical practice is still alive. Instructors should direct the participation of interested parties according to their special needs and perform the prescribed duties according the guidelines given in Appendix Two of this book. It is important to remind those who go deeply into these activities that they have to emphasize the ultimate purpose of the Vedas: to awaken the spiritual love in each heart. And precisely what Yoga Inbound wants is that students not deviate the path by adopting a commercial mentality and lose sight of the ultimate goal. One can acquire knowledge of topics that have not yet been understood and which serves temporarily as only theoretical knowledge. Even so, encouraging these studies creates the possibility for students to discover something they had not previously imagined might exist. Vedic studies and sacrifices are part of the preparation for the highest achievement. An advanced yoga state is something which cannot be attained artificially or by imitation. This practice becomes life itself, be it through personal inclination or by the effect of pious activities performed in the past.

The visionaries of ancient India received this knowledge from God Himself, and the mantras and the yajña were revealed for the purpose of relieving and resolving the problems of humanity, i.e. birth and death.

Fire Ceremony

Lesson II: Optional Courses

beings, plants and animal receive their grace.

Chapter I: The Road to Transcendence

DESCRIPTION OF THE DEVAS20 Demigods are evidence of the existence of superhuman forces, energies which surpass the capability of the physical senses and repeatedly call one to awaken to a clear and latent reality for the eyes of the spirit.

Viëòu

He is the Supreme Lord, the origin of the devas and the sustenance of all that that is. He is worshipped by those who desire eternal fame. For spiritual advancement and transcendental knowledge, one should worship Lord Viëhòu and His devotees.

Brahma

He is in charge of the creation of the universe. His transcendental school is called Brahma Sampradâya. He personifies intelligence and is the spiritual master of all creatures. He can grant many blessings, but he personally consecrates himself to instruct about total surrender to Lord Kèëòa.

[iva

He is the son of Lord Brahma. He is in charge of the destruction of the universe. His transcendental school is the Rudra Ssampradâya. He is worshipped by those who seek erudition. Those who want to become great heroes should worship him in his Rudra form. He has the power to grant many blessings, but with his devotion he teaches the fullness one achieves by serving the Lord wholeheartedly.

Lakëmi

She is the eternal servant of Lord Viëhòu. Her devotional school is the Lakëmi Sampradâya. She is worshipped as the goddess of fortune, abundance and prosperity, but those who seek only material comfort and opulence do not receive her blessings.

Umâ

She is the wife of Lord [iva, and she is considered the goddess of light. She is the daughter of the Himalayas and maintains the virtue of balance in humanity. She is worshipped by those who want a good matrimonial relationship.

Durga

She is the wife of Lord [iva. She is represented carrying weapons and riding a tiger or a lion. Those who desire good fortune worship her. She is responsible for correcting those who have a materialistic mentality. She always takes shelter in the service to the Lord.

Kali

She is the fierce form of Durga which only Lord [iva can appease. She is worshipped by people who have material desires. She attracts and pleases those who are unfit to go to the spiritual world. 20

The majority of the descriptions given here are descriptions given in the [rîmad-Bhâgavatam, II.3.2-11).

She is the wife of Lord Brahma. She is the goddess of knowledge, letters, astrology and the arts. She always sings the glories of the Supreme Lord. She is worshipped by those who desire to develop these abilities.

Gaòe{a

He is the son of Pârvatî and Lord [iva; He is best-known for having an elephant head. He helps to overcome all obstacles encountered on the path.

Yamarâja

He is the son of Sûrya. As the superintendent of death, he personifies justice. He is the one who decides the destiny of each living entity after they leave the present body. He is one of the main authorities of Vedic knowledge.

Sûrya

He is the Sun. He is considered one of the ever vigilant eyes of the Supreme Lord. He is the representative of knowledge. As a deva, the Sun is very important and is worshipped to obtain sound health and to prolong life.

Candra

He appears as the Moon. He directs many events on the earth and, along with the constellations, he serves as a guide for making decisions and for the performing activities such as beginning a commercial, intellectual or agricultural endeavor Those who desire to satisfy the senses should worship the Moon.

Bhûmi

She is Mother Earth, Pachamama, represented as a cow. She sustains the forests and mountains and disperses the rain, enabling life to be born again. Those who desire a very strong body and secure positions at work worship her.

Indra

He is the king of the heavenly planets and the lord of the demigods. His weapon is the lightning thunderbolt and he rides Airâvata, an elephant which represents a cloud filled with rain. Those who desire a powerful sexual life should worship the king of heaven.

Prajâpatis

They are the progenitors of humanity. He who wishes to have good descendents should worship them.

Lesson II: Optional Courses

Saraswatî

Chapter I: The Road to Transcendence

Vâyu

He is the divinity of air, divine breath, the conveyance of spiritual sound. He is worshipped by those who do not want to get entangled in the affairs of this world.

Agni

He is the divinity of fire. His most important function is related to rituals, because he establishes a link between men and demigods. He is worshipped by those who desire to be very powerful.

A{vinî Kumâras

They are a pair of physician demigods. They are young, beautiful, agile and strong. They cure the sick and help those who are in danger. They are worshipped by those who desire to have a very long life.

Gandharvas

They are heavenly musicians, who are adored by those who desire extraordinary beauty.

Apsarâs

They are heavenly dancers, who are worshipped by those who desire a beautiful and charming wife.

Varuòa

He is the Lord of all waters in their different forms: rivers, oceans and rain. He is worshipped by those who desire to obtain money.

Aditi

She is the mother of the gods. She is the personification of limitless space, infinite consciousness. She is worshipped by those who want there never to be a lack of grains, and her sons are worshipped by those who want to reach the planets..

Vastu Puruëa

He is a demon defeated by Lord Brahma and whose body parts are still kept by him and other demigods. He is related to Vedic architecture, therefore it is advised to analyze where every part of his body resides in relation to the physical space, when one is planning constructions and harmonizing spaces.

STEPS

“A yogi is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogi. Bhagavad-gîtâ, as It Is, 6.46-47

1. Karma Yoga Inbound To Help and Be Helped

rom the point of view of karma, there is nothing in the universe that happens by chance or accident, nothing that occurs without a definite cause. Actions are meant to react upon the doer with the same force and effect as the original action. If a person harms another person, in reality, he is harming himself. An incorrect action brings misery and pain, and on the contrary, if one acts in accordance with Universal Love, blessings will abound. Virtuous actions bring joy and happiness to one’s neighbor, family, society, to humanity and the universe. Because of this, Karma Yoga is the art of acting correctly and consciously; it is the wisdom of knowing what to do. It is the method by which work, duties and activities 49

bring peace and well-being. There are desires and thoughts behind every action. The desire for an object arises in the mind, and then the living entity thinks about how to obtain it and makes efforts to possess it. Karma produces its pleasant or painful fruits according to the nature of the action, and the living being has to take birth after birth to reap the fruits of that karma. Therefore, the law of karma can be expressed as follows: desire, thought and action always go together. They are the three threads that weave the string of action and reaction tying the entity to the wheel of eternal return or saêsâra.

Lesson III: Steps

LESSON III

Chapter I: The Road to Transcendence

Objectives

The Practice

• To learn to perform excellent work without expecting a reward in return

In this stage of yoga, you comes to understand that personal happiness depends on the sincere effort you exert to make others happy. To achieve this, you should act without egoism and without attachment to the fruits of work, making all activities a wonderful offering to the Supreme Lord. This state of consciousness will allow you to contribute to world peace and harmony.

• To relate correctly with all the entities around us • To participate in occupational therapy. This is the beginning of the training in the science of devotional service. • To transform work, duties and daily activities into tools for meditation, spiritual growth and evolution • To prepare oneself for receiving knowledge of the self • To expand one’s consciousness and to understand that beings are instruments of God´s love • To offer the fruits of one’s actions to the Supreme Personality of Godhead

The Benefits • One develops love, affection, sympathy, humility, tolerance and mercy for all living entities. • One is purified of tendencies toward egoism, pride, greed, hate, jealousy, anger, thoughts of superiority and all negatives conditioning. • One learns to serve with love, without expecting anything in return. • Balance and flexibility are maintained even in the middle of life’s hardest challenges, which are situations that somehow will always manifest in the material world. • One begins to transcend the mental body and the way that one’s thoughts, words and actions influence the environment is revealed. • One understands that consciousness is the primordial force in the universe. That thought emanates from consciousness and gives rise to action. That every change starts on the plane of consciousness. 50

When activities for sense enjoyment (karma kâòàa) end, a person has the opportunity to begin spiritual understanding, by following the recommendations given in the Vedas. In order to release yourself definitively from material captivity, you must understand the difference between action and inaction and, subsequently, act according to this knowledge.21 There are three types of karma: Vikarma: These are prohibited actions or action carried out through the misuse of free will. Such actions lead to suffering and force the person to descend on the wheel of saêsâra, accepting lower forms of life. In this era, under the modes of passion and ignorance, the majority of people perform vikarma, leading mindless lives, without concern about the future. They do not care about the injunctions of the {âstras, nor do they care to understand the laws of Universal Love. They just act to please their senses unrestrictedly, without considering the results of their actions. In this way, they live degraded lives. Karma: These are actions performed according to the individual’s prescribed duties mentioned in the revealed scriptures. The laws of nature are very stringent and rigorous; for them there is no excuse. If one, even unconsciously, breaks a law, one has to suffer the consequences. For example, the law of nature is for fire to burn, and it 21 “The intricacies of action are very hard to understand. Therefore, one should know properly what action is, what forbidden action is, and what inaction is.” A. C. Bhaktivedanta Swami, the Bhagavad -gîtâ, as It Is, 4.17.

Lesson III: Steps

holds true even for a child, in spite of his ignorance and innocence. Therefore, one should carefully choose oneâ&#x20AC;&#x2122;s course of action to avoid the laws of nature tying living entities to suffering. Akarma: These are activities that produce no reaction. They, therefore, free living entities from the cycle of birth and death. When one performs akarmic activities, it may seem that there is a reaction, but there is none. When one acts following the guidelines of the Supreme Lord and His representatives, there are no reactions. When the practitioner understands these differences and acts accordingly to them, he can regulate fruitive activity (action where the doer longs for results) and gradually overcome the three modes of material nature (goodness, passion and ignorance), rising slowly but surely from the field of selfindulgence up to the transcendental plan in search of divine consciousness. The instructor should offer a wide variety of different kinds of volunteer work for the student to choose from according to his knowledge and abilities. In this way, he will be able to integrate a community of hundreds of people interested in the well-being of humanity, thereby experiencing the highest joy by helping others. For this, in Appendix 4 of this book, one can find some of the most important global projects associated with the Yoga Inbound School.

The instructor should offer a wide variety of different kinds of volunteer work for the student. 51

Chapter I: The Road to Transcendence

2. JÑANA YOGA INBOUND Transcendental Knowledge The Vedic scriptures explain that there are two main types of knowledge: “jñâna” or “intellectual knowledge” and “vijñâna” or “knowledge realized from direct perception.” Intellectual knowledge refers principally to understanding physical nature and the laws that govern it, as well as the different branches (aôgas) of Vedic knowledge. Spiritual knowledge is based on understanding the original essence (jîvaâtmâ) and on understanding the Absolute Truth in His three principal manifestations: Brahman: The impersonal aspect, the divine spirit Who sustains all entities and atoms of the creation. Paramâtmâ: The localized aspect that dwells in the heart of each living entity. Bhagavân: The original form endowed with eternity, knowledge and bliss in an unlimited spiritual body. When knowledge is connected with an understanding of the Absolute Truth, it becomes an important tool for spiritual development. On the contrary, if there is no higher objective, jñâna becomes dry mental speculation. The first aphorism contained in the Vedânta-sûtra reveals the opportunity that human beings have to access transcendental knowledge: athato brahma jijñasa “Now that you have come this far, and now that knowledge has agreed to reveal itself to you, inquire about the Absolute Truth; begin to inquire about Brahman.” And what is Brahman? In the Bhagavad-gîtâ, Kèëòa, the Truth personified, responds to a question asked by Arjuna, “kiê tad-brahma”,22 by saying: akëaraê brahma paramaê svabhâvo’dhyâtman ucyate bhûta-bhâvodbhava-karo

visargaì karma-saêjñitaì The Supreme Personality of Godhead said, “The indestructible, transcendental living entity is called Brahman, and his eternal nature is called adhyâtma, the self. Action pertaining to the development of the material bodies of living entities is called karma, or fruitive activities, activities performed for the purpose of obtaining some results.”23 Brahman is the living entity, the subject. Adhyâtma is its nature, what the living entity is, and it acts as the object of the subject. Karma is the relationship between the living entity and its nature, and material bodies are created and maintained out of that relationship. The fourth dimension, turîya, is referred to as Parabrahman, the Supreme Brahman. Between Brahman and Parabrahman there is also a relationship; Brahman is an object of Parabrahman and vice-versa. The different kinds of relationships (rasas) between Brahman and Parabrahman are described in Vedic literature. Mâdhurya rasa, the relationship based on conjugal love, is considered the highest possible relationship between the living entity and the Absolute Truth, Parabrahman. It is hard to imagine having a loving relationship with a truth or a science, but if one remembers that this truth is a person with attributes and virtues, then one will be able to be closer to the idea of that amorous relationship.

General Objective To provide the conceptual tools for the practitioner to establish himself firmly in understanding and realizing the Absolute Truth.

22 23

A. C. Bhaktivedanta Swami, the Bhagavad-gîtâ, as It Is, 8.1. A. C. Bhaktivedanta Swami, the Bhagavad-gîtâ, as It Is, 8.3.

• To understand philosophically material nature and the elements and laws which govern it • To understand the eternal nature of the being as a spiritual soul • To do a comparative analysis of matter and spirit • To acquire the philosophical tools needed to transcend dualities and suffering on the material plane • To understand the relationship with God, His different manifestations and energies

The Practice The study of Vaiëòava philosophy should be accompanied by devotion, proper guidance and meditation. Transcendental literature should be studied under the guidance of a spiritual master or his bona fide representative, because otherwise it can become a merely speculative analysis which will not help you progress along the path of yoga. On the other hand, it is very important to reflect (manana) on the subjects of study, because a mechanical reading of the scriptures ({âstras) is insufficient. Finally, through the implementation of knowledge written in the sastras in daily life, the human being should transcend the intellectual plane and establish himself on the plane of spiritual self-realization. On this subject, [rîla Bhakti Pramode Purî Mahârâja24 declares, “Vedic literature should be studied through disciplic succession, humbly submitting oneself to the spiritual master, asking the right questions and maintaining an attitude of service. It is not possible to enter the practice of devotional service by which one makes progress in the worship of the Lord without such an approach.”25

Vedic Literature The Vedas are the original source of knowledge; they were compiled in Sanskrit circa 5,000 years ago by Kèëòa Dvaipâyana [rîla Vyâsadeva, who is accepted in Vaiëòava culture as the literary in53

carnation of God. The Vedas are compared to a desire tree,26 because they grant all the knowledge for which human beings long. Therefore, the Vedic heritage has served as sustenance to thousands of mystical and esoteric schools of thought in India, and, at the same time, is the foundation of the Yoga Inbound System, since it is the basis of the Vaiëòava initiatic school. The right term for the religious tradition to which the practitioners of Bhakti Yoga belong is Vaiëòavism; this word comes from the term Vaiëòava which means “he who dedicates his whole life to [rî Kèëòa, Viëòu, or any other direct manifestation of Godhead.” This mystical tradition is monotheistic, unlike a large portion of Hinduism, which is polytheistic. It is very important to clarify the main division that exists among the philosophical and spiritual schools of thought in the eastern tradition: Impersonalism - (Dvaiti) This is the school of thought that professes that God is merely a force or energy, without personal attributes. The objective of their spiritual practice is to merge with that great, cosmic energy, meaning to become one with God. Mâyâvâda philosophy. Personalism - (Advaiti) This is the school of thought that explains that just as the Absolute Truth has an impersonal manifestation, He also manifests as a person with definite form, attributes, names, qualities and activities. The student will discover these characteristics through his own understanding in spiritual life. Personalist philosophy makes clear in its teachings that, under no circumstances, can the individual soul become one with the Supreme Soul. This means that no being created by the Eternal Father can become 100% identical 24 (1897-1999). He reactivated the Vi{va Vaiëòava Râja Sabhâ reestablishing it under the name, World Vaiëòava Association (WVA) along with many other Vaiëòavas of the East and the West. He is the founder of the Gopînâtha Gauàîya Maùh. He published and edited numerous magazines and wrote many books. He was known as the personification of Vaiëòava humbleness. 25 [rîla Bhakti Pramode Purî Mahârâja, The Art of Sadhana, page 148. 26 Sacred trees in this tradition are called kalpa-vèkëa, they satisfy all spiritual wishes of the living entities.

Lesson III: Steps

Specific Objectives

Chapter I: The Road to Transcendence

to Him. The Yoga Inbound School is a Personalist school.

in the Èg Veda. The Yayur Veda has two additional collections of verses or Saêhitâs: The Taittirîya Saêhitâ or black* Yayur Veda and the Vâjasaneyi Saêhitâ or white* Yayur Veda. The Yayur Veda was presented by Vaiëama Payâna Èëi.

Most of the mystical traditions agree that human beings were created in God’s own image; but only in Vaiëòavism is there detailed information about the nature of the personal form of God.

• Sâma Veda Knowledge about Melodies It is called the “Veda of Chants.” It explains the science of sound and its importance in the creation, transformation and destruction of the universe. It contains 1,596 verses and songs, many of them taken from the Èg Veda and adapted for the performance of specific ceremonies. The Sâma Veda was presented by Yaimini Èëi.

Originally, there was one orally-transmitted Veda, but with the passage of time, it expanded into many scriptures among which the following stand out: the 108 Pañcarâtras27, the [rutis, the Smètis and the Vedânta Sûtra. [rutis These are scriptures about God revealed by God. In this category, the four great Vedas are found, Èg, Sâma, Yajur and Atharva, with their respective supplements - Brâhmaòa, for those who live in the city and Âraòyaka, for those who have retreated from society to live in the forest.

• Atharva Veda Knowledge about Magic Powers These are 6,000 verses about prayers, conversations, mystical and magic rituals, based on the Tantras. It contains laws about administration, government and established instructions and rules about the different types of worship to be performed in the different planetary systems: oblations, sacrifices, prayers to purify energies and inauspicious agents, among other things. According to Bhaktivedanta Swami Prabhupâda, this book is the original Veda from which the other original three came. The Atharva Veda was revealed by the sage Aôgirâ Èëi.

• Èg Veda Knowledge of Sacred Hymns It is about all the Vedic rituals and ceremonies prescribed in previous eras for the purification of human existence. It is called “the Veda of Prayers.” it contains 1,017 hymns in 10,522 verses. These have been organized into ten books called maòàalas. The first eight describe prayers and rituals of worship of the demigods. The ninth book describes the extraction of the juice of the soma plant, taken to obtain happiness and immortality. The tenth maòàala contains {rutas, verses about universal knowledge, and specific mantras for different ceremonies performed by brâhmaòas. The Èg Veda was revealed by Paila Èëi.

Upaniëads These are scriptures which explain a philosophical understanding of Brahman. The word “upaniëad” is formed by the combination of three words: “upa,” “next to, ””n;””under,” and “ëad,” “to remain seated.” Therefore the complete word translates as “to remain seated next to the guru, to receive his teachings.”

• Yajur Veda Knowledge about Rituals It contains verses explaining different levels of knowledge and wisdom and formulas for the performance of rituals, many of which are very similar to those found

27 The word “tantra” derives from two Sanskrit roots: “tan,” “to expand” and tra,” ”to free.” Tantras are scriptures that explain the mystical yoga practices used by Lord [iva and other great masters to achieve spiritual realization. In Tantra, sexual desire is transformed and redirected toward self-realization. Unfortunately, at this time there are no genuine masters who practice authentic tantric doctrine. The so-called Tantra practiced today, in which generally one tries to experience spiritual realization through sexual pleasure, is very deviated from its original essence.

1. Sarga - The creation 2. Pratisarga - The devastation and the subsequent creation 3. Vaêäa - The history of the sages 4. Manvantara - A description of the time of the great patriarchs 5. Van{anucarita - The history of the kings. Many of the great Vedic scholars such as Äukadeva, Maitreya, Mâdhava and Râmânuja, among others, have received spiritual illumination by studying the Purâòas. In its classification, we find eighteen Mahâpurâòas or main texts. One of them is the [rîmad-Bhâgavatam, consisting of 18,000 verses, in which the highest concept of theism and spirituality is developed: to get to know and understand the Absolute Truth in its personal aspect. Additionally, there are the eighteen Upa-purâòas or complementary texts.

Itihâsas They are the narrations of epic stories. The most relevant of them are: the Mahâbhârata, the history of great India, which serves as a backdrop for Kèëòa to speak the Bhagavad-gîtâ to His friend, relative and devotee, Arjuna; the Bhagavad-gîtâ is found in the Bîëma Parva section of the Mahâbhârata; the Hari Vaê{a, a supplement to the Mahâbharata, which specially describes the pastimes of [rî Kèëòa after the battle of Kurukëetra; and the Râmâyaòa, a poem written by Vâlmikî, who narrates the history of the advent of the Supreme Lord as an exemplary king named [rî Râmacandra). Puranas These are universal, historical records, which narrate the events of previous eras. After [rîla Vyâsadeva had compiled the four great Vedas and was not satisfied with his work, he compiled these scriptures, which contain the essence of the Vedas. The word “purâòa” means “ancient” or “history.” They describe the Vedic tradition and cosmology, scientific development and stories of the incarnations of the divinity. The Purâòas deal with five major topics:

[rî Kèëòa talks to Arjuna in the Bhagavad Gîtâ, which belongs to the Itihâsas. 55

Lesson III: Steps

Smètis These are the teachings of liberated souls who wrote by divine inspiration. These compilations and supplements to the main body of Vedic literature, which are about the Absolute Truth and historical events called Itihâsas, have undergone minor, insignificant changes, over time. The function of the Smètis is to help explain the rituals in the Vedas and the profound conclusion of the Vedânta-sûtra in a way that is more accessible to students of spiritual knowledge. The Smètis are classified in the Chândogya Upaniëad as the fifth Veda, and it is considered to be as important as the [rutis.

Chapter I: The Road to Transcendence

Topics of the Vedas According to the level of consciousness of society and its activities, the Vedas generally deal with four topics:

Saêhitâs These are short writings and poems by great personalities. Among its main texts is the Brahma Saêhitâ, prayers in which Lord Brahma, the demigod in charge of universal creation, glorifies the Supreme Personality of Godhead, [rî Kèëòa.28

1. Dharma This is the execution of moral and religious rituals in daily life. It is the fulfillment of the duties one has to family, society, Mother Nature, and, last but not least, the Eternal Father. The highest duty of all is to understand and experience Sanâtana Dharma, the eternal occupation of the spiritual soul as a servant of the Absolute Truth.

Vedânta-sûtra These are aphorisms, dissertations on logic and philosophy regarding the plane of Brahman. The word “vedânta” literally means “the end of knowledge.” [rîla Purî Mahârâja comments on the Vedânta-sûtra as follows:

2. Artha This is economic development. It is the concern to accumulate possessions and to attain material progress during the performance of prescribed duties.

The Vedânta-sûtra is divided into four chapters or adhyâyas, and each one of them is in turn subdivided into four pâdas. The first and the second chapters are about sambandhatattva;29 the third is about abhidheya-tattva; and the fourth is about prayojana. The first chapter of the Vedânta-sûtra is called Samanvaya or “synthesis” because it organizes all the concepts of the Vedas and Upaniëads in an orderly whole, centered on the concept of Brahman, the Supreme Truth. The second chapter is called Avirodha, which means “consistency” or “harmony.” According to Baladeva Vidyâbhûëaòa,30 in this chapter, all declarations of the scriptures, apparently incongruent, are seen to be harmonious because they all focus only on Brahman, the Supreme Lord. The third chapter is called Sadhana or “the means.” It analyses devotion, which is the only means to reach Brahman. The fourth chapter is Phala or “the ultimate fruit.” It is also used to indicate the achievement of Brahman.31

3. Kâma This is the search of material comfort, which is achieved by accumulating possessions. 4. Mokëa It is liberation from material nature through discovering that there is more in life than temporary obligations, possessions and material desires. There is a progressive relationship among dharma, artha, kâma and mokëa. Human beings begin by following the dharma and performing dharmic activities. By doing so, they accumulate punya or positive karma. As a reaction, They then receive material assets, artha, but due to the intrinsic nature of enjoying and to the lack of knowledge of eternal joy (ânanda), incarnated souls give themselves away to kâma or sense indulgence, using the assets they have acquired.

28 It was Caitanya Mahâprabhu who rediscovered part of this text: the 62 verses of Chapter 5 in the Âdi-keäava temple in the city of Thiruvattur, Kerala Province (South India). Other important texts are: the Sâtvata Saêhitâ about the four main expansions of Lord Viëòu, called “Vyûhas;” the Pauëkara Saêhitâ, describing the twelve forms of [rî Viëòu); the Jayakhya Saêhitâ, describing the personal form of [rî Viëònu; the Hayagrîva Saêhitâ, describing the non- anthropomorphic forms of [rî Viëòu, for example, Nèsiêha); the Aniruddha Saêhitâ, thirty-four chapters dedicated to the explanation of different rituals, among others. 29 Sambandha is knowledge concerning the identity of the soul and its relationship with God; Abhidheya is knowledge concerning the way to act within this relationship (master and servant) and Prayojana is the goal of the process of self-realization, which is to develop Prema Bhakti, pure love for God. 30 A magnificent devotee of the XVIII century, famous for his contribution to the Gauàîya Sampradâya with his commentar on Vedânta philosophy, Govinda Bhaysa. 31 [rîla Bhakti Pramode Purî Mahârâja, The Art of Sadhana, page 9.

Finally, the intelligent person, after having enjoyed, realizes that pleasure derived from the contact of the senses with the objects of the senses is temporary and also that it causes a certain amount of suffering and pain (dukha) on the material plane. Consequently, the soul begins to strive for mokëa or liberation from suffering. 56

The Yoga Inbound School divides the study of • The Ärîmad-Bhâgavatam is also called The Vedic literature into two different categories as Immaculate Purâòa. It was compiled by Ärîla Vyâsadeva, who wrote it based on his mature follows: experience of transcendental knowledge under the instruction of Ärî Nârada Muni, his SpiriA. Basis of the Yoga Inbound System: tual Master. Ärîla Vyâsadeva compiled all Vedic Introductory topics which correspond to Vedic literature - the four Vedas, the Vedânta-sûtra philosophy as revealed in the Bhagavad-gîtâ or Brahma-sûtra, the Purânas and the Mahâbharata - yet did not felt satisfied. Nârada Muni and the [rî Î{opaniëad:32 saw his dissatisfaction and consequently advised him to write about the glorious transcen•The Bhagavad-gîtâ is the essence and the sui- dental activities of Ärî Kèëòa. table guide for attaining self-realization or the state of spiritual perfection, which is the goal • The Caitanya-caritâmèta is part of a posthuof a serious practitioner of the science of yoga mous study. It is not intended for beginners beIt deepens one’s understanding of five basic cause it is an advanced study of spiritual knowltruths: edge. Ideally, one starts with the Bhagavad-gîtâ and advances to the [rîmad-Bhâgavatam and 1. Î{vara then the Caitany- caritâmèta. Although all these God is the supreme controller of the entire uni- great scriptures have the same absolute level, verse and all living entities. in a comparative study, the Caitanya-caritâmè2. Jîva ta is the most advanced scripture. They are the living entities which Î{vara directs, constituted as His parts and portions. • The Upade{âmèta,33 or The Nectar of In3. Prakèti struction, teaches students about the qualities This is material nature and the laws that govern it. needed to achieve control of the senses and to receive initiation in the goswami order or 4. Kâla This is eternal time, which manifests on the “master of the senses.” material plane, devouring everything and establishing the duration of the existence of the • The Bhakti-rasâmèta-sindhu or The Nectar of Devotion34 was written by [rîla Rûpa Gouniverse. swami35 in the XV century. It is a study that 5. Karma This is activities performed by the jîva in his explains more extensively and deeply the scistate, which is conditioned by material nature. ence of devotional service, as the most effective means to reach transcendence. • The [rî Î{opaniëad or The 18 Spiritual Principles talks about Î{a, “the controller of nature” • Jaiva Dharma or The Functions of the Soul and how one can live in harmony with univer- was written by [rîla Bhaktivinoda Ùhâkura. In sal laws in order to achieve peace, tranquility this book, he reveals the development on the path of pure devotion and offers an analysis and happiness. of vital topics such as the truth regarding [rî Bhagavan and the jîvas in their conditioned B. Texts Specializing in Bhakti Yoga Inand liberated states, among other topics. These bound: topics are discussed in terms of sambandha (the relationship with God), abhidheya (acting The advanced topics of Vaiëòava philosophy in that relationship) and prayojana (the final help students deepen their understanding of objective or perfection). the science of Bhakti Yoga and are also very 34 Srîla A. C. Bhaktivedanta Swami Prabhupâda, The Nectar of Devotion, 1977. 35 (1493-1564) The chief of the six Goswamis (Vaiëòava spiritual masters). He renounced his post as a minister on the government and joined [rî Caitanya Mahâprabhu´s movement in Prayâga, from where he continued presenting his teachings in a systematic manner.

32 [rîla A. C. Bhaktivedanta Swami Prabhupâda, the [rî Î{opaniëad, 2003. 33 [rîla A. C. Bhaktivedanta Swami Prabhupâda, the Upade{âmèta, 1977

Lesson III: Steps

important for understanding devotional service. Among the texts studied on this lever are:

Gaudiya Vaisnava Literature

Chapter I: The Road to Transcendence

3. DHYANA YOGA INBOUND The Power of Meditation Dhyâna is the seventh step of Aëùâôga Yoga (a system mentioned in the first lesson of the book) and is defined as the continuous flow of thought waves toward an object of meditation. For the Yoga Inbound School, dhyâna means to serve God with the mind (manasa-seva). The perfection of this meditation, called samâdhi (eighth step of aëùâôga), is to fix the lotus feet of the Supreme Personality of Godhead in the heart and the mind eternally. Gradually, as we go deeper into the spiritual process of yoga, the practitioner will experience meditation in all the actions of his daily life (nourishment, work, study, home etc.). Dhyâna Yoga is explained in the sixth chapter of the Bhagavadgîtâ.

General Objective

Specific Objectives • To control the mind • To transcend the dualities of material existence. For a yogi who has conquered the mind, happiness and affliction, heat and cold, honor and dishonor are all the same • To regulate eating and sleeping habits as well as those of work and entertainment • To transcend the modes of material nature (goodness, passion and ignorance) and to establish oneself on the plane of pure kindness (vi{udha-sattva) • To see the Supreme Lord everywhere and in every entity of the creation and, at the same time, to see everything in Him

To Achieve the Trance State or Samâdhi In the stage of perfection called trance, or samâdhi, the mind abstains completely from material, mental activities through the practice of yoga. That perfection is characterized by the ability to see the self with the pure mind, and to enjoy and rejoice with him. In that joyous state, one situates oneself in a state of unlimited transcendental happiness experienced by the transcendental senses. When one is so established, one will never stray from the Truth. When one obtains this, one will think that there is nothing better. Established in this position, one will never be baffled, not even in the midst of the greatest difficulties. Indeed, this is to be free of all the sufferings that arise from material contact.36

...This perfection is characterized by the ability one has to see the self through the pure mind. 36 A. C. Bhaktivedanta Swami, the Bhagavad-gîtâ, as It Is, 6.2023.

• Students who practice dhyana meditation are able to cleanse their minds of the contaminations produced by contact with matter. • When the mind is free from the bondages which limit it, it comes into contact with the plane of equanimity. There, it is not affected by the coming and going of the events and it achieves complete balance. • When perturbations are transcended, the practitioner remains fixed and achieves the highest stage of perfect bliss.

The Practice It is important to remember that a Yoga Inbound session is composed of physical exercises, relaxation, meditation and instruction. The tools of Dhyâna Yoga Inbound can be used during the relaxation, the meditation or even during the practice of the physical exercises. All depends on the ability of the teacher to integrate them harmoniously into each class. Meditation takes place at the beginning of the practice with the instructor leading students to focus their minds on offering the class with the Vâsudeva Mantra. During physical exercises, the recitation of mantras can be included in the prâòâyâma techniques. During physical relaxation, Nidrâ Yoga can be induced through visualizations and affirmations. Finally, after students come out of the relaxation, in order to bring the session to an end, you can lead a meditation using mudrâs, maòàalas, yantras and Yoga Inbound meditation altars, which will be introduced in Appendix Six of this book.

Lesson III: Steps

The Benefits

Chapter I: The Road to Transcendence

4. BHAKTI YOGA INBOUND Spiritual Realization of Pure Love The sublime goal of human existence is love for Ärî Kèëòa. To develop it, the path of Bhakti Yoga has been presented as the crown jewel. The heart of Bhakti Yoga is seva, service offered with devotion; this is the highest way of approaching the Supreme Enchanter. The connection with devotional service is obtained by the uttama bhakta, the pure devotee. The ripened fruit of divine love manifested in the heart of great souls, mahatmas, is given to the practitioner inasmuch as he develops faith and sincerity. When Kèëòa decides to be kind to a fortunate soul, He personally leads that person from within as the supersoul and from without as the spiritual master. If an individual’s faith in devotional service is awakened through association with devotees, one develops the latent love one has for Kèëòa. It is through this love that conditioned existence reaches its end. Unless one has been favored by a great devotee, no other activity is considered to have the qualities of devotional service.37

The {âstras explain that there are three levels of bhakti:

Objective To prepare students to begin the practice of devotional service, which will lead them to pure love, Prema Bhakti. Those who develops love for God will automatically experience love for all living entities.

The Practice The three categories in the cultivation of knowledge and in the relationship with Ärî Kèëòa are sambandha, abhidheya and prayojana. Each living entity is unique, and in his core he is a part of the Absolute Truth (unique and dual). As the Yoga Inbound practitioner takes shelter in this Supreme Truth and deepens in the knowledge of that eternal relationship (sambandha), his understanding of the process (abhidheya) becomes clear, and he takes refuge in it in order to be able to achieve the ultimate perfection of life (prayojana). 1. Sâdhana Bhakti These are spiritual practices whose goal is to develop love for Godhead. To begin the practice of sâdhana, there is only one prerequisite needed: faith ({râddha). Without faith in the process and in the love God bestows on each one of us, nothing about spiritual mysticism can be understood. Faith or the seed of the plant of bhakti, Bhakti Latâbîja, is already sown in the heart and, when there is association with holy people, this seed begins to sprout.

1. Devotion on the practice (Sâdhana Bhakti) 2. Devotion on the level of ecstasy (Bhâva Bhakti) 3. Devotion on the level of pure love (Prema Bhakti) Bhâva Bhakti is achieved when devotional service has ripened with practice. When it intensifies, it turns into prema. Bhakti Yoga is the mean for developing this love relationship with Ärî Kèëòa, and it is also the goal of all spiritual practices.

37 Kèëòadâsa Kavirâja Goswami, Caitanya-caritâmèta Madhya-lîlâ, 22, 47).

This little plant should be meticulously cared for, so it grows straight, transcending all trials and difficulties of material existence, until it reaches the spiritual world. The function of the process of devotional service is to take care of the bhakti plant, so it does not deviate from the goal (sâdhyâ) and achieves pure

The Sâdhana Bhakti practitioner is called a sâdhaka. The sâdhaka’s life is sâdhana, and his soul, service to Vaiëòavas. This sâdhana can be practiced in two ways: Vaidhî Bhakti and Râgânugâ Bhakti. 2. Vaidhî Bhakti In Bhakti Yoga, this is the formative stage, characterized by following the rules and regulations. The goal of Vaidhi is to educate the practitioner in the principles of Universal Love and to correct attitudes inimical to the practice. This type of regulated devotion consists of sixty-four different activities and prohibitions. The three main ones are: 1. To take shelter in a spiritual master 2. To be initiated by him 3. To serve him38 A sincere effort and constant practice will award the practitioner the goal of yoga. Unless it is practiced with firm faith (niëùhâ), one will never be touched by the waves of prema. Niëùhâ was defined by Jîva Goswami39 as avikëepeòa sâtatyam or “stability without distraction.” With unswerving faith, one should be consistent in a particular practice. 3. Râgânugâ Bhakti It is the spontaneous practice of sâdhana. The word “râga” means “attachment, affection” and “a natural desire to serve God.” The great authorities, called mahâjanas,40 say that the practice of devotion with purity based on the rules and regulations of the scriptures take the practitioner to the majestic aspect of the Lord in His Vaikuòùha abode, wherein the relationship with the Supreme is that of reverential love. However, there are some souls who do wish to have a more intimate relationship with the Lord, and according to their internal impetus, lobha, to experience a closer and deeper love, they begin to experience spontaneous devotion. The full development of this practice leads to the aspect of the Lord that resides in Vraja (where Ärî Kèëòa dwells eternally in His Kèëòadâsa Kavirâja Goswami, Caitanya Caritâmèta Madhya Lîlâ, 2. 115). (1511-1596). A pure devotee and great devotional scholar who, under the instruction of Ärî Caitanya Mahâprabhu, wrote books which explain the science of devotional service. 40 They are personalities recognized in the scriptures as the highest authorities on the science of devotional service. They are: Svayambhu, Nârada Muni, [ambhu, the four Kumâras (the celibate sons of Lord Brahma), Kapila, Manu, Prahlâda, Janaka, Bhîëma, Bali, Vaiyâsaki and Yamarâja. 38 39

Lesson III: Steps

love for God. Just like a gardener who waters his plants every day so they don’t wither, Yoga Inbound practitioners should feed the bhakti plant which is growing in Their hearts by chanting the Holy Name on a daily basis.

Chapter I: The Road to Transcendence

original form as a cowherd boy with His eternal consort, Ärî Râdhikâ). In this place, devotional exchange takes places through five relationships (rasas) of spontaneous love:41

Mâdhurya Rasa

Conjugal relationship

Vâtsalya Rasa

Paternal or maternal relationship

Sakhya Rasa

Friendship relationship

Dâsya Rasa

Servitude relationship

[ânta Rasa

Neutral relationship

These topics are explained in detail in the book Bhakti Rasâmèta Sindhu or The Nectar of Devotion.

Prahlâda Mahârâja, a magnificent devotee of the Supreme Personality of Godhead, enunciates nine processes of devotional service through which one can attain Prema Bhakti:42

1. Äravaòaê

To hear about the Supreme Lord

2. Kîrtanaê

To chant glorifying His Holy Names, form, qualities and activities

3. Viëòoì Smaraòaê

To remember Lord Visnu or Kèëòa

4. Pâda Sevanaê

To serve God’s lotus feet

5. Arcanaê

To worship Him in His Deity manifestation

6. Vandanaê

To offer obeisance and reverences to Him

7. Dâsyaê

To serve Him wholeheartedly

8. Sakhyaê

To develop a friendly relationship with the Lord

9. Âtma Nivedanaê

To surrender completely (with body, mind and words) to please His sweet will

A. C. Bhaktivedanta Swami, Ärîmad-Bhâgavatam, VII, 5.23).

Lesson III: Steps

It is very important to keep in mind that the path to God is traveled in the association of sadhus, genuine practitioners of Bhakti Yoga science, and under the supreme instruction of [rî Guru. One has to be very sincere in devotional life, because sincerity in the heart is the only thing that can protect the practitioner. One cannot think that, without having passed through the purification process of Vaidhî Bhakti, one can access Râgânugâ Bhakti. This would be nothing but a mental illusion; to think that one is situated in the spontaneous love, leaving the practice of rule and regulations aside, is a mistake that could have catastrophic consequences for the spiritual process.

Chapter I: The Road to Transcendence

Ärî Caitanya Mahâprabhu43 affirms: The nine types of devotion enunciated by Prahlâda are the best amongst the sixty-four devotional practices. Of these nine, the first three, to hear, to chant and to remember, are considered superior. Of these three, the best is kîrtana. Kîrtana itself is classified in various categories: glorification of the names of Kèëòa, His form, attributes and activities. Of these, the seat of honor is granted to the chanting of His Holy Names. He who chants the Holy Name steadily, will surely obtain the mercy of the Name, and soon he will savor the taste of love for God.44

Later on, in the description and explanation of devotional service, Ärî Caitanya Mahâprabhu highlighted and recommended five essential practices:45

Sadhu Saôga

To remain in association with advanced devotees

Nâma Kîrtana

To chant the Holy Name of Godhead in the company of those devotees

Bhâgavata Äravaòa

To hear the Ärîmad-Bhâgavatam from the lips of advanced devotees

Mathurâ Vâsâ

To reside in a sacred place

Ärî Mûrtira Äraddhayâ Sevanaê To serve the Deity with faith and devotion

Stages in the Development of Bhakti Bhaktivedanta Swami Prabhupâda, in his commentary on the Bhakti- rasâmèta-sindhu, explains the development of bhakti as follows: At the beginning, one must have a preliminary desire for self-realization. This will bring one to the stage of trying to associate with spiritually elevated people. In the next stage, one becomes initiated by an elevated spiritual master and, under his instruction, the neophyte devotee begins the process of devotional service. By execution of devotional service under the guidance of the spiritual master, one becomes free from all material attachment, attains steadiness in self-realization, and acquires a taste for hearing about the Absolute Personality of Godhead, Ärî Kèëòa. That taste leads one later on to attachment to Krishna consciousness, which ripens until it becomes bhâva, or the first stage of transcendental love for God. Real love for God is called prema, the highest and most perfect stage of life. In transcendental loving service to God. This means that through the slow process of devotional service, under the guidance of the bona fide spiritual master, one can attain the ultimate stage, freeing oneself from all material attachment, fear and frustrations which culminate in a philosophical void. In that way, one can finally reach the abode of the Supreme Lord. 43 An avatâra who appeared in India 525 years ago. He initiated the largest spiritual revolutionary movement of recent times, which consists of teaching people the yuga-dharma, the route to spiritual refinement based on chanting of the Holy Names of God. 44 Bhakti Pramode Purî Mahârâja, The Art of Sâdhana, pages, 20-21. 45 Kèëòadâsa Kavirâja Goswami, Caitanya Caritâmèta Madhya Lîlâ, 22.128.

[raddha

It means “faith” and it is the prerequisite for beginning spiritual life. The living entity that by good fortune acquires faith in the Supreme starts to interact with His devotees.

Sâdhu Saôga

It is association with spiritually advanced people.

Bhajana Kriyâ

Purification of the mind and the heart through the chanting of the Holy Names of God begins in this stage. When a person associates with devotees, he is encouraged in devotional service, begins to follow the regulative principles, chants and hears, freeing himself from all undesirable contaminations.

Anartha Nivètti

To cleanse oneself from all ambitions which distance one from devotion to God. Among these enemies of bhakti are: “bhukti” or “desire for material indulgence;” “mukti” or “desire to attain liberation so one can become one with God;” and “siddhi” or ”desire to develop mystical powers.”

Niëùhâ

This is the stage of steadiness in Sâdhana Bhakti.

Ruci

It means “taste.” When he is liberated from all undesirable pollution, the practitioner advances with firm faith. When that firm faith in devotional service awakens, a natural desire to chant and hear about the Supreme also arises.

Âsakti

It means “attachment.” Once the taste is awakened, a profound attachment arises, and because of that attachment, the seed of the love for Kèëòa grows in the heart. When the mind becomes attached to the Supreme Lord, the mission of life can be accomplished in just one human birth.

Bhâva

It is the state of ecstatic emotion experienced by the practitioner as his attachment becomes more intense.

Prema

When bhâva matures, it becomes Prema Bhakti. Prema is pure love for God, who is the Supreme Object of life and the receptacle of all spiritual pleasure.

Srîla Rûpa Goswami, Bhakti Rasâmèta Sindhu, 1, 4.15-16.

Lesson III: Steps

Rûpa Goswami reveals several progressive stages in the development of bhakti:46

Chapter I: The Road to Transcendence

PADA SEVANAM INITIATION

“The duty of intelligent men is simply to prefer the truth.” Bapuh

hroughout life, the valuable knowledT ge we acquire is generally transmitted by qualified people. In the same way, in

spiritual evolution, one will always need the guidance of advanced people and especially that of a spiritual master. Initiation means to begin a path, to enter the mysteries of a particular body of knowledge, in this case, the science of self-realization. In the Vedic tradition, mystical initiation is the way that a disciple connects with the Absolute through the spiritual master. Initiation is the most important thing for those who seek self-realization. It is the mystical key, without which, the passage to devotion, transcendental knowledge and spiritual rituals, remains hidden. Since the origin of creation, transcenden-

tal knowledge has been transmitted from spiritual master to disciple, through the lineage of spiritual masters of a disciplic succession, paramparâ. In this way, the essence of this mystical tradition, whose objective is the development of spiritual love, has been preserved for thousands of years. This is the chance to enter officially into the family of the spiritual master and into the mystical school to which he belongs. When the student wants to go deeper on the spiritual path, he can prepare himself to receive Pâda Sevanaê Initiation, which marks the beginning of a pure and loving life, with a greater commitment to service to humanity.

Initiation marks the beginning of a pure a loving life. 67

Lesson IV: Pada Sevanam Initiation

LESSON IV

Chapter I: The Road to Transcendence

Who can give initiation? Initiation is given by the director of the Yoga Inbound School to which the student goes to perform his practices.

How long does the preparation time to be initiated last? The formative process to receive initiation lasts from 3 to 6 months, which varies according to the availability of time of the student and the intensity of the program provided in the yoga center.

Who can be initiated? All students of the school who are interested, who complete the training and commit to abide by the basic principles of Yoga Inbound practice.

Objectives • To be strictly vegetarian by not consuming any kind of meat or eggs. Besides that, one should offer the food to God, i.e. eat prasâdam. • To chant the Mahâ Mantra at least 30 minutes a day • To study the bibliographical material of the course • To understand the concepts of karma, vegetarianism and reincarnation • To listen to lectures given by the spiritual masters of the school, to attend the philosophy classes and devotional programs carried out by the Yoga Inbound centers consistently - at least once a week • To associate with the practitioners of Bhakti Yoga and to participate in the Vaiëòavas festivals organized by the members of the community • To commit oneself to a devotional service in any of the projects or programs of the Vrinda Mission47 and the Yoga Inbound School

47 Editor´s Note. Vrinda (VRINDAVAN INSTITUTE FOR VAISNAVA CULTURE AND STUDIES) is an initiatic school which follows Vaiëòava tradition, according to a disciplic succession descending since thousands and thousands of years ago. It is the shelter created by Ärîla Bhakti Aloka Paramadvaiti for his disciples and friends. It was founded in 1984 to fulfill his sincere desire to serve his spiritual master Ärîla A. C. Bhaktivedanta Swami.

This introductory course to Vedic philosophy is also known as the “Pre-Initiation Course” or “Spiritual Awakening.” The following five topics will serve as a guide to elaborate an introductory philosophy course for new students: 1. Knowledge of the self 2. The journey of the soul 3. Universal Love 4. Mahâ Mantra Meditation 5. The importance of devotional service

1. Knowledge of the Self To know one’s true identity is to know the needs of the soul. This knowledge, which gives relief and protection to the being, is neither mundane nor transient; it is transcendental. Ancient scriptures invite us into that reality and this encourages us to take a new step toward understanding it. Existential questions such as “Who am I?” and “Where do I come from?” have no answers on the material level, which demonstrates the need for transcendental knowledge. This kind of questioning demands responses beyond the theories that may be fashionable at a particular time or in particular circumstances. Such answers can be found only in transcendental knowledge, which is called transcendental because it transcends the body and the mind. So, transcendental knowledge refers to the true knowledge of the soul, the most fundamental thing there is to learn, and it is beyond temporary identification as engineers, physicians, parents, offspring, young, old, men or women. We should keep in mind that asking about the fundamental questions of existence should not be considered a philosophical exercise or something to think about in one’s free time. It should be consider something essential and necessary. Not knowing about one’s real identity and not thinking about this allows others to impose unreal identities. So the person will identify himself with external ideas that will try to trick him with false promises about what is suitable or what will make him happy. The goal of spiritual knowledge is to know what one really is and what one is really searching for. Knowing that will be the awakening. The human being grows up without adequate answers to existential doubts or with partial answers. This means that, when one’s temporary identity is questioned, one often falls prey to depression or one pretends not to care about it. This negates an intrinsic need of the being. Death, accidents, everything causes contradiction. “Whys” appear everywhere: why can’t things be the way I want them to be?; Why are they the complete opposite?; Why is the world this way?; Is the world bad?; Is it maybe because I don’t fit in?; Why do people not love me the way I deserve to be loved?; What am I doing here?; Why am I alone?; For what reason do great things exist and I do not have them?; Who am I?; Where do I come from?; Why and for what reason am I here?; What relationship do I have with others, with the world, the universe, and God - if there is 69

Lesson IV: Pada Sevanam Initiation

Topics of the Course

Chapter I: The Road to Transcendence

a god?; How can I get the answers to all these things? There is no need to be alarmed about having these existential concerns. Rather, they should be accepted as an invitation to discover that the being is something more than one has thought and that he deserves better than he has accepted. This questioning can lead us to a higher platform and, by answering them, there is going to be evolution. One will receive the benefits of this learning process and appreciate real values and those around us. One cannot escape from these questions. One has to make an effort to answer them because this will allow growth. Otherwise consciousness will remain stagnant and the individual will settle for drugs or any kind of escape that will help him endure this existence that he cannot understand. We Are Not This Body The first thing one has to understand when inquiring about one’s identity is that the spirit soul is eternal, full of knowledge and bliss (sat-cit-anandâ). Nowadays, there is no consciousness about this real identity and, therefore, there is a misidentification with the physical body. Temporarily, one may think there is happiness in the fact of being young and healthy, but this will not last very long. Since physical conditions change in one way or another, happiness, therefore, cannot be based on them. Hence, if you intend to give happiness to your real identity by trying to satisfy your body, you will fail because your true nature is not your body. Sages and saints of antiquity have confirmed that eternity, knowledge and happiness are properties of the soul and are within everyone. They are inner qualities and they cannot be found in any external, material or temporal element. When the human being seeks happiness in matter, he doesn’t find it, because happiness is eternal, and matter is not. Temporary happiness is not considered real, just like the flying sensation in a dream is not considered real, because it ends. No matter how real it seems, as we experience it in the dream, it is not true. It is only an illusion, a mirage, or what the Vedas call mâyâ. Likewise, to search for eternity and knowledge of the soul in a body that will wear away, in a material item or in another conditioned being, is not a wise search. A body that gets ill and dies does not bring real happiness, and there cannot be eternal knowledge within a limited mind influenced by changing factors. For that reason, differentiating the soul from the body is the first fundamental task. These questions have accompanied human beings since the beginning of time, impelling them to grow, and so have their answers. These answers are available and have always been available as revelations in the authorized scriptures which talk about the soul. Feeling of the Soul One’s real identity is not limited to race, country or gender; it transcends even the body. One can also observe that human feelings such as maternal love, the desire for freedom, solidarity, sadness, etc. are also found in other species, despite their being considered exclusive to human nature by some. Therefore, we can conclude 70

Behaviors like violence, degradation, self-destruction, intolerance, the killing of one’s own children, etc. are sometimes wrongly attributed to “wild” animals, who supposedly have no soul. However, they are really characteristics of human society, where these behaviors show up so frequently that they are no longer considered atrocious and have been justified by secular and pseudo-civilized laws. But why does the human being, supposedly the only being with a soul and feelings, sometimes really lack the essential instincts of a sensitive human being?

2. THE JOURNEY of the SOUL In order to understand the eternal nature of the soul, first one has to look into the science of reincarnation and the law of karma. Reincarnation is the continual transmigration of the soul from one gross body to the next, according to individual karma. To understand it, first of all one must understand the fundamental concept that the soul is a different energy from and superior to the physical-material body. This means that the conscious “I” or self is independent of the body. However, just like the physical universe is ruled by physical laws, such as the law of gravity, the subtle universe is also ruled by certain laws. The “jîva” or “living entity” has been acting in the material world since time immemorial, enjoying or suffering the reactions of his own activities which have forced him to transmigrate from one material body to the next. While he transmigrates, he suffers or enjoys the results of his karma or past activities. Karma is captivity. Even good karma or pious activities bind a person to the wheel of transmigration. The jîva creates his own karma according to his particular desires to enjoy in different ways. So, neither [rî Kèëòa nor material nature is responsible for the actions of the soul. According to the activities performed by the living entity, material nature grants him another body so he can carry on with his desires. As long as one maintains a corporal concept of life, one will have to comply with the laws of material nature, and also with state laws. All this complex system which governs the law of transmigration of the living entities and the law of karma manifest simply because of the mercy of the Lord. It is meant for the incarnated soul to free himself from material conditioning, to understand that this world is a place where it is mandatory that he experience different kind of miseries and cultivate the desire to develop pure love for God and to go to the spiritual world. On the material plane, living entities must undergo this purification process. The Vedas explain that the soul can dwell in any of the 8,400,000 kinds of material bodies that there are. The complex variety of physical forms begins with microbes and amebas, it continues with the aquatic species, plants, insects, reptiles, birds and higher animals, culminating in human beings and demigods. The soul which finds itself situated in a body of a lower form of life automatically evolves to a higher species, finally acquiring a human body. But, since human beings possess the freedom to choose between matter and spirit, there is a chance for the soul to descend again to lower species. 71

Lesson IV: Pada Sevanam Initiation

that feelings are not limited to a human body, that who can feel is beyond a particular form.

Chapter I: The Road to Transcendence

The law of karma operates in such a way that one obtains a body for the next birth according to the state of consciousness one was in at the moment of death. For example, if in the moment we die, we have a materialistic consciousness, unfortunately that will be the destiny waiting for us. In the Vedas it is stated, “And when one dies in the mode of ignorance, he takes birth in the animal kingdom.”48 So, a soul that is now in an animal body could have had a human body before and viceversa. Even though the soul can go through different kinds of bodies - plants, animals and human forms - its intrinsic nature always remains the same. Because it is pure spiritual energy, it cannot be altered in any way by matter; its nature is eternal, unalterable and immutable. Since every living entity is an individual soul, the body of each one is changing all the time, manifesting sometimes as a child, sometimes as a youth, and sometimes as an old man. Yet, the same spirit soul is there and does not undergo any change. That individual soul finally changes the body at death and transmigrates to another body. It is sure to take another body in the next birth, either material or spiritual, and on and on. Any man who has perfect knowledge about the constitution of the individual soul, the supersoul, and nature, material as well as spiritual, is called a dhîra, or a most sober man. Such a man is never deluded by the change of bodies.49

It is only the external cover which temporarily restricts or liberates the conscious energy of the soul.50 The body is called “conditioned” because it is subject to different characteristics that limit it, and no matter what these conditions are, the individual is considered responsible for all that he does. If negative actions performed while one was in the body are not atoned for, one will have to suffer in the next body according to the nature of one’s previous actions. One has to be responsible and take advantage of this human form of life, granted by divine providence, to achieve self-realization. The Vedas teach us that the crucial difference A. C. Bhaktivedanta Swami, the Bhagavad-gîtâ, as It Is, 14.15. A. C. Bhaktivedanta Swami, the Bhagavad-gîtâ, as It Is, 2,13. 50 This is explained in detail in the second chapter of the Bhagavad-gîtâ. 48 49

3. UNIVERSAL LOVE The misuse of technology and of the advances in science has produced a crisis of constant and uncontrollable violence, which manifests in wars, terrorism, killings, vandalism, child abuse and abortions, etc. These serious problems, which the world has to face, according to the perspective of the law of karma, are due to the insensitive and brutal slaughter of millions of helpless animals. In this era, the predisposition toward mercy is almost nil. Consequently there are always battles among nations. Human beings do not understand that, due to the unrestricted killing of so many animals, they also have to be slaughtered in great wars. This is evident in countries where slaughterhouses are run without restrictions. Therefore, every five or ten years there is a war in which countless people are slaughtered in ways even more cruel than the animals themselves. These are the consequences of the unrestricted killing of animals in slaughter houses and what hunters do in the woods.51

It is true that a living entity is food for another in the struggle for existence. Therefore the most important thing is to cause the least amount of suffering possible to other living entities. The pain and consequences in general for Mother Earth, as well as those against humanity itself, caused by killing animals, can be avoided. In this respect, there are three main consequences for the individual: 1. He is infused with all the traumas produced by the violence the animal had to suffer before he was cruelly slain. 2. The nervous system becomes intoxicated, blocking the energy meridians and centers that allow the person to understand the science of spirituality. 3. One loses the pillar of dharma, mercy.

...Men do not understand that, due to the unrestricted killing of so many animals, they also have to be massacred like animals in great wars. 51

A. C. Bhaktivedanta Swami.

Lesson IV: Pada Sevanam Initiation

between human beings and other species is that humans can understand and go deeper into the practice of religion. As the popular adage goes, “You don’t know what you’ve got until you lose it.” For this reason, and understanding that the one sure thing in life is death, one ought to purify one’s life through the cultivation of pure love.

Chapter I: The Road to Transcendence

animals. This is the meaning of the practice of ahiêsâ: no violence, no harm and no pain. For thousands of years, ahiêsâ has been the first of the fundamental regulations for the practice of yoga. Non-violence is a principle not only of yoga, but it is also the foundation of real human life. Truth be told, there is no need for this kind of suffering in order to survive. The Earth gives us her blessings in the form of a vast variety of exquisite food, delicacies for the palate, which are also nutritious and natural. At first, it may seem difficult to adopt a different lifestyle, but experience shows that the benefits are incalculable, not only for humanity but also for all species and for future generations.

Mercy is the virtue by which the human being develops love, compassion and respect toward all living entities, including plants and animals. If one does not show mercy to our younger brothers, the animals, one will hardly be able to develop different feelings for his fellow humans. Being killed unnecessarily hinders the progress of a living entity because he will have to come back in the same form of life whose cycle he did not complete, so he can be promoted to a higher form of life. Many strong reasons from the perspective of nutrition, ecology, economy and even ethics and religion warn that a diet involving pain cannot be ignored by nature and its laws of equilibrium. Human beings can eat fruits, grains, vegetables and dairy products (preferably organic), so there is no justification for being involved in the indiscriminate killing of innocent 74

We have the ability to choose; life is not meant for causing pain with every step we take. Change begins with food and from there it spreads to our relationship with others. Culture shapes and defines the behavior of the individual. Modern western society has been based on harmful habits such as participation in circuses, bullfighting and wars, but it is now time to wake up and be responsible for what we have done. Because of this, to be vegetarian is much more than a diet of fruits and vegetables; it is a conscious life choice, a balanced philosophy, with a profound moral meaning.

Meditation is a practice that allows one to cultivate and develop fundamental values. It is a training which, with perseverance, brings mastery, just as when one is learning to read or play a musical instrumental. Mantra Meditation is a simple, yet amazing, process. The sound vibrations of the sacred mantras help to free the mind, protect it from unproductive thoughts and distract it from the influence of consumer society. After cleansing the mind and the heart of all anarthas or “pollutions,” the mantra allows the seed of the love for God, latent in the heart, to germinate and grows like a vine that passes through all the worlds and reaches the spiritual abode. For Vedic tradition, mantras are sacred and constitute the divine language; they are transcendental sounds which originate in the spiritual dimension and their power is perfect, because, even without understanding the original language of the mantra (Sanskrit), one can experience its healing effect. In this era, the main meditation recommended by the Yoga Inbound System is chanting the Names of God, Harinâma Sankîrtana because they are the source of power for all mantras. This is the revealed process for achieving self-realization given in the scriptures and by the great masters. Religiosness mixed up with material well-being (karma kâòàa), sense enjoyment (kâma) and liberation (mokëa) is not attained with Mahâ Mantra meditation. The objective of this mantra meditation is spiritual realization, reconnection with the true identity of the soul and its relationship with the Supreme. This is confirmed in many scriptures: nâma vina kali-kâle nâhi âra dharma sarva-mantra-sâra nâma, ei {âstra-marma “In this Age of Kali, there is no religious principle other than the chanting of the Holy Name, which is the essence of all Vedic hymns.».52

kaler doëa-nidhe râjann asti hy eko mahân guòaì kîrtanâd eva Kèëòasya mukta-saôgaì paraê vrajet “My dear King, although Kali Yuga is an ocean of faults, there is still one good quality about this age: simply by chanting the Hare Kèëòa Mahâ Mantra, one can become free from material bondage and be promoted to the transcendental kingdom.».53 kète yad dyâyato viëòuê tretâyâê yajato makhaiì dvâpare paricaryâyâm kalau tad dhari-kîrtanât «Whatever result was obtained in Satya Yuga by meditating on Viëòu, in Tretâ Yuga by performing sacrifices, and in Dvâpara Yuga by serving the Lord’s lotus feet can be obtained in Kali Yuga simply by chanting the Hare Kèëòa Mahâ Mantra.»54 For his part, Nârada Muni, eternal associate of the Lord, declares in the Bèhan-nâradîya Purâòa: harer nâma harer nâma harer nâmaiva kevalam kalau nâsty eva nâsty eva nâsty eva gatir anyathâ «In this age of quarrel and hypocrisy, the only means of deliverance is the chanting of the Holy Names of the Lord. There is no other way. There is no other way. There is no other way.».

53 A. C. Bhaktivedanta Swami, the [rîmad-Bhâgavatam, XII.3.51. 54 A. C. Bhaktivedanta Swami, the [rîmad-Bhâgavatam, XII.3.52.

Kèëòadâsa Kavirâja Goswâmî, Caitanya-caritâmèta, Âdi-lîlâ, 7.74.

Lesson IV: Pada Sevanam Initiation

4. MAHA MANTRA MEDITATION

Chapter I: The Road to Transcendence

substance with the inferior substance, the inferior one benefits. This means that by chanting the Holy Names of the Lord, one develops the spiritual qualities of the Absolute Truth.

In the Kalisantaraòa Upaniëad, chanting the Maha Mantra, is specifically recommended for the present era as the most powerful mean to attain pure love for God:

It can be chanted alone or in company. For individual meditation, the japa mâlâ is used. “Japa” means “repetition” and “mâlâ,” “circle”), a rosary consisting of 108 beads strung on a thread with each of them separated by a knot. The 108 beads represent 108 gopîs or cowherd girls, who are the closest servants to God in the original spiritual planet,[rî Vèndâvana Dhâma. Among the 108 beads, there is a bigger one which represents Mount Meru. In the meditation, Mount Meru represents the will of God and one has to avoid passing above Him.

Hare Kèëòa Hare Kèëòa Kèëòa Kèëòa Hare Hare Hare Râma Hare Râma Râma Râma Hare Hare

The way to chant with a japa mâlâ is as follows:

iti ëoàa{akaê nâmnâê kali-kalmaëa-nâ{anam nâtaì parataropâyaì sarva-vedeëu dè{yate

1. One holds the biggest bead between the thumb and the middle finger and chants the Pañca-tattva praòâma:

«The sixteen words of the Mahâ-mantra are especially meant for completely destroying all the contamination of Kali Yuga. To save oneself from the contamination of Kali Yuga, there is no alternative in all the Vedas except chanting this sixteen-word mantra. Throughout all Vedic literature, it is not possible to find a meaning of spiritual religion more sublime than chanting the Names of God.».

Ärî Kèëòa Caitanya, Prabhu Nityânanda, Ärî Advaita, Gadâdhara, Ärîvâsâdi Gaura-bhakta-vènda «I offer my obeisances to Sri Krishna Chaitanya, Prabhu Nityananda, Sri Advaita, Gadadhara, Srivasa and all others in the line of devotion.». For those new to meditation, the meaning of the previous mantra is:

The Mahâ Mantra is a prayer, a supplication of the devotee begging to be an instrument of God’s love. One should not make any interpretation of the Holy Name of Godhead. Therefore, the following meditation is advised while chanting:

«Oh my Lord, please allow me to chant your Holy Name and forgive my offenses while I attempt to do it!» 2. For every bead, one chants one Mahâ Mantra, from the biggest to the smallest one, thus completing what will be called “a round.” When one again arrives at Mount Meru, one again chants the Pañca-tattva praòâma, and this time you go back chanting the Mahâ Mantra from the smallest to the biggest bead.

Oh my Lord, let me become an instrument of Your love! To chant the Holy Names of the Lord reinforces faith and gives hope. It is also a scientific act for connecting with the Absolute Substance. By the contact of the superior

3. One starts the same cycle again.

• Second stage: The conditioned material existence of repeated birth and deaths is ended. In this way, the soul is liberated from the kle{as or miseries that torment him as a result of being conditioned by a material body.

In the early stages of meditation, the mantra is chanted aloud. • When one meditates on mantras, it is important to pronounce them correctly. In the word “Hare,” the letter “e” is prolonged for twice as long as the second “a” in the word “Râma.” The first “â” is prolonged for twice the duration of the second one. In the word Kèëòa, the two syllables are of the same duration.

• Third stage: The real fortune is revealed, the treasure of the soul- Prema Bhakti or pure love for God. There are no strict rules for chanting the Holy Names of the Supreme. You can chant the Mahâ Mantra at any time and in any circumstance you like, but, in the first instance, it is advised to choose the right atmosphere and place to help the mind and the senses to focus more easily in the meditation.

• One should hold the japa mâlâ in the right hand, and each bead should be held with the thumb and the middle finger while one chants the Mahâ Mantra on each one of them. • One should avoid letting the index fingers touch the japa mâlâ because this finger represents the contaminated state.

5. THE VALUE of DEVOTIONAL SERVICE

• One should carry the mâlâ inside a vipa (cloth bag), which symbolizes the practitioner´s heart, inside which the sound of the Holy Name should always reside. One should chant the rounds with the greatest possible care, listening to the mantra, visualizing the journey that the sound makes when it enters your ears and reaches your heart until it purifies it from all dirt and contamination.

Achieving any valuable goal requires significant effort, dedication and discipline. Likewise, spiritual perfection, the highest goal of the soul, demands a special surrender. This is the reason why Yoga Inbound School students must be consistent in their transcendental tasks and attempt to help others, connecting them with the mission of bringing Prema Bhakti to the world.

Devotional service, executed sincerely, takes students away from all the relative aspects of this world. An activity or work that does not harm anyone and that is offered to God with love is called devotional service. One can start out doing a small service, but as the practitioThrough practice, students will perceive the di- ner strives to grow closer to Kèëòa, Kèëòa also fferent levels of purification that chanting pro- comes closer and increases the quality and duces. quantity of devotional service. In the first instance, [rî Kèëòa says, “If one offers Me with La purificación que produce el canto tiene di- love and devotion a leaf, a flower, fruit or waferentes niveles que el estudiante percibirá por ter, I will accept it.”.55 But in the next verse He medio de la práctica: declares, “Whatever you do, whatever you eat, whatever you offer or give away, and whatever • First stage: The cleansing of the mind be- austerities you perform - do that, O son of Kungins; the heart and intelligence are purified. If tî, as an offering to Me.”56 the mirror of the mind is covered with dust, the advice of the Vedas and of the spiritual master cannot be seen clearly. In the next lesson, we will explore further the different kinds of chanting - nâmâparâdha or offensive chanting, nâmâbhâsa or inattentive chanting and {uddha-nâma or pure chanting.

55 56

A. C. Bhaktivedanta Swami, the Bhagavad-gîtâ as It Is, 9.26. A. C. Bhaktivedanta Swami, the Bhagavad-gîtâ as It Is, 9.27.

Lesson IV: Pada Sevanam Initiation

General Recommendations

Chapter I: The Road to Transcendence

There are many programs conducted at the wisdom destination (â{ramas) of the Yoga Inbound School, so practitioners can use all their abilities and aptitudes in community development. Artists, professionals in all fields, traders, etc., united by Universal Love, offer service to humanity. This is the secret of spiritual advancement.

municating with other students or by visiting the closest Yoga Inbound center.

LThe school supports projects such as:

When the student voluntarily gives part of the result of his work to support a communal project, the egoistic or fruitive mentality diminishes.58 A real and transparent community is only possible thanks to its members.

In the case of practitioners who do not have the time to support a specific project of the school directly, they can do it from home with little services, resources or donations for the development of the programs.

• The House of Wisdom - an international foundation which provides comprehensive solutions to those who seek spiritual help

One should remember that one is the direct beneficiary of serving God. In the master-disciple relationship, the disciple is the one who needs the service. Everyone needs to be occupied in • The Harmony School of Conscious Art every kind of transcendental activities in order - for those artists whose art demonstrates their not to become a victim of illusion (mâyâ) and become degraded in the material world, forgetinterest in promoting progressive values ting the real position as a nitya-Kèëòa-dâsa, an • OIDA Therapy - a program created for eternal servant of God. psychologists and therapists who want to help What constitutes an initiation ceremony? research the healing effect of faith.57 • The Spoon Revolution - an organization which promotes vegetarianism and ecological activism

After having finished the course, the Pâda Sevanaê Initiation ceremony is performed. The instructor should guide an aspirant in executing his first worship to the guru-tattwa representative in the form of the spiritual master. In the physical absence of the spiritual master, an On the activity calendar of the school, there are image or a photo of him is sufficient for the mea variety of festivals which are periodically ce- ditation, because one worships consciousness, lebrated. Student can check the information in not matter. The spiritual master represents the a printed publication available in the stores as- guru paramparâ and, by worshipping him, sociated with the school, via Internet, by com- the form in which the truth descends to those thirsty for knowledge is revered. When the student offers flowers and incense, he promises to Thanks to the efforts of the founder of the Yoga Inbound School, it gets the support of different projects, in which the students can perform their practices in devotional service dynamically and actively.

58 In the Yoga communities (âäramas), the members are dedicated full-time to devotional service. Students will spend some time earning money for their personal expenses and to supplement what the âärama itself can produce, according to the extent of their involvement with the community. Likewise, the Yoga Inbound School supports hundreds of humanitarian projects that do not have their own budget and that depend on voluntary donations. Therefore there is always a respectful invitation to collaborate directly in these projects and also to make donations. This is the manner by which the projects can develop and be maintained, at the same time as it is a way to get involved and to grow personally. Financial management should be transparent. Nowadays, many unscrupulous people use faith and spirituality as a way of economical exploitation and swindling. Therefore, it is very important that instructors as well as students give a clear accounting of how donations are used.

...professionals of all fields united because of Universal Love offer service to humanity. This is the secret of spiritual advancement.

57 In Appendix 4 of this book, some of the projects of the Vrinda Mission with which students of the Yoga Inbound School can connect with are explained.

Lesson IV: Pada Sevanam Initiation

Representation of the lotus feet of Nityânanda prabhu

comply with the regulatory principles mentioned at the beginning of this lesson. The representative of the spiritual master, who can be a sannyâsî or the school director, puts a tulasî necklace around the neck of the initiated person while he chants the Mahâ Mantra and gives him beads made of sandal or neem wood and the medal of the sacred lotus feet of [rî Nityânanda prabhu. The tulasî necklace identifies the initiated person as a Vaiëòavism aspirant. Tulasî protects people from inauspicious things in their spiritual search. Her wood has the power to purify the physical, mental and spiritual bodies. Considering the great protection she provides, it is important that the initiate always wear the necklace. The initiate who follows his vows advances steadily in spiritual life, preparing himself satisfactorily to ascend to the next level. Although the spiritual path is hard and long, the initiate should remain enthusiastic, always seek the association of advanced devotees and try to engage all his senses and abilities in divine service. Initiates should protect themselves from egoism, the duality of the mind, offenses and bad association because these factors can easily destroy the little plant of love for God that starts to germinate ad grow in the heart. The Yoga Inbound School and its representatives should always be available to everyone, offering teaching materials, books and lectures of the spiritual masters, to facilitate the progress of new initiates.

Chapter I: The Road to Transcendence

HARINAMA INITIATION

“He who accepts the guru wholeheartedly never loses him. That which is spiritual is eternal and it transforms us.” Swami B. A. Paramadvaiti

he world is a jungle full of confusion wherein the soul has incarnated in different kinds of bodies depending on diverse states of consciousness. It is full of erroneous conceptions, harmful behaviors, wrong customs and ignorance of the essential topics of existence. A questions arises, “How does one determine what is good and what is bad for spiritual progress?”

find a bona fide spiritual master, guru, a real guide toward illumination because, although knowledge can be acquired from Vedic literature, the perfection of that knowledge will only appear when it is received directly from the spiritual master.

The real significance of the relationship between the spiritual master and the disciple is love, an initiation by which the transmission of knowledge from heart to heart occurs. [rî Kèëòa is in the heart of the spiritual master, and He is also in the heart of the Due to material conditioning and that of disciple. He guides them and puts them into contact illusory environments, it is not enough with one another through His inconceivable merto trust free will, for this is polluted. In cy. When the disciple finds his spiritual master, he most cases, it is not able to decide what should know how to recognize God’s intervention. is most appropriate and beneficial for In this initiation, one takes shelter in the spiritual spiritual realization. The human being is master as the eternal guardian who gives the Holy misguided by multiple forces and instruc- Name, Hari Nâma. tions coming from all sides. Therefore, he should be extremely careful to obtain proper guidance. For this, it is essential to 81

Lesson V: Harinama Initiation

LESSON V

Chapter I: The Road to Transcendence

Who should be initiated? All students who are enthusiastic about renewing the commitments they made in the Pâda Sevanaê Initiation, and who agree to fulfill the objectives.

Objectives •

To follow the instructions of the spiritual master

•

To chant 16 rounds of the Mahâ Mantra daily

To consult with the spiritual master when there is an important life decision to make

•

To practice the four regulative principles:

1. To be a strict vegetarian, eating only prasadam; 2. To keep the body free of any kind of nervous system-stimu-

lating drugs, including tea and coffee; 3. To have sexual intercourse only within marriage; and 4. Not to participate in gambling.

Who can give second initiation? Harinâma Initiation is given by the spiritual masters of the school or by renounced monks, sannyâsîs, authorized to do so by the spiritual master.

How long does the initiation preparation last? The training process for receiving this initiation lasts six months. In this time, the student should internalize the relevant philosophic concepts and intensify his practice.

Topics of the Course The following topics will serve as a guide for teaching students some of the most important philosophical concepts regarding this initiation: 1. The importance of taking shelter; 2. The four pillars of dharma; 3. The golden avatâra, [rî Caitanya Mahâprabhu; 4. Nâma chanting; and 5. Sâdhana Inbound

1. THE VALUE of TAKING SHELTER In the Vedas themselves, Vedic knowledge is described as apauruëeya, which means that it does not come from a conditioned person; it comes directly from the Supreme Being. Therefore, Vedic knowledge is complete and infallible. The Vedas descended directly from the Supreme Lord to the heart of Brahma, the first created being. Then, Brahma disseminated this knowledge to his children and disciples, among them Nârada Muni. He in turn distributed it to his own disciple, [rîla Vyâsadeva, who was entrusted with the transcription of the Vedas with Gaòe{a’s help. This is how knowledge has descended until today. This revealed truth, which comes unpolluted through a particular process, is transmitted from master to disciple. This transmission has taken place generation after generation by means of disciplic succession, Guru Paramparâ. This process safeguards the essence of the teachings. The-

Since creation, there have been four bona fide Sampradâyas:

Brahma Sampradâya

Knowledge descends via Lord Brahma. Madhva Âcârya re-established it.

Rudra Sampradâya

Knowledge descends via Lord [iva. Viëòu Swami re-established it.

Lakëmy Nârâyaòa Sampradâya Knowledge descends via Lakëmy Devi. Râmânuja Âcârya re-established it.

Kumâra Sampradâya

Knowledge descends via the four Kumâras.59 Nimbârka Âcârya re-established it.

On the importance of meditating and belonging to one of these four Sampradâyas, [rîmad Baladeva Vidyâbhûëaòa has written the following in his Prameya-ratnâvalî, 1.4: bhavati vicintyâ viduëâ niravakarâ guru paramparâ nityaê ekântitvaê sidhyati yayodyati yena haritosaì «Learned scholars and devotees should always meditate on the bona fide disciplic succession. Only by doing so, can one maintain himself as an unalloyed devotee of the Lord and become the recipient of the mercy of the Supreme Lord.» 59

They are the brahmacârys, celibate sons of Lord Brahma.

Lesson V: Harinama Initiation

refore, it is indispensable to connect with a trustworthy lineage so we will be able to receive what is genuine. For this purpose there are the Sampradâyas, descending knowledge lineages. Besides this definition, the term is used to denote societies, associations, and groups of people.

Chapter I: The Road to Transcendence

All âcâryas of the tradition have taught by their example; their devotional behavior has been so exemplary that meditating on it purifies the heart of the disciple. Pure devotees are the most beloved of Lord Hari, and those disciples who faithfully obey them can obtain the mercy of the Lord. In the Padma-purâòa, this is described as follow: sampradâya-vihînâ ye mantrâs te niëphalâ matâì atâ kalau bhaviëyanti catvâraì sampradâyinaì {rî brahmâ-rudra-sanakâ vaiëòavâì këiti pâvanâì catvâraste kalau bhâvya utkale puruëottamât «Any mantra that does not come through disciplic succession is considered to be fruitless. Therefore, four divine individuals will appear in the age of Kali to found disciplic schools. The founders of these four Vaisnava Sampradayas are Laksmi, Sri, Brahma, Rudra and Sanaka Rishi, and the acaryas of the Kali Age who follow their lineage will appear in the holy city of Purusottama in Orissa.»60 The philosophy revealed by [rî Madhva, who was mentioned earlier, was in charge of re-establishing the Brahma Gauàîya Sampradâya61 to which the Yoga Inbound School belongs, is based on nine postulates which have been confirmed by [rî Caitanya Mahâprabhu, founder of the most important spiritual revolutionary movement in recent times. The nine main principles of Vedânta philosophy are:

Sriman Mahâprabhu, founder of the most important spiritual revolutionary movement in recent times.

1. Lord Kèëòa or Viëòu is the supreme entity; 2. He is the Absolute knower of everything; 3. The material universe is real; 4. The living entity is different from Lord Viëòu; 5. All living entities are servants of Lord Kèëòa; 6. There are two kinds of living entities: conditioned and liberated; 7. Liberation consists of attaining the lotus feet of Sri Viëòu; 8. Liberation is possible only after the living entities adopt devotional service to the Supreme Lord; and 9. Direct evidence, inference and knowledge of the scriptures are the three ways of acquiring knowledge. 60 61

A. . C. Bhaktivedanta Swami, the [rîmad-Bhâgavatam, VI.3, 20-21, purport. The detailed description of the disciplic succession is found in the Harinama Sankirtan Vaishnava Songbook, p. 26-27.

In this line of disciplic succession, the spiritual master is the manifestation of the mercy of Kèëòa. This shows itself to the eyes of the sincere disciple. It is the beginning of a new life, where the master and the disciple never are apart, because the spiritual master always accompanies the disciple so long as the disciple strictly follows his instructions. This means to set all selfish whims of the mind aside and engage oneself in selfless service. [rîla [rîdhara Mahârâja62 sums up this attitude in one phrase: “die to live.” This forgetting of oneself to compensate others with one’s own energy and generosity, will finally win over everyone. Every human being has the duty to seek the shelter of a bona fide spiritual master and receive sacred Harinâma Initiation from him, offering everything in the service of the supreme: body, mind and soul.

Nityânanda Prabhu, the original spiritual master.

A spiritual master has many functions and manifestations, and, in accordance with these, one can say that there are different kinds of spiritual masters that in some cases can converge in one person. Here we present the names and a brief description of their characteristics:

Nityânanda Prabhu

He is the original spiritual master. He lives eternally serving the Supreme Lord as His beloved brother. He appeared in India more than 500 years ago to perform his transcendental pastimes in the company of [rî Caitanya Mahâprabhu in the dissemination of harinâma throughout the entire universe.

Caitya Guru

He is the spiritual master situated in the heart of every living entity, also known as Paramâtmâ or “the inner voice.” He knows all the thoughts, feelings, desires, the past, the future and the prayers of the people. He takes the disciple to the external, spiritual master when he vehemently desires to serve God and to attain self-realization. 62 (1895-1988). Ärîla Bhakti Rakëaka Ärîdhara Mahârâja. He had a pious birth in Ärî-gauàa-maòàala, the sacred area where Ärî Caitanya Mahâprabhu exhibited His divine pastimes on Earth. From a very young age, he demonstrated a natural affinity for the mission of Ärî Caitanyadeva, the Saôkîrtana, congregational chanting of the Holy Names of the Supreme Lord. He was called “the guardian of devotion.” His life and work are examples of this title.

Lesson V: Harinama Initiation

All âcâryas of the tradition have taught with their example; their devotional behavior has been so exemplary that meditating about it purifies the heart of the disciple

Chapter I: The Road to Transcendence

Vartma-pradar{aka Guru

This is that person who speaks about Kèëòa to the sincere inquirer for the first time. He reconnects the soul with the truth.

[ikëâ Guru

He is the spiritual master who instructs. He teaches the science of service to God. Anyone who speaks about God with honesty can be considered a {ikëâ guru, regardless of his position, race, gender or even religious belief.

[rîla [rîdhara Mahârâja explains that the guru-paramparâ follows the (vâòi) and not the body (vapu), this means that in essence this disciplic succession is ruled by {ikëâ gurus or instructor spiritual masters.

Dîkëâ Guru

He is the initiating spiritual master. He accepts the disciple into his spiritual family at the time of initiation. He is the one who initiates the disciple into chanting the Mahâ Mantra and guides him toward the lotus feet of Kèëòa.

The {ikëâ and the dikëa guru should be considered equally important. In this regard, [rîla [rîdhara Mahârâja explains that, in many cases in the life of the disciple, the {ikëâ guru is more important, because he keeps the instruction of the dîkëâ guru alive and engages the disciple constantly in devotional service. One can have many instructor spiritual masters ({ikëâ gurus), but only one initiating spiritual master (dîkëâ guru) for each initiation. Sometimes they are one and the same; other times they are different. There are three initiations that a dîkëâ guru can grant: Harinâma (Mahâ Mantra Hare Kèëòa Initiation), dîkëâ (Gâyatrî Mantra initiation) and Sannyâsa (initiation into the renounced order of life).

Nâma Guru

He is the initiating spiritual master who instructs one how to chant the Holy Names of the Lord without committing the ten offenses to the Name (nâma-aparâdha) and the four ways of indirect chanting or shadow of the Name (nâma-âbhâsa).

Mantra Guru

He is the initiating spiritual master who gives the Gâyatrî Mantra (the notes on Kèëòa´s flute) at the moment of dîkëâ initiation (brahminical initiation).

Mahânta Guru or Âcârya

He is the spiritual master in charge of a spiritual mission or someone who has been a great inspiration in the life of the disciple.

He is the spiritual master that is firmly fixed in the truth through his own realizations.

Sannyâsa Guru

He is the spiritual master who has taken the renounced order of life (sannyâsa). In this order of life, there is full surrender to the service to God and his disciples, since one has renounced all other duties and occupations (family, social position and worldly possessions).

Ètvik Guru

He is an advanced devotee authorized by the Âcârya to initiate disciples on his behalf. The Âcârya, due to the large amount of service he performs, on some occasions, cannot travel to a specific place or it takes a long time for him to go back to a certain place. So the ètvik guru takes the role of representing him so the new aspirants do not lose the opportunity to enter the spiritual family.

Pati Guru

He is the husband and father of the family who represents the authority of his spiritual master and God to his family; such a father is the hope for the spiritual happiness of all family members.

Jagat Guru

He is a master with a deep realization; he is considered “the guru of the universe.” In the case of the Yoga Inbound School, A. C. Bhaktivendanta [rîla Prabhupâda, is called jagat guru because he spread Kèëòa consciousness all around the planet. The very Supreme Lord instructs His great friend: My dear Uddhava, the spiritual master must be accepted not only as My representative, but as My very self. He must never be considered on the same level with an ordinary human being. One should never be envious of the spiritual master, as one may be envious of an ordinary man. The spiritual master should always be seen as the representative of the Supreme Personality of Godhead, and by serving the spiritual master one is able to serve all the demigods.63

In the Bhagavad-gîtâ, there is a famous verse which states the importance of surrendering to a spiritual master: tad viddhi praòipâtena paripra{nena sevayâ upadekëyanti te jñânaê jñâninas tattva-dar{inaì «Try to learn the truth only by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized souls can impart knowledge unto you because they have seen the truth»64

63 64

A. C. Bhaktivedanta Swami, the [rîmad-Bhâgavatam, XI.17.27. A. C. Bhaktivedanta Swami, the Bhagavad-gîtâ, as It Is, 4.34.

Lesson V: Harinama Initiation

Sat Guru

Chapter I: The Road to Transcendence

The Muòàaka Upaniëad, 1.2.12 states: tad vijñânârthaê sa gurum evâbhigacchet samit-pâòiì {rotriyaê brahma-niëùham «To understand the truth, you have to approach a wise, spiritual master, well-versed in Brahman, with donations in your hands and offer them to him with devotion.» The word “samit” or “donations” used here means “wood to burn in the sacrificial fire.” The broader meaning includes the three elements of surrender given in the Gîtâ: obeisances, meek inquiry and service. The disciple should approach the spiritual master with these three types of donations. The spiritual master, for his part, should possess the necessary knowledge and a staunch faith in the Supreme Truth in order to be able to remove all of the disciple’s doubt. So, one should fall at the lotus feet of the spiritual master the same way Sanâtana Goswami fell at the lotus feet of the Lord and asked the following questions: ’ke âmi’, ‘kene âmâya jâre tâpa-traya ihâ nâhi jâni —— kemane hita haya’ «Who am I? Why do the threefold miseries cause me suffering? Not knowing the answers to these questions, how can I even know what is good for me?»65 In that regard it is said: yasya deve parâ bhaktir, yathâ deve tathâ gurau tasyaite kathitâ hy arthâh, prakâ{ante mahâtmanaì «The key to success in spiritual life is firm devotion as much to the spiritual master as to [rî Kèëòa.

ge has always been imparted through this process and never through an intellectual approach. [rîla Prabhupâda Bhaktisiddhânta67 used to cite the analogy of the bee: the honey is in the bottle, the cover is in place and the bee has landed on the glass. She tries to taste the honey by licking the bottle, but, just as the bee cannot taste the honey by licking the outside of the glass bottle, the intellect is not able to approach the spiritual world. One may think that one has reached it, but that is not possible; there is a barrier, like the glass. Intellectual achievement is not the real achievement of higher knowledge. It is only through faith, sincerity and dedication that the practitioner will be able to approach the highest abode and be part of it. For this purpose, one can always remember: oê ajñâna-timirândhasya jñânâñjana-{alâkayâ cakëur unmîlitaê yena tasmai {rî-gurave nâmaì «I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my most humble and respectful obeisances to him.»

To those great souls who have complete faith in both the Lord and the spiritual master, all the intimate meaning of the scriptures is revealed completely to them.»66 With this attitude, one should seek the plane of real knowledge and receive correct understanding. In this way, one will be able to discern correctly and have a proper estimation of the environment; this is Vedic culture. Absolute knowled65 66

Kèëòadâsa Kavirâja Goswami, Caitanya-caritâmèta, Madhya-lîlâ, 20.102. [vetâ{vatara Upaniëad, 6.23.

67 (1874-1936). The Spiritual Master of his Divine Grace A. C. Bhaktivedanta Swami Prabhupâda and his Divine Grace Ärîla Bhakti Rakëaka, Deva Goswami Mahârâja. In 1905, he began preaching the message of Mahâprabhu while he lived in Ärî Mayapur. Following the footsteps of Ärîla Haridâsa Ùhâkura, he would chant the Holy Name 300,000 times a day; he would sleep on the floor for only a few hours. He was very frugal and would chant the Holy Name day and night.

Because the guru should transmit the truths of Vedic knowledge perfectly, he plays a crucial role in the spiritual training of the disciple. Unfortunately, in recent years, many frauds have posed themselves as gurus in India and also in the West. Therefore it is vitally important to know the qualities of a bona fide spiritual master. Nowadays it is very common to see many pseudogurus selling initiations with “secret” mantras and allowing their students to ignore all the regulative austerities mentioned in the Vedas, teaching them that yoga is merely a system of physical exercises whose purpose is to attain material well-being. Usually they state that they are God or that everyone is a god. With all this going on, it is understandable that some people are skeptical when they hear the word guru. So the question arises,”How can one recognize a bona fide guru?” Without a doubt, the scriptures provide clear criteria for selecting a real guru. In the same way, a real guru will extract the real meaning of the scriptures and disclose it in a way that is accessible to his disciples. Guru and {âstras are interdependent. Ultimately, the guru is more important than the scriptures because, due to material conditioning, one can start to speculate about the meanings of the scriptures, whereas the bona fide guru will always show the path of truth. The Upade{âmèta explains: vâco vegaê manasaì krodha-vegaê jihvâ-vegaê udaropastha-vegaê etân vegân yo viëaheta dhîraì sarvâê apîmâê pèthivîê sa {iëyât «A person with equanimity, who can tolerate the urge to speak, the demands of the mind, the influence of anger, the impulses of the tongue, the belly and the genitals is capable of having disciples all over the world.»68 So, in order for someone to be a spiritual master, 68 A. C. Bhaktivedanta Swami, Upade{âmèta, The Nectar of instruction, Text 1, page 13.

he should be a goswami or “lord of the senses” and not a godâsa or “servant of them.” The Upaniëads explain that the spiritual master should: • Lead the disciple toward the lotus feet of the Supreme Lord. • Be well-versed in the scriptures. Have a comprehensive, graphic and extensive knowledge about the revealed truth ({abdabrahma). • Be permanently practicing spiritual life. All his activities should be of a spiritual nature (aprâkèta). • Teach with his words, pracâr, and his own example, acâr.

Qualifications of the Disciple In order to be able to have a connection with a bona fide guru, the disciple should have the following qualities: • Pranipat: the sincerity with which one should approach a spiritual master, wishing wholeheartedly to surrender to the process outlined by him. • Paripra{na: honest and sincere investigation. Asking questions submissively of the spiritual master, not with the tendency to discuss or argue or with a doubtful or suspicious spirit, but with the idea that all efforts should be focused positively to understand the truth.

...a real guru will extract the real meaning from the scripture and will give it to the disciples in an accessible manner.

Lesson V: Harinama Initiation

Qualifications of a Spiritual Master

Chapter I: The Road to Transcendence

• Sevayâ: to render service to the spiritual master. In the attempt to gain access to knowledge with the sole goal of serving Kèëòa, the disciple should recognize the spiritual master as the transparent means to fulfill this purpose. Absolute knowledge does not come to this lower plane to serve. on the contrary, our attitude should be to offer ourselves to be used as an instrument of His sweet and infinite love. This is what really matters. In this way, the association of a properly qualified guru and disciple with one another produces the desired result. In other words, the reciprocity of knowledge and questions becomes perfect. The right questions and submission are the proper combination for spiritual understanding. For this reason, one should avoid blind adherence as well as absurd questions. The {âstras continually emphasize the inestimable value of association with a saintly person. They say that even a moment of such an association is more precious than thousands of lifetimes without it. Those who are really serious about their spiritual practice and receive instructions from Lord Kèëòa through His representative as if it were his own life and soul will surely make progress on the path. The spark of love for [rî Kèëòa is ignited by the spiritual master in the heart of the disciple. The trinity formed by the disciple, the guru and God represents one and the same spiritual essence. The individual soul is like the drop, while the guru is like the flow, and God is like the vast ocean of love.

2. FOUR PILLARS of DHARMA By the light of the Vedas, a civilized society should follow the varòaâärama-dharma or regulative principles, in order to live peacefully and in harmony with all living entities in the creation. These principles are applied according to the particular nature of each person. They are divided into four social orders and four religious orders.

The Social Orders or Varòa Brâhmaòa

They are religious people who guide society according to spiritual principles.

Këatriya

They are the resource managers and the protectors of civil order.

Vayäia

They are the people dedicated to commerce, agriculture and the manufacture of handmade products.

Äûdra

They are the working class and are in charge of serving the needs of the other social orders. 90

Brahmacâry

They are a celibate students dedicated to spiritual knowledge. They should perform an analytical study of their own nature in order to understand what is most suitable to continue with celibacy and the path of renunciation, sannyâsî, or to get married and serve within the gèhastha order of life. Obviously, this is a decision he has to make under the guidance of his spiritual master.

Gèhastha

The brahmacâry who has decided to get married, with the blessings of the guru, enters this âärama, wherein he has to endeavor to protect his family and provide everything necessary on a material and a spiritual level. Besides this, he should continue to support his spiritual master’s mission so he can be protected and not become a gèhamedhi, a married person not interested in spiritual life, but interested only in enjoyment, money and social position. The married person should understand that this is his âärama, meaning that his home should be a place of meditation, sacrifice and preaching.

Vânaprastha

At this stage of life, the children are grown up and the parents begin to make pilgrimages to holy places. They should prepare themselves for renunciation, and they have to cut the material attachments that bind them to their family in a gradual way. This does not mean that the relationship with their family has ended. It means that they must prepare by gradually detaching themselves from sexual life and intensifying their loving relationship with God.

Sannyâsî

In this order, one accepts vows of life-long celibacy and renounces all possessions and status to be able to engage mind, body and words in service to God, to the spiritual master and to humanity. Dharma or religious duty is the blessing by which one is given the opportunity to fulfill what human life has to offer. The Vedas describe how dharma is symbolized by a a bull, each of whose legs sustains spiritual well-being. It is said that in this era, the four pillars of dharma or legs are being destroyed by society’s egregious errors. Of these pillars, the only one still standing is truthfulness. If a person does not strengthen these individually, the he will not attain the perfection of existence. This is the path of goodness and obedience to the Holy Scriptures. The sincere devotee can find positive guidance for the fulfillment of these principles. Development is directly proportional to mercy, cleanliness, austerity and truthfulness, described below: a. Mercy, kèpâì It is a key principle for the edification of a peaceful and harmonious society. It is one of the main signs of a real human being. When mercy awakens like a spark of light, the space where the individual is located lights up, and he is able to identify the real essence that dwells in every being. With mercy, the vital essence which dwells in all there is and animates it, is recognized.

Lesson V: Harinama Initiation

The Religious Orders or Aärama

Chapter I: The Road to Transcendence

It is only through mercy that a living being can protect not only human society, but also the animals and vegetables, thus becoming the benefactor of everyone. He will treat all living entities with equality and compassion. Each form of life is designed perfectly and completely to fulfill a specific function within universal order, so that everyone can evolve until he finally attains spiritual consciousness. Therefore, no one should interfere with this order. The feeling of mercy develops primarily when the individual abstains from using other animals as food, when he stops being part of the capitalist system by not consuming products that involve the pain and suffering of others. He also stops participating in bullfighting, circuses and any kind of exploitative activities. What kind of negative feeling is it that considers that finds entertainment in torturing animals? How can our animal brothers be called food? Which of them wants to die? All this is evidence of the immediate need to bring about a change, a change that will be possible only from the within. One should once and for all abstain from this kind of behavior, and gradually become a social activist, a support force for those who cannot speak for themselves. b. Cleanliness, Ă¤aucaĂŞ External cleanliness is associated with having a clean body, good eating habits, looking for moments to be in contact with nature, not intoxicating the body and being regulated in sexual life. Internal cleanliness relates to keeping the mind and the heart free from anarthas like hate, lust and anger, which hinder spiritual progress. If external cleanliness is important, what then can be said about the cleanliness of the heart. It is pointless to feign external beauty, if the heart harbors bad feelings. By being internally and externally clean, one will have the necessary strength to develop purity and beauty in thought, word and action. This principle of dharma will, on a social level, lead humanity to a harmonious relationship with all living entities. An atheist civilization lacks values. Material science is of no use if one does not know the science of God. That is the reason why people gradually lose their good qualities such as respect for the body, for sexual relations and for life. According to Vedic culture and other traditions, sexual intercourse is a sacred function. However, in recent years, sexual promiscuity has brought misery and suffering to humanity in general. Abortions, prostitution, white slavery, pornography, venereal diseases, broken homes and unwanted children are some of the consequences of egoistic and irresponsible sexuality. A big part of these problems is because of the misuse of the media like television, the internet, and printed media, which promote promiscuity and seeing women as objects to be sexually or commercially exploited. 92

Television’s commercial programming has a large amount of sex, violence and consumerism, which, once in the mind, are very hard to eradicate. Sexuality within a personal relationship is a very intimate topic; there is no reason to promote it in cinemas and television. The Yoga Inbound School recommends using the media like television for promoting educational and spiritual content such as the spiritual master’s lectures which cover topical issues. The school has produced hundreds of audio-visual materials and, in addition to them, there are hundreds of conscious and artistic documentaries available. On this matter, the Supreme Lord states, “I am sex life which is not contrary to religious principles.”69 A sexual relationship becomes a spiritual relationship when it follows the recommendations given by God, as described in the äâstras, and the couple is blessed by being formally married by their spiritual master. All this is designed to bring God-conscious children into the world, to educate them in spiritual knowledge and help them in their progress toward transcendence. [rîla Prabhupâda taught that chastity or responsible sexuality was crucial for understanding spiritual reality and finding greater satisfaction in the development of consciousness. True cleanliness does not depend, after all, on fanatical conceptions or customs; it depends on cultivating a permanent relationship with God. c. Austerity, tapaì This is the voluntary practice of sacrifices in order to achieve a higher goal. In the case of Yoga Inbound practitioners, it is spiritual illumination so they can attain God’s love. In this regard Lord Kèëòa declares: Austerity of the body consists of worship of the Supreme Lord, the brâhmaòas, the spiritual master, and superiors like one’s father and mother, and in cleanliness, simplicity, celibacy and non-violence. Austerity of speech consists of speaking words that are truthful, pleasing, beneficial, and not upsetting to others, and also in regularly reciting Vedic literature. Satisfaction, simplicity, gravity, self-control and purification of one’s existence are the austerities of the mind.70

On this matter [rîla Prabhupâda explained in his purport, “To make the mind austere is to detach it from sense gratification. It should be sotrained that it can be always thinking of doing good for others.”

69 70

A. C. Bhaktivedanta Swami, the Bhagavad-gîtâ, as It Is, 7.11. A. C. Bhaktivedanta Swami, the Bhagavad Gîtâ, as It Is, 17.14-16.

Lesson V: Harinama Initiation

For example, every day it is easier for minors to have access to pornography on the internet. Therefore one should be very careful when one is using these media, and parents especially should be very responsible for their children’s use of the internet.

Chapter I: The Road to Transcendence

A real human being71 does not act selfishly according to the demands of his senses. To give full rein to material desires is equivalent to become enslaved by them. Therefore, a person who intoxicates himself with alcohol, drugs or any other narcotic substance will inevitably lose balance and become incoherent and violent. Alcohol, cigarettes and all drugs are an escape, an apparent refuge in the darkest ignorance. One will never find happiness in external things because these things are temporary and illusory. The motivations to consume drugs can be many, but they can be summarized in a simple formula: the inability to find happiness in a sober state. These substances not only cause physical damage to people’s bodies, but they also make it impossible for human beings to fulfill the real purpose of life, self-realization. The World Health Organization (WHO), on the other hand, sees drug addiction as an epidemiological disease, because it does not affect only the person who is using drugs. It also affects his family as well as society. Unfortunately, one can see how the government, which should intensify the prevention of consumption of drugs, profits from the taxes on their sales, which are declared “legal” by their corrupt officials, alcohol and tobacco, for example even though tobacco causes thousands of deaths worldwide every year. From the information above, one can conclude that a yoga practitioner should not become intoxicated. He should not be inebriated by pleasure, for his real interest should be to reduce his material needs to the minimum, so he can dedicate himself exclusively to service to God. d. Truthfulness, satyaê This is the quality of being coherent in thoughts, feelings and actions, always respecting the principles of Universal Love. Truthfulness comes from the connection with the truth, and the truth, in its most profound sense, is God. Therefore the development of truthfulness begins when a person accepts God as the Highest Absolute Truth, Oê tat sat. The principle of not gambling is related to the development of this virtue, because people who gamble, one way or another, are involved in an industry full 71 The scriptures explain that a real human being should follow the principles of dharma, or else he is considered a dvipâda-pa{u, a two-legged animal.

To give full rein to material desires is equivalent to become enslaved by them. of deceit and duplicity. In addition to this, believing in chance is the same as denying the law of cause and effect that governs the universe. In fact, God controls everything. There is no chance; there is causation. One of the most difficult addictions to treat is ludopathy, addiction to gambling. Many people lose their possessions, homes and even their own lives in casinos, bingo games and betting. In other cases, they develop a poly-addiction, in which their addiction to gambling is accompanied by addiction to alcohol and drugs, among other addictions. This principle is also related to not wasting time or energy in activities with no physical, mental or spiritual benefit. It is sad to see how so many people, especially young ones, waste their time with video games. In this way, youngsters, from an early age, are induced to seek satisfaction from a machine, but rarely are they encouraged to know something about their spiritual nature. Human life is very valuable and not even a moment that could be used to serve God should be lost, As the popular Spanish saying goes, “The sages cry about wasted time.” Furthermore, truthfulness is a synonym for honesty, an indispensable trait for spiritual life. In this regard, there is a story in the Chândogya Upaniëad:

In the current age of Kali, most religious principles have generally been forgotten by people. By the mercy of [rîla Prabhupâda, who taught the importance of following this regulative principles, it is possible to be protected from the harmful influences of this era of quarrel and hypocrisy. To conclude, here are some words from [rîla Prabhupâda: When I discuss each principle, I do it in terms of spiritual nature. Here, we are not interested in material goodness, in the humbleness of the atheist or in truthfulness without Kèëòa. Everything should be understood according to its relationship to Kèëòa. These principles are not based on dogmas or formulas created by men. They rely on four primary, regulative observances, proper for a real human being, called regulative principles. If a human being develops any of these qualities, it will allow him gradually to develop the other ones. In this way, the human being will finally be truly merciful, clean, austere and truthful, and will elevate himself to a higher state of consciousness where he will be able to attain the ultimate perfection of life: Prema Bhakti or pure love for God.

Truthfulness is part of the connection with the truth.

Lesson V: Harinama Initiation

A boy approached Gautama Èëi, a great sage, and asked him to accept him as his disciple. In ancient times, before accepting a disciple, the guru verified that the disciple came from a respectable gotra or family of brâhmaòas. When Gautama Èëi asked the boy who his father was, the boy could not give him an answer because he did not know. He asked his mother who his father was, but his mother was a promiscuous woman, so she couldn´t tell him with certainty who his father was. The boy went back to Gautama Muni and, without lying, informed him that he even his mother did not know for sure who his father was. Seeing the honesty of this young boy, the guru said, “Because of your honesty you are a true brâhmaòa.” And he accepted the boy as his disciple.

Chapter I: The Road to Transcendence

3. THE GOLDEN AVATAR of DIVINE LOVE The Vedas mention the different incarnations of Kèëòa for the different eras (yugâvâtaras). In Dvâpara Yuga, the era prior to this one, the Lord appears in the color of a dark rain cloud. He is decorated with beautiful ornaments, carrying his own weapons and having the Ärîvatsa mark, a patch of white hair on his chest. After Dvâpara, comes the age of Kali, the present time. The incarnation for the age of Kali has been mentioned in many parts of the scriptures, but in a confidential and concealed way. This is the way in which the advent of Ärî Caitanya Mahâprabhu has been explained. Outwardly, he has a golden complexion, although internally he is dark. His being dark on the inside means that internally He is the very same Lord Kèëòa, and His being golden externally means that he has accepted the mood of Ärîmati Râdhârâòî, His eternal consort. In the age of Kali, that Golden Lord is seen performing different pastimes, which are transcendental activities which are not conditioned by time and space, accompanied by His expansions, associates and intimate devotees. At the time of [rî Caitanya Mahâprabhu’s advent, Bengal had drifted away from Kèëòa consciousness. The people of that time had become so degraded that, instead of worshipping Srî Kèëòa, they used to worship the serpent god Viëahari or Kali, the controller of the demons. Rarely was the name of Kèëòa heard on his lips. Only a few Hindu gentlemen chanted the Holy Name of Govinda, Hari or Kèëòa, when they bathed in the Ganges. Navadvîpa Dhâma, the birthplace of [rî Caitanya Mahâprabhu, was in those dayruled by Muslims. The Kazi, the Muslim leader, governed in Navadvîpa and Hindu religious sentiments were repressed by the hard hand of the Islamic regime. Adwaita Âcârya was the devotee who cordially invited [rî Caitanya to descend as the yugâvâtara to take care of the spiritual well-being of all souls. In ontological terms, [rî Adwaita Âcârya is the avatâra of Mahâ Viëòu, the Supreme Personality of Godhead in His majestic aspect, who eternally dwells on the Vaikuòùha planets. When the Divine Lord was about to appear, Adwaita felt in his heart, “My prayers will be answered. He is 96

Adwaita Âcârya was the devotee who invited [rî Caitanya to descend as the yugâvâtara.

coming!” The Lord made his appearance in the afternoon of Phâlguna Pûròimâ in the year 1,407 [akâbda. This date corresponds to February, 1,486 in the Christian calendar. It was the will of the Lord that a lunar eclipse occurred that afternoon, because at the time of eclipses, Hindus used to bathe in the Ganges River and chant Vedic mantras for purification. So it happened that, when the Lord was born during the lunar eclipse, all India vibrated with the sound of the Maha Mantra. The fact that the appearance of the Lord and the lunar eclipse happened at the same time indicated His specific mission: that all people of the world accept the Holy Name as the common platform for the universal religion of humanity. In

This incarnation is worshipped through saôkîrtana, congregational chanting of the names of the Lord. Without this practice, one cannot worship Gaurâôga, the golden avatar. Only those who possess sufficient merits, those who have a good inner guide and who have acute intelligence, will perform this kind of worship in Kali Yuga.72

4. CHANTING the NAME The Holy Name (nâma) is cintâmaòi. This means that it can fulfill all the spiritual desires of the person who chants it. In this era, anyone can participate in chanting the Nâma, because Kèëòa has invested in It all His transcendental energies without the restrictions and difficult rules of previous ages. Of all of Kèëòa’s attributes (name, fame, qualities and pastimes), Nâma or Name is the foremost, because through it, all other attributes can easily be perceived. [rî Kèëòa and His name are not different from each other, because in the spiritual world, the name and the named are of the same spiritual substance. “The Holy Name is unlimited; it has no beginning and it is absolutely conscious, and inseparable from higher consciousness. Even though it descends to the material world, the Name remains pure and eternal; it is the embodiment of the Supreme Sweetness.”73 The Yoga Inbound practitioner should chant the Name in a pure way in order to attain the desired result, pure love for God. For this, it is essential to know the different kinds of Nâma Aparâdha and Nâma Abhâsa, offenses, and eradicate them completely from chanting through practice, consistency and self-determination. Because of His mercy, [rî Caitanya Mahâprabh lifted Haridâsa Ùhâkura with His own hands and said, “If we completely transcend nâmâparâdha and nâmâbhâsa, the chanting of the Holy Name will become pure and, by the power of that chanting, material existence will come to an end. The Holy Name, just like the sun, extinguishes the darkness of mâyâ or illusion. Nonetheless, sometimes the clouds or fog block the Sun from the observer, so he can see only a part of the light. In the same way, when anarthas and ignorance prevail, they eclipse the sun of the Holy Name, and we can perceive only a fraction of the total effect of the Holy Name. Therefore, in some cases, the Holy Name will appear with full power in the heart of the chanter, but at other times, clouds of ignorance and anarthas will minimize the effect of the Name on the chanter.74

See Chapter II, Lesson 2, “Initiatic Specialties,” Yuga Dharma. [rîla Bhaktivinoda Ùhâkura, Harinâma Cintâmaòi, p. 20. 74 [rîla Bhaktivinoda Ùhâkura, Harinâma Cintâmaòi, p. 27. 72 73

Lesson V: Harinama Initiation

other words, the advent of the Holy Name occurred along with the advent of Lord Caitanya Mahâprabhu.

Chapter I: The Road to Transcendence

Sâôketyaê

Chanting indirectly, referring to an object or person other than God.76

Nâma Aparâdha

Pârihâsya

These are the offenses against the Holy Name that should be avoided. The scriptures explain that, although pious activities can eventually lead to the path of bhakti, this progress will be very slow, because, at the beginning, the reward of pious activities is of a material nature. This is precisely the difference between such activities and the chanting of the Holy Name, for the Nâma is of transcendental nature, and its effects are beyond any temporal or material benefit.

Chanting in jest. An example would be when devotees go out to chant in the streets and some people say, “Hare Hare,” mockingly.

Stobhaê

Using the Holy Name with an intention other than glorifying the Supreme, for example, learning to play mèdaôga using God’s names.

Hela

It is inattentive, careless or negligent chanting, for example, chanting the Name when one is [rîla Bhaktivinoda Ùhâkura states: drowsy. In this regard, Haridâsa Ùhâkura, an âcârya who used to chant 300,000 Holy NaAll activities, such as fire sacrifices, puri- mes daily, explains that there are three kinds of ficatory baths, charity, yoga, the duties of inattentive chanting of the Nâma: varòâ{rama (orders of spiritual and social life), visiting holy places, ancestor worship, meditations, cultivation of knowledge, demigod worship, austerities, and prâya{citta (purificatory rituals) make use of material elements and have limited, material objectives. However, these materialistic, pious activities are also a way one can eventually get to bhakti, and, by receiving bhakti, the jîva will reject the temporary material means and will dedicate himself exclusively to bhakti.75

• Indifference due to lack of attraction to the Nâma or spiritual life. • Laziness that appears if one chants with a flaccid mind or interrupts his chanting before finishing a round. • Distracción because of the attraction one feels for the opposite sex, wealth, desire for profit, social position and the propensity to cheat others.

The chanting of the Name cannot be compared to materialistic charity, penance, pilgrimage or fruitive activities (karma kâòàa), let alone used as a means to earn one’s living. The position of the Name is absolute. It is not a rest stop on the Yoga Inbound journey. It is the means and the [uddha Nâma end simultaneously. The Yoga Inbound practitioner who has transNâma Abhâsa cended offensive chanting, Nâma Aparâdha, the shadow of the Holy Name, Nâma Abhâsa, This means a weak connection with the Holy and all contaminations of the mind and anarName, due to inattentive chanting. One could thas is qualified to chant the Name of God in say that nâma abhâsa is not as detrimental as a pure way ({uddhanâma). This way he will nâma aparâdha, but it will not allow one to ex- attain the treasure of love for God, Prema perience Prema Bhakti or pure love either. Bhakti, and his life will become perfect. The kinds of Nâma Abhâsas are: 75

See the story of Ajâmila, A. C. Bhaktivedanta Swami, the [rîmadBhâgavatam, VI.1.

[rîla Bhaktivinoda Ùhâkura, Harinâma Cintâmaòi, p. 80.

Âyurveda recommends going to sleep at least two hours before midnight. Sleep on one’s side is advisable. For keeping brahmacârya, it is also important not to eat sweets at night and to go to sleep with an empty stomach or after eating something light before going to bed. During rest, the head should be facing east or south. Before going to sleep, one should meditate on the pastimes of the main incarnations of the Lord. [rîla Prabhupâda recommended reading the Kèëòa book, The Source of Pleasure. One can also chant the protection mantras of Lord Nèsiêha or Lord Hanumân76 so they protect our sleep.

This is a set of spiritual practices which have the common goal of developing love for God. It has different modalities, which come from regulations, Vaidhî Bhakti, that help discipline the body, correct adverse conditioning and gradually eliminate the negative effects of the anarthas, the undesirable things, through the practice of spontaneous devotional service, Râgânugâ Bhakti. It is said that sâdhana is the king of all paths, that it is the process recommended by self-realized souls and the holy scriptures for attaining the ultimate goal of existence.

b. Waking Up

The seed of the bhakti plant, Bhakti Latâbîja, is in the heart of every soul, without exception. Nevertheless, due to the influence of illusory energy, this seed is dormant and, only through a continual effort in sâdhana, will it awaken. The Mahâ Mantra is the water it should be given every day so it does not wither, and devotional service is the vine that takes care of it so it does not go astray.

According to Âyurveda, before getting up, one should check which nostril is functioning more actively. If the right nostril is more active, the first foot that should be placed on the ground is the right one. On the contrary, if the left nostril is more active, the first foot to touch the ground should be the left one. Then, one should offer pañca-praòâma (obeisances) and recite the mantra of the spiritual master, the Mahâ Mantra and Mother Earth’s mantra, asking permission to place one´s feet on her beautiful being:

With initiation, one will deepen in all the practices which are part of Vaidhî Bhakti or devotion guided by rules and regulations, because one cannot pretend to attain elevated stages of love for God, without undergoing the formative process of Vaidhî.

oê bûmi-mâtâ namo namaì «I offer my respectful obeisances to Mother Earth, who sustains and protects me.»

Activities during Brâhma Muhûrta

In the program of the â{rama, the most important activities, performed at dawn during the Another optional mantra that can be chanted time known as Brâhma Muhûrta, an hour and to offer obeisances to Mother Earth is: a half before sunrise, are more beneficial than samudra vasane devi those performed at any other time of the day. parvata stana maòàite This is the most auspicious time to perform spiviëòu patnî nâmas tubhyam ritual activities. pada spar{am këamasva me These activities are: Tulasî Mahârânî and deity worship, [rîmad-Bhâgavatam class and chanting mantras on the japa mâlâ.

«Oh, Mother Earth, who has the ocean as clothing and is adorned by the mountains and forests, who is the wife of Lord Viëòu, I bow to you. Please forgive me for putting my dirty feet on your beautiful, lotus face!»

76 The incarnation of Lord [iva as king of the monkeys, who is the most confidential servant of Lord Râmacandra.

Lesson V: Harinama Initiation

a. Rest

5. SADHANA INBOUND

Chapter I: The Road to Transcendence

Then the Yoga Inbound practitioner should put away his blankets or sleeping bag and clean the place where he has slept.

pûjâ or worship. A bath can also be taken with mantras or through purification with âcamana.77

c. Cleaning the Body

The Hari-bhakti-vilâsa states that there are seven kinds of baths:

The first thing to do when one enters the bathroom is to eliminate waste products, urine and stool. If you need to cut your nails, cut your hair or shave, this should all be done before taking a bath. Nails and hair are considered excrement, and therefore they should be placed in the proper place. The days recommended for getting a haircut are Mondays, Wednesdays and Fridays, provided it is not ekâda{î, a special fast day. After excreting, the practitioner should wash the anus, the hands, the face and the mouth with soap and water, because toilet paper does not allow proper cleansing. One should preferably use ecologic, personal care products. If possible, cover your genitals with a cloth, gamsha, when you are taking a bath out of respect for the deity which rules the water element. d. Taking a Bath (snâna)

1. Pârthiva Snâna: using earth 2. Varuòa Snâna: using water 3. Âgneya Snâna: using ashes left after a fire sacrifice, which are mixed with ghee, clarified butter, and applied to the Ajñâ Cakra between the eyes 4. Vayavya Snâna: through the contact with air filled with dust that the hoof of a cow has raised 5. Divya Snâna: an ethereal bath. Such as when it is raining and the sun is shining at the same time 6. Mantra Snâna: using purificatory mantras while sprinkling holy water on oneself

7. Manasika Snâna: a mental bath, perforIt is best to bathe with cold water in order to med by remembering the Supreme Lord decontaminate the gross body as well as the subtle body. Taking a cold bath gives strength, longevity, determination, sharpens the senses and gives peace to the mind. In case of illness, While taking the Varuòa bath with water, one one can heat the water a little bit, and, if even can recite the following mantra: this is not possible, one should rub a clean, damp cloth on the body. oê apavitraì pavitro vâ sarvâvastâê The {âstras explain that a brahmacâry should gato ’pi va take a bath once in the morning; a gèhasta and yaì smaret puòàarîkâkëaê sa bâhyâbha vânaprastha, in the morning and in the afteryantaraì {uciì noon; and a sannyâsi, in the morning, in the {rî viëòu {rî viëòu {rî viëòu afternoon and in the evening. Nowadays, due to the scarcity of drinking water, caused by en- «Whether pure or impure, the person who has vironmental pollution, it is enough to wash the passed through all conditions of material life whole body once in the morning. Women do and who can remember the Supreme Personot have to immerse their heads in the water or nality of Godhead, the lotus-eyed Lord Viëòu, wet their hair every day because doing so can becomes clean internally and externally.» cause sinusitis from the cold and humidity that accumulate in long hair. However, they should always take a complete bath after their period. The pûjârî, who is a priest who serves the deity, should take a bath before performing each

77 Âcamana means “to sip water infused with mantras” as a method of purification. When one needs to be clean, but it is not convenient to take a full-body bath, âcamana is prescribed. See Chapter III, lesson 1, “Initiatic Specialtiess, 2. Arcana.»

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After taking a bath, one should put on clean clothes. Preferably, one should wear garments made of natural fibers like cotton and wool and avoid synthetic materials. For spiritual programs, one should wear devotional garments (sâri, gopî dress or Punjabi suit for women and kurtâ and dhotî for men). f. The {ikhâ This is a tuft of hair that the Gauàîya Vaiëòavas use to differentiate themselves from other Sampradâyas or spiritual lineages. It is located at the back of head and marks the Brahma Bindhu, the eye of God. The diameter of the {ikhâ should be slightly less than 2 inches and the length should be no more than the width of the palm of a hand (just under 7 inches). The devotees should tie the tip of the {ikhâ after taking a bath. Women should not shave their heads in order to have a {ikhâ.78

Yoga practitioner with {ikhâ.

g. Viëòu Tilaka Meditation This is the process of marking twelve body parts with holy clay from the Ganges or other sanctuaries. This purifies the body through the different names of the Supreme Lord that one chants while applying the clay, remembering that the body is a temple that should always be respected and used for divine service. The Padma-purâòa states that the tilaka (also called ûrdhva-puòàra) symbolizes the lotus feet of [rî Viëòu. It also mentions that applying tilaka is a requirement for performing yajña (fire sacrifice), charity, austerity, Vedic studies, pûjâ or deity worship or any other spiritual activity. 78

Women do not use {ikhâ because it is auspicious that they keep their hair long, like the gopîs of Vèndâvana.

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e. Getting Dressed

Chapter I: The Road to Transcendence

To see a Vaiëòava using the tilaka is considered very auspicious, because it purifies the mind and the heart. The Kuntî mâlâ and the tilaka are the ornaments of a Vaiëòava. In the scriptures, it is explained that the devas or divine beings always offer their obeisances to a person who is decorated with Viëòu tilaka, for this is the identification of the Lord’s servants. Lord Viëòu and [rîmatî Lakëmy, his eternal consort, reside in the middle of a forehead decorated with tilaka, That is the reason why one should leave a clean space between the two lines of the tilaka. Lord Brahma resides to the left and Lord [iva to the right. At the base of the nose, one draws a Tulasî leaf, representing her at the lotus feet of Lord Viëòu because she is always serving Him. The following is a chart of the mantras to be recited while one applies and removes the tilaka, You can also see the twelve body parts that should be marked.

Mantra

(Applying Tilaka)

Mantra

Body Part

(Cleaning the Space)

lalâùe ke{avaê dhyâyen

oê ke{avâya nâmaì

Forehead

nârâyaòam athodare

oê nârâyaòâya nâmaì

Belly

vakëaì-sthale mâdhavaê tu oê mâdhavâya nâmaì

Chest

govindaê kaòùha-kûpake

oê govindâya nâmaì

Throat

viëòuê ca dakëiòe kuakëau

oê vaiëòave nâmaì

Right side of the belly

bâhau ca madhusûdanam

oê madhusûdanâya nâmaì Right arm

trivikramaê kandhare tu

oê trivikramâya nâmah

Right shoulder

vâmanaê vâma-pâr{vake

oê vâmanâya nâmaì

Left side of the belly

{rîdharaê vâma-bâhau tu

oê {rîdharâya nâmaì

Left arm

hèëîke{aê tu kandhare

oê hèëîke{âya nâmaì

Left shoulder

pèëùhe ca padmanâbhaê ca oê padmanâbhâya nâmaì

Upper back

kaùyâê dâmodaraê nyaset

Lower back

oê dâmodarâya nâmaì

Procedure: Dissolve the clay in a little bit of clean water (One should not use water from the bathroom.) in a container or in the palm of the left hand. Tilaka is applied with the right hand (except when you apply it to your right shoulder and arm). It can be applied with the index finger or the ring finger. 102

The Caitanya-bhâgavata states that [rî Caitanya Mahâprabhu used to say, “Just as a fish cannot live out of water, so I cannot live separated from Tulasi Maharani.»79 For this reason, His disciples always kept a Tulasî plant by His side. [rîla Haridâsa Ùhâkura, considered the Nâma-âcârya or master of the chanting the Holy Name, always chanted while serving her. In regard to Tulasî worship, [rîla Bhaktisiddhânta Saraswatî Ùhâkura said: [rîmatî Tulasî Mahârâòî, Queen of Vèndâvana, is our spiritual master. We wear Tulasî Mahârâòî around our necks knowing that she is very dear to Lord Kèëòa. It is out of loyalty to her that we chant the name of Lord Hari.

[rîla Vi{vanâtha Cakravarti Ùhâkura has prayed: Please place me among Srî Râdhâ’s associates. Oh, [rîmatî Tulasî Devi, low as I am, my heart is covered over by hundreds of offenses! How ambitious is my aspiration, so exalted and difficult. Your causeless mercy is my only hope. In fact, it is only by your grace that, in spite of being so low, I can cherish these wishes among my thoughts. Saôkalpâ Kalpadruma

On the original spiritual planet, [rî Goloka Vèndâvana, Tulasî Mahârâòî is in charge of distributing and supervising all services offered to the Supreme Lord. Flowers, vines and trees areunder her supervision, and all the animals from Vèndâvana follow her orders. Her main disciple is a yellow parrot named Dakha who lives on her left hand. From there, she sends messages to thousands of parrot disciples who fly all over Vraja and deliver messages from Vènda (another name of Tulasî),warnings of unexpected events. Every minute detail of each of [rî [rî Râdhâ and Kèëòais pastimes (peacock dancing, bees buzzing, parrots and birds singing, wind blowing) is designed by Vènda Devi.80 i. [rî Ekâda{i81 A celebration held on the eleventh day after the full moon and the eleventh day after the new moon. It is an especially auspicious day for spiritual practices. Students fast from grains as an offering to Lord Hari, increase their service, chant more rounds and meditate longer.

According to the devotion, strength and health of the practitioner, one can do different kinds of fasting. Generally, to fast means to abstain completely from eating and drinking, although one can drink three drops of âcamana or purified water and caraòâmèta, remnants of the water which has bathed the deity. If this is impossible, then one should Tulasî Mahârâòî also called Vènda Devi. eat only a simple food once in the afternoon, 79 To know more about the pastimes and details of her worship, see Tulasî Devi, Beloved of Kèëòa.

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See [rîla Rûpa Goswami, [rî Râdhâ Kèëòa Gaòodde{a Dîpikâ. The story about the appearance of ekâda{i is narrated in the Padma-purâòa, Chapter 14, in the section entitled “Kriyâ Sagara Sara». 80 81

Lesson V: Harinama Initiation

h. Tulasî Devi Worship

Chapter I: The Road to Transcendence

preferably fruits to eliminate toxins from the body. One should try not to drink water or eat more than one time during ekâda{i. Lord Kèëòa explains to Arjuna that the totality of spiritual merit is granted to the person who fasts completely on ekâda{i, whereas half of that merit is for those who eat only once during that day. The most important thing for the Yoga Inbound School is devotional service. If the practitioner feels that a complete fast weakens him and hinders his devotional service, he should fast only until noon.82 But if a devotee can follow all the rules of the fast and still fulfill his duties, he should fast, by all means. The elderly, children, the sick and breastfeeding mothers are not obliged to fast completely, but they should not eat grains. One should also avoid sleeping during the day, having intercourse, shaving or cutting the hair, talking unnecessarily about mundane topics, and performing physical activities which require a considerable expenditure of energy. In the morning of ekâda{i, the devotee should come before the Deity of the Supreme Personality of Godhead and chant the Puruëa-sûkta prayers.83 After that, the devotee should offer humble obeisances to the Lord and chant His glorious names, especially the Mahâ Mantra, offering at least sixteen rounds on his meditation beads. If possible, he should stay awake all night during ekâda{i, revering the Lord that way. Keeping this vigil allows the practitioner to transcend the tamasic (in the mode of ignorance) effect of sleep. This way, one can continually practice Nidrâ Yoga (creative sleep). One should break the fast the next day, called dvâda{i, at the time established on the local Vaiëòava calendar. First, the practitioner should cleanse his body by taking a bath and his heart by chanting the Mahâ Mantra. Then, he should cook sumptuous foods for the Lord’s pleasure and offer them to Him with great devotion. Finally, he should break his fast with this Mahâ Prasâdam, food offered to the Deity.

82 It is important to know that the weakness felt during ekadasi is not because of the fast, but because toxins are leaving the body. This means that, if the body is free from toxins, one can perform the complete fast without any complication. 83 See A. C. Bhaktivedanta Swami, the [rîmad-Bhâgavatam, II, 6.

To break the fast, it is recommended to drink hot, herbal tea with ginger to activate the digestive fire and then to eat a light meal containing some kind of grain or flour made of grains. One should not break the fast with a heavy meal or by eating too much. If this recommendation is not followed, the body will again be filled with âma or toxins. The devotee who follows the orders of his spiritual master and observes ekâda{i in this way, fasting and glorifying the Lord day and night in the mood of loving devotions, will soon be absorbed in pure love for [rî Kèëòa.

Initiation Ceremony After having finished the training course, the Harinâma Initiation ceremony is performed, in which the aspirant offers obeisances to his spiritual master or his representative. Then he gives the guru-dakëiòa, a voluntary offering to the guru to express gratitude for having accepted him as his disciple. Then, the aspirant sits near the feet of his master, and the guru gives the disciple the Pañca-tattva praòâma and the Mahâ Mantra, along with a japa mala and a tulasî necklace with three strands around the neck. Finally, he gives him his spiritual name, welcoming him to his beautiful family. It is important for the disciple to fast for at least half a day before receiving initiation and to chant as many mantras as possible. He should be decorated with tilaka and wear devotional garments. To be initiated, he should have the authorization of the director of the Yoga Inbound School where he received his training. The Vedas recommend that all important transitions in life be accompanied by an Agni Hotra Yajña or fire ceremony in order to receive the blessings of the mantras, the Vaiëòavas and the sacred fire which represents Lord Viëòu and His eternal consort. Generally when the spiritual master visits a place, the directors of the school organize a fire ceremony as part of the festivities, so the newly-initiated devotees can participate in it. If for some reason, there is no yajña on the initia-

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Lesson V: Harinama Initiation

Initiation ceremonies performed in Varsana Eco-village Granada, Cundinamarca - Colombia.

tion day, the initiate should participate in one performed in the days that follow his initiation.

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DIKSA INITIATION

“Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed.” [vetâ{vatara Upaniëad, 6.23

he word “dîkëâ” is derived from two Sanskrit roots: “di” meaning “spiritual knowledge” (divya-jñâna) and “këaya” meaning “that which destroys all sinful activities.” So dîkëâ means “that divine knowledge given by the spiritual master who grants spiritual illumination and free us from mistakes.” Dîkëâ Initiation means to receive this divine knowledge in the heart through the Gâyatrî Mantra, which personifies the sound of Kèëòa’s flute and the sum of all spiritual knowledge. For that reason, it is called Veda Mâtâ or the mother of the Vedas. The practitioner is trained to be a brâhmaòa when he is accepted by his spiritual master and receives the upavîta, the sacred thread.

of someone who has accepted the mystical path of initiation is to pay attention to the instructions of the spiritual master and put them into practice. This spiritual discipline is what really gives meaning to the word “disciple.” To serve the spiritual master is to be faithful to his instructions; otherwise the relationship with the guru is nothing but mere sentimentalism.

Who can receive initiation? All the students of the school who have previously received the Harinâma Initiation and commit themselves to complying with the objectives.

Objectives • To follow the instruction of the spiritual master faithfully

In the Harinâma Initiation, the disciple accepts the spiritual master, while in this • To chant the Gâyatrî-mantra three times a day initiation the master accepts the disciple after he is pleased with his devotional ser- • To be a sincere representative of truth vice. The most important thing in the life 107

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LESSON VI

Chapter I: The Road to Transcendence

• To lead any of the projects connected with the Yoga Inbound School

1. What is to be a BRAHMANA?

The scriptures state that the brâhmaòas are • To qualify oneself for performing the va- people who, by their mode (guòa), are inclined rious duties of a brahmana, such as: arcana toward religiosity, have been born into brâh(deity worship), yajñas (fire ceremonies) and maòa families or have been trained for that. In saêskâras (ceremonies which help to purify modern times, Brahminical Initiation has been given to those who traditionally would not our existence)85 among other activities. have had access to devotional practices or who • To deliver two lectures a day on Vaiëòava do not belong to any proper lineage (gotra), philosophy and different topics which help in yet seriously dedicate themselves to serving the development of society’s spiritual cons- the Holy Name and the Vaiëòavas, under the ciousness, vegetarianism, ecology, conscious guidance of a qualified âcârya. This is due to the mercy of Lord Caitanya who explains that, art, etc. in the present age of Kali, “Whether one is a • To study the bibliographical material requi- brâhmaòa, a sannyâsa or a {ûdra - regardless of what he is - he can become a spiritual master red for receiving this initiation if he knows the science of Kèëòa.”86 • To understand the philosophical concepts On the other hand, Vedic scriptures state that in that will be explained in this lesson this age most of the people are born as {ûdras, working class, without any inclination toward Who can give Diksa Initiation? spirituality. Therefore, birth in the brahminical class is not taken into account anymore, unless It is given by the spiritual master of the Yoga the parent are qualified brâhmaòas and have Inbound School. performed the garbâdhâna-saêskâra to bring a God-conscious child into the world.87 In Kali How long does the preparation for the Yuga, no one can be called brâhmaòa just beinitiation last? cause they have taken birth in a family of the brahminical caste. The training process to receive Diksa Initiation lasts for a year. During this time, the disciple A real brâhmaòa is he who surrenders deeply deepens his understanding of Vaiëòava philo- to understanding the truth and transmits this sophy, and besides that he regularly performs a knowledge for the spiritual benefit of others. service in some program of the Yoga Inbound The Yoga Inbound System is designed as an educational aid for the brâhmaòa to engage in School. this important work of helping society. Topics of the Course The main qualities of a brâhmaòa are naturalness and truthfulness. [rîla Prabhupâda exThe following five recommended topics should plained that his Krishna consciousness movebe developed in order to comply with the ob- ment was aimed at forming first-class women jectives described for this initiation level: and men, called “brâhmaòas,” because only people educated with these qualities can be of 1. What is to be a brâhmaòa? the greatest benefit to humanity. 2. The Gâyatrî Mantra 3. The upavîta or the sacred thread Lord Kèëòa gives the qualities that a brâhmaòa 4. Sâdhana of the brâhmaòa should develop: 5. Deity Worship The different saêskâras will be explained in Appendix 8, “Saêskâras”. 85

86 Kèëòadâsa Kavirâja Goswami, Caitanya Caritâmèta, Madhya Lîlâ, 8, 128. 87 See Appendix 8,”Saêskâras”.

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The brâhmaòa bring the scriptures to life. In addition to knowing them very well, he behaves according to their teachings. For all these reason, to qualify oneself to become a brâhmaòa is an extraordinary privilege.

«Peacefulness, self-control, austerity, purity, tolerance, honesty, knowledge, wisdom and religiousness - these are the natural qualities by which brâhmaòas work»88 In addition to this, they should be well-versed in spiritual knowledge: O brahmanas, one who does not study the Vedas, but carefully endeavors for other pursuits, is certainly foolish and will be ostracized from Vedic life. Brahmanas should not speak with such a person. A brahmana should not be satisfied merely with studying the Vedas, for if he does not act accordingly, he will be as helpless as a cow that has fallen in the mud. One should know that a person who has studied the Vedas but does not properly consider their purport is like a blind person or a shudra and will never attain the supreme goal of life. Kûrma-purâòa

The following are some passages on brahminical life:89 “...Some of us have already received dîkëâ initiation, maybe some us have not, but we are in the same school and at some point we all have to become brâhmaòas. The brâhmaòa is a very important person. This is the reason why he is described in the scriptures as the head of the society. Just as the head determines how one should engage the senses, organs and body parts, in the same way, the brâhmaòas should guide all parts that make up the social body (varòâ{rama). He should provide the clarity, the path and the vision because it is through him that the Guru Paramparâ speaks; it is through him that truth speaks. A. C. Bhaktivedanta Swami, the Bhagavad-gîtâ, as It Is, 18.42. Excerpts from a lecture given by the author in Varsana Ecological Gardens, 1.999. 88 89

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In Vedic culture, brâhmaòas were respected wholeheartedly, glorified and were taken into consideration. In ancient times, the ruler did not make an important decision for his kingdom without having first having consulted the brâhmaòas. For this reason, brahminical training is very important.In this regard, [rîla Prabhupâda always emphasized that we are not interested in quantity; we are interested in quality. A brâhmaòa has great responsibility due to the closeness he has with Lord Kèëòa, especially when he is worshipping the deity, and the spiritual master. Brahminical life is spiritual consecration, a continuous dedication to others regardless of external conditions. In the same way as the Supreme Lord distributes His love to all the living entities, the brâhmaòa should love everyone equally, because one of the essential features of the brâhmaòa is equanimity, being eventempered day and night, in pain and in happiness, honor and dishonor, health and sickness. Because the brâhmaòa is considered the head, he should have all senses under control - intelligence, eyes, ears, nose, mouth –and everything should be used to serve God. A body that has missing limbs can serve some purpose, but a body without a head is a dead body. Because of this, brahminical life means learning to control the senses. How can one achieve this? By using them correctly. We should use the senses well, so we can control them. We should see the good things and not just criticize and see the defects of others; we should hear from the right source, the spiritual master. To the degree that the brâhmaòa controls his mind and other senses, he can develop his own reliable devotional criteria based on the guru or spiritual master, {âstra or scripture and sâdhu or saint, an advanced practitioner. And what is the greatest truth of all? Pure love for Godhead; because of this, a real brâhmaòa is a person who always gives mercy, love and compassion to others. By being initiated as a brâhmaòa, one is re-

Lesson VI: Diksa Initiation

{amo damas tapaì {aucaê këântir ârjavam eva ca jñânaê vijñânam âstikyaê brahma-karma svabhâva-jam

Chapter I: The Road to Transcendence

Brâhmaòas are qualified to perform fire ceremonies, Agni Hotra Yajñas.

A brahmana is that person who, with his love and example, always takes care of the holy path toward self-realization delineated by his guru, and he strives to lead all souls through this path, avoiding and correcting any kind of deviation in (the) spiritual practice.

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A brâhmaòa knows how to demonstrate spiritual knowledge through analysis, behavior, dialogue and innate sweetness. In this way, we can understand that Kèëòa consciousness or brahminical consciousness is a responsibility, because it is not only about imparting knowledge. There must also be the capacity to incorporate this knowledge into daily life. To a great extent, modern education does not motivate students to develop their own standards. This is the reason why, despite their efforts to achieve happiness, they cannot attain it. Instead, they suffer at every step of the way because there are no spiritual values formed. There is no discernment developed to help them understand the difference between matter and spirit, real and illusory, temporal and eternal. Because of the things mentioned above, [rîla Prabhupâda strove to establish brahminical education in the West, so that people can develop loving, truthful criteria, which will lead them toward self-realization. Kèëòa consciousness is serious and joyful at the same time, for the devotee, who seriously lives his spiritual life, will automatically feel very happy. I personally feel very happy seeing the serious practitioners taking brahminical initiation; I think that all students of the Yoga Inbound School should qualify themselves to receive Dîkëâ Initiation as soon as possible. The brâhmaòas of the Yoga Inbound School should always be ready to participate in the Vaishnava Academy by taking and giving classes, seminars and courses on the different topics of Vedic culture, by performing deity worship and fire ceremonies, and by attending the events organized by the school, brahminical parliaments (wherein the leaders of the community gather) and all the activities that are useful for increasing our spiritual consciousness.

Different Levels of Vaiëòavas Gratitude and affection are naturally felt toward those devotees who are ready to help others in spiritual life. There are different levels of devotees and, therefore, there are different levels of spiritual masters; all of them should be honored according to their spiritual realization. The sâdhaka or Sâdhana Bhakti practitioner learns to relate with each one of them. He will honor the kaniëùha adhikârî, beginner devotee, offer obeisances to the madhyaêa adhikârî, intermediate devotee, and will completely surrender to the uttama adhikârî, advanced devotee, who is the only devotee that can be accepted as sat guru, the eternal guru who guides one to the final goal, because he is established in transcendence either by being an eternal associate of the Lord or by having completely purified himself. One can however accept instructions and relevant examples from the madhyaêa adhikârîs to the extent that their faith is developed. It is improper to over-estimate or under-estimate the spiritual advancement of a devotee. To treat a kaniëùha adhikârî as an uttama adhikârî and vice-versa is offensive and detrimental even to the one who accepts that kind of treatment. “If someone accepts the outward signs and occupations of an status for which he is not qualified [accepts honor he does not deserve], he is guilty of breaking the varòâ{rama principles and therefore he will take birth as an animal.” Manu-saêhitâ, 4.200 It is not possible to worship Kèëòa or Viëòu without first worshipping the Vaiëòavas, because Viëòu worship without worshipping the Vaiëòavas is of no value. Those versed in the scriptures first worship the âcâryavaiëòava. Those who criticize or are envious

Another important attribute of the brâhmaòa is hard work, for he should always strive to perfect the service given to him by 111

Lesson VI: Diksa Initiation

his spiritual master. A brâhmaòa can never be negligent. [rîla Prabhupâda was sent by his spiritual master to preach in English and he did it in other languages as well. This is the attitude of a real brâhmaòa. He does not stop at what he is asked to do. On the contrary, he is always trying to increase his commitment to the truth. A real brâhmaòa is a perfectionist because love for God is the most sublime and pure feeling there is in the universe.

ceiving the responsibility of trust in the first place. This will help him to behave correctly throughout his whole life and secondly, this will help him guide others to the truth, to the lotus feet of the lord of our soul.

Chapter I: The Road to Transcendence

of the Vaiëòavas are not qualified to receive Viëòu mantras and also not to give them. Therefore, unless one gives up the association of those who are adverse to Vaiëòavas, one will not achieve any spiritual benefit. ([rîla Bhaktisiddhânta Saraswatî)

2. THE GAYATRI MANTRA The Gâyatrî Mantra is the sound of [rî Kèëòa’s flute, just as it was perceived by Lord Brahma. It is so powerful that, from one of its lines, He acquired the knowledge needed to create the material universe. The Gâyatrî Mantra is a series of verses composed of transcendental sounds. This sound is personified in the Gâyatrî Devî Deity, who is a manifestation of the internal potency of Lord Viëòu ([rîmatî Lakëmy). One can gain the mercy of Lakëmy Devî by constantly meditating on the Gâyatrî Mantra, and by pleasing her one can easily please God.

The Hari janas, devotees of Lord Hari, and their activities are eternal. Their exalted qualities do not change, which does happen to those aspirants to devotion, who experience ups and downs. [rî Râmânujâcârya90 has stated the following words on Mahâ Bhâgavatas or pure devotees: To worship them is higher than worshiping Viëòu. The water that has washed their feet is more pure than the caraòâmèta of the Lord, remnants of the deity’s bath water. One The spiritual master gives the Gâyatrî Mantra should always talk to them, and one should to those sincerely interested in qualifying themnot even look at those who criticize them. One should not live with someone who is decorated with Vaiëòava signs, but is attached to sense pleasure. Those Vaiëòavas with spiritual power, who follow devotional principles in an exemplary way, are called âcâryas. Those who serve the Lord, following in the footsteps of those âcâryas, are known as pure devotees under the shelter of the âcâryas. The Lord has said, “You should know me as the âcârya. Therefore never disrespect an âcârya in any way. You should also respect the spiritual family (âcârya-parivâra) or even the seminal family (âcârya-santâna) of the âcârya.”91 Someone who is not a Vaiëòava is not qualified to be a guru, even if he has taken birth in a great family, has performed all sacrifices and has studied many branches of the Vedas. Among all human beings, the brâhmaòa who is a Mahâ-bhâgavata, or a great devotee, is the highest and most qualified as a guru. He is as worshipable as the very Lord Hari Himself. 90 (1017-1137). He agreed to follow the [rî-sampradâya and when he officially became the âcârya of his mission, he started preaching the cult of [rî Yâmunâcârya. In South India, two Impersonalist sects are very prominent: Saiva and [aôkarâcârya. The followers of [aôkarâcârya adhere to the Vedanta-sûtras, i.e, “sarvaê kalvidam brahma” and “tat tvam asi.” They believe themselves to be the impersonal Brahman and believe that everything comes from Brahman. The Saiva School sees Lord [iva as the ultimate truth and wants to merge with him. This is the main difference between those two.[rî Râmânujâcârya refuted and defeated all Impersonalism with his very effective and strong preaching. 91 [rîla Bhaktisiddhânta Saraswatî, Sajjana Toëaòi, vol.19, part 2.

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Gâyatrî Devi, the manifestation of the internal energy of Lord Viëòu ([rîmatî Lakëmy)

selves as brâhmaòas, to those who want to dedicate their lives to serving truth and divine love. The Gâyatrî should only be received from a qualified mantra guru who should also be an

The word “gâyatrî” is a combination of two words, “ganat,” “that which is sung” and “trâyate,” “that which gives liberation.” This means that it is a type of song by which we can attain our salvation, relief, or emancipation. The Gâyatrî is known as Veda Mâtâ because it has produced the whole Veda. If we examine Vedic meaning from its most condensed aphorism to its more expanded expressions, we will find that everything starts with the Vedic syllable “Oê.” The Absolute Truth is expressed as the Gâyatrî Mantra. Then it appears in the shape of the Vedas, and afterwards, as the Vedânta-sûtra. Finally the Vedic conclusion is given in its most complete expression in the [rîmad-Bhâgavatam. From the meaning, the purpose of Vedic knowledge progresses in this way. The Gâyatrî Mantra should contain in it the essence of the [rîmad-Bhâgavatam, which is to say that the Kèëòa conception of God is the highest one. This should be the meaning of the Gâyatrî Mantra. The general meaning of the Gâyatrî is “the song which gives liberation.” Liberation must have some positive meaning. Liberation does not mean freedom from the negative side; it means positive achievement. The following definition is given in the [rîmad-Bhâgavatam, “muktir hitvânyathâ rûpaê svarûpeòa vyavasthitiì.” Until we achieve the highest possible positive position, real mukti, salvation, will not be realized. Mere withdrawal from the negative plane cannot be called liberation. We should determine our normal function in the organic whole, not just emancipation from the negative side, but the participation in a positive function in the realm of service. This is considered the highest achievement in life. This is the real meaning of the Gâyatrî. Gâyatrî also means saôkîrtana. [rî Caitanya Mahâprabhu’s saôkîrtana restores us to our highest position of service. So, in connection with Mahâprabhu, Brahma Gâyatrî means Kèëòa kîrtana, names of God. Then this sound reaches Vèndâvana in the kîrtana of the flute. When we enter Vèndâvana, we will find that the sweet sound of Kèëòa’s flute helps all the servants of the Lord to engage in their respective duties. In the night, the gopîs, hearing the sound of the flute, will run to the Yamunâ (the holy river of Vèndâvana wherein [rî Kèëòa manifests many of His divine pastimes), thinking, “O, Kèëòa is here!” In the same way, when Ya{odhâ, the mother of Kèëòa, hears the flute, she will think, “My son will come home soon.” This is the way the sound of the flute inspires us to be attentive to the Lord’s service. The sound of Kèëòa’s flute, expressed as the Gâyatrî Mantra, is reminding us and engaging us in our service, which should be surrendering to the lotus feet of [rîmatî Râdhârâòî and accepting Her instructions that, in our case, come through the spiritual master, because he is the confidential servant of [rîmatî Râdhikâ. In this way, the meaning of the Gâyatrî Mantra has been leading toward Râdhâ-dâsya, self-determination (svarûpeòa vyavasthitiì).92

There is a series of regulations for chanting the Gâyatrî Mantra, of which only a few will be mentioned:

[rîla [rîdhara Mahârâja, The Confidential Science of Bhakti Yoga, chapter 12.

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uttama adhikârî. Many people chant it, but due to not having a genuine Guru Paramparâ, they fill it with wrong interpretations according to their limited understanding. Some think that it is a prayer to the Sun, to the demigods or that it is a fruitive ritual. With regard to the meaning and essence of the Gâyatrî Mantra, [rîla [rîdhara Mahârâja give us his illumination:

Chapter I: The Road to Transcendence

• It is recited mentally. Because it is such a powerful mantra, it can make other living entities anxious. • It should be chanted three times a day, during the main sandhyâs (6:00 a.m., 12:00 a.m. and 6:00 p.m.), after performing âcamana, purification with water with mantras. If for some reason one has not chanted one of the daily Gâyatrîs, one should chant it along the Gâyatrî of the next sandhyâ. After 9:00 p.m. one should not recite the Gâyatrî Mantra. • In the morning and at noon, it is recited facing

east and in the afternoon, facing north. But if you are in a temple, or if you have an altar at home, it is much more auspicious to recite it meditating at the altar. If one is close to a holy river, one can meditate, immersing the body up to the knees or the waist. • The men receive the Gâyatrî from their mantra

guru through the right ear and women, through the left ear.

• Traditionally one counts the lines of the Gâyatrî using the Bijakëara Mudrâ. The Gâyatrî of the Yoga Inbound School has seven lines and each of them should be repeated ten times. The priests who serve the deity should chant four additional lines.

• One should avoid distractions during chanting, trying to increase purity and devotion when one is doing it, avoiding offenses and Nâmâ Bhâsa. It can be interrupted if the presence of a major Vaiëòava requires it and then one should start again with his permission. • The mercy of the Gâyatrî only descends to those people who have seriously established themselves in the practice of the four regulative principles, unlike the Mahâ Mantra which descends to the lowest planes to distribute in this manner the causeless mercy to the fallen souls of Kali Yuga.

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Importance of the Gâyatrî Mantra and the Mahâ Mantra [rîla Jîva Goswami has written that Kèëòa’s name is the principal thing in the Gâyatrî Mantra. There are a lot of other words in the mantra, but the name is the most important one. If one were to remove Kèëòa’s name and replace it with another name, all would be spoiled. Kèëòa’s Holy Name is so important that even the Gâyatrî Mantra may not be necessary. It is explained in the scriptures: na ca sat kriyâ, na dîkëe na ca purâ{carya manadilate mantrayam rasana spri hanato {rî kèëòa nâmâtmaka «One does not have to undergo all purification processes or follow all ritualistic ceremonies described in the Vedas, in order to attain a pious life; one does not even have to be initiated in the Gâyatrî Mantra. If one chants Kèëòa’s Holy name, without committing offenses, everything will be a successful.»93 The Holy Name of Kèëòa is the most important consideration in spiritual life of the Bhakti Yoga aspirant. The disciple accepts the Gâyatrî Mantra only as an aid for the nâmabhajana, worship of the Holy Name. Otherwise, it would not be necessary at all. The Holy Name can do everything for a person. The Holy Name of Kèëòa is complete and absolute. The Gâyatrî Mantra helps one to get rid of aparâdhas, offenses, and âbhâsas, confusing conceptions or inattentive chanting, in the bhajana.

3. Upavita or the Sacred Thread At the time of Brahminical Initiation, the disciple will be dressed with the sacred thread, called upavîta. The handing over of the sacred thread is an integral part of the upanayanaê, 93 [rîla [rîdhara Mahârâja, The Confidential Science of Bhakti Yoga, Chapter 9.

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The spiritual master gives Dîkëâ initiation and places the upavîta, the brahminical thread

Dîkëâ Initiation. The sacred thread means sacrifice, the sacrifice of the false ego in favor of service to the Lord. In the same way, it is a symbol of purity, and it indicates that the one who is wearing it is eligible for the study of the Vedas. It also represents the upper garments when Vedic ceremonies are performed. The nine strands of the upavîta thread symbolize: • The Nine Processes of [uddha Bhakti: (1) [ravaòaê,hearing about God); (2)kîrtan, chanting His Holy Names; (3)Viëòu Smaranaê, remembering His Name, attributes, shape and activities; (4) Pâda Sevanaê, serving His lotus feet; (5) Arcanaê, worshipping His deity form; (6) Vandanaê, offering prayers; (7) Dâsyaê, serving Him unconditionally; (8) Sakhyaê, developing friendship with Him; and (9) Atma Nivedana, surrendering fully unto Him.

Chapter I: The Road to Transcendence

• The Nine Isles of [rî Navadvîpa Dhâma: The eternal abode of [rî Caitanya Mahâprabhu, which correspond to the previous nine practices mentioned above. The names of the isles are: (1) Antardvîpa, (2) Sîmantadvîpa, (3)Godrumadvîpa,(4) Madhyadvîpa, (5) Koladvîpa, (6) Ètudvîpa, (7) Jahnudvîpa, (8) Modadrumadvîpa and (9) Rudradvîpa. • The Nine Stages of Spiritual Advancement:

(1) {râddha, faith; (2) sadhu saôga, asociation with saintly people; (3) bhajana kriyâ, engagement in pure devotional service under appropriate guidance; (4)anartha nivètti, elimination of the impurities of the heart; (5) niëùha, to be fixed in the Absolute Truth; (6) ruci, to relish the sweetness of devotional service; (7) âsakti, attachment to everything related to Kèëòa; (8) bhâva, the awakening of emotions and feelings of love for Kèëòa; and (9) prema, intense and pure love for the Supreme Lord. Recommendations: • The brahminical thread should not reach below the navel. • Women are not given the brahminical thread. • Usually it is hung over the left shoulder.94 According to the length, one can wrap it around the neck once.

thumb and wash it with soap and water over the surface of your right hand. Then it is replaced in its normal position. If one of the strands of the thread is cut, the knot unties, one goes to a funeral or one touches a woman who recently gave birth, one should replace it and take a bath and wear clean clothes. • [rîla Prabhupâda said that a devotee can change his thread on full moon days.

To change the Upavîta 1. One purifies the new thread with water from the pâtraê, a container used to store sacred water. 2. It is placed on the body and one chants the Gâyatrî Mantra with both threads, old and new,) wrapped around your right thumb. 3. The old upavîta is removed from the body without lifting it over your head, cutting it like [rîla Prabhupâda did or taking it off from your feet, (oiding touching them with the thread). To dispose of the old thread, one can throw it to a river, burry it or burn it. Under no circumstances should it be thrown in the garbage.

4. Sadhana for the Brahmana

[rî Caitanya Mahâprabhu asked [rîla Sanâtana Goswami to write about the duties and be• The brâhmaòa should always be wearing it. havior of a Vaiëòava, instructions that were compiled in the Hari-bhakti Vilâsa. The gene• It should not be touched with contaminated ral duties of an initiated disciple are called samâya, which means “agreement.” In the Harihands. bhakti Vilâsa, there are two lists in this regard: the first one, with two rules from the Pañcarâtra • One should not touch the upavita of another literature related to deity worship, which is one person. of the main duties of a brâhmaòa), and the second one, with 104 prescriptions and prohibi• When one is cleansing the body, it should be tions from the Viëòu Yâmala. These practices placed on the right ear, wrapped around the are recommended for the Vaidhi Bhakti. ear at least twice, which represents the purity of all tîrthas or sacred places. However, to follow to the letter all recommendations given in the Hari-bhakti Vilâsa is very • When one is going to clean it, one should difficult in this age, therefore the disciple should take it off from your arm, wrap it around your seek the specific instruction of the spiritual master on what one should and should not do. Rûpa Except for certain ceremonies such as tarpaòa, karma-releasing ceGoswami states in the Upade{âmèta that one remony, which is performed by meditating on a deceased relative, and 94

{râddha, funeral rites. On these occasions, the thread is placed on the right shoulder.

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Those who have taken shelter and have received Dîkëâ Initiation from a bona fide Vaiëòava guru automatically acquire the right to serve the deity. The Pañcarâtra states that not worshiping is a failing, but one should always keep in mind that, without observing the appropriate behavior, the practitioner ought not to worship the deity. Therefore, proper moral conduct is absolutely necessary for a Vaisnava to advance spiritually. Dharma is based on behavior. Saintly people are recognized by their behavior and activities; they are addressed as sad-âcâra. Caitanya Mahâprabhu gave the order: Instruct everyone to follow the orders of Lord [rî Kèëòa as they are given in the Bhagavad Gita and [rîmad Bhâgavatam. In this way, become a spiritual master and try to liberate everyone in this land.95

Preaching is the main engagement of the disciple. It is very important to qualify for it through sâdhana, hearing from a bona fide source in the right company. The devotee should surrender wholeheartedly to the lotus feet of his spiritual master, if he really wishes to receive the mercy of the Supreme Lord. He can become a vessel for the mercy of the guru only by maintaining proper behavior and character, in this way he will be charged with strength and intelligence to preach effectively. It is vital to organize the schedule of daily activities to have plenty of time available for devotional service. Otherwise, material activities, even if they are performed in the name of preaching, will drag the devotee down to the material world. For a devotee to be able to maintain his spiritual life, he should engage at least 8 hours of his daily life in devotional service. From then on, if he wants more progress, he should spend more hours and increase the commitment he has to God bit by bit, until he is finally able to 95 Kèëòadâsa Kavirâja Goswami, Caitanya Caritâmèta, Madhya Lîlâ, 7, 128.

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spend all his time, resources and energy in divine service. This is the sacred path of {araòâgati, unconditional surrender to the lotus feet of the Supreme. The Rules of the âgamas (Authorized Vedic Scriptures) They are the rules laid down in Pâñcarâtrika philosophy; we will now mention some of them: • Do not teach the Gâyatrî Mantra in public and do not recite it in an assembly. It should always be kept confidentially. • The disciple should be a devotee of all Vaiëòavas, but particularly of the âcâryas. They should offer pûjâ or worship to them according their ability and protect them if they are in danger. He must make every effort to serve all Vaiëòavas, using his vital energy, wealth, intelligence and words.96 • When he is collecting the flowers and other temple remnants, the disciple should carry them on his head, discard them in running water or in clean earth, not allowing them to touch the floor. He should be careful enough not to be disrespectful toward these objects, because they have been sanctified by being used in the temple and are considered prasâdam. • The disciple should consider his adorable deity, (Râma, Kèëòa or Viëòu) present in the Moon, the Sun, the cow, the Ashvatta tree ( a holy tree in the Vedic tradition), the fire, the guru and the brâhmaòas. • The disciple should remember his Iëùâ Mantra, the mantra with which he worships his deity, especially when he is walking, about to begin a journey, giving charity, in the early hours of the morning and when he is outside his house. • If the disciple has some divine vision during his dreams or when he is awake, he should not disclose it with anyone, except his guru. 96

[rîla Sanâtana Goswami, Hari-bhakti Vilâsa, 2, 137.

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should not follow the mandates of the scriptures forgetting the very objective of them, which is to bestow help in self-realization. The main recommendation and prohibition is: always remember Kèëòa and never forget Him.

Chapter I: The Road to Transcendence

The rules of the Viëòu Yâmala The initiated person should observe 104 rules and regulations from the Viëòu Yâmala in order to protect themselves against the obstructions to devotion which are described in the Hari Bhakti Vilâsa. Now we will mention some of them: • Mantras which are not related to Lord Kèëòa or Viëòu should

not be recited, because He is the exclusive object of daily worship.

• To perform daily duties (which never should be adverse to bhakti), using all time available to perform devotional service joyfully (susukham). • The deity should not be worshiped with an agitated mind or an inappropriate state of consciousness. • It is advised to wake up the guru and the deity in due time to perform Maôgala ârati (worship performed at dawn). During this worship one should blow the conch shell and sing and dance with devotion. • Remove used flowers and garlands from the altar. • Offer arrangements, fresh flowers and food with devotion (without expecting to enjoy the remnants of an exquisite offering). • Honor and accept the deity’s remnants without rejecting them, drink caraòâmèta (remnants of the deity’s bath water), and observe ekâda{i appropriately. • One should not perform pûjâ while sitting, with the knees up high or talking prajalpa (useless conversations). One should also not look at the deity at an inappropriate time (while He is resting or eating). • Proper etiquette should be followed to welcome saintly persons (sâdhus) and humbly inquire about the principles of religion of them. • One should honor the guru (spiritual master) without showing off or exhibiting erudition in front of him. One should not stretch the legs in the direction of the spiritual master, and one should not use his chair or pass over his shadow. • The devotee should not feel attracted to temporary pleasure (bhukti), or mundane association (asat-saôga). • The brâhmaòa should offer prasâdam and Vaiëòavas ceremonies to the forefathers, homa (holy fire ceremonies), (theater pieces about the lîlâs (transcendental activities) of the Lord and make pilgrimage to holy places (parikramâ). • All the vows (vratas) that one makes should be related to Kèëòa’s or Viëòu’s satisfaction. 118

A large part of these duties has already been explained in the lesson on Harinâma Initiation. To these duties, the brâhmaòa principally adds chanting the Gâyatrî Mantra and the duties related to the worship of his adorable deity (Istha-devatâ). After the brâhmaòa has cleansed his body, put on clean clothes, put on tilaka and tied his {îkha, he is ready to begin (with) his daily rituals. Before he recites the Gâyatrî Mantra he can recite the following sentence: jayati jana-nivâso devakî-janma-vâdo yadu-vara-pariëat svair dorbhir asyann adharmam sthira-cara-vèjina-ghnaì susmita-{rî-mukhena vraja-pura-vanitânâê vardhayan kâma-devam «Sri Krsna is He who is known as Jana-nivasa, the ultimate resort of all living entities, and who is also known as Devaki-nandana or Yasoda-nandana, the son of Devaki and Yasoda. He is the guide of the Yadu dynasty, and, with His mighty arms, He kills everything inauspicious, as well as every man who is impious. By His presence, He destroys all things inauspicious for all living entities, moving and inert. His blissful smiling face always increases the lusty desires of the gopis of Vrndavana. May He be all-glorious and happy.»97 smrite sakala-kalyâna-bhâjanam yatra jâyate puruëam tam ajam nitya vrajâmi {araòaê hariê «I take shelter of Lord Hari, who is the unborn, eternal Supreme Personality of Godhead. Upon remembering Him, a reservoir of all auspiciousness is produced.» vidagadha-gopâla-vilâsinînâm sambhoga-cihnânkita-sarva-gâtram pavitram âmnâya-girâm agamyam brahma prapadye navanita-cauram «May I be able to take shelter in [rî Kèëòa, who is found beyond the understanding the words of the scriptures, the supreme Brahman, completely pure, who wears the love marks from the gopîs in his body and who plays the pastime of stealing butter.» udgâyatînâm aravinda-locanam vrajânganânâm divam asprisad dhvanih daghnas ca nirmanthana-sabda-misrito nirasyate yena disâm amangalam «As the ladies of Vraja loudly sang the glories of lotus-eyed Krishna, their songs blended with the sound of their churning, ascended to the sky and dissipated all inauspiciousness in every direction.» 97

Kèëòadâsa Kavirâja Goswami, Caitanya Caritâmèta, Madhya Lîlâ, 13.79.

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Duties during Brahma Muhûrtâ

Chapter I: The Road to Transcendence

5. Deity Worship

Deities: [rî [rî Gourâôga Râdhâ Vraje{vara Varsana Eco-village, Granada, Cundinamarca - Colombia.

Chanting the Holy Name is always the most important aspect of worship, arcana. Without it one cannot perceive the spiritual effect of this activity. When one receives pâñcarâtrika-dîkëâ from a sat guru (Dîkëâ Initiation), one obtains the eligibility to worship the deity form of Bhagavân [rî Kèëòa. The arcana98 that the Yoga Inbound School practices is called Bhakti Yôga Arcana, and is performed with love just to please God and to strengthen the devotion of the practitioner. In modern times, [rî Caitanya Mahâprabhu reestablished deity worship as one of the five principal processes of Sâdhana Bhakti. Therefore, this spiritual practice has been continued until the present time by his followers. In general, one can mention five categories of service related to the arcana process: 1. Abhigamana Approaching the Temple These activities are performed before the service. They include the preparation of the body, its cleansing, put on tilaka, wearing the tulasî necklace and beads, and clean clothes, and also ancillary services such as cleaning the temple, removing remnants and used items and decorating it. 98

This topic is expanded upon in CHAPTER III, lesson 1, “Initiatory Specialties, Arcana.”

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3. Yoga To Establish Oneself and Stay Fixed in One’s Spiritual Identity To see oneself beyond the subtle and gross body, as a servant of the servant of Lord [rî Kèëòa. To practice bhûta-{uddhi (purification of existence), dhyâna (meditation), and mânasa-pûjâ (mental worship). 4. Ijya To Worship the Lord It is the practice of offering the prepared items. According to the customary standard, they can be 16 or 64 upacâras. The minimal offering that a devotee can make to his Iëùha Devatâ, adorable deity of his heart, is one stick of incense and one flower. 5. Svâdhyâya Cultivation of Devotional Service This includes primarily hearing the sâdhus and, under their guidance studying and reflecting on the scriptures, for example, the [rîmad-Bhâgavatam. To receive and serve Vaiëòavas and visitors, honoring the prasâdam, reciting mantras and contemplating their meanings. Service to the Dhama or holy abode and to [rîmatî Tulasî Mahârâòî are in this category.

Vows and Prayers of the Brahmana The brâhmaòa who wishes to attain the level of niëùhâ, firmness in his spiritual practice, should humbly pray to the Lord and make the following vows: According to the instruction of my spiritual master, I will chant a fixed number of Names on my japa beads daily, and offer a fixed amount of obeisances to the devotees and to the deity. I will perform my prescribed service at specific times of the day. I will observe the fortnightly ekâda{i. When I wake up in the Brâhma Muhûrtâ, before dawn, I will remember Kèëòa and the lotus feet of his devotees in a special way. Then I will sit and meditate on the mantra in which my guru has initiated me. Then I will perform puja to the deity, and I will recite hymns written by great authorities. I shall perform all this every day without fail. Never will I encourage thoughts other than those about Kèëòa. I will set aside talking about others and creating controversy. Without fail, I will listen to the spiritual instructions of my guru and advanced devotees, and then discuss those topics with my spiritual siblings, rather than losing time in useless conversations. I will not waste the valuable time granted to me in this human form, being lazy and idle. Therefore, I will not lose even a moment in sleeping if it is not absolutely necessary to maintain my body. No, I will use each moment in a spiritual beneficial way. I will be careful enough to avoid the association of anyone who is too much attached to material enjoyment, of the wife of another or of anyone who is a womanizer. I will certainly avoid the company of anyone who is not a devotee of Kèëòa.

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2. Upâdâna Collecting the Required Items for Worship To collect flowers, perfumes, mañjarîs, to select the upacâras (items) for worship and to prepare the offering, including even cooking. This category also includes raising funds to support the temple and the deity.

Chapter I: The Road to Transcendence

asat-saôga-tyâga, ei vaiëòava-âcâra ‘strî-saôgî’ eka asâdhu, ‘kèëòâbhakta’ âra «A Vaiëòava should always avoid the association of ordinary people. Common people are very much materially attached, especially to women. Vaiëòavas should also avoid the company of those who are not devotees of Lord Kèëòa.»99 Without fail, every day I will complete the chanting of the Mahâ Mantra a predetermined number of times. Even when I am not chanting on my beads, I will constantly repeat these names without counting. Without completing my japa and chanting my Iëùha Mantra, mantra for deity worship, I will not touch even water, not to mention eating food. My Spiritual Master who has initiated me with the Iëùha Mantra is my only true friend in this world as well as in the next one. If I cannot please him, all of my spiritual practices will be useless. Through his mercy I will be able to conquer the mercy of the Supreme Lord. If somehow I displease him, I will have no other recourse. If Kèëòa is not pleased with me, my Spiritual Master can intercede in my behalf, but if the Spiritual Master is upset or dissatisfied with my actions, then all my spiritual clarified butter dropped on the ashes of a sacrificial fire that has gone out. Service to the lotus feet of my Spiritual Master is the real treasure of my life. Every spiritual practice performed independently of him has no value. Any hearing or chanting in which I involve myself with should be performed for the pleasure of my Spiritual Master. I should always meditate on these words uttered by Narottama dâsa:

sei brata, sei tapa, sei mora mantra–japa, sei mor dharama-karama «The lotus feet of [rî Rûpa Mañjarî are my real treasure; they satisfy the goal of my vows and austerities, of my mantra and Harinâma-japa; of my spiritual practices and all my activities.»100 If my guru criticizes or reproaches me, I should consider it as a great fortune. I should remember that, any spiritual practice I engage myself in, everything is done to please him. In my consciousness, this consideration should have a seat of honor, remembering the words Sârvabhauma gave to Caitanya Mahâprabhu: “âjñâ gurûòâê hy avicâraòîyâ, The order of our gurus should never be debated.”101 I pray that intelligence never gets so polluted as to lead me to criticize the words of my Spiritual Master. I pray that that evil mentality never manifests in my heart, not even in dreams. All that he arranges for me is definitively good for me. I pray that I never see him as an ordinary mortal, and never encourage negative judgments of his words and actions. I will be always on guard to fight against such a disaster, (Guru Aparâdha. Because he is always affectionate with his disciples, if I have doubts, he will dissipate them with his answers. May I never forget, not even for a moment, that my Spiritual Master is the source of all prosperity. The Supreme Lord has taken the shape of the guru in order to give me the mercy of initiation and spiritual teaching. May I never forget the manifestation of the revealed form of the Lord as [rî GuKèëòadâsa Kavirâja Goswami, Caitanya Caritâmèta, Madhya Lîlâ, 22.87. [rîla Narottama dâsa Ùhâkura, Prârthanâ, verse 4. 101 Kèëòadâsa Kavirâja Goswami, Caitanya Caritâmèta, Madhya Lîlâ, 10.145. 99

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If I can go on performing my devotional service with this attitude of steady and direct faith in my Spiritual Master, then because he is pleased, I will quickly qualify in all the perfections. My Spiritual Master has assured me that I will attain all perfections through the Holy Name. Therefore I will faithfully chant the Holy Name, avoiding offenses, and, at the same time, making a determined effort to follow his instructions strictly. Attentive to the strength of the Holy Names about which my guru has instructed me, I will become qualified for the treasure of Râgânugâ Bhakti, spontaneous devotion, and for the great fortune of relishing the sweet flavors of the highest spiritual relationships (rasas), never given before the advent of [rî Caitanya Mahâprabhu. I am extremely fallen and worthless. May my Spiritual Master be pleased with me. May he be willing to grant me spiritual strength so that I can follow his orders. May all obstacles to my worship of the Lord be removed so that, at the end of my journey in this world I may be able sit far away from all the whirlwinds of the material world and, with a stable mind, chant the Holy Names with the appropriate devotional feelings. May the Lord me merciful to me and allow me to exhale my last breath that way. Knowingly or unknowingly, I have offended him in so many ways, and even now I am still committing offenses. Oh Lord, please forgive all these offenses and grant me a place at your lotus feet! May my life be fulfilled by Your allowing me to associate with those who are dear to You. For so long, I only have pretended to be initiated. In fact, I have not done the things a surrendered soul should do. I haven’t strictly followed the instructions of my Spiritual Master, and therefore I have not advanced, not even a little bit, in spiritual life. All the contamination in my heart, prior to initiation, is still there today, so how could there be hope of obtaining the divine realization which is said to be the real sign of initiation? Like a piece of iron, my heart is devoid of feelings. Even though I chant the Holy Names, it does not melt. Therefore I am thinking:

aparâdha-phale mama, citta bhelo vajra-sama, tuwâ nâme nâ labhe vikâr «O Lord Hari, as a result of my offenses incurred in previous lifetimes, my heart has become as hard as a thunderbolt and feels no change upon chanting Your Holy Name.»102 tabe jâni, aparâdha tâhâte procura Kèëòa-nâma-bîja tâhe nâ kare aôkura «If one chants the exalted Holy Name of the Lord again and again and yet his love for the Supreme Lord does not develop and tears do not appear in his eyes, it is evident that, because of his offenses in chanting, the seed of the Holy Name of Kèëòa does not sprout»103 O, Gurudeva!, O, my Lord! Now in the twilight of my life, I have become so unhappy and hopeless. Please be merciful with me and give me your causeless mercy. 102 103

[rîla Bhaktivinoda Ùhâkura, Gîtâvalî. Kèëòadâsa Kavirâja Goswami, Caitanya-caritâmèta, Âdi-lîlâ, 8.29.

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rudeva. The duty of the disciple is to please his spiritual master always, whose sole purpose is to carry out the order of the Supreme Lord [rî Caitanya Mahâprabhu on this earth. I will always consider that the servants of my guru are worthy of worship. Everyone who is dear to my guru is also very dear to me.

Chapter I: The Road to Transcendence

Help me to free myself of all offenses so that I can cultivate a taste for the Holy Names that you have ordered me to chant. Give me the right to be called a genuine servant of your servants. With Your divine vision, you see me perfectly, internally as well as externally; you know all that I do. Therefore I pray so everything I do, my behavior and my devotional service, may always be a source of pleasure to You. O, Lord! Forgive all my offenses, no matter whether I committed them voluntarily or unintentionally. Give me forever a place amongst all your servants under Your sweet protection where there will be no more lamentation, fear nor death. Your lotus feet are the source of (the) ultimate good for someone who, like me, has never found anything worthwhile in this world.

bhumau skhalta-pâdânâm bhumir evâvalambanam tvayi jâtâparâdhânâm tvam eva saranam prabho «Those who stumble and fall only have the ground to help them to stand up again. O Lord! Those who commit offenses against You have only You as their sole recourse» To conclude, we will quote the beautiful instruction of [rîla Bhakti Pramode Purî Mahârâja «Therefore, my beloved devotees, walk carefully on the path of devotion. Pray always for the mercy of Kèëòa, the guru and the Vaiëòavas. Remember that progress in devotion depends on progress in humility. That is the art of sâdhana.»

What does the initiation ceremony consist of? After the student has completed the corresponding training, the Dîkëâ Initiation ceremony is performed, in which the aspirant receives the Gâyatrî Mantra, and instructions for chanting it properly and the sacred thread.104 Initiates also receive authorization to perform fire sacrifices, Agni Hotra Yajña, and worship the deity of the Lord, arcana. Just as in the Harinâma Initiation, the initiated person should also participate in the fire ceremony organized by the leaders of the Yoga Inbound School in order to reaffirm his vows as a brâhmaòa in front of the sacred fire, the Vaiëòavas and the spiritual master.

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All these instructions have been compiled in the Gâyatrî Vâòî, editorial SEVA.

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CHAPTER II

TEACHER TRAINING COURSES

“A person is said to be established in self-realization and is called a yogi or a mystic when he is fully satisfied by virtue of the knowledge and realization he has acquired. Such a person is situated in transcendence and is self-controlled... He sees everything – be it pebbles, stones or gold - as the same.” The Bhâgavad-gitâ as It Is, 6.8

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CHAPTER II

TEACHER TRAINING COURSES

he Teacher Training courses presented in this chapter105 are an opportunity for those students who are so inclined to go deeper into this subject, no matter whether it is for personal interest or for teaching others. The courses in this handbook contain a great deal of information. However, attaining genuine realization requires one to transcend the intellectual plane. That is the reason why you should never forget the main goal: to search for the essence. This is the purpose of the Yoga Inbound School in all of its different practices, studies and Teacher Training courses: to take the practitioner to the point where he or she discovers his or her infinite potential for change and evolution in order to fill their own lives and the lives of those around them with beneficial things. Those who have taken the responsibility of being advisors, instructors or teachers, initiated in the Yoga Inbound System, should not forget that they are representing a higher ideal. The dignity and credibility of this school, inspired by the great avatâras and masters of spiritual love, depend on your becoming their sincere and humble representatives. Coming next are the âsanas, which are done to strengthen the body and to diminish the waves of thoughts, vèttis, so your attention can be directed more easily toward a higher object of meditation. It is a propitious time to meditate on the sacred sounds of mantras from the Vedic tradition. To all those coming into contact with this path of on-going learning, I wish you success along the way and that you may discover the richness and joy of sharing it with others in need of this knowledge.

105 The information on the Haùha Yoga Inbound Teacher Training Course was developed by a group of Bhakti Yoga students and instructors, who specialize in this traditional practice.

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YOGA INBOUND TEACHER TRAINING COURSE “We are more than human beings living a spiritual experience. We are souls having a material experience.” Atulânanda Âcârya

ach Yoga Inbound session should be designed in such a way that it brings students one step closer to the discovery of their identities, the reason for their lives. This is an invaluable treasure that lies in the consciousness of every being within the soul, which is full of purity, innocence, gratitude and compassion. A Yoga Inbound session begins with an awareness of sacredness. An atmosphere of spirituality is established by beginning with a relaxation of the body, a heightened awareness in the mind and teaching students to discriminate between the mundane and the sacred.

the waves of thoughts, vèttis, so that your attention can be directed more easily toward a higher object of meditation. It is a propitious time to meditate on the sacred sounds of mantras from the Vedic tradition. The many sounds of ancient wisdom are also found in ancient texts, and they lead to philosophical reflections. To the degree that students begin to purify themselves, they starts to choose constructive attitudes toward life.

By committing themselves to the Yoga Inbound System and becoming all the time more qualified, students will continue preparing themselves to know the full extent of this wisdom. They will start to experience true happiness without ever forgetting the essence, the yoga of learning how to love, while trying to keep their bodies, minds and souls in Coming next are âsanas, which are done harmony and trying hard to make the entire world to strengthen the body and to diminish happy. 129

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LESSON I

Chapter II: Teacher Training Courses

This internal meditation leads to a connection with the inexhaustible energy source of every being. When one experiences this, one can perceive the love that lives within and it floods the entire being as well as everyone around him.

Objectives • To learn the basic, fundamental principles for teaching Yoga Inbound • To know the theory and application of the basic âsanas, prâòâyâmas, bhandas and meditation techniques • To identify the most important aspects of a well-rounded practice

Who can take the Teacher Training Course? People who have successfully completed the Pâda Sevanaê Initiation Course may begin this study.

How much time does the preparation take? The Teacher Training Course is 200 hours for the basic, Yoga Inbound Instructor level and 500 hours for the Yoga Inbound System Instructor level.

Course Topics 1. General Ideas about Teaching 2. Practice 3. Breathing 4. Âsanas 5. Prâòâyâmas 6. Bhandas 7. Nidrâ Yoga

1. General Ideas about Teaching Yoga can also be considered the art of observation. During personal practice, you observe your body and your breathing, and how the gross and subtle bodies respond. During classes, the instructor should observe the behavior and the performance of the students, trying to assist them and give them the tools needed for the development of the profound transformations they will experience. Yoga Inbound can help to overcome physical and emotional pain, so yoga instructors should be well-prepared in the knowledge and the application of these techniques. When one is preparing a class, the following questions should be asked: what do the students need and what can I give them to help them grow spiritually? In answering them, the instructor should keep in mind the following considerations:

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• Avoid giving a mechanical, monotonous class in an absentminded way. • Each time a posture is performed, explain its therapeutic effects in greater detail. • Try to teach the class from a place in the room from which you can have visual contact with all the students. They should always be able to see you even if they have to turn around. • Always, before every class, ask the students how they feel and what their limitations might be. • Situate the people with physical limitations together in one part of the room so you can assist them more easily. • Locate the most advanced people in the front so that they will act as models for the beginners. • Try to call students by their names, so it will be easier for you to correct them. • Move around the classroom watching the students and encouraging them. You should not stay in one place just demonstrating the postures. Remember that this is the time to teach, not the time for your personal practice. • Teach at the level of most of the people in the class. If you teach at the beginners’ level, the class will be slow and easy, and maybe even boring for advanced students. If you teach at the advanced level, it might be too fast and demanding for beginners. The needs of both advanced and beginning students should always be met. All the students will receive the appropriate instructions for their level when you teach the variations of a pose. • Always start a class with easy and dynamic postures, and then increase the complexity and difficulty of the poses. At the end, give indications for the adjustment and alignment of the body in the âsanas. • According to the ethical parameters of the yoga instructor, as a teacher or even as an initial guide for the spiritual life of students, one should have respect and a little bit of distance in your relationship with students in and outside the classroom. One should treat them all equally. In other words, one should not have preferences due to physical attractiveness, social status, etc., and never behave in any way that could be considered sexual harassment or anything like that.

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Try to have an intention that can be developed through the practice of âsanas, not limited to the technical instructions. Always try to encourage the good qualities and abilities of the students.

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With the Beginners When new students come to the class, it is important to have a personal conversation with them. Ask their names, whether or not they have practiced yoga before and, if so, for how long. Ask what illnesses they may have. If you do not know anything about their condition, then ask and do some research about it. Ask what movements they cannot perform and what they expect from the class. Knowing what expectations the students have about practicing yoga will help the instructor to establish a more complete and dynamic relationship with them, so he or she can give them all that is within his or her domain to make them happier and enrich them, because this is the priority.

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Explain what Yoga Inbound is.

Never cross your arms, lean against the wall or have any reluctance or unwillingness when you give a class.

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• It is normal for students to feel confused and frustrated in their first class. The instructor should cheer them up mentally and emotionally, and help them to cultivate self-confidence, determination, acceptance and patience.

cise concepts, and always be clear and definite in giving instructions. Do not give beginners too many options because having to make decisions about what to do can confuse them and cause them to make a lot of mistakes. •

Be so clear in your instruc-

tions that you will not need to adjust the students by touching them.

When you are adjusting without emphasizing correct alignment. Do not the postures, first give instruc-

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During the first class teach basic âsanas

make too many corrections for this tends to discourage and confuse the students. It is better to introduce them to improving their postures step-by-step.

Speak loudly and clearly so that everyone can hear you. Give instructions step-by-step, pausing between sentences and making sure that the students understand them.

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When you make corrections make sure everyone understands which the general instructions are and which are meant for specific students. A beginner should always be corrected in a general way, to avoid his feeling uncomfortable. In case he doesn’t take the hint, one should repeat the instruction, and, if he still doesn’t follow it, then the instructor should approach and, in a low voice, tell him personally. If he is already an advanced student, the particular instruction can be given addressing him by name.

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Do not express yourself in a vague way, using words such as “that” or “this.” Avoid impre-

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tions regarding the physical body, arms, shoulders, hips, legs etc., and then the inner body, subtle energy, mind and desires. When giving instructions, the parts of the body should be mentioned in order, for example first the soles of the feet, then the ankles, the knees, hips, etc. Doing this will help them to develop their body consciousness.

• Allow the students to experience peace and tranquility through the breathing practices, since this will give them the chance to release their tension. They should breathe according to their own work rhythm. It is extremely important for the instructor to observe the natural rhythms of his students in order to help them to maintain them.

For practicing postures, two qualities are necessary: sthira and sukha. Sthira means steadiness and an alert attitude; sukha refers to the ability to remain comfortable and happy in a posture. Both qualities should be present, because, without them, there is really no âsana. For example, if the practitioner is sitting with his legs crossed in a posture, and the only thing he can think about is the pain from tension in his ankles, he is not really in the âsana he wants to achieve. Obviously he is not ready yet. Therefore, he should instead practice something simpler, and progressively develop steadiness and, above all, comfort. You can find in the scriptures a wonderful example of this in Ananta Äeëa, the sustainer of the universe. He is the serpent king, who floats in the ocean and whose large body coils to make a comfortable mattress on which Ärî Viëòu lies resting. The thousand-headed serpent expands and stretches out like an umbrella to protect Ärî Viëòu. Above the umbrella, lie the world and the universe. Ananta’s body is soft and comfortable (sukha) to serve as a mattress for God and, at the same time, it is firm and safe (sthira) enough to support the entire cosmos.

Duration The ideal length of a Yoga Inbound session for older people or children is approximately 1 hour and for a complete session, 1 hour and 30 minutes, organized in the following manner:

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Preparation Prior to the Class: Have the mats, the sound equipment and

other necessary tools ready. There are elements and back-up accessories called “props,” ropes, belts, cushions, blankets, small foam pillows, wooden blocks, chairs etc., used to make the âsanas easier to do by providing support so that the students can breathe with total freedom in the posture. They are especially recommended for those with special needs, injuries or structural limitations so they can experience a comfortable and stable posture. The mat is one of the most frequently-used tools during yoga practice because it prevents slips and accidents, offers security and represents the universe in which the students are moving. •

Prepare the practice space with soft music and pleasant aromas.

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Greet everyone cordially and ask students to take off their shoes before coming

into the classroom.

Awareness: Prepare body and mind for the session by asking the divine force for blessings and offering the practice to it. 5 minutes

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Body Conditioning: Do warm-ups, mobility, joint, diaphragm and ribcage acti-

vation exercises. 15 minutes

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2. The Practice

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• Âsanas: Create a sequence that includes standing, sitting, on four limbs, prone, supine and inverted postures. 40 minutes • Prâòâyâma: Practice techniques to improve breath control and the flow of prâòa through the body. They can be done simultaneously with the âsanas. We suggest using one technique per class in order to teach a different one in every class. 10 minutes • Nidrâ Yoga: Do conscious relaxation techniques, vibratory breathing, internalization of consciousness, resolution, and release of mental and physical traumas. 10 minutes • Yoga Inbound Meditation: Meditate on the mantras of the Vaiëòava tradition or read about the philosophical foundations of yoga. 10 minutes •

End of the class: Ask if there are any questions.

Warning •

People who suffer from sore joints should approach the âsanas carefully.

They should analyze whether or not it is appropriate for them to do the âsanas with certain levels of difficulty. They should concentrate on Pâvana Muktâsanas and breathing exercises. This also applies to older people. • People with problems with their knees, such as injuries to the ligaments, menisci and tendons should not bend their knees beyond a 90º angle when they are doing the âsanas. •

People who have severe, high blood pressure should avoid inverted âsa-

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In order to avoid hurting the muscles and joints, do not skip the warm-

nas. If the hypertension is slight, they can do the preparatory exercises for the inverted âsanas, always staying upside-down for only a short period of time. up exercises.

• One should learn to distinguish between pain produced by working the body and that produced by an injury. The body should yield naturally and gradually; it should never be forced.

The development of flexibility (of the muscles and elasticity of the joints happens gradually. It cannot be achieved in a day or two. Generally, problems like scoliosis or kyphosis are caused by many years of bad posture. Yoga

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• As breathing becomes deeper, the âsana will be smoother and more controlled. The positive effects will increase, if the practice is performed on a regular basis, because, when exercises are done correctly, they make you feel better in body, mind and soul.

Avoid injuries and illnesses. If the practitioner is able to perceive and appreciate the inner wisdom of the body, he will detect any kind of anomaly and will avoid it when it tends to appear. He will feel the point up to which he should perform a particular pose. When there is pain or too much tension, do not force the execution of the pose. If there is headache, dizziness or fatigue, the exercise should be stopped and a relaxation posture such as [avâsana should be done.

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• By the end of every session, the practitioner should feel relaxed. If he feels bad, tired or fatigued, one should carefully reevaluate the instructions, because something was not done correctly.

Women should never perform inverted âsanas when they are menstruating, especially if there is any kind of menstrual disorder, such as amenorrhea, or infectious disease.

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It is recommended to ask an instructor with experience or another qua-

lified person about any doubts you have about the practices shown in this handbook.

For Pregnant Women The pregnant woman who has been the hips and breathing techniques that can help practicing yoga regularly can continue her during labor. usual routine, avoiding the very difficult âsa• It is advised that during the gestation nas. period, the mother not perform prâòâyâmas • During the 3 first months of preg- which emphasize kumbhaka or breathe retennancy, basic exercises can be performed under tion. They should also not perform inverted âsanas, because the fetus puts pressure on the the direction of a qualified teacher. diaphragm and makes breathing more difficult. • Between the third and sixth months, they can practice the routine exercises, avoi- • If the mother-to-be has never practiced ding all the postures that exert direct pressure yoga before or is having a high-risk pregnancy, she should do yoga only with the approval of on the belly. a physician. • During the three last months, easy and simple exercises should be performed, • One month after dlabor and childbirth, ones that especially emphasize relaxation and a woman can resume her practice, so long as improving the flexibility of the spine, opening she feels comfortable. •

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can help to reverse these conditions, but the process requires patience and consistent practice.

Chapter II: Teacher Training Courses

3. Yoga Inbound Breathing Breath is a divine gift. With this fact in mind, one should inhale and exhale with great humility, joy and gratitude. In that way, everything becomes an expression of harmony and love. Instead of trying to control the air, one can try to feel how it gives itself so kindly to nourish the body. Through conscious breathing, one can modify one’s inner state of consciousness to a certain degree. The thought waves, vèttis, intensify with fast and chaotic breathing. On the contrary, they diminish with rhythmic, deep breathing, which allows us to focus the mind inward toward the plane of consciousness and helps us to control our mood fluctuations, just as one automatically inhales deeply when one is about to do something difficult. However, it is important to clarify that the deep states of spiritual realization cannot be attained through breathing exercises alone, as people tend to believe. Breath retention helps to develop physical and mental strength, but does not grant spiritual realization by itself.

Objectives

•Activation of the internal secretory glands •Strengthening of the nervous system and stimulation of the cells and the tissues, the heart and every organ of the body •Strengthening the immune system, boosting the body’s resistance to any kind of illness • Strengthening the lungs by expanding them to their maximum capacity, considerably improving oxygen absorption and the elimination of carbon dioxide and toxins. This helps to prevent future respiratory problems. • Massage of the abdominal organs - the stomach, intestine, liver, and pancreas - through the movements of the diaphragm during the deep breathing exercises and massage of the heart due to the movement of the upper part of the diaphragm • Improvement in the functioning of the heart, because deep, rhythmic and slow breathing reduces its work load. Reduction of blood pressure lowers the odds of having heart trouble.

• To coordinate the breath with body movements during the execution of the âsanas.

• Body-weight control through deep and slow breathing. In an over-weight person, the extra supply of oxygen helps to increase the vital fire, pitta, and fat will be burned more efficiently. On the contrary, in an under-weight person, oxygen nourishes the tissues and glands.

The Benefits

• Rejuvenation of the pituitary gland, Ajñâ Cakra and the pineal gland, Sahasrâra Cakra)

• Mental stability from breathing slowly and deeply

• Rejuvenation of the skin making it softer and less wrinkled.

• To regain deep, natural, harmonious and conscious breathing

•Refinement of thought power, development of a more tranquil and enthusiastic attitude toward life and a reduction of tensions, anxieties and depressions •A greater influx of blood, which improves respiratory functions 136

Complete Breathing

Generally, respiration has deteriorated because of the functional blockages in the respiratory system. These arise mainly because of accumulation of physical tensions, negative emotions or the uncontrolled activity of thoughts. First of all, one should understand the respiratory mechanism, and the best way to do that is to adopt the attitude of a spectator, to be a passive observer of the air flow. Do not try to do anything; just breathe naturally, since the body and mind tend to work in sync, according to the needs of the moment. Through this passive observation, you can have a conscious and direct experience of the process, which will allow you to learn about the natural causes of any blockages.

It is also known as “yoga breath” or “ideal breathing.” It is a combination of the three, previously-mentioned types of breathing. It involves and activates every muscle of the respiratory system, using the lungs to their maximum capacity. This breathing is recommended for people advanced in Haùha Yoga.

Types of Breathing Upper Chest or Clavicular Breathing In this type of breathing, only the upper part of the lungs is filled. The muscles raise the collarbone causing the air to come in. This breathing can make evident difficulties caused by bronchitis, asthma, etc., through the symptom known as clavicular retraction. Shallow or Thoracic Breathing The Intercostal muscles act, allowing the ribs to separate and the rib cage to work as a bellows, filling the middle section of the lungs. In this way, a larger amount of air comes in compared to clavicular breathing. Abdominal or Deep Breathing Also known as”diaphragmatic breathing.” It is distinguished mainly by the fact that the diaphragm contracts dragging with it the lower part of the lungs, which allows a larger volume of air to come in. With this kind of breathing, prâòa is carried to all tissues, filling them with energy and vitality. It has been proven that its practice has a sedative effect on the nervous system and, therefore, it is the most recommended for yoga practice.

To be considered One should inhale and exhale through the nose, except during some specific exercises for which mouth breathing is required. The usual breathing for âsana practice should be abdominal and continuous, without retention. Every respiratory exercise should begin with an exhalation for the simple reason that a container cannot be filled without having been previously emptied. The breathing movements should be in natural sync with physical activity. For this reason, every time you begin a movement, extend or stretch you should inhale, and every time you finish, contract, rest or lower a body part, you should exhale. The spine should always be straight and the shoulders, relaxed. A curved spine impedes good circulation of prâòa to the brain. When the back is straight, the mind is clearer and brighter. Perform the breathing exercises according to the ability and natural rhythm of each person. With practice, one will gradually be able to do the more difficult exercises. One should inculcate healthy habits in the students, for example not smoking and avoiding breathing contaminated air, because the poisons in the environment enter the blood through the lungs.

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The Practice

Chapter II: Teacher Training Courses

4. Asanas The word “âsanas” means literally “posture.” The purpose of âsanas is to create a gradual sensitivity in every limb, organ, and tissue of the human body. An âsana should be firm, comfortable and requires the highest degree of concentration of the mind on the body. The âsanas are the most visible aspect of Hatha Yoga and therefore it is the one that has become most popular in the West. This sometimes causes yoga to be confused with mere gymnastics or acrobatic techniques. When they are executed individually, the âsanas can be considered nothing but contortion exercises; however, their value within Yoga Inbound depends on the understanding and the practice of the higher processes developed in the system.

The Benefits • The body becomes flexible and strong, while the mind becomes disciplined and focused. • Yoga generates a positive and vital emotional state. The mind begins to stabilize; its functions are strengthened and boosted to allow harmonious interaction with the body. •Physical coordination improves and both the right and left hemispheres of the brain work, because the exercises are performed on each side of the body. • The exercises, when done with correct breathing, detoxify and massage the inner organs, regulating body metabolism. • All the systems of the body (circulatory, respiratory, digestive, reproductive, nervous and endocrine) are invigorated and harmonized. They return to their optimal level of functioning. In cases of illness, they are stimulated to heal. • The muscles, tendons and ligaments regain their natural flexibility, strength and ideal tone. • Stretching and torsion eliminate accumulated toxins in the tissues and cause a quick renewal of the blood. Therefore, the muscles preserve their youthful vigor. • The skeleton becomes stronger. The spine and joints also become stronger, regaining their mobility and, in time, some deformities are corrected. • Physical stamina increases. • The immune system and the subtle body are stimulated. • The nadîs are purified and the flow of the five prâòas is intensified. Inverted âsanas stimulate the flow of prâòa upward, pushing the kuòàalini energy to the Sahasrâra or crown Cakra.

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(prone and supine) and inverted postures. In each group, flexion (backward, forward and to both sides), torsion or twisting, balance, strength and coordination movements are performed. If possible, all of them should be included in every Yoga Inbound session, because the main goal is to perform an integrated workout of every part of the body.

There are many possible ways to start the practice of the physical postures: standing, sitting or with a brief relaxation. Instructors must decide by taking into account the energy level of the students, the time of day, and what the students have been doing throughout the day, in the case of afternoon or evening classes. For this you should consider the following:

• A posture always leads to the next one. This means that, if one is in a standing posture, the next âsana should start from the same position in which the last one ended. For example, if one is in Naùarâjâsana, a standing posture, one cannot go directly to Urdhva Padmâsana, an inverted posture. In this case, a series of interconnected âsanas provides the necessary transition.

• Early in the morning, the body is stiff and the joints need synovial fluid for lubrication. For this reason, it is good to emphasize a good warm-up that includes the most important parts of the body.

• At night while the body is resting, gases and liquids build up inside the joints, and this can produce an uncomfortable feeling in the morning when one wakes up. Many people release these gases instinctively. However, it is very important to perform Pâvana Muktâsanas as a preparation for yoga practice, since their function is precisely to release those accumulated gases and liquids.

• Each pose has a counter-pose that helps to compensate for the work done in the previous pose. For example, if you have done an intense back bend, the next pose would be an intense forward bend. • Each posture has one or more variations meant for people who cannot do the full version. It is very important to know and propose these alternatives to the students depending on their individual abilities. Do not try to force them to do any movements.

• At noon or during the afternoon, the body has been active. Therefore you can place less emphasis on the warm-up, but it is always good to warm up because it prevents injuries and joint wear.

• The majority of the âsanas are symmetrical poses. For example, if initially Vèkëâsana is performed with the right foot, then it should be performed next with the left one. We recommend beginning each movement on the right side in order not to lose your sense of orientation. To come out of a pose, you should reverse the movements you made in getting into the pose.

• At night, most people are tired because of having worked all day. A lot of blood and energy has built up in their legs, so it is advisable to begin the session with sitting postures and to emphasize the inverted âsanas. Fundamental Elements of the Practice a. Movement Yoga should be done in a slow, fluid and relaxed manner, synchronizing the movements with the rhythm of the breath. • The âsanas are divided into standing postures, sitting postures, lying down postures

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Yoga should be done in a slow, fluid and relaxed manner, synchronizing your movements with the rhythm of your breath.

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The Practice

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b. The Breath Usually, abdominal breathing goes along with every movement. In a smooth, slow and deep way, one should allow the lungs to expand sufficiently. The beginner can do many breaths during the performance of an âsana in order to avoid pushing himself too hard. The intermediate practitioner will be able to do the âsana with just one breath, while the advanced practitioner can also include retention and bhandas. c. Mental Attitude • Always be conscious of the breath, the organs, the body’s systems and the muscles that are involved in performing a pose. • Adopting a psychological attitude that reflects the quality of the movement can enrich your practice. Keep in mind that the flexibility of the body is related to mental flexibility, and that all physical blocks are a reflection of blocks in the mind. For such example, when the body is opened or extended, the mind should expand with an internal gesture of opening to life, to the energy of the cosmos that pervades everything that exists. When the body is contracted, the gesture will be one of self-reflection and introspection. d. Dèëùi Each âsana has a specific point where your gaze and your energy should be focused. This is called dèëùi. Its purpose is to lead the mind inward. This is the beginning of the development of concentration, dhâraòa, and meditation, dhyâna, which correspond to the sixth and seventh steps of Aëùâôga Yoga. There are eight points: 1. Nâsâgrai: the tip of the nose 2. Aôguëùa Madhyai: the thumbs 3. Bhrûmadhya: between the eyebrows (the third eye) 4. Nâbhi Cakra: the navel 5. Ûrdhva: toward the sky or upward 6. Hastâgrai: the hand 7. Pâdayoragrai: the toes 8. Pâräva: far away to the left, or far away to the right e. Relaxation Slow, deep breathing creates relaxation and comfort in a posture. Nevertheless, close attention should be paid to the whole body in order to eliminate any unnecessary tension, so that the muscles that are not actively involved in the posture will remain relaxed. Relaxation helps to unblock the gross, physical body. These blocks are 140

f. General Alignment The alignment of the body in the âsanas will allow the instructor to develop his or her own awareness of the body, thanks to which the instructor will be able to help others with their physical training and spiritual development. Alignment is the connection between every part of the body to the inner self, perceptible with profound introspection.

Standing Âsanas

Sitting Âsanas

ween them, without curving them. • Distribute the weight of the body equally between both feet or support it on one foot, when applicable. • Be sure the arches of your feet are raised and that the outer edges of your feet touch the floor. • Heels and knees are aligned hips-width apart. • When your knees are bent, the alignment and the hips-width- apart stance should be maintained. • Knees and quadriceps should be drawn upward. • Your back should be straight, and, when necessary, look to the front. • Avoid allowing your shoulders putting pressure on your neck. • Face, mouth and throat are relaxed. • Keep your gaze calm. • In order to achieve and maintain balance, gaze at a fixed point in front of you. • Remain calm and silent.

• Straight back • Shoulders back and down • Sternum raised • Abdomen inward • Pelvis upward and coccyx downward • The sit bones should be flat on the floor • In all the seated postures with forward flexion, your heels should be extended away from your body without lifting them off the floor. Your knees and quadriceps should be contracted and the backs of your legs, completely on the floor.

• Stretch your toes out to create space bet- • Chin parallel to the ground

Lying down Âsanas

• Always keep your chin tucked in toward

your chest. • The cervical vertebrae should be extended.

Inverted Âsanas

• Your abdomen is always contracted inward.

• Avoid bending your lumbar spine. • Project your body upward. • Avoid putting a strain on your neck, face and shoulder.

In this handbook, fundamental yoga postures for basic, intermediate and advanced levels will be presented as follows:

Basic Level

Intermediate Level* (Medium complexity)

Advanced Level* (Highly complex)

* The intermediate and advanced postures should always be performed with the support of a yoga instructor.

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caused by repressed emotions which are stored in the muscles, generating tension, especially in the neck. When the stagnant energy is released, the person’s attitude changes for the better.

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Names of the Asanas All the names of the âsanas contain one or several prefixes followed by the word âsana, for example jânu-{îrëa-âsana. One just has to separate the words correctly and read them like this:

jânu: knee + {îrëâ: head + âsana: posture = Jânu{irëâsana Head to Knee Posture. Parts of the Body

Example

Aôga: limb, body Bhuja: arm, elbow Gaòàa: cheek, the whole side of the face Hasta: hand Jânu: knee Jâùhara: stomach, navel Kapâla: skull Karòa: ear(s) Mukha: mouth Pâda: foot Pâdâôguëùa: big toe Äîrëa: head

Caturaôga Daòàâsana Eka Hasta Bhujâsana Gaòàa Bheruòàâsana Eka Hasta Bhujâsana Jânu Äirsâsana Jâùhara Parivartanâsana Kapâlâsana Akaròa Dhanurâsana Adho Mukha [vânâsana Eka Pâda Äîrëâna Suptapâdâôguëùâsana Äîrëâsana

Numbers, Quantities and Geometric Shapes

Example

Ardha: half, middle Aëùa: eight Catur: four Dwi: two Eka: one Koòa: angle Laghu: small, easy, few Pûròa: complete Sarva: all, complete, whole

Ardha Candrâsana Aëùâôgâsana Caturaôga Daòàâsana Dwi Hasta Bhujâsana Eka Hasta Bhujâsana Utthita Trikoòâsana Laghu Vajrâsana Paripûròa Navâsana Sarvâôgâsana

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Supta Trivikramâsana Trikoòâsana Ubhaya Pâdâôguëùâsana

Alignments, Movements and Positions

Example

Adho: lying face down Baddha: closure, bound Garbha: fetus, embryo Koòa: angle Nirâlamba: without support Paripûròa: complete, whole Parivartana: to spin around, to roll Parivètta: rotation, torsion Pâr{va: lateral stretch Pa{cima: west, the back part of the body Pîàâ: oppressing Prasârita: extended Pûrva: east, the front of the body Sâlamba: with support Sama: the same, identical Supta: lying down Sukha: comfort Tân: extend, to lengthen Upaviëùa: sitting Urdhva: elevated, upward Uttâna: intense stretching Utthita: in extension Vakra: rotation, torsion Vikrama: big step, stride Viparîta: inverted, contrary

Adho Mukha [vânâsana Baddhakoòâsana Garbha Piòàâsana Upaviëùâ Koòâsana Nirâlamba Sarvâôgâsana Paripûròa Navâsana Jâùhara Parivartanâsana Parivètta Pâr{vakonâsana Pâr{vakoòâsana Pa{cimottânâsana Karòa Pîàâsana Prasârita Padottânâsana Pûrvottanâsana Sâlamba Sarvâôgâsana Samakonâsana Supta Virâsana Sukhâsana Uttânâsana Upaviëùa Koòâsana Urdhva Mukha [vânâsana Uttânâsana Utthita Trikoòâsana Vakrâsana Supta Trivikramâsana Viparîta Kâraòî

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Tri: three Trikoòa: triangle Ubhaya: both

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Animals

Example

Baka: crane Bheka: frog Bhujaôga: serpent, cobra Cakora: partridge Garuàa: eagle, the carrier of Viëòu Go: cow Haêsa: swan Kapiñjala: a type of partridge Kapota: pigeon Krouncha: heron Kukkuùa: cock Kâka: crow Kûrma: turtle Matsya: fish Maòàûka: toad Mayûra: peacock Äalabha: grasshopper, lobster Sarpa: snake Siêha: lion Ävâna: dog Tiùùibha: insect, firefly Uëùra: camel Vâtâyana: horse Vè{cika: scorpion

Bakâsana Bhekâsana Bhujaôgâsana Cakorâsana Garudâsana Gomukhâsana Haêsâsana Kapiñjalâsana Kapotâsana Krounchâsana Kukkuùâsana Kâkâsana Kûrmâsana Matsyâsana Maòàûkâsana Mayûrâsana Ardha Äalabhâsana Sarpâsana Siêhâsana Urdhva Mukha Ävânâsana Tiùùibhâsana Uëùrâsana Vâtâyanâsana Vè{cikâsana

Objects

Example

Cakra: wheel Candra: moon Daòàa: staff Dhanu(ra): arch Hala: plow Kanda: bulbous root, knot

Cakrâsana Ardha Candrâsana Caturaôga Daòàâsana Dhanurâsana Halâsana Kandâsana

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Mâlâsana Maòàalâsana Maòàalâ Nâvâsana Parighâsana Parvatâsana Parvatâ Paryaôkâsana Pâ{âsana Piñcha Mayûrâsana Äavâsana Setu Bandha Sûrya Namaskâra Taàâsana

Plants

Example

Padma: lotus Vèkëa / Vèka: tree

Baddha Padmâsana Vèkëâsana

Sages

Example

Taulâsana Vajrâsana

Ananta: the infinite, cosmic serpent on which Viëòu lies Aëùâvakra: spiritual teacher of King Janaka Buddha: the enlightened one Galava: a disciple of Vi{vâmitra Hanumân: the monkey son of Vâyu Kapila: the founder of the Sâôkhya system Kasyapa: son of the sage Marîcy Kauòàinya: founder of the Kauòàinya sect Marîcy: son of Brahma

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Anantâsana Aëùâvakrâsana Buddhâsana Galavâsana Hanumânâsana Kapilâsana Kasyapâsana Dwi Pâda Kauòàinyâsana Marîcyâsana

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Mâlâ: garland Maòàala: wheel, ring, circle Nâva / Nâvka: boat, ship Parigha: bar, bolt, door handle Parvata: mountain Paryaôka: bed Pâ{a: lasso Piñcha: feather, chin Äava: corpse Setu: bridge Sûrya: Sun Taàa: mountain Taula: scale Vajra: ray

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Matsya: a fish that heard the teachings about yoga that Äiva gave to Pârvatî and that beca me a sage Matsyendra: god of the fishes, a wise tantric yogi who spread the teachings of Haùha Yoga Naùarâja: Äiva, lord of dance Siddha: semi-divine being, inspired sage Skânda: Kartikeya, god of war Vasiëùha: the wise instructor of the young Râma Vîra: hero Vîrabhadra: war hero born in Äiva Vi{vâmitra: King of Kânyakubja, father of Äakuntalâ

Pavana Muktâsanas Wind-Releasing Postures The term “Pavana Muktâsana” is made up of three syllables: “pavana,” meaning “air or wind;” “mukta” meaning “to release;” and âsanas meaning “posture.” The purpose of the Pavana Muktâsanas is to release gases and mobilize fluids throughout the body. There are three types: • Anti-Rheumatic Exercises: They release air and cleanse toxins and waste substances from the joints. • Anti-Gastric Exercises: By improving peristalsis, they help the gastrointestinal system to release gases and toxins. Those who have injuries or chronic pain can benefit enormously by practicing them. They are also useful for those who are convalescent, for older people or people who cannot move easily. The Pavana Muktâsanas should be performed at the beginning of the practice to stretch the joints and make the muscles more flexible. These exercises are generally used in the warm-up part of Yoga Inbound sessions.

Matsyâsana

Matsyendrâsana Naùarajâsana Siddhâsana Skândâsana Vasiëùhâsana Vîrâsana Vîrabhadrâsana Vi{vâmitrâsana

According to the natural flow of prâòa inside the body, if we start with standing poses such as Tâàâsana, the warm-up should be performed from head to toe, whereas if we start from a seated position such as Sukhasana, Ardha Padmâsana or Daòàâsana, it should be performed from toe to head. Repeat each exercise as many times as needed.

Anti-Rheumatic Exercises Although they may seem extremely simple, these movements are effective for lubricating and keeping the joints healthy. This group of exercises is called “Sûkëma Vyâyâma” or “Subtle Exercise.” The Pavana Muktâsana series gently and systematically activates each joint. Kinesiology, the science of the analysis of movement, defines forty-five specific directions of possible body movements. The following techniques move each joint through the normal, minimum ranges of motion. If these standards are maintained for joint mobility during the practice of yoga, there is less possibility of a sprain or injury to the muscles and joints.

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Neck Movements

Variation 1 • Your back is straight and your gaze, forward. • Inhale and tilt your head back, opening your mouth slightly. • Exhale bringing your head forward. Close your mouth and bring your chin to your chest.

Variation 2 • Inhale with your back straight and your gaze forward. • Exhale, bringing your chin to your right shoulder. • Inhale, coming back to center.105

Variation 3 • Inhale and grasp the left side of your head with your right hand. • Exhale and tilt your head to the right, trying to touch your right shoulder with your ear. • Hold for about 20 seconds.

Note

All the nerves that connect the brain with all parts of the body must go through the neck. This is an intersection of vital importance in which too much tension tends to build up. This is the reason it should be exercised regularly. 105

Each movement to one side should also be performed to the other side.

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1. Grîva Saôcalana

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2. Muëùika Bandhana Finger Flexion

• Extend your arms straight out in front of you at shoulder level.

• Open and tense the fingers of both hands. • Close the fingers, making a very tight fist.

3. Maòibhanda Namana Wrist Flexion

• With extended arms and open hands, bend your hands downward from the wrist. • Inhale, bringing your hands up. • Exhale, bringing the hands down. Note: to increase the stretch, press one hand down with the other one.

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Elbow Flexion

• Extend both arms out in front of you with your palms facing the ceiling.

• Bend your arms at the elbows, touching your shoulders with your fingertips and then extend your arms again. • You can do the same thing, but with your arms extended out to the sides.

5. Skandha Cakra Shoulder Rotation

Variation 1 • Keep touching your shoulders with your fingers. • With your elbows, trace a circle around the shoulder. • The circle should be as wide as possible, and your elbows should touch each other in front of your chest.

Variation 2 • Let your arms hang down on each side, touching your thighs with your hands, without lifting your elbows. • Rotate your shoulders, making forward circles and then backward circles.

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4. Kehuni Namana

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6. Kaùî Apanâma Waist Flexion

• Stand in Tâàâsana.

• Bring your hands to your waist. • Inhale and bend your torso back as far as possible. • Exhale and flex your torso forward so that it creates a right angle with your legs. Look forward, but keep your spine straight.

7. Kaùî Cakra Waist Rotation

• Stand in Tâàâsana. • Inhale, bringing your right hand to your left shoulder. Your left arm is wrapped around your waist behind you. • Exhale, swinging back from the left side and look back. • Keep your back straight. • Inhale and turn back.

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8. Äroòi Cakra Hip Rotation

• Stand in Tâàâsana, feet hips-width apart.

• Place your hands on your waist and trace wide circles with your hips, keeping your legs straight. • Move first to one side and then to the other.

9. Jânu Cakra Knee Rotation

• Stand in Tâàâsana. • Lift your right leg up from the floor. • Wrap your arms around your leg below your right knee, holding your left arm with your right hand and your right arm with your left hand. • Make circles, working the knee and the ankle joints to the left and then to the right. • Try to keep your back straight during the exercise.

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10. Gulpha Cakra Ankle Rotation

Variation 1 • Stand in Tâàâsana.

• Place your hand on your waist and lift your right heel. Your right big toe is placed firmly on the floor. • Trace circles to the right and then to the left with your ankle.

Variation 2 • Sit in Daòàâsana. • With both feet, make semi-circular movements, first to one side then to the other.

Variation 3 • Sit in Daòàâsana.

• Place your left calf over your right thigh, allowing your ankle to be hanging next to your right leg. • With the help of your right hand, rotate your left foot backward and then forward.

11. Pâdâôguli Namana Toe Flexion

• Sit in Daòàâsana.

• Place your hands besides your hips so that your arms are supporting you. • Keep your back as straight as possible. • Be conscious of your toes. •Inhaling slowly, move your toes and feet backward in flexion. Exhaling, point your feet forward, just as if you wanted to touch the floor with the soles of your feet. 152

These are very useful for eliminating the gases in the stomach and intestines and also for activating peristaltic movements. Those who are prone to constipation or indigestion will benefit from this practice.

1. Gatyâtmak Meru Vakrâsana Dynamic Spinal Twist

• Sit in Daòàâsana.

• Inhale, extending your arms and raise them up next to your head. • Exhale, bringing your right hand to the instep of your left foot. • The left arm should stay extended behind the body. Form a 180º angle with your arms, keeping your back as straight as possible. • Gaze toward your left arm. • Inhale, coming back to Pa{cimottânâsana.

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Anti-Gastric Exercises

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2. Pâda Saôcalâsana The Bicycle

• Lie face up.

• Your arms are extended next to your body. • Lift your legs and simulate pedaling a bicycle.

3. Jhulana Lurmakanâsana Swinging

• Lie face up.

• Bend your legs and bring them to your chest, holding them with your hands. • Roll backward and forward with great care so as not to hurt your spine. Inhale when going back and exhale when coming forward. • Little by little, increase the range of the movement and then go back to the starting position. Note

All âsanas and exercises that generate torsion, compression and extension of the abdominal organs serve as anti-gastric Pavana Muktâsanas. 154

These are the postures that will be explained in this part of the teaching course: Âsanas 1. Sûrya Namaskâra a. Tâàâsana b. Urdhva hastâsana c. Uttânâsana d. Ashwa Saôcalanâsana e. Adho Mukha [vânâsana f. Caturaôga Daòàâsana g. Urddhva Mukha [vânâsana h. Adho Mukha [vânâsana i. Ashwa Saôcalanâsana j. Uttânâsana k. Urdhva hastâsana l. Tâàâsana

Translation Sun Salutation Mountain pose Upward Hand Pose Intense Stretch Pose Equestrian Pose Downward-Facing Dog Pose Four-Limbed Staff Pose Upward-Facing Dog Pose Downward-Facing Dog Pose Equestrian Pose Intense Stretch Pose Upward Hand Pose Mountain Pose

2. Utthita Hasta Pâdâsana 3. Utthita Trikoòâsana 4. Parivètta Trikoòâsana 5. Utthita Pâr{vakoòâsana 6. Parivèta Pâr{vakonâsana 7. Vîrabhadrâsana I 8. Vîrabhadrâsana II 9. Vîrabhadrâsana III 10. Utkaùâsana 11. Prasârita Padottânâsana 12. Vèkëâsana 13. Garuàâsana 14. Utthita Hasta Pâdâôguëùâsana 15. Ardha Candrâsana 16. Naùarajâsana 17. Bakâsana 18. Daòàâsana 19. Pa{cimottânâsana 20. Jânu{îrëâsana 21. Triaôga Mukha Eka Pâda Pa{cimottânâsana 22. Sukhâsana 23. Ardha Padmâsana Padmâsana 24. Siddhâsana 25. Bhaddha Koòâsana 26. Maricyâsana 27. Bharadvâjâsana 28. Eka Pâda Râja Kapotâsana 29. Vajrâsana

Extended Hands and Feet Pose Extended Triangle Pose Rotated Triangle Pose Extended Side Angle Pose Rotated Side Angle Pose Warrior I Pose Warrior II Pose Warrior III Pose Fierce Pose Extended Leg Pose Tree Pose The Vehicle of Ärî Viëòu Pose Hand to Big Toe Pose Half Moon Pose Lord of the Dance Pose Crow Pose Staff Pose Seated Forward Bend Pose Head to Knee Pose Forward Flexion with One Leg Bent Backward Easy Pose Half Lotus Pose Lotus Pose Perfect Pose Bound Angle Pose Pose of Sage Maricy Pose of the Sage Bharadvâj One-Legged King Pigeon Pose Diamond Pose

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List of Âsanas

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30. Uëùrâsana 31. Gomukhâsana 32. Mârjârâsana 33. Bhujaôgâsana 34. Äalabhâsana 35. Sâlamba Äîrëâna 36. Bâlâsana 37. Urdhva Dhanurâsana 38. Supta Pavanamuktâsana 39. Sâlamba Sarvâôgâsana 40. Halâsana 41. Urdhva Padmâsana 42. Piòàâsana 43. Matsyâsana 44. Äavâsana / Mètâsana

Camel Pose Cow Face Pose Cat Pose Cobra Pose Locust Pose Supported Headstand Pose Child’s Pose Upward-facing Bow Pose Gas-Releasing Pose Supported Shoulderstand Pose Plow Pose Upward Lotus in Shoulder Stand Pose Embryo Pose Fish Pose Corpse Pose

1. Sûrya Namaskâra Sun Salutation

Sûrya Namaskâra is one of the most important, mystical series of postures in yoga. The heavenly body, the Sun, governed by the deity, Lord Sûrya, gives health and well-being to people. The benefits it bestows are innumerable. Sun worship has been part of different cultures since time immemorial, because the Sun gives light, knowledge, heat, joy and nourishment for the plants and crops. He crosses the sky in a carriage pulled by seven luminous horses. One story from the Vedic tradition tells: Once upon a time, Hanumân, the main servant of King Râma, approached Lord Sûrya and, after offering him respectful obeisances, told him, “O Lord! Please accept me as a humble student so that I will be able to grow in knowledge and wisdom.” The sun agreed, “I accept you as a student, but you cannot sit on my chariot. You will have to walk in front of my carriage studying the scriptures.”

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Hanumân accepted the challenge. With the book open in one hand, he crossed the sky and very soon he mastered all the scriptures and became a very wise and cultured monkey. Yogis also invoke the blessings of the Sun by performing sequences of linked postures to show their reverence for him. Now this series, whose benefits are not different from those awarded in ancient times, is introduced to Yoga Inbound instructors. The faith of the practitioner determines the degree of beneficial effects the student will receive. The instructor is the one who inspires the students with his purity to connect with the meditation this important series requires. It is an excellent exercise to be performed in the morning after having taken a bath, and it can be used as a warm-up before practicing any yoga routine. If you feel tired at any time of the day, it will help to restore your physical and mental vitality. The Sûrya Namaskâra series contains twelve poses.

• Because it is a vinyâsa or linked series with a

certain degree of complexity, new practitioners tend to become a little nervous. It is better to breathe more than one time per âsana, than to hold the breath unnaturally and then to exhale in an uncontrolled way.

k. Inhale

j. Exhale

i. Inhale

• The practitioner should not perform more cycles than he can do comfortably. We advise starting with three series and increase in odd numbers.

a. Exhale l. Exhale

b. Inhale

c. Exhale

Meditation

«The Sun, being the king of the heavenly bodies witnesses all of your activities. He is also a great representative of yoga. Make every step a massage for Mother Earth; make every word sweeten the wind and each action relieve the pain of all beings.»

h. Exhale

d. Inhale

e. Exhale

g. Inhale

f. Inhale and Exhale

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• Taking one breath between the poses in the series is advisable.

Precautions

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a. Tâàâsana Mountain Pose

Preparation

• Start in a standing position. • Your arms are extended and touch your body on each side. • Your chin is parallel to the floor. • Breathe normally.

Dèëùi

• Look to the front at Nâsâgrai (the tip of the nose).

Alignment

• Stretch the soles of your feet, separating your toes and stretching them from their base without contracting them. • Raise the arches of your feet. The outer edges should stay firmly on the floor. • Press the bones of your feet into the floor. • Shift your body weight slightly toward your heels. • Straighten your ankles. • Activate your knees and draw your kneecap up. • Contract the front of your thighs (quadriceps) upward. • Your legs should be aligned with your hipbones and your ankles. • Elevate your sternum and expand your chest horizontally. • Bring your shoulders slightly back, but keep them relaxed. • Keep your fingers together and extend them. • Keep your neck upright and centered.

Benefits

• It improves body alignment. • By strengthening the spine and surrounding muscles, it corrects bad posture. • It tones the buttocks. It delays the degenerative effects of old age in the spine, legs and feet. • It helps to balance the body perfectly. • It gives strength, firmness, calmness and stability of character. None

Contraindications

Meditation

«Connect with the energy of the universe, project your heart in order to face problems with wisdom and patience. Place your feet firmly on the earth so the fluctuations of the mind do not drag you down.»

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Upward Hands Pose

Preparation

• Stand in Tâàâsana. • Inhale and bring your hands up shoulders-width apart. They should be completely stretched upward. • Your palms are facing each other. • You can also bring your hands and chest slightly back activating your buttocks and legs in order to maintain the stretch. • Breathe normally.

Dèëùi

• Look to the front at Nâsâgrai (the tip of the nose) or Ûrdhva upward between your arms.

Alignment

• Your hips are activated and slightly forward. • Your chest is expanded. • Your arms are completely extended, but do not allow your shoulders to put pressure on your neck. • Keep your whole body, from fingers to toes, firm and activated.

Benefits

• It tones the abdominal muscles. • It stretches and strengthens the back. • It relieves stress in the arms and legs.

Contraindications

• If you have back or arm problems, do not perform this asana. • If you have neck or back problems, do not bend your body backward. • If there are balance problems, perform this âsana with caution.

Meditation

«Grow until you touch the sky with your fingers. You experience the beauty of the soul when you exchange terrestrial things for those that are transcendental.»

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b. Urdhva Hastâsana

Chapter II: Teacher Training Courses

c. Uttânâsana

Intense Stretch Pose

Preparation

• Stand in Tâàâsana. • Inhaling, raise your arms toward the ceiling shoulders -width apart with your palms facing each other. • During the exhalation, bend your trunk forward by pivoting from your hips. • Continue elongating your trunk and rest your hands on the floor in front of your feet with your arms extended. • In case your hands do not reach the floor, place your hands on your hips and bend your elbows, bringing them to the back. • Relax your face and throat. • Breathe normally so you can stay in the posture.

Dèëùi

• Nâbhi Cakra (the navel) or Bhrûmadhya (between the eyebrows).

Alignment

• Keep your legs and back completely straight. • Bring your shoulders back. • Extend your neck.

Benefits

• It stretches the gemellus muscle and the hamstrings. • It strengthens the thighs and knees. • It lifts and tones the uterus (females), and improves circulation in the pelvis. • It calms menstrual pains (females). • It relieves the symptoms of menopause (females). • It helps in the treatment of asthma, high blood pressure, infertility, osteoporosis and sinusitis. • It alleviates mental and physical tension.

Contraindications

• Do not practice this âsana if you are pregnant.

Meditation

«Allow your head to bow to that supreme energy. Obey the divine plan and attract the peace and harmony you desire so much into your life.»

160

Equestrian Pose

Preparation

• In Uttânâsana, step your right leg back, bending your left knee and placing it parallel to your right ankle. • Inhale and move your chest up, stretching your right foot, which is placed behind you with your toes touching the floor and with the ball of the foot resting on the floor, as much you can. Remember that your knee does not touch the floor (optional). • Your hands stay on the floor with the fingers in a cup shape.

Dèëùi

Benefits

• It strengthens the rectus abdominus muscles and the femoral muscles. • It stretches the inguinal area. • It strengthens and stretches the calves, thighs and arms.

Contraindications

Do not perform it in cases of: • Knee problems; • Lower back problems; or • Injuries to the neck.

• Look to the front at Nâsâgrai (the tip of the nose).

Alignment

• Take your leg back as far as is comfortably possible. Always be careful to keep the bent knee parallel to the ankle. • Open your chest toward the ceiling. • Do not forget to retract your shoulder blades slowly. • When you bring your head back, do not put pressure on your neck.

Meditation

«Showing your strength and determination when you are making an effort to control your senses, you will become aware that this will be possible only if you experience a higher taste, without falling into ordinary pleasure.»

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d. Ashwa Saôcalanâsana

Chapter II: Teacher Training Courses

e. Caturaôga Daòàâsana Four-Limbed Staff Pose

Preparation

• In Uttânâsana, exhale and walk backward without taking your hands off the floor, until your body is parallel to the floor. • Your wrists, elbows and shoulders should be aligned and extended in Plank Pose. • Lower your body by bending your elbows, but do not touch the floor. Your elbows stay parallel to your wrists and always close to your body. • Breathe normally while you remain as long as you want in this posture.

Dèëùi

Benefits

• It tones the abdomen, arms and chest. • It strengthens the deltoid muscles. • It creates mental and physical strength. • It gives concentration and vitality to the body.

Contraindications

• If you have problems in your wrists, arms or shoulders, do not perform this asana. Note: If you cannot perform the full posture, place your chin, sternum and knees on the floor so that you have eight points of support.

• Look to the front at Nâsâgrai (the tip of the nose).

Alignment

• Your body should be completely stable and your buttocks should be projected upward. • Contract your buttocks. • Keep your abdomen firm. • Your shoulder blades should stay open, and do not allow the thoracic vertebra to sink.

Meditation

«The strength of your soul is inspired by your purity. This posture shows you that your will to struggle is beyond your pain.»

162

Upward-Facing Dog

Preparation

• In Caturaôga, inhale and slowly bring your body forward. • Lift your chest, lengthening your arms and bringing your insteps down. • Look up to the ceiling, contract your buttocks and, without touching the floor with your knees, bring your coccyx down. • Extend your torso upward and bring your head slightly back without straining your neck.

Dèëùi

• Ûrdhva (toward the ceiling).

Alignment

• You can extend your body a little bit with your toes until your insteps are on the floor. • To avoid injuries to your lower back, activate its muscles and contract your buttocks. • Your arms are activated and completely extended. • Expand your chest toward the ceiling without lifting your shoulders to avoid putting pressure on your neck. It is better to bring them down and back.

Benefits

• It strengthens and rejuvenates the spinal column. • It strengthens the wrists, arms and shoulders, healing arthritic problems in the upper limbs. • It stimulates the abdominal organs and promotes circulation in the pelvic area.

Contraindications

Do not do this âsana in cases of: • Wrist problems such as carpal tunnel syndrome; or • Pregnancy. Note: If you cannot support your body with just your hands and insteps, you can bring your knees to the floor.

Meditation

«If we all would offer our hearts to the Supreme, we would find out that true love beyond our own happiness is to make the person next to us happy.»

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f. Urddhva Mukha [vânâsana

Chapter II: Teacher Training Courses

g. Adho Mukha [vânâsana Downward-Facing Dog

Preparation

• From Uttânâsana, look to the front as you inhale. • Exhaling, place the palms of your hands on the floor shoulders-width apart. • Bring your legs back hips-width apart. • If you cannot keep your legs straight, lift your heels off the floor and keep the base of the toes on the floor. • Keep your face and throat relaxed. • Breathe normally so you can hold the posture.

Dèëùi

• Nâbhi-cakra (the navel).

Alignment

• Create space between your fingers. • Extend your forearms and arms as if you were moving them away from the floor and your hands. • Keep your elbows firm and parallel. • Bring your shoulder blades back so you can expand your chest. • Stretch your neck and keep your head between your arms. • Bend your knees slightly in order to stretch your back and project your sit bones upward. • Keep your legs extended and firm; contract the front of your thighs, rotating your thighs slightly inward. • Elevate and hold your knees upward. • Expand the front part of the soles of your feet and, from there, elongate them toward your heels without losing altitude in your hips.

• The spinal column and the hip joints, the knees and the ankles become more flexible. • It tones the legs and strengthens the ankles. • It helps to prevent osteoporosis. • It relieves headaches, insomnia, backache and fatigue. • It relieves tension in the neck from supporting the head when we are upright. • It gives lightness and speed to the legs. Therefore, it is recommended for runners. • It relieves ankle pain and stiffness. • It helps to soften calcium build-up on the heels. • It reduces fatigue and restores your energy. • It is highly recommended for nervous people who get tired very easily.

Contraindications

• Do not perform this posture if you suffer from headaches or high blood pressure. • When there is a tendency to shoulder dislocations, make sure that your arms do not rotate outward. • If you are in the late stages of pregnancy, do not perform this asana. Note: If you are performing Sûrya Namaskâra and you are in Urddhva Mukha [vânâsana, rotate your feet, pressing the balls of the feet into the floor, and project the sit bones upward while exhaling.

Meditation

Benefits

• It stretches the hands, shoulders, hamstrings, calf muscles and the arches of the feet. 164

«Your chest vibrates with the energy you recharge, thanks to the Earth. Open your heart and allow your emotions to flow.»

Extended Hands and Feet Pose

Preparation

Benefits

• Stand in Tâàâsana. • Inhale and step back with your right foot, turning your body 90° in the same direction, opening your legs approximately hips-width apart. • Extend your arms to the sides, at shoulder level with the palms of your hands facing down. • Exhale and breathe normally for as long as you wish to hold the pose.

• It creates space in the hip joints and shoulders. • It extends the back and the back of the thighs.

Contraindications

• Do not hold for too long if you have hypertension.

Dèëùi

• Look straight ahead at Nâsâgrai (the tip of the nose).

Alignment

• Place your feet so that their outer edges form two parallel lines. • Hips, shoulders and gaze face to the front. • Lift your pelvis and bring your coccyx down in order not to curve your lower back. • Straighten your spinal column and relax your shoulders.

Meditation

«Your feet expand on the earth, and the mûlâdhâra Cakra recharges with potency while your chest grows towards liberty.»

165

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2. Utthita Hasta Pâdâsana

Chapter II: Teacher Training Courses

3. Utthita Trikoòâsana Extended Triangle Pose

Preparation

• Stand in Utthita Hasta Pâdâsana. • Inhale, turning your left foot slightly inward and your right foot 90º to the right. • Exhale and bring your right arm down to your right ankle or the floor and extend the opposite arm toward the ceiling, forming a straight line with your arms. • The palm of your left hand is open, faces forward and is extended. • Turn your head and look at the hand that is pointing to the ceiling. • Breathe normally to prolong the posture.

Dèëùi

• Look straight ahead at Nâsâgrai (the tip of the nose) or Hastâgrai (the hand that is pointing to the ceiling).

Benefits

• It works the muscle of the arms and legs intensely. • The vertebral column is stretched in every direction. • It produces a powerful massage in the abdominal area which especially benefits the liver and the intestines. • It makes your neck and cervical vertebrae more flexible. • It gives energy to the kidneys and adrenal glands. • It improves your sense of symmetry and balance. • It generates vigor, strength and endurance.

Contraindications

• In cases of hypertension or coronary problems, it should be performed cautiously.

Alignment

• Your right ankle should be in line with the middle of the arch of your left foot. • Lift the iliac crest. • Relax and bring the trapezius muscle down. • Your arms are extended and aligned with your shoulders. • Expand your chest upward.

Meditation

«Your self is endowed with equilibrium, strength and great resistance, and you will only taste it when you elevate your heart to heaven.»

166

Rotated Triangle Pose

Preparation

• Do Tâàâsana and all its adjustments. • Inhale and take a big step backward with your right foot and stay in Utthita Hasta Pâdâsana. • Move your right foot to a 90º angle outward and your left foot, to a 60º angle inward. • Exhale, turning your torso to the left and lower your right hand to the floor until it is close to the outer edge of your left foot. If your hand doesn’t reach the floor, lean it against your shin or use a yoga block • The left arm extends toward the ceiling, forming a straight line with the other arm. • Look at the hand that is raised. • Breathe normally to last longer in this pose.

Dèëùi

• Hastâgrai (the hand that is extended upward).

Alignment

• Keep your legs extended and activated. • As you rotate your torso, rotate your hip joint and your left thigh and knee inward. • From your abdomen, increase the rotation of your torso, chest and head upward. • Your head forms a straight line with the vertebral column.

Benefits

• It strengthens and stretches the legs. • It strengthens the hip muscles. • It invigorates and stimulates the abdominal organs. • It relieves backache. • It helps to decrease stiffness in the shoulders. • It develops endurance, strength, flexibility, lightness and balance.

Contraindications

• Perform this âsana only with the guidance of an experienced teacher if you have a backache or a spinal injury. Do not perform this âsana if you have: • Low blood pressure; • Diarrhea; • Migraine; • Headaches; or • Insomnia

167

Meditation

«Activate you first three cakras with this posture, which will take your body toward stability, clarity of feelings and permanent health.»

Lesson I: Yoga Inbound Teacher Training Course

4. Parivètta Trikoòâsana

Chapter II: Teacher Training Courses

5. Utthita Pâr{vakoòâsana Extended Side Angle Pose

Preparation

• Stand in Tâàâsana. • Inhale and step back with your right foot, sep rating your arms and legs in Utthita Hasta Padâsana. • Rotate your right foot slightly inward and your left foot 90º to the right. • Align your ankle that is in front with the middle of the arch of the back foot. • Bend your left leg until the knee forms a straight line with the ankle below it. • Exhale and lean your body toward the left thigh, placing your elbow on it. Or you can place your left arm next to your left instep. • Your right hand extends above the right ear and to the side. Your right palm is facing the floor. • Rotate your head so you can look at your right arm.

• Expand your chest. Your left shoulder rotates backward, as if you wished to bring the shoulder blades together.

Benefits

• It strengthens and stretches the ankles, knees and legs. • It stimulates the abdominal organs. • It opens the chest and lungs. • It relieves pain caused by arthritis and sciatica. • It promotes digestion and elimination. • It increases stamina.

Contraindications

• The same as for Utthita Trikoòâsana • Do not perform this âsana if you have injured your knees.

Dèëùi

• Hastâgrai (with the fingers extended).

Alignment

• Your knee should be aligned with your heel, forming a 180º angle. • The thigh that is in the back should be kept firm. • Elongate your spine, particularly the left side of the lower part and twist your torso upward.

168

Meditation

«Project your intelligence so it unfolds toward the infinite, connecting from the earth (your foot) to heaven (your fingers) and experience a tangible proof of the universal supremacy that descends into your life.»

Rotated Side Angle Pose

Preparation

• Stand in Tâàâsana. • Inhaling, step back with your right foot to stay in Utthita Hasta Pâdâsana. • The left foot is at a 90º angle outward, and the right foot is at a 60º angle inward. • Bend your left leg until your knee is aligned with your ankle and your thigh is parallel to the floor. • With your arms forming a cross with your trunk, exhale, twist your torso and bring it down. • Place your right hand next to your left instep, resting your armpit and triceps of your arm on the outer side of your left knee. If you cannot touch the floor with your hand, bend your right arm and put it on your left knee; your elbow is facing outward. • Press your right arm against your left thigh. Without losing the alignment of the front leg, twist farther to the left. • The fingers of your right hand point in the same direction as the right toes and the palm is to ching the floor. Your left hand goes next to your left ear to the side. The left palm is facing the floor.

• Bring the front of your right thigh toward the left side, maintaining the elongation, elevation and rotation of the back leg. • Straighten your spine. • Expand and open your chest.

Benefits

• Because it is more intense than Parivètta Trikoòâsana, its benefits are greater. • It strengthens and stretches the ankles, knees and legs. • It stimulates the abdominal organs and facilitates digestion. • The blood circulates correctly around the abdominal organs and the spine. • It improves balance and concentration.

Contraindications

• The same as for Parivètta Trikoòâsana Do no practice if you have: • Knee injuries; or • Spinal disc herniation in the lumbar region.

Dèëùi

• Hastâgrai (the fingers of the extended hand).

Alignment

• The back leg should be fully stretched.

Meditation

«Massage your internal organs and unblock the energy, making your body an offering to the universe.»

169

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6. Parivèta Pâr{vakonâsana

Chapter II: Teacher Training Courses

7. Vîrabhadrâsana I Warrior I Pose

• With your palm pressed together, keep your arms extended and bring the trapezius muscle down. • Tilt your head back or keep it straight and looking to the front. • Exhale, holding the posture and breathing normally.

Dèëùi

• Forward or Aôguëùa-madhyai (the thumbs).

Alignment

• Contract your buttocks and bring your hips inward to allow a better alignment of the back. • Elongate and lift your torso, keeping it vertical without leaning it toward the bent leg. • Expand your chest. • Relax and bring your shoulders down. • Your head should be in line with your spine.

Benefits

• It stretches the calf muscles. • It strengthens the legs. • It stretches the spine. • It improves stamina. • It relieves tiredness and corrects the posture if one has been sitting for too long on a chair.

Contraindications

Preparation

• Stand in Tâàâsana • Inhale and take a big step back with your right foot. • The left foot stays at a 90º outward and the right foot, at a 60º angle outward. • Turn your torso from the hips up to the left. • The back leg should be extended with its thigh rotated inward. • Exhale and bend your left leg until your knee is aligned directly above the ankle. • Expand your chest. •Raise your palms above your head. • Inhale and lift your arms to the ce ling shoulders-width apart until they are parallel to each other and your palms are facing each other.

• Do not hold this pose for too long, if you suffer from hypertension or coronary problems.

Meditation

«Bring out the inner warrior who overcomes the difficulties that stop you from smiling about all the love you receive from heaven, which is covered by the shadows of illusory problems and difficult moments.»

170

Warrior II Pose

Preparation

• Stand in Tâàâsana. • Inhale and take a big step back with your left foot. Separate your arms and legs and stay in Utthita Hasta Pâdâsana. • Turn your left foot slightly inward. • Turn your right foot 90º to the right. • Exhale and bend your right knee parallel to your heel, forming a 90° angle with your lower leg. • Align your right heel with the middle of the arch of the back foot. • Inhale and open your arms, forming a cross with your palms facing Your hips are aligned facing forward. • Turn your head to the right and look over your right hand. • Exhale and breathe normally.

without leaning toward the bent leg. • Expand your chest and extend your arms and hands. • Bring your shoulders down and relax them. • Your head should form a straight line with your spine.

Benefits

• the same as in Vîrabhadrâsana I.

Contraindications

• If there is any cervical problem, you should look to the front.

Dèëùi

• Aôguëùa-madhyai (the thumbs).

Alignment

• Keep your front thigh firm contract it upward and outward, so that the knee cap faces forward. • Drop the buttocks and coccyx downward to allow a better alignment of the back. • Elongate and lift your torso, keeping it vertical 171

Meditation

«In the warrior, the strength of humbleness defeats all the afflictions produced by an agitated and dissatisfied mind.»

Lesson I: Yoga Inbound Teacher Training Course

8. Vîrabhadrâsana II

Chapter II: Teacher Training Courses

9. Vîrabhadrâsana III Warrior III Pose

Preparation

• Activate your abdominal muscles so you can stay firm in this pose.

• Stand in Tâàâsana. • Inhale and do Vîrabhadrâsana I, stepping back with your right foot. • Exhale and bend your torso forward. • Simultaneously lift your right heel off the floor, and turn your leg inward. • Separate and press the toes of your left foot to the floor raising the inner arch. • With your right leg extended and firm, elongate your torso toward your arms. • Extend the bent, left leg and, at the same time, lift your right leg until it is parallel to the floor. • Raise your head with the gaze focused slightly above your hands or align your neck with your back and look toward the floor.

Benefits

• It strengthens the ankles and legs. • It tones and strengthens the muscles of the legs. • It helps to contract and tone the abdominal organs. • It strengthens the shoulders and the back muscles. • It helps to maintain firmness. • It develops stability and balance. • It provides vigor and agility to the body and mind.

Contraindications

• In cases of hypertension, do not hold this âsana for too long. • In cases of any problem in the middle ear, do not perform this asana.

Dèëùi

• Hastâgrai (the fingers of the extended hand).

Alignment

• Your thigh and your right knee, as well as your toes, should face the floor. • Keep your left leg firm just as in Tâàâsana and perpendicular to the floor. • Lift your left kneecap upward. • Your hips should be aligned with each other and parallel to the floor. • Increase the stretch of the torso toward your hands with firm, extended arms parallel to the floor.

Meditation

«Be a warrior who goes beyond problems, who maintains equanimity, dexterity and strength during the perturbations of daily life.»

172

Fierce Pose

Alignment

• While your knees go forward, hold onto the backs of your calves just below your knees. • Press your legs against each other and relax the inner part of your groin and thighs toward the floor. You can also have your legs hips-width apart. • Keep bending your knees with your thighs parallel to the floor as much as you can, without lifting your heels or coccyx. •The sit bones go down and backward. • To avoid pain in the lumbar region, you can bring your coccyx in a little bit. • Pull your belly in and up. Do not allow your lower back to arch. • Pull the extended chest up without dissolving the posture. • Always keep the shoulders back and down, in order not to strain the neck.

Benefits

• It reduces flat feet. • It strengthens the ankles, thighs, calves and the spine. • It stretches the chest and shoulders. • It stimulates the organs in the abdominal cavity, the diaphragm and the heart.

Contraindications

Preparation

• Stand in Tâàâsana. • Inhale and extend your arms keeping them straight without putting pressure on your neck. • Keep your arms parallel with your palms together. • Exhale and bend your knees until your thighs are almost parallel to the floor. • Keep your torso straight. • Press your heels against the floor.

Dèëùi

• Hastâgrai (the hands).

Do not perform this asana in cases of: • Headache; • Insomnia; or • Hypertension.

Meditation

«The strength of your alignment is connected from the bottom of the spine and flows through the arms; the legs become stronger and attract all the energetic potential from the earth.»

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10. Utkaùâsana

Chapter II: Teacher Training Courses

11. Prasârita Padottânâsana Extended Leg Pose

Preparation

• From Tâàâsana, step to the side into Utthita Hasta Pâdâsana, separating your feet as far as possible. • Bring your toes slightly inward and move your heels outward. • Inhale and place your hands on your waist. • Exhale and, with your back straight and shoulders back, lower your chest. • Do not allow your shoulders to exert pressure on your neck or your back to curve. • Grasp your big toes with your middle fingers and thumbs. Exhale and bend your elbows keeping them at your sides. • Your gaze is calm.

• Keep your chest level and your shoulder blades and shoulders slightly to the back. • Bend the crown of your head toward the floor. Place it on the floor if possible.

Benefits

• It stretches and elongates the legs and the spine. • It stretches the hamstring tendons and eliminates the fatigue induced by the standing poses. • It tones the abdominal organs. • It calms the nervous system.

Contraindications

• In cases of sciatic nerve inflammation, do not perform this asana.

Dèëùi

• Nâsâgrai (the tip of the nose).

Meditation

Alignment

«Feel how the inner energy is flowing through your spine to your head nurturing intelligence and bringing it nearer and nearer to transcending material concepts.»

• Shift your weight forward without lifting your heels off the floor. • Elongate your torso and lift your sternum.

174

Tree Pose

Preparation

• Stand in Tâàâsana. • Shift your body weight toward your left leg, keeping the arch of your foot lifted. • Inhaling, bend your right leg and rest the inner arch of your right foot on the inside of your left knee or left thigh, placing your heel under your perineum. • Move the bent knee out to the right side. • The posture should be vertically straight. Avoid allowing your body to tilt to the side or bend at the hip joint. • Remain balanced on your left leg. • Extend your arms completely and raise them, placing them beside your head with the palms either pressed together or shoulders-width apart. • Breathe normally.

Dèëùi

• Look to the front at Nâsâgrai (the tip of the nose).

Alignment

•Keep your left leg extended, firm and perpendicular to the floor. Contract the muscles of your left leg with your left knee facing to the front. • Take your bent knee to the back, so it forms a straight line with your hips. • Your Hips are facing front with your abdomen relaxed. • Expand your chest. • Lower your shoulders. • Keep your chin straight, firm and parallel to the floor.

Benefits

• It brings a feeling of balance and serenity. • It tones the muscles of the shoulders. • It strengthens the thighs, calves, ankles and spine. • It stretches the groin, the inner thighs and the chest. • It alleviates sciatica and reduces flat feet.

Contraindications

• Do not perform this âsana in cases of knee or ankle injuries.

Meditation

«Imperturbable like a tree is the yogi who is able to see beyond good and evil, success and failure. For that reason, one who always maintains equanimity will transcend the mind´s devastating whirlwind.»

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12. Vèkëâsana

Chapter II: Teacher Training Courses

13. Garuàâsana

The Vehicle of Ärî Viëòu Pose

Preparation

• Inhale and stand in Tâàâsana. • Exhale and bend both legs. • Cross your right leg over your left leg placing it around it so that the right ankle reaches the left calf (gastrocnemius muscle). • Cross your right arm underneath your left arm, pressing your palms against each other or intertwine your fingers in the middle and in front of your torso. • Inhale and expand your chest. • Exhale and breathe normally.

Dèëùi

• Look to the front, Hastâgrai (the hands).

Alignment

• You can try to improve the âsana by lowering your body even closer to the floor. • Keep your chest open and as far back as possible, bringing your shoulders slightly back and down.

Benefits

• It stretches the thighs, hips shoulders and upper back. • It strengthens the arms. • It alleviates lower back ache and sciatica. • It improves digestion. • It helps to alleviate asthma. • It builds concentration and balance.

Contraindications

• Do not perform this âsana in cases of knee injuries.

Meditation

«Perform the posture with the strength of an eagle taking flight, being vigilant for any problems, as if these were prey. Catch them and dominate them until you defeat them. A sharp mind and strong conviction are the way to accomplish this.»

176

Hand to Big Toe Pose

Dèëùi

• Pâdayoragrai (toes extended to the front).

Alignment

• Balance your weight equally between the meta tarsals and the heel of your left foot. • Your left leg is vertical, extended and firm. • Your right leg is horizontal, extended and firm. • Keep your hips aligned and move the outer edge of your right hip downward. • Keep your torso straight. Elongate it upward without leaning forward and without lifting your right hip. • Your abdomen remains relaxed. • Expand your chest. • Your left shoulder, hip, knee and ankle are perpendicular to the floor. • Keep your head straight and in line with your torso.

Benefits

• It strengthens the muscles of the legs. • It gives flexibility to the posterior thighs, legs and hamstring tendons. • It strengthens the hips and abdominal organs. • It firms the muscles of the back. • It efficiently alleviates backache. • It strengthens the hip muscles. • It is useful in the treatment of leg-length discrepancies and spinal disc herniation. • It improves the sense of balance.

Contraindications

• Do not perform this âsana if you suffer from problems with your ankles or injuries in your lower back.

Preparation

• Stand in Taàâsana. • Place your left hand on your left hip. • Keep your left leg firmly on the floor with the toes facing forward. • Inhale and bend your right leg, grasping your right big toe with the middle and index fingers of your right hand, then extend your leg forward, keeping it stretched and facing firmly to the front. • Exhale and breathe normally.

Meditation

«Your firm body, which elegantly and dexterously elevates your spirit, will surely achieve all desired goals with determination.»

177

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14. Utthita Hasta Pâdâôguëùâsana

Chapter II: Teacher Training Courses

15. Ardha Candrâsana Half Moon Pose

Preparation

• Inhale in Taàâsana. • Exhale and go into Uttânâsana. • Place the pads of your fingertips (which form an inverted cup) on the floor approximately 13 to 14 inches in front of your feet. • Shift your body weight toward your left hand and foot. • Inhale and lift your right arm toward the ceiling forming a straight line with your left arm. • Stretch your left leg as you lift it off the floor until it is parallel to the floor. • Extend your right leg. • Take deep breaths in order to stay longer in the posture. • Project your chin toward your right shoulder without putting pressure on your neck.

Dèëùi

• Hastâgrai (the hand that is pointed toward the ceiling).

• Elongate your torso from pubis to head without tensing your abdomen, expand your chest and align it to the front. • Your arms are extended, forming a straight line.

Benefits

• It strengthens the ankles, thighs, hips, abdomen and the spine. • It stretches the calves, hamstrings, groin, spine, chest and shoulders. • It improves digestion. • It helps to reduce hyper-menorrhea. • It improves coordination and the sense of equilibrium. • It helps to relieve stress. • It is excellent for counter-acting the symptoms of tiredness, PMS, depression and morning sickness.

Contraindications

Do not perform in cases of: • Middle ear problems; or • Arterial hypertension.

Alignment

• Your right leg is extended and firm. The toes of your right foot and your right knee are facing forward. • Turn your pelvis and torso upward to align and open them frontally. • Your left leg is extended and firm.

Meditation

«Inspired by the Moon and its freshness, introspection comes into our lives. The chest aligns with the hands and legs, artistically expanding our heart toward the love of God.»

178

Lord of the Dance Pose

Preparation

• Open your chest and create a circle with your extended leg and your torso.

• Stand in Tâàâsana. • Inhaling, stand with your feet hips-width apart. • Bend your left leg to the back. • In order to grasp your toes or instep, bring your left arm back with the palm facing outward, moving the elbow inward. • Grasping your left foot, inhale and rotate your elbow up and outward. • Exhale, lifting your left foot and bringing it as close as possible to your back. • With your right leg pushing firmly downward and search for your balance point. • Inhale and extend your right arm up, keeping it aligned with the ear. • Lean forward looking at your hand. • Your gaze is calm.

Benefits

• It preserves spinal flexibility. • It stretches the muscles, abdomen, shoulders and chest. • It strengthens the legs. • It improves equilibrium and concentration.

Contraindications

Do not perform this âsana in cases of: • Hypertension; • Inguinal hernia; or • Spinal disc herniation in the lumbar area.

Dèëùi

• Hastâgrai (the hand pointing toward the ceiling).

Meditation

«The supreme dancer will dance inside your heart, if you allow your love to flood the hearts of the people around you.»

Alignment

• Extend your left foot to the back as much as possible without releasing it.

179

Lesson I: Yoga Inbound Teacher Training Course

16. Naùarajâsana

Chapter II: Teacher Training Courses

17. Bakâsana Crow Pose

Preparation

• Inhale and stand in Taàâsana. • Exhale, bending your torso and placing your hands in front of your feet just as in Utthânâsana. • Bend your knees, separating them hips-width apart, and lean your torso forward. • Bend your elbows and rest your knees on the upper part of your arms close to your armpits. • Inhale and slowly lift your feet off the ground, shifting your body weight forward. • Remain balanced on your hands, extending your arms as much as you can, and elevating your torso and legs. • Exhale, breathe normally and hold the posture. • Look forward.

Dèëùi

• Look to the front at Nâsâgrai (the tip of the nose).

Alignment

• Keep your feet extended. • Do not allow your legs to slip or to come down. Rest and press the upper part of your knees on the upper part of your arms. • Contract your abdominal muscles slightly and

elevate your back more, rounding it in a dome shape. • Keep your balance on your hands, extend your arms and elevate your torso and legs. • Keep your head up.

Benefits

• It strengthens and tones the abdominal muscles and organs. • It strengthens the arms and wrists. • It stretches the upper back. • It improves concentration.

Contraindications

• Do not perform in cases of wrist problems such as carpal tunnel syndrome. • Do not perform this âsana during pregnancy.

Meditation

«Control your equilibrium, with softness Raise your head (and give counterweight) to counter- your feet. In this way you’ll reach unconditional love.»

180

Staff Pose

Preparation

• Sit with your legs extended to the front, breathing normally. • Push your heels to the front always keeping them in contact with the floor. • With your hands, move your buttocks to the side and back until you feel the sit bones resting on the floor. • Activate your kneecaps to bring the back of your knees to the floor, so there is maximum contact between the backs of your legs and the floor. • Keep your spinal column straight and your arms next to your torso. • Bring your belly in and up. • Lift your sternum, moving it as far as possible away from the pubic bone in order to elongate the front of your torso as much as possible without straining your diaphragm. •Your hands should be on the floor next to your hips, with your fingers separated. Your middle finger should be extended and pointing to the front. • Your chin is parallel to the floor.

Alignment

• Extend your body forward, letting your buttocks move backward. • Elevate the top of your head toward the ceiling. • Keep your torso slightly outward. • Bring your shoulders and shoulder blades back. • Keep the posture firm and tranquil.

Benefits

• It strengthens the muscles of the back. • It tones the abdominal muscles. • It stretches the shoulders and chest. • It stretches the muscles and ligaments of the legs. • It massages the abdominal organs. • It cleanses the kidneys. • It is recommended for people with arthritis or rheumatism in the knees or ankles. • It corrects body posture.

Dèëùi

Contraindications

None.

Meditation

• Nâsâgrai (the tip of the nose).

«By projecting the heart forward, you will understand that you do not live in the future nor in the past, because you know that the universe conspires to make you happy right here, right now».

181

Lesson I: Yoga Inbound Teacher Training Course

18. Daòàâsana

Chapter II: Teacher Training Courses

19. Pa{cimottânâsana Seated Forward Bend Pose

Preparation

• It stimulates blood circulation. • It gives the heart, the spine and abdominal organs a massage. • It regulates the function of the adrenal glands. • It activates the liver and improves the digestive system. • It tones the kidneys, the bladder and the pancreas. • It revitalizes and improves the functioning of the ovaries, the uterus and the whole reproductive system. • It relieves headaches. • It relieves stress and restores the nervous system. • It reduces fatigue and anxiety. • It improves memory and clarity of thought. • It tranquilizes an agitated and upset mind, and moods such as anger, irritation, etc. calm down.

• Sit in Daòàâsana. • With your feet together, stretch the soles of your feet with your toes up. • Keep the backs of your thighs and your calves firmly on the floor. • Inhale, lifting your arms above your head, stret ching your torso. • Exhale and lean forward until you can hold the outside edges of your feet with your hands, keeping your back as straight as possible. • If you are not able to reach your feet with your hands, hold onto your ankles or use a yoga belt which will serve as an extension of your hands. • Breath normally to hold the posture. • Your gaze is calm.

Contraindications

Dèëùi

• Do not perform this âsana if you have kyphosis. Done correctly, it would reduce a kyphosis. • If there is tension in the hips and legs, numbness in the lower limbs and cramps in the feet and legs may occur. • Perform it with caution if there is narrowing of the intervertebral space or disc herniations in the cervical or lumbar spine (sciatic nerve).

• Pâdayoragrai (the toes).

Alignment

• Extend your spine. • Extend your legs, elongating the gastrocnemius muscle and your ankles and resting them firmly on the floor. • Your abdomen and chest rest on your thighs. • Elongate your torso toward your feet. • Bend your elbows. • Bring the front of your thighs toward the floor by rotating them inward.

Meditation

Benefits

«Bow your head before all living entities, the supreme energy and Mother Earth, you will so experience that being the servant of others is the highest in the universe.»

• It stretches all of the posterior muscles. • The pelvic area stretches. • It rejuvenates the whole spine.

182

Head to Knee Pose

Preparation

Benefits

• Sit in Daòàâsana. • Bend your left leg and bring your left heel close to your left buttock. • Drop your left knee down to the side. • Align your chest and lean forward over your right leg toward your right foot, fully stretching your back. • Grasp both sides of your right foot and bend farther down with the help of your hands.

• It opens the hips. • It stretches the lower back, the tendons of the hamstrings and the calf muscles. • It stretches the knees and ankles. • It stimulates the liver and kidneys. • It helps digestion. • It relieves menstrual pain and menopausal symptoms. • It reduces tension and insomnia. • It calms the mind.

Dèëùi

Contraindications

• Pâdayoragrai (the toes), unless your forehead is against the sternum, in this case Nâsâgrai (the tip of the nose.

• If there are hip or knee problems, you should not perform this asana.

Alignment

• As you lean forward, keep your back straight, bringing your shoulders back and down. • More important than bringing your face down is to bring your abdomen and chest down, elongating them on top of your leg.

Meditation

«Offer obeisances by bowing your head to the Supreme; with the attitude that you will come to understand the secrets of the universe.»

183

Lesson I: Yoga Inbound Teacher Training Course

20. Jânu{îrëâsana

Chapter II: Teacher Training Courses

21. Triaôga Mukha Eka Pâda Pa{cimottânâsana

Forward Flexion with One Leg Bent Backward

Preparation

Benefits

• Sit in Daòàâsana. • Bend your right knee, bringing your lower leg next to your right buttock (lateral part of the gluteus muscle). • Lean your chest forward toward the left leg, stretching your back. •Grasp both sides of the left foot with your hands to help you to bend farther down. • Balance your weight on both hips.

• It stretches the lower back, the quadriceps, the tendons of the hamstrings and the calves. • It stimulates the liver and kidneys. • It relieves menstrual pain and menopausal symptoms.

Contraindications

• The same as for Jânuäîrëâsanaa.

Dèëùi

• Pâdayoragrai (the toes of the extended leg).

Meditation

Alignment

«Problems will always look big if you face them from afar, but as soon as you move closer to them with love and patience, all obstacles will disappear.»

• The same as for Jânuäîrëâsana.

184

Easy Pose

Preparation

• Inhale and sit with your legs extended to the front. • Bend your left leg underneath your right thigh and your right leg underneath your left thigh. • Place your hands on your knees. • Breathe normally.

Dèëùi

Benefits

• It increases the elasticity of the joints. • It gives strength and flexibility. • It helps to overcome arthritis and rheumatism.

Contraindications

• Do not practice this âsana if your knees are injured.

• Look to the front at Nâsâgrai (the tip of the nose).

Alignment

Meditation

• The crown of your head lifts toward the ceiling. • Keep your back completely straight. • Lifting your chest, move your shoulder blades slightly backward. • Maintain a firm and tranquil posture.

«The perception you have of the world and people is found internally. This posture will help you to transform a world of people with defects in a world of heroes.»

185

Lesson I: Yoga Inbound Teacher Training Course

22. Sukhâsana

Chapter II: Teacher Training Courses

23. Ardha Padmâsana y Padmâsana Half Lotus Pose and Full Lotus Pose

Preparation

• Sit in Daòàâsana. • Inhale and bend your right knee. • With your hands, place your right foot at the top of your left thigh so that your right heel is next to your navel. • Now bend your left leg and place your left foot underneath your right thigh. • Sit straight and relax any tightness you may feel in your right hip, so that your right thigh can rest on your left foot. • This is Ardha Padmâsana. • If there is pain in your right knee, do not force this movement. Come out of the posture. • If the discomfort is only in your right hip, then persevere in the posture. • You need to relax your right hip sufficiently so that your right knee can rest on the floor before trying the next step. • Once your right knee reaches the floor, be very careful and really pay attention not to cause pain in your left knee; you can help to improve the pose with your hands. • Place your left foot so that your heel reaches your right thigh. • Your shins will now be crossed and your heels will touch your pelvis. The soles of your feet will be turned upward. This is Padmâsana. • Breathe normally. • Your eyes are closed.

186

Dèëùi

• Bhrûmadhya (between the eyes).

Alignment

• The crown of your head moves towards the ceiling, elongating your neck. • Your shoulders go comfortably and naturally back, widening your chest. • Bring your knee to the floor.

Benefits

• It improves blood circulation in the lumbar and abdominal areas. • It tones the spine and abdominal organs. • It eliminates stiffness in the hips, knees and ankles.

Contraindications

• If you have knee or injuries, do not perform this âsana.

Meditation

«Beyond observing with the material eyes, with this posture you can observe your inner self. Go deep in the meditation on divine consciousness.»

Perfect Pose

Alignment

Preparation

• Your spine should be firm, straight and upright.

• Sit in Daòàâsana. • Bend your right leg and place the sole of your foot against your left thigh, with your heel putting pressure on your perineum, the area between your genitals and your anus. • Bend your left leg and place your foot on top of your right calf. With your left heel, put pressure on your pubic bone directly above your genitals. • Insert the toes of your left foot between your right calf and thigh. • Your legs should stay fixed with your knees on the floor and your left heel above the right one. • Your hands rest on your knees in Cin Mudrâ. • Breathe normally. • Your eyes are closed.

Benefits

• The same as for Padmâsana.

Contraindications

• The same as for Padmâsana.

Dèëùi

• Bhrûmadhya (between the eyes).

Meditation

«This posture can develop mystical powers, but beyond these is the love for all living entities.»

187

Lesson I: Yoga Inbound Teacher Training Course

24. Siddhâsana

Chapter II: Teacher Training Courses

25. Bhada Koòâsana Bound Angle Pose

Preparation

Benefits

• Sit in Daòàâsana. • Bend your right knee out to the side and, with both hands, grasp your ankle and heel, pulling your foot close to your perineum. • Bend your left knee and bring your left foot close to your right foot. Press both soles and heels together. • The outer edges of your feet are in contact with the floor. • Drop your thighs until your knees touch the floor, without straining them. • Interlock your fingers and grasp both feet. • Relax your groin with the front of your thighs rotated backward. • Inhale, elongate your torso and exhale bringing it forward until you touch the floor with your chin.

• It stimulates the heart and improves blood circulation. • It stimulates the abdominal organs, ovaries, prostate, bladder and kidneys. • It alleviates menstrual pains and sciatica. • It helps to alleviate the symptoms of menopause, high blood pressure, infertility and asthma. • The constant practice of this posture until the later stages of pregnancy will help during labor, because it is good for the pelvic floor. • It helps to treat arthritis in the joints of the knees, hips and pelvis. • For flat feet, it is therapeutic. • Traditional texts mention that it destroys illness and eliminates fatigue.

Contraindications

Do not perform in cases of: • Sciatic nerve inflammation; or • Knee injuries.

Dèëùi

• Bhrûmadhya (between the eyes).

Alignment

• Your head is in line with your torso. • Expand your chest, bringing your shoulders back and relaxing your trapezius muscle downward. • Move tour heels closer to your perineum. • Press your heels against each other. This will help to relax the groin more and bring your knees closer to the floor.

Meditation

«All the potential you ever imagined lies within you. This pose breaks the energetic chains which hinder the flow of prana.»

188

Pose of Sage Maricy

Preparation

Benefits

• Sit in Daòàâsana. • Bend your right knee and move your heel toward your right buttock. • Turn your torso to the right and place your left arm around the outer part of your right knee. Move your left arm behind your back, and grasp your right arm or wrist with your left hand. • Keep your left leg extended with your heel facing forward without lifting it from the floor. • Turn your head and look back over your right shoulder. • Your gaze is calm.

• It increases the stretch of the vertebral column and shoulders. • It has a sedative effect on the nervous system. • It stimulates the abdominal organs, including the liver and kidneys. • It improvers digestion. • It reduces flatulence and constipation.

Contraindications

• Do not perform this âsana in cases of spinal disc herniation.

Dèëùi

• Pâräva (far to the right).

Alignment

Meditation

• Keep your chest open and your shoulders level. • Try to align your legs with the ischia. • Turn your neck as far as you feel comfortable.

«Twists massage your pranic body, elevating it far beyond the mental barriers you may have.»

189

Lesson I: Yoga Inbound Teacher Training Course

26. Maricyâsana

Chapter II: Teacher Training Courses

27. Bharadvajâsana

Pose of the Sage Bharadvâja

Preparation

Alignment

• Sit in Daòàâsana. • Bend your right knee and bring your heel to the outside edge of your right buttock • Exhaling, bend your left leg and place it on your right groin (half lotus). • Inhaling, elevate and elongate your torso, and exhaling, turn it to the left. • Keep your right buttock as close as possible to the floor. • Place your right hand on your right knee. • Your left hand goes behind your back and grasps the left foot. • You can turn your head to the left or look over the left shoulder. • Breathe normally.

• Keep your back straight and your chest open. • Look for comfort in the pose. If you cannot remain with your foot in half lotus, bring it down and place it near your knee or thigh.

Benefits

• It stretches the spine, shoulders and hips. • It relieves neck ache and lumbago. • It massages the abdominal organs and improves digestion. • It releases tension.

Contraindications

• Do not perform this asana if you have injury to your knees or ankles.

Dèëùi

• Pâräva (far to the right).

Meditation

«A sitting posture is an immediate connection with Mother Earth; to sustain to tolerate and to be strong are the blessings that she bestows on us.»

190

One-Legged King Pigeon Pose

Preparation

• In Adho Mukha [Vânâsana, place your left knee on the floor between your hands, placing the left heel near the inner right thigh. • Lower your right hip, extending your right leg backward. • Rest on your hands and knees. • While you exhale, bring your chest towards your left knee, remembering to balance your weight equally on both sides. • Inhale, placing your hands close to your right knee shoulders-width apart and lift your chest. • Bend your right knee, bringing your foot close to your buttock and hold your foot with your right hand. If you can, raise your left arm to hold your foot with your left hand as well and lean your head back to touch your foot. • Breathe normally.

Alignment

• Keep your chest open and your shoulders back and down. • Make sure that your hips do not move sideways.

Benefits

• It expands the thoracic cavity and the external rotators of the hip. • It can improve sciatica and lumbago.

Contraindications

• Do not practice this âsana in cases of spinal disc herniation.

Dèëùi

Meditation

«There is a transcendental dance in the universe of yoga and we are all able to dance in it; this posture makes your energy fly at the rhythm of the music of love.»

• Ûrdhva (toward the ceiling).

191

Lesson I: Yoga Inbound Teacher Training Course

28. Eka Pâda Râja Kapotâsana

Chapter II: Teacher Training Courses

29. Vajrâsana Diamond Pose

Preparation

• Kneel with your feet to the back with your big toes touching each other or intertwined. • Your knees should be together and your heels, separated. • Place your hips on the inner part of your feet. • Your heels should remain by the sides of your hips. • Place the palms of your hands on your thighs with your thumbs touching. • Breathe normally.

Dèëùi

• Look to the front at Nâsâgrai (the tip of the nose).

Alignment

• The crown of the head rises gently towards the ceiling. • Your chest expands forward. • Your shoulders are brought slightly back.

Benefits

• It improves the functioning of the entire digestive system. Therefore, it is ideal after eating, especially for people who suffer from indigestion or constipation. • It is very useful for alleviating stomach ailments such as peptic ulcer and hyperacidity. • It reduces blood flow to the genitals and massages the nervous fibers that nourish them. It is used for practicing celibacy. • It tones the pelvic muscles, which prevents hernias. In women, it strengthens the birth canal. • It is the only meditative posture for those who suffer from sciatica and inflammations of the sacrum. • If it is performed with closed eyes, the breathing will produce mental tranquility.

Contraindications

• If any supporting point hurts, fold the mat for greater comfort. • Do not practice this âsana if there are problems in the knees, ankles, or the joints of the lower limbs.

Meditation

«Seek reality within the heart and teach your mind that there is something beyond the external world.»

192

Camel Pose

Preparation

• Maintain firmness and activation in all the mus cles, from the knees to the top of your head.

• Kneel with your legs hips-width apart and your body straight. • Your feet can rest on the floor on the metatarsals or, in the advanced pose, you can bring your insteps down, extending your toes backward, tou ching the floor with the soles of your feet facing up. • Inhale and lift your hands, leaning your torso slightly backward. • Exhale, placing your right hand on your right ankle and your left hand on your left ankle without allowing your pelvis to drop. Or, if you can, you can lower both hands at the same time leaning your chest back. When your insteps are resting on the floor, move your hands to the soles of your feet. • Try to form a straight line between your hips and your thighs by projecting your pelvis toward the ceiling.

Benefits

• It stretches the neck, buttocks, hips, groin and ankles. • It brings elasticity to the spinal column and tones the muscles that support it. • It stimulates the sexual and thyroid glands. • It helps to eliminate constipation and to balance the whole gastrointestinal tract. • It reduces anxiety, fatigue, menstrual problems, mild headaches, and respiratory problems.

Contraindications

• If you suffer from vertigo, perform this âsana with great caution. Do not perform this âsana in cases of: • Severe back or neck injuries; • Migraine; • Headaches; • High blood pressure; or • Insomnia.

Dèëùi

• Nâsâgrai (the tip of the nose) or Bhrûmadhya (Between the eyes).

Alignment

• Your head leans backward without straining it against your back. • Your shoulders roll backward, allowing your chest to expand. • Your legs are hips-width apart.

Meditation

«When you elevate your heart toward the sky, you bring your ego down to the floor.»

193

Lesson I: Yoga Inbound Teacher Training Course

30. Uëùrâsana

Chapter II: Teacher Training Courses

31. Gomukhâsana Cow Face Pose

Preparation

• Sit in Daòàâsana. • Bend your right knee and place your right foot underneath your left thigh, so that your heel touches your left hip and your knee points outward. • Bend your left knee over your right thigh so that your heel touches your right hip. • Your left knee rests on your right knee, pointing outward. • Raise your right arm above your head and bend it backward so that your fingers point down and your elbow points up. • Put your left arm behind your back, bend it and grasp the fingers of your right hand. If you can not clasp your hands, use a belt. • Keep your back and head straight. • Your gaze is calm. • Breathe normally.

• The ischia (sit bones) are in firm contact with the floor.

Benefits

• It alleviates back and pain neck. • It tones the muscles and nerves of the shoulders and the cardiac plexus. • It helps in the treatment of respiratory diseases. • It tones the female and male reproductive organs. • It helps to cure diabetes.

Contraindications

Do not perform this in cases of: • Arthritis in the shoulder joints of the shoulders; or • Knee weakness or problems.

Dèëùi

• Nâsâgrai (the tip of the nose) or Ûrdhva (to the ceiling).

Meditation

Alignment

• Keep your chest lifted and your abdomen inward. • Relax your shoulders. • Bring your coccyx down and elevate the front of your pelvis. 194

«Inspired by nature, we can find our true origin, being conscious that if we mistreat any creature of Mother Earth, we the love out of our lives, and we are welcoming suffering for no reason at all.»

Cat Pose

Preparation

Benefits

• Place your knees and hands on the floor; your arms are perpendicular to your chest and your knees, parallel to your hips, hips-width apart, (support on four limbs). • Inhale, look up, and arch your lumbar area, raising your ischia toward the ceiling. • Exhale, dropping your chin to your chest, stretching your spinal column and looking at your abdomen.

• It relaxes the back and adjusts the vertebrae. • It reduces menstrual cramps. • It is deal for pregnant women because it strengthens the whole spinal column for supporting the weight of the gravid abdomen.

Contraindications

• Be cautious if there is any neck problem. • People with knee or wrist problems should not perform this âsana or, at least, they should perform it with extreme care.

Dèëùi

• Ûrdhva (toward the ceiling) and Nâbhi Cakra (the navel).

Alignment

• Put your hands firmly on the floor; open your fingers with your index finger facing straight to the front. • Make sure that your wrists are parallel to your shoulders you’re your knees, parallel to your hips. • Your toes are extended backward with your insteps on the floor. 195

Meditation

«The simplest and simplest-hearted become the most elevated and profound.»

Lesson I: Yoga Inbound Teacher Training Course

32. Mârjârâsana

Chapter II: Teacher Training Courses

33. Bhujaôgâsana Cobra Pose

Preparation

• Lie face down. • Your feet are together with your insteps on the floor and your toes pointing backward. • Place your hands next to your torso where the floating ribs are with your elbows facing backward. •Your hands are open and pointing to the front. • Lift your head and bring your shoulders back. • Your legs are together and firm. • Your insteps are completely extended backward and are resting on the floor. Keep your metatarsals open. • Inhale and lift the upper body off the floor, using the upper back muscles and when you cannot lift higher anymore, then extend the arms in order to lift your chest up off the floor, lifting your head, chest and abdomen. Keep your legs firm and in contact with the floor. • Extend your arms completely and extend your torso from the pubis to the sternum. At the same time, bring your shoulder and trapezius muscles down. • Do not allow the trapezius muscle to collapse downward. • Elevate the upper part of the sternum. • Bring your coccyx to the ground by tightening your buttocks. • Without compressing your neck, move your head back and look up. • Bend your knees and bring your feet to your head (optional). • Breathe normally without tensing your face.

Dèëùi

• Nâsâgrai (the tip of the nose) or Bhrûmadhya (between the eyes).

Alignment

• Raise your head and bend your neck backward, without exerting pressure on your head by bringing it too far back. • Remember not to lift your shoulders so they do not put pressure on your neck. • Keep your shoulder blades slightly together.

Benefits

• It strengthens and rejuvenates the spinal column. • It strengthens the arms and wrists. • It extends the chest, lungs, shoulders and abdomen. • It massages the abdominal organs and improves their functioning. • It increases blood circulation in the pelvic area. • It helps to release stress and fatigue. • It stimulates Anâhata Cakra and, therefore, generates positive feelings.

Contraindications

Do not perform this âsana if: • You are pregnant; or • You have hernias or injuries in the lumbar area.

196

Meditation

«A complete offering of the heart, where the deepest negative feelings leave the body, and the highest feelings of love and protection take root.»

Locust Pose

Preparation

• Lie face down and rest your chin on the floor. • Place your hands at the sides of your body. • Your legs should be extended and together, toes pointing backward. • While you inhale, lift your right leg as much as possible without bending your knee and bring it down as you exhale. • Do the same with your left leg. • Inhale as you lift your extended legs, which are together, at the same time, raising your pelvis from the floor. Hold your breath as long as you hold the pose, gradually increasing the length of time you stay in the posture. • To come out of the posture, exhale as you lower your torso and your legs.

• Do not bend your knees and keep your body completely extended.

Benefits

• It strengthens the chest cavity; therefore it in creases the lung capacity. • It tones all abdominal organs and it specifically stimulates the gallbladder.

Contraindications

Do no practice in cases of: • Cervical problems; • Rheumatism; or • High blood pressure.

Dèëùi

• Nâsâgrai (the tip of the nose).

Meditation

«The earth of all your body will merge with the energies of nature, making you healthier and your mind, more conscious.»

Alignment

• Remember to open the chest, bringing your shoulder blades back.

197

Lesson I: Yoga Inbound Teacher Training Course

34. Äalabhâsana

Chapter II: Teacher Training Courses

35. Sâlamba Äîrëâna Supported Headstand

Preparation

• Fold the mat so it is more comfortable for your head and for kneeling down. • Intertwine your fingers. • Rest your forearms on the floor with your el bows shoulders-width apart. • Make sure your elbows are aligned with each other. • Bring your head to the floor without dropping your shoulders and bring the crown of your head to the mat in such a way that the back of your head stays between your clasped hands. • Keep your forearms firmly on the ground. • Extend your legs and, without losing the eleva tion of your heels, walk on your toes toward your head until your back is completely perpendicular to the floor. • Bring your knees to your chest, bending your legs slightly. • Lift one or both legs from the floor with your knees bent. • Raise your knees to the ceiling with your legs bent and your heels close to your hips. • With your forearms and the outer edges of the wrists firmly on the ground, maintain the elevation. • Extend your legs upward, keeping them extended and firm with your feet together. • Raise your shoulders and contract your shoulder blades to the front. Balance your weight on your forearms, without collapsing the weight of your body onto your neck. • Breathe normally. • Your gaze is calm.

Dèëùi

• Nâsâgrai (The tip of the nose).

Alignment

• Usually the hips tend to lean back or to the front, losing the alignment of the posture, so you should contract your abdomen and activate your buttocks to maintain your stability. • Don’t forget to keep your legs together.

Benefits

• By making pure and healthy blood circulate through the brain cells, it rejuvenates them, so the power of thought is increased. • It is a tonic for people whose brains fatigue rapidly. • It guarantees sufficient blood supply to the pituitary and pineal glands of the brain.

Contraindications

Do not practice this asana in cases of: • Menstruation; • The later stages of pregnancy; or • Injury to the cervical vertebrae.

Meditation

«Allow this posture to appease all passions which get the mind out of control, taking a sweet rest to the cusp of the lotus that connects you with the transcendental.»

198

Child’s Pose

Preparation

• Start from Taàâsana or Adho Mukha [vânâsana. • Kneel with your legs together and your insteps on the floor. • Exhale and bring your buttocks down to your heels and your forehead to the floor. • Your hands are next to your body at the sides, extended backward with your palms facing upward. • Relax your face and keep your gaze calm.

Dèëùi

Benefits

• It relieves back and neck pain. • It stretches the hips, thighs and ankles. • It helps to release stress and fatigue.

Contraindications

• Perform with caution when there are knee or neck problems. • If you are pregnant, you can perform this âsana with your legs separated so as not to put pressure on the abdomen.

• Nâsâgrai (the tip of the nose).

Alignment

• Bring your shoulders down and relax them. • Let your whole body go and relax

Meditation

«Your innocence never goes away because it is an undeniable part of your soul. Pray to the universe to allow your heart to be as sweet as the gaze of the Supreme.»

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36. Bâlâsana

Chapter II: Teacher Training Courses

37. Urdhva Danurâsana Upward-Facing Bow

Preparation

• Lie on your back. • Inhaling, bend your knees and bring your heels to your buttocks. If necessary, help yourself with your hands by grasping your ankles to bring the heels closer. • Your feet should be parallel to each other and hips-width apart. • Lift your arms above your head, bend your elbows and place your hands on the floor above your shoulders. • Your palms rest on the floor with your fingers pointing toward your shoulders. • Exhale and lift your torso, buttocks and chest off the floor. • Rest the crown of your head on the floor. • Breathe a couple of times. • Press your hands and feet equally into the floor. Exhale and lift your head and torso by extending your arms. • Breathe normally in the posture.

feet parallel to each other. • Project the front of your body upward.

Benefits

• It strengthens the legs, buttocks, abdomen, arms, wrists and vertebral column. ` • It Keeps your body flexible and generates a fee ling of vitality and energy. • It stimulates the pituitary, thyroid and suprarenal glands. • It strengthens the bladder and the uterus. • It prevents uterine prolapse. • It increases willpower and the ability to endure stress. • It increases energy and counteracts depression.

Contraindications

• Do not practice this âsana if you have injuries in the lumbar region.

Dèëùi

• Nâsâgrai (The tip of the nose) or Bhrûmadhya (between the eyes).

Meditation

Alignment

«An intense posture means an immense benefit, if you put your love into it, your life will be filled with all you desire with the same intensity.»

• Lift your heels and first raise yourself onto your metatarsi, so you can concentrate on extending your arms. • Keep your thighs and the inner edges of your 200

Gas-Releasing Pose

Preparation

• Lie on your back. • Bending your knees, bring your legs to your chest. • Wrap your arms around your legs, holding your thighs against your abdomen and chest. • Leave your head on the floor and always tuck your chin into your chest or bend your head to your knees to increase the stretching of your back.

Dèëùi

• Nâsâgrai (the tip of the nose)

Alignment

• Hold your legs firmly, yet gently, toward your chest.

Benefits

• It relaxes your back and corrects vertebral misalignments. • It helps to massage the inner organs. • It releases gases from the stomach. • It helps to calm the mind and emotions.

Contraindications

• If there are injuries to the knee, practice this âsana with caution. • If you are pregnant, perform this âsana with your legs apart in order not to put pressure on the belly.

Meditation

«Play like a child and you will understand that life is more than mere thinking. It is realizing that you need to learn from those who are around you.»

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38. Supta Pavana Muktâsana

Chapter II: Teacher Training Courses

39. Sâlamba Sarvâôgâsana Supported Shoulderstand

Alignment

• Your head and neck are aligned. Under no circumstances should you move or turn your head. • Do not allow your elbows to move sideways. • Tuck your pelvis in, making a straight line with your body. • Your legs are up and extended. • Extend your whole body toward the ceiling, from your armpits to your toes. • Only the following body parts should touch the floor: the back of your head, your shoulders, and the upper part of your arms down to your elbows.

Benefits

Preparation

• Lie on your back and bend your knees. • Bend your legs and place the soles of your feet on the floor close to your hips. • Place your fingertips on the floor and, with a thrust, bring your knees to your head, lifting your waist and hips while you place your hands on your back and support your waist. • Your arms and elbows are on the mat with your elbows not more than shoulders-width apart. • Inhale and lift your thighs with your bent knees pointing upward. • Your thighs form a straight line with your torso and your knees go toward your hips. • Lift your torso and pelvis, exhaling and extending your legs with your toes pointed. • Your gaze is calm.

• It stimulates the thyroid gland. • It allows fresh and clean blood to circulate through the neck and torso, which alleviates bronchial disorders. • It alleviates asthma, bronchitis and throat problems. • The blood flows effortlessly through the veins to the heart. • Constipation disappears. • It improves digestion. • It alleviates congestion and helps to treat ovarian cysts. • It helps to mitigate menopausal symptoms. • It reduces menstrual pain. • It is recommended in case of urinary disorders, displacement of the uterus, menstrual disorders, hemorrhoids and inguinal hernia. • It stimulates the abdominal organs and the prostate gland. • It stretches the shoulders and neck. • It tones the legs and buttocks. • It reduces fatigue and alleviates insomnia.

Contraindications

Do not perform this asana in cases of: • Hyperthyroidism; • Hypertension; • Menstruation; or • Shoulder or cervical problems.

Meditation

«Determination, firmness and concentration are the keys to doing this posture. Thus you will experience the power of you inner energy, which will develop divine qualities.»

Dèëùi

• Nâsâgrai (the tip of the nose). 202

Plow Pose

Preparation

• Start from Sâlamba Sarvâôgâsana. • Exhaling, bring your legs down behind your head until your toes rest on the floor. • The upper part of your trapezius muscle and shoulders should be on the mat. • Keep your torso perpendicular to the floor and your legs completely extended and firm. • Behind your back, lower your hands down to the floor, extending your arms completely and intertwining your fingers. • With your toes on the floor, lift your thighs and move them away from your face. • Tuck your inguinal area in and elevate it, but do not go beyond the level of your eyes. • Raise your buttocks and torso. • Breathe normally. • Look up.

Dèëùi

• Nâsâgrai (the tip of the nose).

Alignment

Benefits

• The same as for Sâlamba Sarvâôgâsana • Because of its backward flexion, more blood flows through the spinal column and this help to alleviate back pain. • It relieves headaches. • It is useful in the treatment of infertility and sinusitis. • People who suffer from stiffness in the shoulders and elbows, lumbago or arthritis can find relief from this âsana. • It contracts and massages the abdominal organs. • It reduces hypertension. • If it is performed before Sâlamba Sarvâôgâsana, you will not feel flushing of the face or congestion in your head.

Contraindications

Do not practice in cases of: • Hyperthyroidism; • Cervical problems; or • Menstruation.

• Your neck should be relaxed. • Extend your arms and press the upper part of your shoulders against the floor to elongate your torso more without dropping your lower back. Elevate your torso, sternum and chest. • Expand your chest and bring your sternum toward your chin. • Your hips are up. • The soles of your feet are open and perpendicular to the tips of your toes which are resting on the floor.

Meditation

«When you blossom from the sincerest thoughts, you can defeat the ghosts of the past. This posture can help you to battle the most profound depressions caused by not trusting the hand of the Supreme.»

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40. Halâsana

Chapter II: Teacher Training Courses

41. Urdhva Padmâsana

Upward Lotus in Shoulder Stand Pose

Preparation

• Perform Sâlamba Sarvâôgâsana and all its adjustments. • Bend your hips and bring your legs slightly forward. • Bend your right leg and place your foot over your left thigh or inguinal area. • Bend your left leg and cross it over your right leg. • Bring your knees closer to each other to close the posture more and to bring the feet down as much as possible. • Keep your back straight. • Breathe normally.

Benefits

• It stimulates the pituitary and pineal glands. • It is ideal for people with hypothyroidism. • It alleviates constipation.

Contraindications

• The same as for Sâlamba Sarvâôgâsana. • Do not practice this âsana if you have knee problems.

Dèëùi

• Bhrûmadhya (between the eyes).

Meditation

Alignment

«A yogi can see beyond form because he seeks the essence. When you do this pose, you develop the sensibility to see what is true in the illusion.»

• Expand your chest and lift your torso up. • Relax your face, eyes and throat.

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Embryo Pose

Preparation

• Start in Urdhva Padmâsana. • Exhaling, bend your legs from your hips over your chest toward your head. • Maintain the elevation of your torso with your hands on your back. • Now wrap your arms around your legs and bring your knees closer to each other. • Bend your torso and bring your knees and shins above your head. • Breathe normally.

Alignment

• Adjust the closure of your legs with your arms.

Benefits

• The same as for Urdhva Padmâsana and Sâlamba Sarvâôgâsana.

Contraindications

• The same as for Urdhva Padmâsana.

Dèëùi

• Bhrûmadhya (between the eyes).

Meditation

«Love is synonymous with sacrifice; a lot of willingness is required for giving without expecting something in return, yet this effort can never be compared with its extraordinary benefits.»

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42. Piòàâsana

Chapter II: Teacher Training Courses

43. Matsyâsana Fish Pose

Preparation

the deep hip flexors. • It stimulates the proper functioning of the thyroid and parathyroid glands. • It stimulates the abdominal organs. • It has been used therapeutically to treat constipation, respiratory ailments, mild back pain, menstrual pains, fatigue and anxiety. • Traditionally, it has been called “the destroyer of all diseases.”

• Lie on your back with your knees bent and your feet flat on the floor. • With your palms facing downward, slide your hands underneath your buttocks and allow them to rest on the back of your hands. • Keep your forearms and elbows as close to your body as possible. • While you inhale, press your forearms and elbows against the floor elevating the upper part of your torso. • Drop the crown of your head to the floor. • Extend your legs or keep your knees bent and hold the pose. • Breathe normally.

Contraindications

• Do not perform this âsana if you have an injury in your cervical area.

Dèëùi

• Bhrûmadhya (between the eyes).

Alignment

• Expand your chest. • Keep your shoulders and shoulder blades back. • Relax your neck and be careful not to hurt it.

Meditation

Benefits

• It corrects bad posture. • It strengthens the anterior and upper muscles of the neck and abdomen. • It stretches the muscles between the ribs and 206

«This posture is inspired by one incarnation of the Supreme Being, and by executing it we can gain the necessary strength to rectify our mistakes and to help others.»

Corpse Pose

Preparation

• Lie on your back. • Your arms are extended and slightly away from your body. • Your legs are completely extended and slightly separated. • Let your feet drop sideways. • Relax your shoulders. • Elongate your neck comfortably, tucking your chin toward your chest. • The palms of your hands are facing up. • Close your eyes. • Breathe normally.

• Keep your legs extended. • Your arms are bent; grasp your elbows with your hands. • Your head rests on your bent arms.

Benefits

• • It alleviates fatigue that is caused by other âsana so we recommend doing it at the end of every yoga session. • It calms the mind. None

Contraindications

Dèëùi

• Bhrûmadhya (between the eyes).

Alignment

• Extend your heels and stretch your legs. • Tuck your coccyx in to elongate your lumbar areas. You can also perform the posture: a. Matsya Krîàâsana • Lie face down. • Bend your left knee and bring it to the side. • Bend your right arm and lean your head over it. b. Atvâsana • Lie face down.

Meditation

«The inhaled and exhaled air is like waves on which your thoughts sail. Caress your body and mind with deep and gentle breathing.»

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44. Äavâsana / Mètâsana

Chapter II: Teacher Training Courses

5. Bandhas “Bandha” is a Sanskrit term, which means “closure,” “key,” “squeeze” or “grasp.” In these exercises, different muscles and organs are engaged in order to direct the kuòàalini energy toward the Sahasrâra Cakra. A bandha is basically the sustained contraction of a specific area of the body to prevent the dissipation of vital energy. In addition to the above, it channels the prâòa toward the Suëumòâ Nâàî,106 activating tissues, muscles, nerves, veins, organs, glands, nâàîs and cakras. The effect of bhandas is optimal when they are combined with prâòâyâmas, mudrâs and mantras, helping to eliminate the psychic knots, granthis, which obstruct the flow of prâòa through the central channel. The bhandas are used specifically during retentions or kumbhaka. In the beginner`s stage, it is easier to do the retention without air, while in the advanced one, you can practice retention with or without air.

Types of Bandhas To explain bandhas, we will begin in Sukhâsana or Padmâsana, although you can start them from any position. Jâlandhara Bandha, Closure of the Throat

Mulâdhara Bandha, Closure of the Perineum

• Inhale and tuck your chin firmly into your chest.

• Exhale, contracting your anus and urinary sphincter.

• Close the glottis and hold your breath as long as your body will allow.

• Hold. It may be difficult to maintain the bandha, because the anus tends to open. So you have to perform the closure with strength and focus on the retention.

• Release the closure, bring your head forward and exhale, controlling the outflow of air. • Concentration should be focused on the V{udha Cakra. Uddiyana Bandha, Abdominal Closure • Exhale, contracting your abdominal muscles

upward and inward as much as you can.

• Inhale, releasing the diaphragm and allowing your organs to drop back to their natural positions. • Exhale and rest. Nâàî is a Sanskrit word that literally means “river” or “duct.” The nâàîs are energetic channels in the form of meridians which transport prâòa throughout the body. There are 72,000 of them. The most important are: Suëumòâ Nâàî, or the central channel, Ida Nâàî, the left channel, and Piôgalâ Nâàî, the right canal. 106

• Inhale and rest. Mahâ Bandha, Triple Closure • Bring your hands behind your back and hold your left wrist with your right hand.

• Inhale with your back straight and exhale, bringing your head down toward the floor. • Perform the three closures: of the perineum, abdomen and throat. • Inhale, releasing the closures; straighten your back, exhale and rest.

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It is important to perform a harmonious transition between the âsana practice and pranayamas. It is advisable to take a few minutes of rest during which your attention will gradually focus on your respiration.

The word “prâòâyâma” comes from two Sanskrit roots: “prâòa” or “vital energy” and “yâma,” to “control.” Thus, “prâòâyâma” literally means “control of prâòa or energy.” Many traditions have been aware of this energy as part of the universe and of the human being. Over time, it has had different names: “luminous body” for the Pythagoreans; “neuma” for the Greeks; “glorious body” for the fathers of the Catholic Church, “ki” for the Japanese; and “chi” for the Chinese. The prâòâyâmas are a series of breathing techniques designed to control the entry, distribution and exit of the vital air in the human body. Through these techniques, prâòa can also be directed to specific places for therapeutic purposes. By breathing deeply, the physical body absorbs oxygen, while the subtle body absorbs prâòa. The blood system must absorb enough oxygen so that the mind does not become sluggish, the body does not accumulate metabolic wastes and the energy flows freely. The absorption of prâòa by the nâàîs purifies the subtle body, generating physical and mental stability, which is a great help for meditation. Prâòa manifests on the physical plane as movement and action, and on the mental plane as thought. It unites the body with the soul. It is the force that connects consciousness with matter.

Phases of Prâòâyâma Pûraka: Inhalation The vital energy enters the lungs and is diffused to the entire body through the nâàîs. Antar Kumbhaka: Air Retention The concentration of oxygen, the assimilation of prâòa and the internal energy all increase. Recaka: Exhalation Carbon dioxide and bodily toxins are eliminated. The deep exhalation generates physical relaxation and helps to calm the mind. Bahir Kumbhaka: This phase is the inhibition of air inflow after you have exhaled.

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6. Pranayamas

Chapter II: Teacher Training Courses

Rhythms in Prâòâyâma Rhythm is the relationship between the different phases of respiration. Inhaling, retaining the air with your lungs full, holding your breath, exhaling and, with empty lungs, suspending the inflow of any air are symbolically represented by numbers separated by two dots which indicate the rhythm of respiration. There are two types of classic rhythms, vèttis:

Samavètti

It consists of equalizing the time of the four phases: 1:1:1:1.

Visamavètti

Exhalation lasting twice as long as inhalation. The retention of air lasts as twice as long as exhalation, and retention with empty lungs lasts as long as the inhalation: 1:4:2:1. We recommend starting with a 2:1:2:1 rhythm. When you have practiced and feel comfortable during retention, perform Samavètti and, eventually, Visamavètti.

Important Considerations • People who are starting to practice can perform prâòâyâmas without retention or doing it for a very short time. Eventually, according to the capacity of the body, the retention time should be increased. A retention not performed correctly can damage the nâàîs or affect a body organ. • If you feel pain or unpleasant sensations while performing these techniques, stop the practice and consult a qualified instructor. •Prâòâyâmas should always be practiced an odd number of times: 3, 5, 7. to count, you can use the phalanges of your fingers. • If you have a stuffy nose, we recommend doing netî or nasal irrigation before performing prâòâyâmas, your back should be as straight as possible, so the prâòa ascends toward the higher energy centers: Ajñâ and Sahasrâra Cakra. • During the practice of prâòâyâma, your back should be as straight as possible so that the prâòa can rise toward the higher energy centers: the Ajña and Sahasrâra Cakras. • To purify the mind, it is necessary to include Mantra Meditation. The recommended mantras are in the Chapter I, Lesson 2, “Mantra Yoga,” and in Appendix 1. • For all exercises, lower abdominal breathing will be used. Advanced practitioners can use complete breathing. 210

Next, some of the prâòâyâmas, which can be performed after âsana practice, will be explained:

a. Ujjâyî b. Nâàî Äodhana c. Äîtalî d. Kapâlabhati e. Baëtrika To practice any breathing technique, prâòâyâma, you should adopt a comfortable posture, with your spinal column completely straight so as not to compress your abdomen and to allow your breathing to flow freely. They can be performed lying down, sitting on the floor or in a chair.

Ujjâyî

It is translated as “fire breathing,” “ocean breathing,” “victorious breathing” or “breathing stopped in the throat.” This term comes from the two Sanskrit roots: “ud,” “elevated” or “extreme” and “jaya,” “victory,” “salutation,” “glorification,” and “that which is expressed aloud.” It main feature is that it is not a silent respiration. It is noisy because, one has to contract the muscles at the back of the glottis, which is in the base of the neck, next to the root of the collarbone, to do it. The air comes in silently, and, upon reaching the larynx and before continuing its route toward the lungs, produces a uniform, regular and continuous sound. This vibration is not produced in the nose like sniffing or because of the brush of the air against the soft palate like snoring. It is produced by the contraction of the vocal chords, which causes the inhaled air to vibrate in front of the glottis and the exhaled air, in the back of the glottis. Because of the contact of the air with the glottis, Ujjâyî breathing is directly related to “agni,” “fire,” which eliminates impurities, to “prâòa” or “vital energy” and to “manas” “mind,” which allows awareness.

Preparation • Inhale deeply with the partial obstruction of the glottis, Jâlandhara Bhanda, the

closure of the chin against the chest, and direct the air mainly to the clavicular and intercostal area. 211

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Pranayama Exercises

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• Udhiyana Bandha, the contraction of the abdominal musculature toward the

spinal column, and Mulâdhara Bandha, the contraction of the anal and urinary sphincters upward, are also performed. • Exhale slowly. There is a variation of Ujjâyî breathing which consists of retaining the air at the end of the inhale, Antara Kumbhaka, completely closing the glottis, Jâlandhara Bandha, and simultaneously applying Mulâdhara Bandha. The retention with full lungs should last as long as possible, depending on the personal capabilities of each practitioner. During the exhale, Jâlandhara Bandha is partially relaxed, just as in the inhalation. Ujjâyî breathing is used during the whole Ashtanga Yoga practice as a mantra to focus the mind. It is also often used in Kriyâ Yoga as well.

Benefits • It is an excellent remedy for insomnia.

• It develops the lung capacity. • It sedates the nervous system and helps to counteract mental fluctuations, facilitating introspection, concentration and meditation. • In the whole body, it increases resistance to disease and, in general, improves the functioning of the glands, particularly the thyroid gland. • It is highly recommended for people who suffer from lack of energy. • The contraction of the glottis muscles exerts a light pressure on the carotid sinus, what slows the heartbeat the blood pressure to decrease.

Precautions • If you practice this in a sitting position, during the exhalation phase, do not

allow your chest to deflate all of a sudden and your spinal column to drop. The movement of the spinal column should always be upward, keeping the chest elevated. • If there is hypotension, instead of prolonging the exhalation, it is better to prolong the inhalation.

• If you do not feel comfortable with this breathing technique, stop the exercise and breathe normally.

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Nâàî Äodhana

This is known as “Alternate Nostril Breathing” or “Anuloma Viloma.” It is easier than it looks and it is good for opening your nostrils when they are congested. The word nâàî means “subtle channel,” and it is the passage through which the prâòa flows, and the word “{odhana” means “cleaning.” It is normal for one of the nostrils always to be partially blocked, causing most of the air to pass through the other nostril. Breathing through the left nostril, which connects with the right half of the brain and with the energetic channel, nâàî, of cooling breathing called “Ida” or “lunar air,” often predominates. Then it passes to the right nostril, which is connected to the left half of the brain and with the channel of the hot breathing, called “Piôgalâ” or “solar air.”

Preparation To perform this, the following Viëòu Mudrâ will be used: • Inhale through both nostrils. • Place the middle and index fingers of your right hand between your eyes. • Close your right nostril with your thumb and exhale all the air through your left nostril. • Inhale through your left nostril for three seconds, close it with your ring finger; open your right nostril and exhale through it for six seconds. • Inhale through your right nostril for three seconds, close it with your thumb; open the left nostril and exhale through it for six seconds. • Repeat this exercise three times with the exhalation always lasting twice as long as the inhalation.

Benefits • It is good for oxygenating the whole body and for consciously controlling and using prâòa or vital energy.

• It has a sedative effect on the nervous system; it calms and organizes the mind. • It regulates the respiratory flow through both nostrils. • It harmonizes the energy of the left nostril, which cools the body, with that of the right one, which heats the body. • It helps to balance the functioning of the right or expressive and the left or logical brain hemispheres.

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Recommendations • If you are sitting on the floor, use a cushion in order to be comfortable in the posture.

• Close your eyes and bring your chin to your chest, keeping your neck straight. • When you close your nostrils, exert a light pressure below the bone where the fleshy part of the nose begins. • It is advisable to do nostril cleansing with water and salt, Jala Netî, before starting this practice. • When one starts this practice, it is common to feel tension in the right shoulder. Therefore, it is important to relax this part of your body. • When closing your nostrils, do not push them too far to the opposite side, because doing so would cause a displacement of the other nostril and hinder the passage of air.

Precautions • Stop the exercise if you feel dizzy.

Äîtalî

This is also known as “Cooling Breath.” The objective of Äîtalî Prâòâyâma is to refresh the body. Therefore it is considered a prâòâyâma suited for hot, humid weather, because you breathe through your mouth. In dry weather, it would cause the loss of a great deal of water and it would dry the throat. If you are not able to curve your tongue, you may do Äîtakarî, the same exercise done with a flat tongue.

Preparation • Open your mouth and stick your tongue slightly out, curving the edges upward to form a tube.

• Inhale deeply through your mouth, retain and exhale through your mouth, keeping your tongue curved. 214

Benefits • It helps digestion.

• It relieves abdominal cramps and problems related to the spleen. • It helps to lower fever or body temperature on hot days. The Ujjâyî, Nâàî Äodhana and Äîtalî techniques help to direct your attention toward the place in the body where the respiration is. This focus unifies the waves of thoughts, which is the essential contribution of any prâòâyâma technique.

Precautions • Stop the exercise if you feel dizzy.

• Do not practice it, if the air is too cold, because the air comes in through your mouth and your lungs could be adversely affected.

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These two breathing practices are examples of how breathing through the mouth is not excluded from yoga, even though for most of the breathing techniques, you will inhale and exhale through your nose.

Chapter II: Teacher Training Courses

Kapâla Bhati

“Kapâla” means “forehead” or “skull” and bhati, “light” and “to clean.” It is also known as “energetic breath” or “skull-shining breath.” It is also one of the purification exercises or kriyâs that clean the airways and remove mucus and impurities. It also stimulates the metabolism and increases body heat. The Kapâla Bhati breathing technique is characterized by a deep inhalation with a relaxed abdomen and a forced exhalation in which the abdominal muscles contract actively and rapidly, pushing the diaphragm toward the lungs just as happens when you cough.

Preparation • Sit in a comfortable pose.

• Inhale deeply in order to relax your lungs. • Exhale quickly and actively, contracting your abdominal muscles toward your spine. • Immediately relax your abdomen completely so the inhale can start naturally and in a passive way. • Perform the pumping motion of the exhalations. After having performed about twenty forced and quick respiratory cycles (exhalation and inhalation), hold your breath effortlessly and then take two or three complete breaths. • Repeat Kapâla Bhati for another twenty respiratory cycles and repeat this two or three times. With practice you, will be able to do sixty cycles in thirty seconds. When doing Kapâla Bhati, concentrate on the exhalation (not the inhalation) and focus on the Maòipura Cakra.

Benefits • It promotes concentration and creates inner calmness.

• It helps to cleanse the paranasal sinuses. • When the lungs are worked as If they were bellows, they are able to expel more carbon dioxide. • The constant up-and-down movement of the diaphragm stimulates the stomach, liver and pancreas.

Recommendations • During the retention phase, you can do Mulâ Bhanda, contraction of the

pelvic floor.

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• Keep your spine elongated. • Do not move your shoulders. • Do not contract your facial muscles. • Your eyes are closed with your attention focused on the paranasal sinuses.

Precautions • Stop the exercise if you feel dizzy.

Do not perform this practice in cases of: • Pregnancy; • Arterial hypertension; • Emphysema; or • Pulmonary and cardiovascular disease.

Baëtrika

This prâòâyâma is known as “Bellows Breathing.” It is very similar to what is known as “fanning the fire” because, after expanding your abdomen, you quickly contract it again. The continual rise and fall of the diaphragm allows the air to enter and to exit. In this exercise, your attention is focused on the exhalation, not on the inhalation, since the inhalation is passive while the exhalation is active. The sudden contraction of the abdominal muscles makes the diaphragm rise and forces the air to leave the lungs. Your abdomen is pulled strongly inward toward your spine.

Preparation • Sit down in a comfortable position, preferably Full or Half Lotus Asana.

• Breathe deeply. • Make sure your diaphragm is moving correctly. In order not to provoke hyperventilation, expand only the abdomen and not your chest. During inhalation, the diaphragm descends and the abdomen is pushed outward.

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• Keep your ribs relaxed so that your chest is practically motionless.

Chapter II: Teacher Training Courses

During the exhalation, the diaphragm pushes the lungs upward, and the abdomen is pulled toward your spinal column. • As soon as you exhale, relax your abdominal muscles. This will allow the dia-

phragm to come down. As the diaphragm descends, another volume of air will come in automatically. • Maintain normal breathing between each cycle to have the needed rest.

• Concentrate on your solar plexus and eventually your nervous system will be activated. You will feel a pulsation in your spinal column and a sensation of lightness in your entire body. • In the beginning, perform it for only a short time until you feel comfortable with the technique. After a few weeks of practice, increase the number of exhalations.

Benefits • It tones the digestive system and improves digestion.

• It helps to eliminate toxins from the body and to cure respiratory diseases. • It strengthens and balances the nervous system, giving peace and tranquility to the mind, which is a good preparation for meditation. • It helps to burn fat, causing weight loss. • The regular practice helps to prevent disease. • It activates and invigorates the liver, the pancreas and the abdominal muscles. • It increases the temperature of the body. • It provides energy and vigor. Therefore it is best practiced in the morning, not at night.

Contraindications • Do not practice if you suffer from hypertension.

7. Nidra Yoga “Nidrâ” Yoga can be translated as “conscious dream” or “creative dream.” It is a systematic method that begins with physical, mental and emotional relaxation. Then it works on turning consciousness inward, pratyâhâra, and finally programs the practitioner with visualizations and resolutions, saôkalpa, that further the development of spiritual consciousness. 218

With practice, consciousness will become stabilized in this conscious, dream state. In this state, the mind is very receptive, and consciousness operates in a space where it can get in touch with dimensions of the subconscious and unconscious minds. This allows the elimination of negative information stored in these parts of the mind and the programming of new information related to love, beauty, health, prosperity, harmony and spiritual development. The experienced Nidrâ Yoga practitioner will become a “psychonaut,” traveling in his or her own psychic spaces in the vehicle of self-observation. By recognizing his internal world, he will be able to cleanse it and find resolution of his conflicts. The possibility of realizing his true, life purpose, which is to develop truly loving relationships with the divine and with others, will open.

The Benefits According to Âyurveda, there are three main causes of disease: anxiety, lack of hygiene and excess food. Anxiety or stress, in turn, is connected with three types of tension: muscular, mental and emotional. These tensions manifest as diseases, inhibitions, and general and complex suffering. To counteract them, the regular practice of Nidrâ Yoga is effective because: • It generates a feeling of well-being and relaxation, releasing energy blocks and negatives thoughts from the practitioner’s pranic system. • It also benefits the digestive, respiratory, glandular and nervous systems.

The Practice • It is good to do Nidrâ Yoga before one goes to sleep, because one hour of Nidrâ Yoga is equivalent to two hours of sleep, but it can be performed at any time of the day. In a Yoga Inbound session, Nidrâ Yoga follows the physical exercises. • It can be learned through the guidance of a teacher or by listening to a recording. • It can be performed in the open in pleasant weather or in an appropriate, semi-dark room where there is no draft. • Generally, it is practiced in the Corpse Pose, Äavâsana, on a mat, 219

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Nidrâ is a state of fully lucid dreaming, in which the mind remains at the frontier between being awake and dreaming. Consciousness operates on both levels, but does not associate directly with either of them. For the beginner, it is difficult to stay in such a state. There will be times where the consciousness will be directed outward through the senses, and the practitioner will wake up. There will be other times when he will drift into sleep, especially if he is over-tired.

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blanket or rug. The practitioner can cover his body with a light blanket in the cold season or if his constitution is vata, because body temperature will tend to drop too much during relaxation. It is important that the body be resting comfortably on the floor.

Äavâsana

Focusing Consciousness within - Pratiâhâra During this process, one goes mentally and systematically through all the parts of the body, relaxing them through rhythmic, deep breathing. The journey through the body must be performed fluidly, following a specific order. For example, focus first on all the parts of the left leg, then the right leg, left arm, right arm, spinal column, head and finally the face. Because every part of the body has its precise representation in the cerebral cortex, the progressive movement of consciousness through the body will sensitize all the nervous circuits and stimulate all the corresponding areas of the brain. In this way, an energy flow is created that moves throughout the body and the brain, causing mental and physical relaxation. After this, the instructor must direct the consciousness of the students towards mental relaxation, then to emotional relaxation and finally to their real identity as spiritual souls.

Resolutions - Saôkalpa After having worked with physical, mental and emotional relaxation, the practitioner should be led on an inner journey of spiritual knowledge, gradually transcending the material layers - Annamaya, Prâòamaya, Manomaya and Vijñânamaya Koäa - until he reaches the spiritual platform or Anandamaya Koäa). It is here where resolutions that affirm the real identity and the relationship of service with the divinity should be practiced. For example, you can ask the students to repeat mentally, “I am a spiritual soul full of eternity, knowledge and bliss.” The practice of Nidra Yoga concludes slowly, allowing the mind to become aware of the stimuli that come from the outside world, for example, perceiving the breath and the physical body. Progressively, muscle tone should be regained with little movements which become more expansive until one comes back to the waking state. It is suggested that the practitioners, still with their eyes closed, place themselves in the fetal position and gradually shift from lying down on their sides to sitting up in Lotus or Easy Pose.

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The teacher should be well-versed in spiritual knowledge, so he can help the student throughout this process with instruction based on the Vedic scriptures like the Bhagavad-gîtâ) and on the teachings received from Vaiëòava spiritual masters.

To bring the session to an end, the instructor should lead a meditation, using the different techniques shown in this book and give the theoretical foundations of yoga philosophy extracted from the Bhagavad-gîtâ. In this way, he will be able to pass on comprehensive and trustworthy knowledge of the Vaiëòava tradition, of which the Yoga Inbound System is a part.

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During the visualizations, it might sometimes happen that some strong emotional reaction occurs in the practitioner due to the emergence of impressions in the form of traumas, painful memories, complexes or any unresolved negativity from the past. The manifestation of all this mental content, which is found in a latent state in the deepest layers of the mind, facilitates its resolution and purification. For this to happen, one has to look at it with a “witness consciousness,” accepting that everything is part of evolution and one´s individual spiritual process. Observe with no personal identification, without intellectually judging or analyzing. In this way, the therapy allows one to stop repressing or attaching oneself to memories, feelings and sensations that originate in the dualities of life experiences, and, in the end, he can place himself in the right position to resolve them.

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Teacher Training Course for Directing a Yoga Inbound Center

â&#x20AC;&#x153;The secret in not to see others as servants of your goal, but see them rather as your friends in a common cause.â&#x20AC;? Bapuh

here are many factors involved in the proper direction of a Yoga Inbound Center. It is an art that requires dedication, surrender and refinement. In this search, the instructor should know the most important areas in which he must qualify himself in order to be able to fulfill such a responsibility. For this reason, we will first introduce OIDA Veda Therapy as an indispensable tool for helping people and then we will explain, in a general way, some basic guidelines for the establishment, operation and management of a center.

Objectives 1. To train oneself as an OIDA Veda Therapist 2. To be familiar with the basic principles for correctly training and guiding new students 3. To take responsibility for supporting people on the spiritual path.

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LESSON II

Chapter II: Teacher Training Courses

Who can take the Teacher Training Course? It can be taken by all those instructors who have taken the Dîkëâ Initiation Course and the OIDA Veda Assessor Course and who are committed to the welfare of society.

How long does the preparation last? The preparation lasts for 1,000 hours, which is equivalent to two years of theoretical-practical study.

Topics of the Course 1. OIDA Therapy 2. A Spiritual Oasis 3. Intensive Experience in an â{rama 4. Inbound Parikramâ

1. OIDA Therapy The word “oida” comes from two Greek terms “ouk” and “eidos,” which means “I know.” However, the specific meaning used here will be “I believe.” OIDA Therapy intends to complement conventional psychotherapy when addressing the physical and psychological dimensions is not enough to relieve human suffering. The point of departure of OIDA Therapy is the spiritual dimension. It emphasizes the phenomenon of faith as a resource for self-healing and self-transcendence. It is based on some philosophical principles or axioms which constitute the epistemological basis of this approach:

• The principle of accepting faith as a universal phenomenon, which is not associated only with religious contexts. • The principle of faith as a sign of consciousness. One has the ability to believe thanks to consciousness. • The principle of accepting causality. Everything happens for a reason and because of a reason. • The principle of faith in a Supreme Cause means having faith in a Higher Power as a healing resource.

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Caption: “He who is the well-wisher of all never abandons or betrays us.” OTM - OIDA Therapy Meditation 225

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Faith as a Universal Phenomenon The human being tends to believe that he or she knows many things with certainty, but in reality, if he dares to question that knowledge until he identifies the most basic foundations that sustain it, he will find that it is based on a belief system. However, knowledge does not lose its validity just because it is fundamentally based on a belief system. The important thing here is to recognize this basic point of ontological selfunderstanding: human beings base themselves on beliefs. Like it or not, human beings base themselves on beliefs that definitely influence their lives long before they can notice it. One believes that the person said to be your father really is your father. This is accepted as fact, and there is no need to ask for a DNA test to prove it. One votes for a presidential candidate because one believes that he can improve the situation of the country. One chooses a person as a partner because one believes one can get along well with that person. One chooses a career because one believes it can give certain, personal satisfactions, etc. In general, what seems quite clear is that human beings base themselves on beliefs, regardless of whether they are atheists or theists. With regard to this, someone might argue, “I do not base myself on beliefs, but on evidence,” but one can conclude that this is just another way of saying, “I believe in what my senses report to me about reality.” This can be called empirical faith or sense-based faith. Could it be that this is just another form of belief? Consequently, OIDA Therapy proposes the faith approach, taking it out of religious or sectarian, institutional discourse and understanding it as a universal phenomenon, without specifying any particular type of faith as the only acceptable or correct one. Simply said, our point of departure is understanding the fundamental fact that we are believers, and that one needs to believe in order to understand the world and to try to explain the phenomena observed in it and in one´s own self.

OIDA Therapy Logo 226

Now comes the next question. What is the origin of faith? To what can we attribute the ability to believe? OIDA Therapy suggests that this ability to believe is possible due to the presence of consciousness. This consciousness is defined as a manifestation of a spiritual dimension. It is not reduced to a simple brain function located in the frontal lobe, where the abilities of judgment, reasoning, will and self-control reside. It is, rather, considered that the spiritual dimension is expressed in the human being through a psycho-physical organism, making it usable, and in which the presence of consciousness is evident. The signs of consciousness are the ability to decide, to choose, to recognize when something that presents itself as true is, in reality false, and to recognize the authenticity of a profound truth through confirmation from the inner self. And what does the human being want from all these functions of consciousness? He wants to know, but in the end, he always tries to embrace some belief. Therefore the famous statement of Socrates makes sense. “I only know that I don´t know anything.” Consciousness is defined by Viktor Frankl, the founder of Logotherapy, as “the organ of meaning.” He states that just as the organ of sight is the eye, the organ that gives men the faculty to find the meaning of life is consciousness, and certain characteristics are ascribed to it: pre-logical, intuitive, religious and moral. Joseph Fabry, referring to consciousness, explains it by saying: This is the compass needle that points in the direction of the meaning of the moment. The voice of consciousness is weak, and one often easily misses it, but with the ability to hear and obey it, it serves to mitigate mental anguish and conflicts.107

Faith in Causation Once one has accepted the fact that the human being is a believer and that he can believe due to consciousness, which judges what seems real and what seems false, one can make a better approximation and discover that there are basically two systems of interpretation. One decides to opt for one or the other in order to explain the phenomena observed in reality. These two ways of interpreting the world, life and the self are causation or chance, order or chaos, also called destiny or hazard. It should be noted that it is not written, “hazard and destiny,” but “hazard or destiny”. This is so because the two interpretation systems are mutually exclusive. This means that it would be contradictory to attribute a given phenomenon or event to chance and destiny at the same time.

107

Joseph Fabry, Signals along the Path of Meaning, edit. LAG.

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Faith as a Sign of Consciousness

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In other words, if someone is suffering and their suffering is interpreted as a product of causation, then it is usually said, “There must be a reason.” On the contrary, if one chooses to interpret it as a product of chance, one says, “Bad luck.” It would be contradictory to say, “There must be a reason” and, “What bad luck.” In any event, both of them are based on beliefs, but they are substantially different. Faith in casualty inevitably makes the believer in chance, vulnerable to falling into a personal feeling of absurdity, of emptiness and that life has no meaning. Therefore, a psychotherapy that accepts such a belief would be a psychotherapy of hopelessness. OIDA Therapy promotes faith in causality, inviting the individual, on the one hand, to take personal responsibility for what happens in his life and, on the other hand, to take events in life as part of a continuing flow that will lead him to a destiny that justifies his entire existence. A destiny in which can be found a point of convergence of all those events that, at the time, seemed accidental and isolated. OIDA Therapy therefore says happen not only because of something, but that they also happen for a purpose. In this sense, it invites the human being to take responsibility of what happens in his life, to take on the difficulties and obstacles that come along the way with dignity, not with victim consciousness. It invites him, in the end, to bounce back from the falls, stumbles and hardships in life and to cultivate resilience, the capacity to become stronger after overcoming a challenge.

...The signs of consciousness are the ability to decide, to choose, to recognize when something that presents itself as true is in reality (is something) false, and to recognize the authenticity of a profound truth through (the internal) confirmation from the inner self.

Faith in a Primordial Cause The principle of causality allows one to assume a more responsible attitude and generates more dignity in the face of suffering. However, this causality principle can be based on a mechanical understanding of the universe, and therefore an impersonal cold and dehumanizing vision. This in turn generates a self-perception that one seems to be a gear in a big machine that has no purpose or reason for being. Acceptance of causality, as OIDA Therapy proposes, means to accept an organic vision of causality, not a mechanical one. Therefore it suggests the presence of a Supreme Cause, a Supreme Will, a Source of Life that cannot be mechanical, because life comes only from life. It would be contradictory to say that life comes from something mechanical and lifeless. Hence, OIDA Therapy starts with a conception of causality as a manifestation of the will of a Higher Power. In this Higher Power, one finds relief for the suffering of human beings who feel as if they have been thrown into the world and abandoned to luck, due to the frivolous skepticism of a dehumanized and, therefore, dehumanizing society. When one discovers the aridity and sterility offered by the materialistic ideal, whose premise is, “Work very hard to be able to earn a lot of money and buy a lot of things,” one is faced with the existential void and only the possibility of starting a spiritual search can give relief and the encouragement to continue living. 228

OIDA Therapy recognizes the valuable contribution of the mystical traditions to the cultivation of faith. They start from the fundamental fact that faith is considered a healing element because, without it, a person who is suffering some kind of disorder would do nothing to overcome it for two simple reasons. The first one is that he wouldn´t believe that any treatment or therapy could help him unless some evidence were shown to him. Therefore he would not try anything to resolve his problem. The second reason is that, even if he would accept some kind of therapy to overcome his conditioning, the immediate question after the cure or healing would be, “Why overcome it?” “I have to believe in something that is worth living for; I must believe that my life has a meaning, a purpose.” This faith in the meaning of life should be there consciously or unconsciously and is what will allow us, in the midst of a crisis, to overcome it. Otherwise, people would just let themselves die, abandon themselves to the hopelessness of meaninglessness, to their depression. Their psycho-physical organism would inevitably deteriorate to the point of death. In all mystical traditions, there are countless testimonies from people who had lost absolutely everything; they had nothing to hold onto in life. They owe their survival to faith and only faith, humbly recognizing, without any exaggeration, that they survived only because of faith. Without it, they would surely have died, because hopelessness would have destroyed them. Sometimes this hopelessness is caused by a medical prognosis, the death of a dear one, a failed love affair, etc. How then can one deny the value the mystical traditions bring to the cultivation of faith? This is the reason why it is necessary to go deeper into in the study of faith from the different, original mystical traditions. Comparative studies of different religions show that veneration, faith and rituals receive their inspiration from the very same source: divine manifestations.

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Recognition of Mystical Traditions and Their Contribution to the Cultivation of Faith

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OIDA Veda Therapy OIDA Veda Therapy refers to healing individual problems with methods based upon the spiritual revelations of the Vedas, connections established with higher dimensions or planes of consciousness that the senses and the logic are not able to discover. All these come through the words of the brâhmaòas and spiritual masters to the persons who are searching for their guidance and orientation. The inspiration for formulating a theist response to all the chaos that exists in psychology arose from contact with the great treasure of the Vedas. Psychology is a discipline that does not take into consideration the principles of dharma, reincarnation, the law of karma, or even the spiritual soul, in spite of the fact that the etymological meaning of its name is “the study of the soul.” OIDA Veda Therapy recognizes a creator and maintainer of all living entities, who is impartial and an unconditional well-wisher. He speaks with living entities via the internal voice, known as the “Supersoul.”108 This internal voice has had many names in the history of the religions. Its presence as the guardian angel or Holy Spirit takes transcendence to the level of being conscious of everything and present everywhere. To attribute these phenomena to only a property of the mind makes no sense because the mind fluctuates, while the inner voice, whose values do not change with the passage of time, contributes its advice consistently. The inner voice awakens healthy faith, since it is the main inspiration toward what is positive, healthy and toward the recognition of dependency on a higher being. The prayers of a living entity are an attempt to communicate, inspired by the inner voice, where he accepts that he is maintained and is dependent on the mercy of that higher being. From a rational and logical point of view, he realizes that the earth, sun, air and water are all necessary for his existence and were independently created by the same source and force that sustains him. Just as all humans share the same planet, the same Sun and the same Mother Nature, they also share the inner voice and are subject to the same laws, in spite of being individual beings who follow their personal processes. OIDA contributes to the awakening of the individual, to recognition of the facts and acceptance of indisputable realities, which can only be approached in a healthy way when the free will is willing to be guided by the illumination coming from the inner voice, the Spiritual Master and the Holy Scriptures. When there are differences among the inner voice, one´s own conviction and what the holy scriptures have to say, one should look further for the true origin of the imbalance. OIDA Therapy reduces the ambiguity created by a confused mind and its immense ability to create excuses for not acting properly. Besides that, if healthy faith is weakened, this therapy will help to strengthen it and guide it toward a positive and progressive path, recognizing it as a divine gift.

108

A. C. Bhaktivedanta Swami, Bhagavad-gîtâ, as It Is, 15.15.

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Human beings try to understand why they have faith, what their faith rests upon, what allows them to be strong on their journey toward goodness, purity, and grateful and compassionate intentions when challenges, disturbances and desires that weaken them appear. Even though faith naturally includes spirituality or the idea of interact with the Supreme Being that sustains all, faith has several focuses that can be developed from different platforms. For example, one of them is related to what is mystical and sacred and to different values such as respect for life, freedom, justice, etc. What is really important in OIDA Therapy is that the development and expression of faith targets the well-being of the living entity and society as one is in the process of constructing one´s own life and contributing to making this a better world. With respect to this way of thinking, OIDArts (OIDA Therapy applied to art) propounds the healing of the individual through artistic creation. Faith is an inner experience that enlivens the living entity on all levels and implies the need to take an active and responsible position in the world, with awareness that communicates its ideals and experiences of transformations and evolution, in the form of what can be called a work of art. Both faith in the Supreme and faith in the possibility of a better world are different platforms of the very same phenomenon that can progressively develop true transformation and healing in the individual. In OIDA Veda Therapy, healing is found in the arts because they contribute with immediate help what they can offer and are based on the principle of satyaê {ivaê sundaraê. Satyaê is the truth; {ivaê is the auspicious; and sundaraê is the beautiful. All these manifest in chanting the Holy Names, meditation, study of the Holy Scriptures, pilgrimage, the different aspects of yoga, worship, conscious and spiritual eating, and commitment to divine will, thanks to the revelations that descend from the highest to the lowest levels of human consciousness, giving hope to everyone.

OIDArts: Means and End in Itself The genius of the human being is a reflection of the Supreme Creator, a potential gift that each soul can develop and which fulfills his “reason for being” when he offers himself in tune with the Supreme Love that has conceived him. Therefore, art opens the doors of a universe where the soul can express its innate qualities. OIDArts promotes the wonderful benefits of exercising the creative power human beings have, redirecting their talents toward transcendental goals as a healing process that at the same time fulfills the highest goal that art can encompass. On the one hand, the mere fact of dedicating time to artistic creation implies an important enrichment of life, especially if one has ever felt that no activity can meet the primordial needs of the living entity. Furthermore, if one accepts a discipline that stimulates the progressive improvement of artistic technique and creation, the work and the creative process will be a reflection of that inner development.

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OIDArts

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...Conscious art meditates on the beauty and the sweetness that exist deep within individual consciousness as a primordial need of every living entity.

On the other hand, one can see this manifestation of conscious art as the result or consequence of the joy and peace that is experienced from coming into contact with sacredness and with higher values of existence. Whether because of spiritual life, the struggle for altruistic ideals or the achievement of a coherent and harmonious life, there is a need and a possibility of manifesting these experiences in art as a symptom of intense emotion, happiness and a high state of consciousness which one can reach through the development of love for the Supreme, for oneâ&#x20AC;&#x2122;s fellow living entities and for the environment.

Expressions Considered OIDArts In order to classify or label a practice or a form of expression as part of OIDArts, there are no strict limits. The only requirement is that it focuses on faith as a therapy, expression, motivation, inspiration, purpose, function and/or projection. OIDArts allows one to perceive art as a vehicle for expressing feelings, emotions and other manifestations of self) that cannot be expressed rationally o by using conventional language. Therefore, OIDArts has therapeutic applications through which every person can literally remove all that is causing discomfort or disharmony inside of him. From this point of view, art has a healing purpose that gives us hope in our lives. It can take the individual from misery and the contradictory dramas of the human condition to a transcendental plane where he can find relief, clarity, strength and above all, happiness. Because of this, OIDArts opens a whole range of possibilities for expressing ones inner state through creative expression and cultivating what is beautiful and sublime. Nevertheless, historically, concepts like beauty have changed and have been shown to be mutable and dependent on many subjective and contextual factors. Besides this, there are great discussions about what art is and what is not. Not only because the lines between handicrafts, mass-produced art and works of art are unclear, but also because starting in the twentieth century, the ugly, the dissonant, the disproportionate, and even the grotesque, atrocious and repulsive have been re-evaluated by avantgarde, artistic movements, and the range of expression that can be considered art has broadened.

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Therefore OIDArts includes any work, activity, practice or teaching that identifies with one or more of the following criteria:

• It

promotes better civic behavior, encouraging patterns of behavior ba-

sed on respect for others, the environment and public resources that improve living together in community. • It increases loving sensitivity toward other living entities.

• It increases a sense of responsibility for Mother Earth, and as a result, the will to protect and preserve it. • It encourages the protection of the defenseless and the helpless from those who use their power unjustly, or from improper circumstances of manipulation and exploitation. • It promotes protection and union of one´s own family as well as that of the universal family. • It helps to improve physical, psychological and spiritual health. • It encourages going deeper in the search for truth and love within the mystical traditions. • It seeks to recover the ancestral cultural values of healing and constructive and positive awareness. • It expresses constructive and analytical criticism of the circumstances around us. • It promotes and deepens sincere faith in the spiritual path.

...Art is the possibility of beautifying this world and of respecting that which has been given as a gift to humanity. Be it the first drawing of a child or a great opera, everyone is a witness to the same beauty that God has invested in each and every one of us. Conscious artists can help increase love toward all living entities in creation.

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Although the objective of this text is not to enter into this complex and almost endless discussion within the aesthetics of art, it is worth mentioning that art is above all a form of communication, and therefore OIDArts presents an interesting alternative to the art of deception, the absurd or to art as mere entertainment.

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Applications OIDArts awakens the active and progressive spirit of participation in the world around us, using love and beauty as a means of expression. The artist should not remain silent when he knows about a situation or circumstance that should be changed. Beauty is a manifestation of the love that sometimes appears as protests in the form of drawings, songs, performing arts, etc. Therefore, life becomes brighter when one participates in these therapies and workshops. OIDArts expresses itself through different artistic creations that have a sacred connotation or that help to elevate the consciousness of the creator and/or the spectator. Music, dance, constructing sanctuaries, painting, theater, and crafts are among the many ways that human beings demonstrate their inherent need to express themselves. In these therapies, faith and a great desire to attain inner harmony are what lead people to express their feelings, going beyond words or their own artistic capabilities. This is the perfect place not to feel ashamed of having faith and to be able to open up and share it with everyone, including those who do not express it in the same way. OIDArts gives people another possibility for fulfilling the requirement of life - serving others in innumerable ways whose source is the inner transformation of the living entity. OIDArts allows a person to express himself by following his own natural inclinations for singing, dancing, painting, etc., keeping the objective of transforming desires into healing manifestations and, if possible, into spiritual expressions or worship of the divine. These may include rituals, ceremonies, sacred chants, meditations or prayers that help the person to establish himself on a pure, thankful and compassionate level of intention.

The Harmony School of Conscious Art The Harmony School of Conscious Art109 is an international association of people who identify with the concepts of OIDArts and who share their discoveries of the therapeutic effects of healing faith. This association has been functioning for a number of years) within the VaiĂŤĂ˛ava tradition, but is always open to everyone regardless of their belief or ideology, provided that they respect the fundamental principle of accessing a higher taste through art and and obey basic ethical principles by respecting the body, maintaining it free from intoxicants, and respecting Mother Earth and other human beings as well our younger brothers and sisters, the animals. From the Vedic point of view, many professions, crafts and even hobbies are considered art in the West, because, somehow or other, they meet the criteria mentioned above about inspiration, technical mastery and aesthetic value of the works per se as devotional service rather than because of their market value. Just as today, there are some kinds of artwork, apart from the sixty-four arts practiced predominantly within the Harmony School of Conscious Art that meet the criteria. The artistic activities that currently stand out the most in our school are: dance, music, visual arts, architecture, theater and other performing and circus arts, etc.

109

For more information, look at the following webpage: www.consciousart.de

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The sacred books state that when a person makes contact with God, the Divine Source and with His loving essence, be it through prayer, the company of a sâdhu or saint, closeness to a holy place, the bond with the spiritual master, or the divine sound of the Name of the Lord, he is filled with happiness and starts to experience a natural joy. So, when the soul comes in touch with the spiritual and divine dimension, signs of intense emotion toward God manifest and one also experiences the desire to express those feelings in silence or aloud by chanting the Holy Names of God and by praying and dancing.

2. A Spiritual Oasis Since ancient times, the sadhus or holy me have established places where people can experience a peaceful and transcendental atmosphere, an auspicious environment for performing practices whose ultimate goal is to attain self-realization. According to Vedic tradition, such places are known as â{ramas, derived from the Sanskrit “{rama” or religious exercise or from the term “â{raya” or protection. 2 So â{ramas are shelters for souls that seek to reconnect with the Supreme Being. Ashram life is simple and tranquil in order to facilitate the study of Vedic texts and meditation. â{ramas* are founded by spiritual masters who bring together congregate a group of people to live centered on God and His will. These spiritual masters are the servants of humanity and establish these communities so people can get in touch with different aspects of spirituality. To open a new Yoga Inbound center, the instructor should110:

1. Receive the blessings and specific instructions of the initiating spiritual master, so everything is auspicious; 2. Secure a place where people can share their spiritual expectations in community; 3. Provide excellent tools and didactic material for training; 4. Unconditionally support the development of the students; 5. Fulfill their duties in an exemplary way; and111 6. Qualify himself as a brâhmaòa, according to the different initiatic stages and requirements of the Yoga inbound system.

110 For more information, you can look at El presidente de templo –The Temple President by Ärîla Bhakti Aloka Paramadvaiti Swami, SEVA Editorial, 1990. 111 In each center, rules should be established according the particular features of the place. There are, however, some general guidelines for community living that are described in the book Vaishnava Etiquette by Ärîla Bhakti Aloka Paramadvaiti Swami, SEVA Editorial, 1999.

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The practice of these artistic expressions is interconnected and constantly evolving, making way for new forms of creative expression. Given that there are no exclusive limits within the Harmony School of Conscious Art, films that include music and dance, performing arts, or even disciplines like yoga and activities like cooking can be included in OIDArts, provided they fulfill the criteria mentioned above.

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The Guide Becoming a guide is a task with great responsibility. Whoever takes the initiative to do this should be faithful to the knowledge he or she received from their own teachers and preserve its essence when passing it on. Only by doing so, will he establish himself as an authorized guide in this discipline. This kind of person is called a brâhmaòa, one who is willing to surrender and be fully dedicated to the welfare of humanity and who is trying to become excellently qualified to perform his service well. He should represent all the qualities that are the foundation of trust and safety for new members in a dignified manner. He should be respectful, merciful, and truthful, treat everyone equally, and be clean internally as well as externally. He should also be peaceful, friendly, expert and detached from material possessions. These are some of the highest qualities to which a guide should aspire, but the crux of the matter is humbleness, the real key to success. One of the things that will help in this process is self-analysis, because one should constantly examine one´s own thoughts, words and actions. This is healthy and very necessary. Constructive criticism should be used to evolve, and those who practice it advance in their process and increase their longing for perfection. One of the main functions of a guide should be to train new members with utmost care and attention. Just as after a seed has been fertilized a tree starts to grow, forming a trunk, branches and fruit, when one educates and guides people, they will grow in their spiritual practice. There is no better way of serving the community than teaching others to become excellent leaders. This is the way to give a real educational experience as opposed to just a theoretical presentation of information.

Formulas for Serving with Excellence There is not just one formula to guarantee success in creating a yoga center, but the spiritual masters have taught the most important guidelines that will be very useful in this endeavor. Some of them are:

1. The essence of directing a Yoga Inbound center is loving service. Your credibility de-

pends upon your ability to inspire in others natural feelings of the heart. Sharing spiritual life is a beautiful experience that develops true human culture in which all relationships are manifestations of the mode of goodness. Thanks to this experience, qualities, which are essential for living together and working harmoniously as a team, such as listening, tolerance, fulfilling commitments and selfless help are cultivated. In this way, one acquires great experience, a deep knowledge on most of the problems human beings have to face on a daily basis and also how to solve them.

2. There has to be a master plan organized among the members in charge of each one of the centers in the whole Vaiëòava community. This plan is developed jointly at regular meetings once or twice a year depending on the needs and facilities of each center. In these meetings, practical and concrete applications beneficial to humanity are discussed; new projects are generated; new goals are set and one evaluates whether previous objectives are being met. The purpose of the master plan is to unite the community so its members experience a harmonious, dynamic and evolutionary exchange.

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vine energy, LakĂŤmy, and it should be protected from abuse and misuse. Accounting records and accounting entries should be performed according to the legal requirements of each place. Furthermore, they should be at the disposal of the community in order to create trust and credibility in the people associated with the donation program.

4. One should always bear in mind that spiritual life is for growth, learning to love and

learning to surrender. The very creation is an example of growth; although everything in the material world grows and fades away, the soul never perishes and its spiritual advancement always continues.

5. The richness of life is also experienced through a loving and sincere smile. Therefore, the first impression we make on visitors is very important. Their reception, whether in person or over the phone, should be flawless, polite and courteous. Both require excellent attention and service. This topic has even been an object of study for modern sciences of business growth.

6. In the Vedic tradition, visitors are received as representatives of God Himself. When

one treats a visitor in a special way, or at least offering him a seat and something to drink, an agreeable welcome with at least the minimum amount of etiquette is established.

7. One should always offer courses, programs and enriching activities that will awaken peopleâ&#x20AC;&#x2122;s interest and enthusiasm according to their personal inclinations.

8. A Yoga Inbound center should be open to anyone who is willing to conform to basic norms and regulations for peaceful co-existence, with no discrimination because of belief.

On the Inside In their longing and search for true happiness, a person decides to join and share in the company of sincere seekers of the source of the utmost happiness. So, step by step, the practitioner will rediscover his self, recognize his essential nature, accept responsibility as the actor of his own existence and will develop his own special taste for different types of meditations. Each of them has a special and particular effect that he will experience in the different aspects of his life. The dynamic of the center may include variables that depend on the development of the student. Connection with the yoga center can vary from visiting it occasionally, participating in courses and activities, up to the experience of being a permanent resident. One should give special treatment to each one of them according to their needs and the specific possibilities of the place. Daily activities are performed according to a schedule that marks each of the appropriate times of the day. This training teaches the student self-discipline to prepare him to behave properly as a disciple. At the same time, one has to facilitate the inter-relationship of the different programs of the center, because involving all members fosters the concept of community. Usually, traditional ceremonies with different rituals and chants of great beauty and charm are performed.

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3. Complete transparency in all money transactions should be insured because it is di-

Chapter II: Teacher Training Courses

One should also develop free programs for the benefit of the community such as philosophy classes with vegetarian food and expositions and lectures in open classrooms, among many other activities. For this, you must rely on the people involved in presenting and financing the program.

The most important thing is the sincere relationships established with every soul that appears along the way and this should be protected as the most essential thing in life.

3. Intensive Experience in an asrama â{ramas or yoga monasteries are spiritual shelters where people can participate, staying there for a weekend or longer. They are ideal places for forging spiritual goals, self-control and inner peace. Every hour spent inside the â{rama offers a big reward and a rejuvenating experience. There the discipline begins with waking up before 5:00 o´clock in the morning to participate in the morning meditation, chant mantras and listen to readings from the Vedic scriptures. All these are a great opportunities to find peace and strength for the mind. The yoga monastery experience is recommended to all those who want to a change from the monotony of daily life and want to experience participating in selfless service to the community. Inside them, the occupations range from cleaning, cultivating the earth and sharing with others to participating in seminars and workshops. These and other activities make it easier to develop feelings of satisfaction and humbleness. During this experience, one can make new friends. This is one of the biggest benefits because these new relationships can become lifelong friendships. Furthermore, it may be possible to discover ones mission in life and to engage in achieving it with a renewed attitude when one goes back to one’s home, work, family and daily responsibilities. It is always advisable for people to live in a spiritual environment, where one will learn to face the problems of life with kindness, compassion, generosity and fairness.

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This is an open program for anyone who wishes to render voluntary service in the community, making use of their time of spiritual and vocational search or their vacations. Vrinda mission has many ecological reserves around the world that offer one-of-a-kind experiences which are real opportunities to come in contact with ancient Vedic philosophy and with the transcendental tasks that are performed in the different â{ramas. It is an invitation to experience monastic peace, to transform oneself into a real guardian of the body through eating blessed food, to learn to breathe like yogis in a natural environment, to use the senses correctly and to make the mind one´s best friend. In a world desperately full of problems and needs, the Yoga Inbound School provides a space where people can receive genuine knowledge to counteract indifference, exploitation and illusion. We have opened numerous â{ramas all around the world in beautiful areas where our aspiration is to develop [rîla Prabhupâda´s vision of ”simple living and high thinking.” There we follow a special sâdhana of chanting, study and teamwork, which offers volunteers the chance to become happy and responsible by carrying out the different services of organic gardening, creative, devotional arts and crafts. 239

These places always need many helping hands and loving hearts. People from other countries and cultures are invited to come and learn another language, and at the same time discover what life in an rural yoga â{rama is like. The result is often that people strengthen their faith and renew their enthusiasm for life. A spiritual family provides the motivation so many young people and older adults need, even when they have been raised in the surroundings of yoga â{ramas or in similar lifestyles. The yoga â{rama experience is necessary to enrich one´s own perspective, to reflect on the activities carried out with the purpose of following one’s ideals and making oneself and others happy. They are places for people who want to learn more and to share their skills and knowledge.

Lesson II: Teacher Training Course for Directing a Yoga Inbound Center

4. Volunteer Program

Chapter II: Teacher Training Courses

Everyone is welcome in the â{ramas. The only requirement for the volunteer is to be willing to comply with certain regulations in order to maintain the purity of these places:

• To follow a vegetarian diet and not intoxicate oneself with drugs or alcohol during their stay in the â{rama; • To take part in at least one of the meditation chants and one of the classes each day; • To do five hours a day of service; and • To give the daily donation for monastic accomodations.112

5. Parikramâ Inbound Parikramâ, a journey to spiritual energy centers, is an ancient practice found in the different mystical traditions of humanity. It is an incomparable experience to visit places where revelations have been received and where the great, founding, spiritual masters have appeared in or left this world. Another purpose of this practice is to preserve Vedic culture and create a bridge between time immemorial and the present day.

sufficient time is needed to prepare them for you. Each of the Yoga Inbound destinations offers different courses, according to the availability of teachers and the numbers of students.

112 The amount of the daily donation depends on the facilities available, the length of your stay and the service you do to help the yoga monastery. To those who want to stay for longer periods of time, special instructions are given about monastic life, so they can have a satisfactory experience and perform a valuable service to humanity.

113 To become a volunteer, please fill out the application on the web page, www.ecoyogavillage.org. The Yoga Inbound team will analyze your interests and expectations and, according to them, suggest some specific projects.

Yoga Inbound centers are maintained and managed by the members of the school. Many of them are swamis or people fully dedicated to the cause of propagating spiritual values. We also have specialized teachers who support us It is very important to invite people to share in presenting courses and providing other serthis healing experience, because it allows the vices to visitors and students. re-establishment of the connection that exists with holy places. It is a blessing that leads one The Yoga Inbound centers offer the full gamut to recognize the divinity that exists and that of possibilities for service around the world. manifests in different ways. In them all aspects of life are approached and help and inspiration are provided.113 It is necessary to book tours at least two months in advance. Accommodations are limited and

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Vrinda Kunja

Jahnavi Kunja

Vrindavan - India

Mayapur - India

Varsana

Eco truly Park

Granada / Cundinamarca Colombia

Lima - Peru

Vrinda Bhumi

Shantidwip

Minas Gerais - Brasil

Lake Titicaca - Bolivia

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Lesson II: Teacher Training Course for Directing a Yoga Inbound Center

YOGA ECO-VILLAGES Around The WORLD

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Chapter II: Teacher Training Courses

CHAPTER III SPECIALTIES

”Very often we forget that happiness does not come from obtaining something we do not have, but from recognizing and appreciating what we already have.” Frederick Koening

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Chapter III: Specialties

CHAPTER III SPECIALTIES

he Yoga Inbound School is developing many courses, workshops, seminars and lines of study about Vedâôgas, “branches of the Vedas,” and Bhakti Yoga philosophy as part of its educational project. In this chapter, different aspects of applied Vedic sciences, both initiatic and academic, will be presented. Practitioners, who have completed the training explained in the first chapter, can continue their studies in one or more of these specialties. At this point along the Yoga Inbound path, the practitioner has succeeded in re-establishing his or her eternal connection with the source of infinite love, and has entered the sphere of selfless service through the purification process of initiation. From the outset, this point has been marked as the ultimate goal of the process. Now, the student should remain loyal to this commitment and think about how to take on more responsibility. The specialties are an opportunity for students deepen their understanding in different areas of Vedic knowledge, according to their inclinations and natural tendencies. This process should be developed so that one can be of more service and be able to help humankind from different fields. It is important to reiterate the importance of remaining always a student dedicated to the cultivation of spiritual knowledge in the association of advanced practitioners and under the instruction of the spiritual master. Only those who sincerely wish to go further on this path of dedication and surrender will receive the blessing of the clarity and lucidity needed to apply their knowledge responsibly. The study of these sciences will be addressed in a general manner, because this chapter is introductory in nature. For those desiring to go deeper and put into practice this knowledge, there are regular training courses in the Yoga Inbound Schools.

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CapĂtulo III: Especializaciones

Initiatory Specialties

“The recesses of the soul are unfathomable.” Chinese proverb

eaching this point of the path shows that a practitioner has made a serious and firm commitment. All the knowledge a practitioner has acquired, all the processes he has completed and all the tests he has overcome lead him gradually to establish himself in the sincere desire to give everything he has received. He naturally wants to share the treasure he has discovered. Because the path comes from the goal, the very same grace inherent in reaching the goal manifests along the path. Now the practitioner has the chance to go deeper into the depths of the spirit through these mystical sciences that reveal a reality higher than the ordinary intellectual capacity and the physical senses. These sciences require, even demand, all the attention of the heart.

1. Sankirtana Song of Joy The History of Sankirtana The word “saôkîrtana” comes from the Sanskrit. “Samyak,” “plenum” and “kîrtana,” “chant.” Together, these terms are mean “A song of praise to the All-complete.” This congregational chanting was inaugurated more than 500 years ago by [rî Caitanya Mahâprabhu, in Bengal, India. However, the Kaùhaupaniëad, a Vedic scripture from 5,000 years ago predicted that in Kali Yuga, the present era, people would chant the mantra of the Holy Names of the Lord to attain self-realization. Chanting and dancing are part of spiritual tradition and they cannot be separated from Vedic culture.

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Lesson I: Initiatory Specialties

LESSON I

Chapter III: Specialties

Although the natural joy that derives from praise in the form of chanting has a vast ancient tradition, [rî Caitanya Mahâprabhu put it more fully into practice, spreading it more widely to all those who wanted to practice it. His gift of utmost love and compassion towards all living entities caused it to be spread to every corner of the world. The more people can practice it, the greater the benefit. hari haraye namaì, kèëòa yâdavâya namaì yâdavâya mâdhavâya ke{avâya namaì114 ”O Lord Hari, O Lord Krishna, I offer my obeisances to You, who are known as Hari, Yadava, Madhava, and Kesava.” Chanting is a great purification done congregationally, meaning in a group of those who have a sincere attitude. Sound vibrations can make miracles happen because they have the highest potency to charm, to do or undo and to achieve anything. Transcendental sound has this intrinsic ability that comes from the most subtle plane, beyond ether. It is universal, full of absolute sweetness and kindness. How much power it contains! How captivating it is! On can float like a blade of grass in the stream of that sweet sound, in such a way one is not able to remember even one’s own personality. There the self can let go, never to die, into the dimension of the eternal soul, diving up and down into that stream that carries him along. The living entity is less qualified than a piece straw or a blade of grass, and the sound of Kèëòa is so great and sweet it can play with it at will. One cannot conceive of how much power there is in the Name, the sound that is identical with the supreme source of love.

Chanting of the Holy Names of the Lord. 114

These verses were chanted by Lord Caitanya Mahâprabhu Himself.

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The delivery of unconditional love in Saôkîrtana also manifests in written version. The first manuscripts, written by the Goswamis of Vèndâvana, can be traced back 500 years. In them, you can find hundreds of instructions for the development of spiritual life. Looking back, one can see that writing books and distributing them have been very important in the practice of Bhakti Yoga. It is a fact that the Goswamis must have had difficulty obtaining the right bamboo, palm leaves and oils. They worked very hard tearing the palm leaves in order to write down the teachings of their spiritual master. The process consisted of tearing the palm leaves with a thin pin. One could barely see what one was writing. After that, some black dyes derived from vegetable sources were spread on the palm. When the color went through the rips, the words became legible. In that way, the Goswamis finished one book after the other, and stored them in chests so that others might copy them. The greatest treasure! The treasure of Bhakti for all humanity!

Historical evidence shows that those who have come in the lineage of the six Goswamis feel very inspired to give the transcendental treasure of spiritual literature. The reason for it is that “Kèëòakatha,” “to talk about Kèëòa,” is the medicine that can cure the disease of materialism that fallen souls suffer. To be able to go into the deep, secret meaning of the transcendental message that lies in transcendental books, reading should be accompanied by chanting of the Mahâ Mantra and by other important spiritual practices such as devotional service, surrender to a spiritual master, the practice of Sâdhana Bhakti and Deity worship. Regarding Saôkîrtana, book distribution is also chanting. Whoever reads the books is also chanting and listening. Why distinguish between chanting and book distribution? I have chanted and recorded these book and they have been transcribed. It is spoken kîrtana. So, distribution is also chanting. These are not ordinary books. They are recorded chanting. Whoever reads them is listening. Book distribution should not be neglected. If things get worse it would be because of something else, but it would not be because of book distribution.115

So, following disciplic succession, the spiritual masters provided all these books and inspired people to dedicate their lives to their distribution. They did this in a very sweet way, following the instructions of Lord Caitanya, using all their efforts, including their income, in publication and distribution. The mass distribution of books was originally completely unknown in the mission. However, little by little the devotees realized that an effort could be made to distribute this transcendental literature. As an example of this full surrender, [rîla Prabhupâda was certain that the distribution of books was one of the best services for pleasing [rîla Bhaktisiddhânta Saraswatî Ùhâkura Prabhupâda. Of course, his Guru had [rîla Rûpa Goswami 249

115

Letter of [rîla Prabhupâda to Rûpânuga, October l9, 1974 .

Lesson I: Initiatory Specialties

Distribution of Transcendental Literature

Chapter III: Specialties

been the pioneer in the publication of books in the lineage of [rîla Bhaktivinoda Ùhâkura because he had a printing press operating all the time. This enthusiasm for publishing made a profound impression on Bhakti Rakëaka [rîdhara Mahârâja. Although his â{rama was a very humble place on the banks of the Ganges, they had a big printing press there. Devotees work very hard printing and publishing the transcendental messages. Not to mention [rîla Bhakti Pramode Purî Mahârâja, who was editor of transcendental literature since the beginning of the Gauàîya Maùh. He himself wrote some articles and books and kept a diary of the activities of the Gauàîya Maùh. At the end of his life, with the help of his disciples, he managed to publish one of the most beautiful books ever seen in the Vaiëòava world about his own Gurudeva, [rîla Bhaktisiddhânta Saraswatî Ùhâkura Prabhupâda, wherein he teaches about the glories of this empowered personality and his transcendental spirit, through which he expanded Kèëòa Consciousness. All this has been only a little mention of all the incalculable contributions of those so exalted masters to this important work that we try to continue dynamically and actively in the present day.

stop listening. They feel a joy that moves them and makes them sing. There the sacrifice starts, the holy work of escaping from the labyrinth of material energy. This invitation is for everyone to chant and dance from early in the morning until late at night, everywhere, carrying the message because he who chants the Holy Name has the very special protection needed to advance in spiritual life.

The Benefits Dedicate yourself exclusively to this. It is something that embraces and pleases everything. And you will be able to achieve it with minimum inconvenience and minimum energy. Let it flourish in this Kali Yuga; let it flourish for the good of the entire universe to reestablish all souls in their natural position. [rî Caitanya Mahâprabhu

Harinama Sankirtana Yajna To take the chanting of the Holy Names to every village and city and to deliver a publication on transcendental philosophy to every person are the highest forms of manifesting the ultimate priority of life, the utmost expression of compassion. When the group of sankirtaniyas gets together on the streets and finds there hundreds of yet unknown souls that feel drawn to the sound of joyful drums and karatâlas, to the strange words of the “kîrtanîyâs,” “singers of the kîrtana,” for some unknown reason, an inner urge arises, and they cannot

...Do not neglect the sound for it is identical with the Lord, Sri Krsna

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1. Purification of consciousness is a phe-

nomenon that demands the will to go forward in order to begin to see what is beautiful, sweet and divine. Then one will be able to recognize what is appropriate for and what would be hindrance to spiritual advancement. It grants the power of discrimination.

2. Liberation from all mundane relativi-

ty. By chanting the Holy Name, the allure of the status quo, appearances or position fades away. In economic terms, it is the best business in the world for those who want to be free because, when they are chanted, the desire to buy what the consumerism industry has to offer disappears, and publicity campaigns and fashion no longer influence us. Chanting clears the mirror of the mind of the relativity that refers to identifying with what is temporary.

3. Positive kindness awakens in the heart.

Gratitude for existing and for being able to serve develops. Henceforth, one can neither harm anyone nor make him suffer. To acknowledge brotherhood and being a member of a beautiful family, despite the superficial differences, is enriching and substantial. In short, the most important things are joy, ecstasy, and beauty. Everyone is welcomes to this search for something clear, without limits and purely true because this is the energy and kindness of God. The truth leads to Vèndâvana, the land of love, where everyone is welcomed, because eternal affection, friendship and love are not confined only to those who have certain material attributes.

4. Acknowledge the being as a divine potency. In order to serve the divine ideals unconditionally, the ego needs to be crushed because it does not want to serve. The path of the heart is unconditional; it is an eternal duty, nitya-sambandha. There can be no relationship with the infinite, if one is not submissive to His sweet will. 5. Becoming a drop in the ocean of bliss.

When one enters into the joy of the being, the constrictions of matter are transcended, and the abundance of all the love that should be distributed manifests. A principle of prosperity is that one receives what one is giving; what one withholds is what one loses. And by giving, one experiences joy and ecstasies which are not static, but mobile and dynamic.

6. All parts of the body are purified by singing the Holy Name. There is no chaos in the universe; every particle, every cell, is an incredible microcosm that acts in a perfect way. Congregational chanting of the Holy names of the Lord makes everything finer, more subtle and wonderful. The natural ways of feeling, thinking and desiring of the soul are expressed dynamically. The living entity comes in touch with an infinite love, within which one can maintain one’s individuality while, at the same time, feeling the highest degree of dedication.

7. Massive conversion. “Nâma Bhajana,” “chanting the Name,” is ongoing. Glorification does not depend on the mouth, but is in the heart. Everyone can perceive the feeling of being part of this great movement, of being bonded with the Eternal, of feeling love, joy, closeness and the desire to be with other souls on the path of light. On should always be grateful for being able to chant the Names of the Lord because He fulfills all the needs a man can have. There should be a great feeling of urgency otherwise these treasures will not be accessible to all. It should flow naturally and spontaneously, without hindrances. It should be exclusive, independent and without reservation. This praise to Kèëòa should be chanted congregationally, because it is the most beneficial vibration for the world. Only through pure surrender and devotion, can there be dedication to the [rî Kèëòa Saôkîrtana. “Do not neglect sound for it is identical to the Lord, [rî Kèëòa.” This is the teaching of the masters of Bhakti Yoga. He who simply accepts this divine sound with sincerity will enrich himself because everything, the absolute sweetness and kindness that is present in the Holy Name, manifests in such an accessible way that one does not need money or physical energy to acquire it. So, what is required then? Sincerity. One simply has to chant sincerely from the heart. This sincerity demands, above all, the guidance of an appropriate person, a pure devotee who gives the Holy Name. The advice of the spiritual master is invaluable and essential for learning the importance of joining this [rî Kèëòa Saôkîrtana in a sincere spirit of chanting the most purifying transcendental sound that contains liberation. It awards all satisfaction and the utmost goal of existence.

...Esta alabanza a Krsna debe ser cantada en congregación, pues es la vibración más beneficiosa para todo el mundo. 251

Lesson I: Initiatory Specialties

We are no longer tricked by false concepts of external and apparent and can perceive our real essence as spiritual beings.

Chapter III: Specialties

2. Arcana

Worship Method Concerning the procedures of worship, one has to consider the specific time, the place, the resources (human and economic) and the circumstances. The important thing is to establish a standard that one will be able to sustain. It is no use to start with a very high standard and then let it drop. One should always keep in mind that a Vaiëòava does not pretend to be less than or more than he is. It is better to have a simple protocol that one can sustain, and carry out the worship wholeheartedly, than to impose on oneself vows that one is not able to keep. For the students of Yoga Inbound living at home, who have a Deity, the main thing is to offer a complete ârati once a day and all the food prepared in the home. [rîla Prabhupâda taught that the devotion of the pûjârî depends on the cleanliness and the punctuality with which the service is done. He also instructed his disciples that they do a simple worship, because as has been mentioned before, the main process for self-realization in the present era is to chant the Holy Name of the Lord and not to get absorbed in complex rituals of deity worship, the way it was done in previous ages. All the worship methods prescribed in the Vedas follow a common model of purification, spiritualization, invocation and worship that should be performed before beginning deity worship. Because the Lord being pure and spiritual, he who approaches Him should be duly qualified.

1. Purification It cleanses all material imperfections. It eliminates contamination and inauspicious, subtle influences of the objects and substances used during the worship through “prokëana,” “sprinkling of water,” of the mantra, “oê astrâya phaù,” and showing the Cakra Mudrâ.116 In order to remove any kind of unknown impurity from an object or substance that will be used during worship, one can additionally show the Gâlinî Mudrâ for purification and then transform it into nectar (amèta) with the Dhenu Mudrâ. Âcamana It is a means of purification with water. Just as submerging the body in water brings physical and subtle cleanliness, sipping water over which mantras have been chanted is purifying. A devotee can perform âcamana in order to attain physical and mental strength before spiritual activities such as putting on tilaka, chanting the Gâyatrî, japa or other mantras, performing pûjâ and “homa,” “fire ceremony,” taking prasâdam and reciting the {âstras. Performing âcamana after bathing, dressing, touching the lips, eating, spitting, sneezing, going to an impure place and speaking inappropriate words is also recommended. The place where a devotee performs âcamana should be clean. The water should be cold, fresh, without bubbles or bad taste or smell and it should not have been touched with the fingernails, hair or any other impure element because, according 116

You will find the mudrâs on page 261

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Kinds of Âcamana

There are two kinds of âcamana: “sâdhâraòa,” “simple” / “general,” and “vi{eëa,” “complete” / “specific.” Before chanting the Gâyatrî Mantra or reading the scriptures, one should perform Sâdhâraòa Âcamana, but before pûjâ and other activities related to Deity worship one should perform Vi{eëa Âcamana.

a. Sâdhâraòa Âcamana, Simple • Collect clean water and place it in the âcamana pâtra, the receptacle. • Wrap the brahminical thread (men) around the middle finger and make the Aôku{a Mudrâ. • Touch the water with the fingertip of your middle finger, avoiding touching the water with your fingernail. • Recite the mantra invoking the sacred rivers. oê gaôge ca yamune caiva godâvâri saraswatî narmade sindho kâverî jale’smin sannidhim kuru «O Ganges, O Yamuna, O Godavari, O Saravati, O Narmada, O Sindhu, O Kaveri, please become present in this water.» • Sit on an âsana, seat, and take a little bit of water from the âcamana pâtra with the “ku{I,” “little spoon.” • Sprinkle it on your hands and feet. • Then, with your left hand take the spoon and pour a little bit of water on your right palm. • Chant:

«oê ke{avâya namaì» «oê mâdhavâya namaì» «oê govindâya namaì» and discard the water.

• Pour water on your left palm, chant the same mantras and discard the water. • Pour water on your right palm, bring it to your mouth, drink the water and chant the mantras. • Lastly, pour some water on your right palm, sprinkle it on the crown of your head and chant the mantras.

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Lesson I: Initiatory Specialties

to the Vedas, fingernails and hair are contaminated bodily waste. Rainwater, water from the bathroom or stagnant water should not be used because they are in the mode of passion and ignorance.

Chapter III: Specialties

b. Vi{eëa Âcamana, Complete The procedure for performing this kind of âcamana is similar to the former one. The difference is that more body parts are purified while the corresponding mantras are chanted, as shown below:

Mantra

Part of the Body It Purifies

oê govindâya nâmaì

Right hand

oê viëòave nâmaì

Left hand

oê madhusûdanâya nâmaì

The right cheek; it should be touched with the fingers of your right hand

oê trivikramâya nâmah

The left cheek; it should be touched with the fingers of your right hand

oê vâmanâya nâmaì

Above your upper lip; it should be touched with your right thumb

oê {rîdharâya nâmaì

Underneath your lower lip; it should be touched with your right thumb

oê hèëîke{âya nâmaì

Both hands

oê padmanâbhâya nâmaì

Both feet

oê dâmodarâya nâmaì

Your head

oê vâsudevâya namaì

Upper and lower lips

oê saôkarëaòâya namaì

Right side of your nose

oê pradyumnâya namaì

Left side of the nose

oê aniruddhâya namaì

Right eyelid

oê puruëottamâya namaì

Left eyelid

oê nèsiêhâya namaì

Left ear

oê adhokëajâya namaì

Right ear

oê acyutâya namaì

Navel

oê janârdanâya namaì

Your heart; it should be touched with your right palm

oê upendrâya namaì

Crown of your head

oê haraye namaì

Right shoulder

oê kèëòâya namaì

Left shoulder

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oê tad viëòoì paramaê padaê sadâ pa{yanti sûrayaì divîva cakëur âtataê tad viprâso vipanyavo jâgèvâê saì samindhate viëòor yaat paramaê padaê «Just as the sun’s rays in the sky are visible to mundane vision, wise and learned devotees always see the supreme abode of Lord Vishnu. Because those highly praiseworthy and spiritually awake devotees are able to see the spiritual world, they are also able to reveal that supreme abode of Lord Vishnu to others.»

2. Spiritualization It attunes one to one’s spiritual identity, and it also gives sacred characteristics to the place, objects and substances used during worship. An object or substance is spiritualized by chanting silently the Bîja Mantra (Seed Mantra) of the deities that are being worshipped while the Bîjâkëara Mudrâ is performed over them and one meditates on how the Bîja Mantra is being instilled in them.

Bhûta [uddhi, ‘To Purify the Body’ It is possible after identifying oneself as an eternal servant of the servant (dâsadâsa-anudâsa) of [rî Kèëòa. Meditation: I am by nature the servant of [rî Kèëòa. But due to my bad fortune, I have been hostile to Him since time immemorial, and so I have identified myself with a material body. In this way, I have roamed continually in the cycle of births and deaths, suffering continually because of the three kinds of miseries.117 Now, because of some unimaginable good fortune, the mercy of my Spiritual Master has allow me to remember that I am an eternal servant of God, a spiritual being completely different from my subtle and gross bodies. And by His grace, I have received the great fortune of serving the lotus feet of Lord Caitanya Mahâprabhu and [rî [rî Guru Gaurâôga (or the names from the deities that are being worshipped). The following mantras should be recited: brahma-bhûtaì prasannâtmâ na {ocati na kâôkëati samaì sarveëu bhûteëu mad-bhaktiê labhate parâm «One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments or desires to have anything. He is equally disposed toward every living entity. In that state he attains pure devotional service unto Me.”118.»118 Miseries cause by one´s own body and mind, miseries caused by other living entities and miseries caused by material nature. 118 A. C. Bhaktivedanta Swami, Bhagavad-gîtâ, as It Is, 18.54. 117

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After doing âcamana, one should chant the following mantra from the Èg Veda:

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nâhaê vipro na ca nara-patir nâpi vai{yo na {ûdro nâhaê varòî na ca gèha-patir no vanastho yatir vâ kintu prodyan-nikhilaparamânanda-pûròâmètâbdher gopî-bhartuì pâda-kamalayor dâsa-dâsânudâsaì «I am not a Brahmana; I am not a Kshatriya; I am not a Vaisya or a Sudra. Nor am I a brahmacâry, a householder, a vânaprastha or a sannyâsi. I identify myself only as the servant of the servant of the servant of the lotus feet of Lord Sri Krishna, the maintainer of the gopis. He is like an ocean of nectar, and He is the cause of universal, transcendental bliss. He is always shining with infinite splendor.»119

Pânî [uddhi, “Purification of Water” • Over the pañca pâtra, perform the Cakra, gâlinî and Dhenu Mudrâs. • The sacred rivers are invoked with Aôku{a Mudrâ. • Now invoke the syllable “oê” within the water by saying it silently eight times and performing the Bîjâkëara Mudrâ and the Matsya Mudrâ over the pañca pâtra.

Puëpa [uddhi, “Purification of Flowers” • One performs prokëana with sâmânya-arghya chanting “oê astrâya phaù.” • The Cakra and Dhenu mudrâs are shown to the flowers. • One touches the flowers with the fingers of the right hand forming Bîjakëara Mudrâ, chanting: oê puëpe puëpe mahâ-puëpe su-puëpe puëpa-sambhave puëpe-cayavakirn e ca huê phaù svaì «O flowers, O great and auspicious flowers, who have appeared from a budding creeper, may you be purified.» • The Matsya Mudrâ is performed over the flowers.

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Padyavâlî, Text 74.

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This includes the installation, asking the Lord to be present in a particular substance (especially in the vi{eëa-arghya, or the fire for the yajña). Through mudrâs and mantras, one asks the Lord to be present so one may offer Him service. One invokes His form asking Him to be blissful and to give us His blessings.

4. Worship It involves offering paraphernalia and related items to the Lord, according to one´s capacity. The elements of worship can be divided in four categories: a. Reception - It includes the first seven of the sixteen items there are to offer: âsana, svâgataê, pâdya, arghya, âcamana, madhu parka and punar âcamana.

1. Âsana It is a place especially designed for the Deity to sit comfortably to take the food that is offered to Him.

2. Svâgataê Welcome, greeting or invitation made to the Deity so He will sit to take the prepared food.

3. Pâdya It is water to wash the lotus feet of the Deity. One adds fragrant flowers and rose fragrances to clean water; it is placed in a receptacle called pâdya pâtra. It can be offered in meditation with the “ku{i,” “little spoon,” in case the Deity cannot be wet, or directly on the body of the Deity, discarding afterward the water in a waste receptacle.

4. Arghya A refreshing beverage offered to the Lord. It is made of sandalwood paste, fresh water and tulasî leaves. The preparation is placed in the arghya One should always ring the bell with the left hand while offering the arghya.

5. Âcamana It is water with grated nutmeg and cloves for refreshing and rinsing the mouth of the Deity. It is placed in a receptacle called aramaniva pâtra, and is offered to the Lord with the ku{i, bringing it near His mouth. Afterward, the water is emptied into a waste container. This is done three times.

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6. Madhu Parka The preparation used for the abhiëeka, a special bath performed on important occasions. The ingredients are rose water, honey, yogurt, milk and ghee. They are mixed, and then placed in the madhu Parkapâtra, and the resultant balm is used for bathing the Deity. The remnants of this bath are distributed among the devotees so they too can be purified by drinking it.

7. Punar Âcamana With the preparation of water and spices made in the âcamana, one again washes the mouth of the Deity after he has eaten.

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3. Invocation

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b. Âbharaòa: Elements for bathing and dressing: Snâna, aôga-vastra, vastra and alaôkâra. 1. Snâna “Pure water.” It is the main element in the Deity´s bath. The water should not be collected during the night or from a contaminated place such as the bathroom.

2. Aôga Vastra Soft cotton towels used for drying the Deity after His daily bath.

3. Vastra They are the dresses of the Lord. Every color can be used according to the personal taste of each person. Although the best are natural fabrics such as silk and cotton, synthetics fabric are also allowed for the dresses of the deities. In the countries with seasons, the deities should be dressed with garments that are right for each season.

3. Alaôkâra In ancient times, all the jewels and ornaments of the deities were made of metals and gemstones. Nowadays, due to widespread dishonesty in society and in order to avoid thieves, [rîla Prabhupâda instructed the devotees to decorate the deities with synthetic jewelry. However it is very important to keep always in mind that what God really cares about is the love and sincerity with which the worship is performed.

During the worship, real objects are used - garments, incense, lamps, etc.- or their substitutes water, flowers or akëata, “uncooked rice” - or a combination of both. While one offers the substitutes, one should meditate on offering the real objects. Then, finally the worship is performed, not only that of the Lord but also that of the paraphernalia and the associates of the Lord with several elements (upacâras). c. Parafernalia: It includes the specific elements required for the worship. Pûjâ Thâlî - It is the plate on which the elements for offering the pûjâ are placed.

Ghaòùâ, ‘bell’ - The sound of the bell contains all music. If a devotee does not have instruments, he can simply ring the bell because its sound is very dear to the Lord. The bell is usually held in the left hand, while one offer upacâras to the deity with the right hand. When it is not in use, it should always be placed on a plate which serves as âsana or seat. The {âstras state that he who worships the Lord while he rings a bell with the symbol of Garuàa, the bird carrier of Lord Viëòu), or a cakra, the weapon of Lord Viëòu, can free himself from repeated births and deaths.

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Visarjanîyâ Pâtra - A container for waste water with a wide opening in order to receive the water that falls when the conch shell is purified just outside the deity´s room.

[aôkha, ‘Conch Shell’ - It represents the power, purity, beauty and liberation from material bondage. It is adorable because She is the consort of the Lord. All tîrthas, “pilgrimage places,” reside in the water it contains. Just by looking at or touching the conch shell, all sins are destroyed. The big conch shell, called pâñcajanya, is used by Lord Kèëòa, and is used in the beginning and at the end of each ârati to invoke all that is auspicious with its special sound. The little conch shell is used for bathing the deity and it should be placed on a tripod, which will serve as its âsana or seat.

Vastraê, ‘Handkerchief’ - It is used for drying the deity after offering Him äaôkha, or the water in the conch shell.

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Pâtrâòi or pâtra - “Glass” or “receptacle” and “ku{,” “spoon.” The Varâha Purâòa explains, “Pâtra made of copper is the purest one of the pure and embodies all that is auspicious.” Besides that, this receptacle purifies the water it contains. However, sour substances like yogurt or lemon should not be placed inside it. An example is madhu parka, a preparation for deity worship that contains yogurt. It would be better kept on a silver pâtra.

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Dhûpa, ‘Incense’ - This element offered during the worship represents the earth. Made out of natural ingredients, fine, aromatic incense represents the enchanting fragrance of the temples. There is a vast variety of aromas from which one can choose. The important thing is that they should have not been smelled by anyone and that they are of good quality.

Dîpa, ‘Lamp’ - It can be made out of bronze, silver, copper or fired clay that is used to offer in the fire. Lamps made of cotton soaked in ghee are used. Eka-dîpa

Ideally, to light the dipa that is offered during the arati, one should use a thin, little stick wrapped in cotton soaked in ghee. If possible, completely avoid lighting the fire used in the worship directly with matches or lighters.

Pañca-dîpa

Cotton Candles - They should be soaked in “ghî,” “clarified butter.” The ghee candles offered in the ârati vary widely in shape and size depending on the size of the lamp. Traditionally, the numbers of candles should be uneven: one, three or five. The standard number of candles used in a complete ârati is five, pañca-dîpa.

Puëpa ‘Flowers’ - They should be fresh, have fragrance and should not have been smelled or desired by anyone. Lord Kèëòa is very pleased when there are flowers on His altar for He lives in the Vèndâvana forest which is full of thousands and thousands of flowers. It is generally recommended to offer any flowers which have a sweet fragrance, preferably white or yellow in color.

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Vyajana, ‘Fan of Peacock Feathers’ - It is used for cooling and refreshing the Deity, therefore it is used only in hot weather or where it is appropriate.

Câmara, ‘Fan Made of Yak Tail’ - It is used to repel insects. A yak is a four-legged animal that lives in the mountains.

Dharpaòa, ‘Mirror’ - It is used for the deity to see Himself after being decorated during the Govinda Ârati.

d. Mudrâs for Worship - Mudrâs are special gestures made with the hands to please the deity or purify the elements with which the worship is going to be performed. During the worship, the pûjârî can show the different mudrâs when the time is right. Purification and Protection Mudrâs: Cakra Mudrâ: It purifies the paraphernalia that is going to be offered, dissipating inauspicious, subtle influences. • With the right palm over the left palm, touch your right little finger and left thumb and vice-verse. Separate these fingers from the remaining fingers like the spokes of a wheel. • Hold that position briefly over the object that is being purified. 261

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Flowers which are broken, have fallen to the floor, smell bad, have no fragrance, and are old or dry cannot be used except the lotus and tulasî. If the flower does not have a natural aroma, one can apply some kind of essence. One should also not offer flowers from thorny plants unless they are naturally fragrant.

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Gâlinî Mudrâ: It purifies liquids of subtle impurities. • Bend the three fingers of the middle of both hands and clasp them together. • Touch the fingertip of left thumb to the fingertip of the right little finger and vice versa. Separate these fingers from the rest of the fingers. • Hold this position briefly over the object that is being purified.

Surabhi Mudrâ: • Put together the fingertips of the thumbs of both hands, the left index finger with the right middle finger, the left middle finger with the right index finger, the left ring finger with the right little finger and the left little finger with the right ring finger. • Show the surabhi Mudrâ by moving the hands together slowly from the wrist in a movement from up to down over the object that is going to be offered.

Matsya Mudrâ: It protects the paraphernalia from contamination. • Place your left palm over the back of your right hand. • Move the thumbs forward making circles, just as if you were flapping them while you hold the mudrâ over the object that is being protected.

Invocation Mudrâs: Aôku{a Mudrâ: It represents a hook to control elephants. • While you chant the mantra to invoke the holy rivers, touch the surface of the water with the right middle finger, while the other fingers are kept bent, avoiding touching it with the fingernails. • The brâhmaòas should wrap the sacred thread around their middle fingers to do the invocation.

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Avahâni Mudrâ: It is used to call the Lord, so He is present during the worship. • With hands held together at the little fingers and the palms facing up, bend the thumb of each hand in front of the index finger.

Sthâpana Mudrâ: It is used to ask the Lord to stay in a particular place. • Keeping the thumbs in the same position as in the Avâhani Mudrâ, keep your hands adjacent to each other facing down.

Sannidhapânî Mudrâ: I t is used to offer oneself in service and to ask to be near the Lord. • With the four fingers of both hands bent into fists, keep your hands together with the palms facing each other and the thumbs pointing to the front.

Sannirodhanî Mudrâ: It is used to ask the Lord to stay during the worship. • Put your hands in the same position as in Sannidhapânî Mudrâ, but put your thumbs inside your fists.

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Bîjâkëara Mudrâ: It is used to invoke the Bîja, Mûla or Gâyatrî mantras during the worship. • With the palms facing down, place your left hand over your right hand and use the right thumb to count the syllables or mantras on the phalanges of the fingers of the right hand, just a when one chants the Gâyatrî.

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Ëanmukhîkârana Mudrâ: It is used to ask the Lord to gaze at whoever is performing the worship. • While you place your fingers and thumbs in the same position as Sannidhapânî Mudrâ, turn your hand so that you are able to see your palms.

Mahâ Mudrâ: It is used to ask for blessings from the Lord. • Hooking the right thumb over the left one and extending all other fingers, put the palms of your hands facing to the front.

Nyâsa Mudrâs: They are used over oneself,(see page 313), to install the Lord in vi{eëaarghya, or over the installed deity. Each mudrâ indicates the part of the body that is being protected by the Nyâsa. Nyâsa Mudrâ: • Put the tip of your right middle finger in the center of your left palm, and then bend the middle finger so that phalanges two and three are on the palm. • The fingers of your hands face opposite directions. • Then close the space between your palms with the remaining fingers. • Maintain the mudrâ at the level of your chest while you silently chant the Gopâla Mantra. Hèdaya Mudrâ: • When you do this mudrâ on yourself, slightly hollow the right hand and keep it on your heart with the palm facing inward. • When you do this for vi{eëa-arghya, hold the slightly hollowed right hand over the glass with the palm inclined.

[iro Mudrâ: • When you perform this mudrâ on yourself, join the tips of the five right fingers and touch the upper part of your head with them. • For vi{eëa-arghya, hold the tips of the fingers over the container.

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Kavaca Mudrâ: • When you perform this mudrâ on yourself, press the thumb of each hand against its palm and then touch the upper part of your right arm with the four free fingers of your left hand, and the upper part of your left arm with the four free fingers of your right hand. • Para vi{eëa-arghya, with the palm facing down and the thumbs pressed against them, cross your right wrist you’re your left wrist at a right angle and hold the mudrâ over the container. Netra Mudrâ: • When you perform this mudrâ on yourself, touch your closed eyelids with your right index and middle fingers, and keep your little and ring fingers and your thumb tightly together. • For vi{eëa-arghya, hold the same position of the hand over the container with the palm facing down and the index and middle fingers extended to the front. e. Mantras for Worship: During worship, different kind of mantras are used. According to [rîla Rûpa Goswami these mantras are Nâmâtmakâ Mantras, meaning that they are all based on the Holy Name of the Lord. Although the Mahâ Mantra is the most powerful prayer in the universe, both materially and spiritually, other mantras can be used as help in order to get to the platform of pure chanting of the Holy Name, {uddha-nâma. The following are the kinds of mantras used in deity worship: Dhyâna Mantras, ‘Meditation Mantras’ - They are used to invoke the form, activities and associates of the Lord in the mind.

Bîja Mantras, ‘Seed Mantras’ - They are used to invoke the elements: earth, water, fire, air and ether; the main energies of God, {aktis; the purification of the elements; and meditation. An important characteristic of the pâñcarâtrika worship is the use of bîja syllables to denote specific potencies and deities. The Nârada-pañcarâtra explains that the bîja syllables are primordial fragments of the spiritual sound which have the power to evoke a particular energy within and outside the person who pronounces the bîja. Each sound of

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[ikhâ Mudrâ: • When you perform this mudrâ on yourself, make a fist with your right hand and then touch the {ikhâ area with it, with your thumb extended downwards in direction of the neck. • For vi{eëa-arghya, hold the right fist over the container with the thumb extended outward.

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the Sanskrit alphabet has a particular kind of energy. Among the main Bîja Mantras one can mention: Oê invokes the sat potency, “the eternalness of God’. Aiê, hrîê and {rîê invoke the cit potency, “divine knowledge’. Klîê invokes ânanda, “spiritual bliss’. Mûla Mantras or Root Mantras - They are the essence of the deity. They are recited along with the offering of each element used during the worship as a way of addressing the Lord. Each deity has his own Mûla Mantra.120 In all Mûla Mantras for the deities, Viëòu-tattva, direct expansions of Lord Viëòu, one can use the bîja syllable · mantras “klîê”. If you are worshipping deities which are not Viëòu-mûrtis and do not have a specific Mûla Mantra chant:

“om + the name of the deity + the suffix ‘ya’ + ‘namaha’” For example, the Mûla Mantra of the cowherd boy Subala would be “oê subalâya namaì.”

Mula Mantra

Deity Guru

aiê gurave namaì

Vaiëòavas

oê sarva-vaiëòavebhyo namaì

[rî Caitanya Mahâprabhu

klîê gaurâya namaì

[rî Nityânanda Prabhu

klîê nityânandâya o klîê devi-jâhnavâ-vallabhâya namaì

[rî Kèëòa, Lord Jagannâtha, klîê kèëòaya govindâya gopîjana-vallabhâya svâhâ o klîê Govardhana-{ilâ kèëòâya namaì [rîmatî Râdhârâòî

{rîê râma râdhikâyai svâhâ o {rîê râdhâyai namaì

Râdhâ-Kèëòa

{rîê klîê râdhâ-kèëòabhyam namaì

[rîmatî Tulasî-devî

oê tulasyai namaì

[rî Balarâma

klîê balarâmâya namaì

[rîmatî Subhadrâ

{rîê subhadrâyai namaì

[rî Râmacandra

klîê râmâya namaì o râma râmâya namaì

[rîmatî Sîtâ

{rîê sîtâyai svâhâ o {rîê sîtâyai namaì

[rî Nèsiêha

klîê nèsiêhâya namaì o oê këraum nèsiêhâya namaì

Lakëmy-Nèsiêha

{rîê klîê lakëmy-nèsiêhabhyam namaì o {rîê këraum lakëmy-nèsiêhabhyam namaì

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In this section the lines of the Gâyatrî Mantra are included; they should be recited only by those who have receive Dîkëâ Initiation.

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When you are finished with offering the upacâras in the ârati or with the food preparations, with the following mantras ask forgiveness for all the offenses and errors made: mantra-hînam kriyâ-hînam bhakti-hînam janârdana yat pûjitam mâyâ deva paripûròam tad astu me «O my Lord, O Janardana, whatever little puja or worship that has been performed by me, although it is without devotion, without proper mantras, and without the proper performance, please let that become complete.» yad-dattaê bhakti-mâtrena pâtraê puëpaê phalaê jalaê aveditaê nivedyan tu tad gèhananukampâya «Whatever has been offered with devotion - a leaf, a flower, water, or fruit, the food offering - please accept it out of Your causeless mercy.» aparâdha-sahasrâòî kriyante ‘har-ni{âê mâyâ dâso ‘haê iti mâm matvâ këâmasya madhusûdana «Thousands of offenses are performed by me day and night. But thinking of me as Your servant, kindly forgive those, O Mashusudana.» ajñânâd athavâ jñânâd a{ubhaê yan mâyâ-kètaê këantum arhasi tat sarvaê dâsyenaiva gèhâòa mâm sthitiì sevâ gatir yatra smètis cintâ stutir vacaì bhûyât sarvâtmanâ viëòo madîyâê tvayi ceëùitam «Whatever inauspicious things I have done out of ignorance or unknowingly, please forgive that, and accept me as Your insignificant servant. Let my normal condition be service, let my movement b,and let my words be glorification of You. O Vishnu, let my activities with my whole mind, body and soul be engaged in You.»

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f. Praòâmas - It consists of pronouncing different prayers to worship the associates of the Lord and to ask Him to forgive all offenses.

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5. The Procedure a. Before Entering the Deity´s Chamber One offers respects to the spiritual master with folded hands, Praòâma Mudrâ, in front of your heart asking for his blessings in order to carry out all daily activities successfully. One does not offer prostrated obeisances before waking up the Deity or during His rest time. While you ring the bell outside the room of the deity, you can recite the following verses and meditate on waking up the Lord: so ‘sâv adabhra-karuòo bhagavân vivèddhaprema-smitena nayanâmburuhaê vijèmbhan utthâya vi{va-vijayâya ca no viëâdaê mâdhvyâ girâpanayatât puruëaì purâòaì «The Lord, who is supreme and the oldest of all, is unlimitedly merciful. I wish that He may smilingly bestow His benediction upon me by opening His lotus eyes. He can uplift the entire cosmic creation and remove our dejection by kindly speaking His instructions.» deva prapannârti-hara prasâdam kuru ke{ava avalokana-dânena bhûyo mâm parâcyuta «O Kesava, O infallible Lord, O You who remove the distress of surrendered souls! Please bestow Your mercy upon me by again awarding me Your transcendental glance.» jaya jaya kèpâmaya jagatera nâtha sarva jagatere koro {ubha dèëùi-pâùa «All glories, all glories to the merciful Lord of the universe! O Lord, please cast Your auspicious glance upon all the worlds!» • Chant the names of the ruling deities in a festive mood: ¡Jaya [rî [rî Guru-Gaurâôga-[rî-[rî-Râdhâ-Vraje{vara Ki Jaya! ¡Jaya [rî [rî, the name of the Deity that is going to be worshipper, Ki Jaya! ¡Jaya [rîla Guru Mahârâja Ki Jaya! Note: throughout the whole worship the bell is rung with the left hand. b. Entering the Deity´s Room The {âstras prescribe that one should enter the deity´s room with a humble attitude and bowing. Inside the altar, the mantras are sung mentally, manasâ. Ring the bell that is in the entry of the deity´s room and ask permission to enter the altar. Then enter the deity´s room, stepping first with the right foot, while you recite the following mantra:

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«My dear Lord, You are not a statue; You are directly the son of Mahârâja Nanda.» • Waking up the spiritual master: While you ring the bell touch the lotus feet of the picture of your Spiritual Master and chant: uttiëùhottiëùha {rî-guro tyaja nidrâê kèpâ-maya «O all-merciful Spiritual Master, please rise from sleep!»

• Waking up Lord Nityananda: uttiëùha jâhnave{vara yoga-nidrâê tyaja prabho nâmno haùùe divyanamaò su-{râddharthaê vitarasi «O Nityananda Prabhu, Lord of Jahnava, please arise and give up Your divine sleep. At the marketplace of the Holy Name, You distribute the divine name, asking only for one’s faith in payment.»

• Waking up Lord Caitanya: uttiëùhottiëùha {rî-guro tyaja nidrâê kèpâ-maya «O Lord Gauranga, please rise from sleep and bless the three worlds with Your auspicious glance.» • Waking up [rî Jagannâtha, Baladeva and Subhadrâ: tyaja nidrâê jagannâtha {rî baladevottiëùha ca jagan-mâtâr ca subhadre uttiëùhottiëùha {ubha-de «O Lord Jagannatha and Lord Baladeva, please give up your sleep and arise. O Srimati Subhadra, dear mother of the universe, please arise and bestow good fortune upon us!»

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pratimâ naha tumi sâkëât vrajendra-nandana

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• Waking up [rî Kèëòa: î{vara {rî-hare kèëòa devakî-nandana prabho nidrâm muñca jagan-nâtha prabhâta-samayo bhavet «O supreme controller, O Lord Hari, O Krsna, O son of Devaki, O master, O Lord of the universe, please give up Your sleep, for daybreak has come.» go-gopa gokulânanda ya{odâ-nanda-vardhana uttiëùha râdhâya sârdham prâtar âsîj jagat-pâte «O master of the universes, O bliss of Gokula, the cowherders, and the cows, O You who gladden the hearts of Yasoda and Nanda, please rise from bed with Sri Radhika for morning has come.»

• Waking up other deities: uttiëùhottiëùha, Mûla Mantra of the deity, namaì • Offering obeisances, namaskâra - Now that you have woken up the deities you can leave the altar and offer them obeisances from a prudent distance just the way the {âstras explain it. Inside the deity´s room, offer only Praòâma Mudrâ; do not offer obeisances with your body. So, in the early morning, obeisances to the deity are offered only after having woken them up because one cannot disturb the Lord by offering Him obeisances when He is resting or taking a bath. c. Bathing the Lord Snâna • One should bathe the Lord with the water in which aromatic flowers have been soaked for quite some time. The temperature of the water should be chosen according the climate. • Bathe your Lordships by pouring water from the conch shell over them, filling the conch shell at least three times with water while you ring the bell and chant prayers glorifying them. If the Deities cannot be bathed, perform snâna through the darpaòa-snânîyâ-dhyâna, holding a mirror so that the deities are reflected in it and bathe their reflection. You can also bathe them in meditation by offering water in the conch shell without it touching them. • Dry the Lord with a soft cotton towel. • Anoint the Diety with fragrant oil or a little bit of ghee to give shine to the body. • Apply sandalwood paste. • Decorate the Lord with tilaka.

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• The decoration of the deity should be very attractive for the devotees, so their attention is totally absorbed in the deity´s beauty. If the eyes are attracted by Kèëòa´s beauty, there will be no possibility of their being attracted by illusory energy. • Decorate the Lord with His ornaments: wig, crown, turban, necklaces, bracelets, earrings, etc. • Offer your Lordships flower garlands. The Lord is very pleased with garlands made of fresh flowers. [rîla Prabhupâda writes in his Nectar of Devotion, “Kèëòa used to wear a Vaijayantî garland around His neck. That Vaijayantî garland is made of flowers of at least five colors, and the garlands of Kèëòa always were long enough to touch His knees.” • Lastly place Him in His throne.

Mantra

Activity Removing clothing

vastraê + mûla-mantra

During the bath

idaê snâniyaê + mûla-mantra

Drying the body

idaê aôga-vastraê + mûla-mantra

Anointing scented oil

idaê sugandha-tailaê + mûla-mantra

Applying sandalwood paste e{a gandha + mûla-mantra Putting on tilaka

idaê tilakaê + mûla-mantra

Sacred thread

idaê upavîtaê + mûla-mantra

Putting on clothes

idaê vastraê + mûla-mantra

Decorating

imâni âbharaòi + mûla-mantra

Putting flower garlands

imâni mâlyani + mûla-mantra

Offering flowers

etâni puëpâòi + mûla-mantra

Shoes

ime pâduke + mûla-mantra

Moving to another place

oê prabhu kèpayâ svagataê kuru + mûla-mantra

Offering tulasî flowers or etat tulasî-pâtram + mûla-mantra leaves

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d. Dressing the Lord • [rîla Prabhupâda stated that Kèëòa should always wear a peacock feather, ankle bells and carry a flute. Sri Caitanya, who performed His role as the perfect devotee in this earth, should wear the ornaments of a bhakta: a kuntî-mâlâ, the twelve tilaka marks, and the brahminical thread.

Chapter III: Specialties

e. Ârati Ceremony Before executing the ârati and opening the curtains, check that all ornaments of the deities are placed properly in their place, and that everything is clean and properly placed inside the altar. The candles in the candelabra should be burning. The ârati is also called nîrâjana or dèëùi, which means “offering auspicious elements before a manifestation of the Divinity in order to remove negative influences.” The different objects offered represent the material elements, earth, water, fire, air, ether, mind, intelligence and ego, in their most pure form, and they are offered to the Lord in order to please Him and harmonize those elements in the body of the person who is performing the worship. All worship ceremonies that are performed during the day are auspicious, but among them the one that grants the most power to awaken spiritual consciousness of the practitioner is the Maôgala Ârati.

Preliminary Activities

• Outside the deity´s room, after executing âcamana, offer obeisances to your Spiritual Master, and ask him to allow you to assist him in the worship. After that, clean the place where the ârati paraphernalia is going to be placed and organize it according to the order in which the elements will be offered. • Purify all elements with prokëana and light the candles on the altar. • Ringing the bell, blow the conch shell three times. Purify the conch shell, leave it in its place and open the altar curtains. • Stand on an âsana and offer the elements while chanting the mantra for each element followed by the respective Mûla Mantra. •Begin with the main deities, then the other deities, and the guru paramparâ. At the end, offer the elements to the Vaiëòavas who are present during the ârati. • While the ârati is being performed, the devotees should chant joyfully the Vaiëòavas songs. If for any reason the pûjârî is alone, you can put on a recording with mantras chanted by the spiritual masters or the pûjârî himself can chant while offering the upacâras.

Order 1. 2. 3. 4. 5. 6. 7. 8.

Element Incense Ghee or camphor lamp Water in camphor Handkerchief One or many flowers Câmara Fan Mirror• To purify the elements

Mantra e{a dhûpa + Mûla Mantra e{a dîpa + Mûla Mantra idaê arghyaê + Mûla Mantra idaê vastraê + Mûla Mantra idaê puëpaê o etâni puëpaê + Mûla Mantra e{a câmara-sevâ + Mûla Mantra e{a vyajana-sevâ + Mûla Mantra e{a dharpaòa+ Mûla Mantra oê astrâya phaù

• It is offered only once a day after having dressed your Lordships.

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Offer all elements, except the câmara and the fan of peacock feathers, moving them clockwise in a circular motion, while you ring the bell with your left hand, which should be at waist level, fixing your attention on the Deities.7

Incense Lamp

Water

Handkerchief Flower Câmara

Fan

Feet

•

Waist

•

Face

•

Body

• It means that no circular motions are performed / * It means that one can choose the number of circular motions

After having offered arghya, water contained in the small conch shell, pour a small quantity of offered arghya into the visaryaniya pâtra before arghya can be offered to the next deity. The specific numbers of circular motions should be taken into account for the main deities of the altar; for the others, and the guru paramparâ and the Vaiëòavas, you can make three circular motions around the whole body. The main element of the ârati ceremony is the lamp, for which the {âstra indicates a specific number of circular motions. In general, the exact number of circular motions is not considered as important as meditating on the purification of your mind and heart when you are serving the Lord. After the elements are offered, they should be left outside the altar, so the devotees can share the remnants of the offerings and purify themselves. Then blow the conch shell to end the worship (three times along with ringing the bell), extinguish the candles, leave the altar, sprinkle the water on the visitors, offer praòâma to the deity and wait for the devotees to finish chanting. Finally, ring the bell while the devotees recite the prayers of the prema Dhvani. Once they finish them, close the altar curtains.

Playing Instruments, Vâdya

So, just as one has to learn to cook well in order to please the Lord, one should also try to please Him by learning basic skills for playing instruments such as the mèdaôga and karatâlas. The singing should be sweet and pleasant. In the presence of guests, one should not perform a very loud kîrtana, because they can get disturbed or simply not understand what the devotees are doing. One should also not use jayos (big cymbals) because their sound is too loud. The main function of musical instruments is to accompany the singing, and therefore the people who play them should do so at a moderate volume. It is appropriate to sing one part of the kîrtana in Sanskrit and the other part in the local language, so the guests can understand the meaning of the chants.

This is the order corresponding to maôgala, bhoga and sundala-ârati. In the Govinda ârati and the afternoon ârati 1, 5, 6, 7 and 8 are offered.

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How should the elements be offered?

Chapter III: Specialties

Dancing in Front of the Deity

In the Dvârakâ-mâhâtmyâ, Lord Kèëòa establishes the importance of dancing in front of the deity as follows, “A person who is in a jubilant spirit, who feels profound devotional ecstasy while dancing before Me, and who manifests different features of bodily expression, can burn away all the accumulated sinful reactions he has stocked up for many, many thousands of years.” In the same book [rî Nârada Muni states, “ From the body of any person who claps and dances before the Deity, showing manifestations of ecstasy, all the birds of sinful activities fly away upward.” In spite of the fact that dancing in circles in front of the Deities is not offensive, you should try not to turn your back on them. You should always remember that your dancing is for their pleasure. You should dance naturally. No circus spectacles should be performed such as dancing uncontrollably or too flamboyantly in front of the deity. f. Offering Food, bhoga-arpaòa Devotees should all become expert cooks so they can offer only first class preparations to the deity. It is recommended that the food be covered when it is taken out of the kitchen to the altar, so no one can see it and desire it. It is an offense to wish to eat the food before it has been offered. They should be covered when they are placed in front of the deity. Naivedya pâtra is a tray used to offer the food preparations. It can be made of gold, silver, copper, stainless steel, wood or lotus flowers. Neither this tray nor the cooking pots should be made of aluminum because it intoxicates the body. • To purify the preparations before they are being offered to the Lord one can use prokëana, chanting, “oê astrâya phaù,” performing Matsya and Cakra Mudrâs. • Put tulasî leafs in the preparations. In the scriptures it is stated that the Lord does not accept offerings which were not prepared with love and devotion, or ones with no tulasî leafs or flowers.

Mantra

Element

idaê âsanaê + Mûla Mantra e{a madhu-parkaì + Mûla Mantra eta pâdyâê + Mûla Mantra idaê arghyam + Mûla Mantra idaê pânîyam + Mûla Mantra idaê naivedyaê + Mûla Mantra

Âsana ‘seat’ Drinking water Water to wash the feet Water to wash hands and mouth Offering beverages Offering solid foods

• One chants the praòâma of the spiritual master, [rî Caitanya and [rî Kèëòa. • One waits fifteen minutes while the deity eats; one should not look. • Lastly clap your hands three times, and remove the offering. • One washes the mouth, hands and feet of the Lord. • He is removed from His âsana, and is invited to sit again on His Throne. 274

• It is considered an extension of the altar, therefore it should always remain impeccable. The people cooking for the deity should do it in a proper state of consciousness, keeping always in mind that [rîmatî Râdhârâòî is the head of the kitchen and those who help are nothing but Her assistants. • One should not talk prajalpa, useless conversations, in the kitchen, enter it with a dirty body, clothes or mouth, and one should also not eat inside of it. The cook should observe hygiene standards. One should always offer first-class food, preferably fresh and organic. One should not offer the following to the Deity: mushrooms, garlic, onion, burned food, white eggplant, red lentils, products made of buffalo or goat milk, white sugar, processed food, vinegar or food preserved in it. g. Putting the Lord to Rest, [ayana Sevâ • Before putting the deity to rest, one should offer Him warm milk with honey. The honey should not be heated because it becomes toxic; first heat the milk and then add the honey. • Remove the offering and wash the mouth, hands and feet of the Lord. • Remove the clothes: vastraê + Mûla Mantra. • Remove the ornaments: âbharaòâm + Mûla Mantra. • Put on the pajamas: idaê vastraê +Mûla Mantra. • According to the size of the Deity, one should see try to have a bed to put the deity to rest. If the deity is small, it can be moved easily, so His bed can be placed inside the altar or next to it, but if the deity is too big, and therefore hard to move around and put to bed, one can have a small bed and put Him to bed in meditation or have a small replica of the Deity and put Him in a bed the size of the replica. • Chant, while you touch the lotus feet of your Spiritual Master and then place the photo in its respective resting place: âgaccha {ayana-sthânaê sva-gaòaiì saha {rî-guro «O Spiritual Master, please come to your resting place, along with all your associates.» • Chant the following, while you touch the lotus feet of the deity with your right hand, and place Him on the bed: For Lord Gaurâôga:

âgaccha vi{râma-sthânaê sva-gaòaiì saha gaurâôga këaòaê vi{râmya sukhena lîlayâ vihâra prabho

«O Lord Gauranga, please come to Your resting place along with Your associates! O Lord, rest comfortably for a moment, enjoying Your pastimes.»

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The Kitchen

Chapter III: Specialties

For Lord Nityânanda:

âgaccha {ayana-sthânaê nityânanda jagad-guru tava rûpe mahâ-viëòor anante {ayânaê kuru

«O spiritual master of the universe, Lord Nityananda, please come to Your place of rest. In Your form of Maha-Visnu, please rest upon the thousandheaded serpent known as Sesa.» For Râdhâ-Kèëòa:

âgaccha {ayana-sthânaê priyâbhiì saha ke{ava divya-puëpatya-{ayyâyâm sukhaê vihâra mâdhava

«Now come, O Kesava, along with Your beloved Srimati Radharani and Her friends, to the bed covered with transcendental, aromatic flowers. Now happily enjoy Your pastimes, O Madhava.» For Kèëòa-Balarâma:

{âyyâê âgacchatam kèëòa ya{odânanda-vardhana {âyyâê agacchatam râma patitaê mâm dâyaê kuru

«O Krishna, O source of Mother Yasoda’s happiness, now please come to Your bed. O Lord Balarama, please come to your bed and bestow Your mercy upon me, who is lowly and fallen.» For [rî Jagannâtha, Baladeva and Subhadrâ: âgaccha {ayana sthânaê agrajena hy adhokëaja âgaccha nija {ayyâê ca subhadre ma dayâ kuru «O Lord Jagannatha, if You please, You and Your elder brother Balarama may now come to Your beds. O Mother Subhadra, please come to your resting place and kindly bestow your mercy upon me.» For other deities:

âgaccha {ayana-sthânaê sva-gaòaiì saha + Mûla Mantra

At the end, leave the altar, turn out the lights, and be sure to check that the curtains are really closed. Recite the praòâmas and offer complete obeisances on the floor, Aëùâôga Praòâma.

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ACADEMIC SPECIALTIES

“The only useful knowledge is that which make us better.” Sócrates

1. Yajñas

Sacrifice Ceremonies

he word “yajña” literally means “sacrifice.” The yajñas are offerings of gratitude performed for the Divinity or the demigods in recognition of the blessings, merits or gifts that one receives daily in life. These ceremonies are performed by lighting a sacred fire, Agni Hotra. There are different kinds of fires invoked according to the specific “saêskâra” or “purificatory ritual” that is going to be performed. During a yajña, a brâhmaòa, through ârati, mudrâs, maòàalas and mantras, invokes the Deity of the fire, who represents Lord Viëòu in the ceremony, and allows all participants to purify their spiritual consciousness. During the ceremony, a large amount of accumulated reactions (karma)

can be eliminated by the mercy of the Lord, if one wholeheartedly promises to stop behaving incorrectly.

Who can perform a yajña? The person who leads a yajña has a great responsibility. The only people allowed to perform an Agni Hotra Yajña are practitioners who have receive Dîkëâ initiation from their spiritual master, have qualified themselves as brâhmaòas and have studied everything related to fire ceremonies. All the offerings they receive should be used transparently in the service of humanity. Without these qualifications, mantras and invocations have no effect.

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LESSON II

Chapter III: Specialties

Elements Required for the Ceremony A fire ceremony is performed according to the saêskâra, the place and the circumstances. For enclosed spaces, and/or simple ceremonies, it is recommended to only use the Homa pyramid, ghee and cow dung. For outdoors, bigger and more elaborate sacrifices, the following elements are required: • Ghee, “clarified butter” • Cow dung • Clean wood without nails • Camphor • Cotton • Sand • Tulasî leafs • Water from holy rivers • 4 coconuts, which represent the four original Vedas • Bricks, to make the kuòàa, the square inside which the sacrifice is performed • Four clay pots that are used as âsanas for the coconuts • An altar with the spiritual Mmsters • Red, yellow, blue, white and gold pigment • Red, yellow, blue, white and gold color tapes • Paraphernalia for offering ârati to the fire • Flowers and fruits to decorate the sacrificial altar; the main ones are coconuts and banana, but in general one can use any fresh fruits • Mango and plantain leaves • Bananas to place in the fire • Raw brown rice mixed with ghee to throw into the fire while the mantras are chanted during the ceremony • Grains for offering: black bean, rice, chickpea, corn, wheat, and barley, green pea, dry and whole. They should be placed on a clay plate • Petition sheet. This sheet is placed next to the fire and when the priest indicates, one writes on it the spiritual blessing one wishes to receive through the ceremony. • Spoons and a steel receptacle for the ghee • Âsanas, a seat, and flower garlands for the spiritual master, the priest and the prime devotees Selection of the Place for a Yajña. Yajñas can be performed in a yoga center, in a temple in front of the altar, in a Yajña Sthala, an area especially designed for yajñas or in a place outdoors. Proper Time for the Ceremony. The proper time is determined by the auspicious dates found in the Vaiëòava Calendar. To please Lord Hari, it is very auspicious to offer fire ceremony during the ekâdasi.

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Name of the saêskâra

Name of the fire

Upanayana, spiritual initiation Vivâha, marriage Soëyantî-homa, solar birthday Nâma-kâraòa, giving the child a name Anna-prâ{ana, the first grains Cûàâ-kârana, haircut Gèha-prave{a, open a house or a business

Samudbhavâ Yojaka Maôgala Pârthiva [uci Satya Pâvaka

Description of the Ceremony 1. Before performing the ceremony, purify the whole area, with cow dung if possible. Rub it all over the floor and the walls, and then clean it with hot water.

2. Draw the specific Yantra for the saêskâra on the floor, with red, yellow, blue, white and gold powder.

3. Eliminate impurities and purify the lines in the sand.

• With your thumb and ring finger pick up a little bit of the earth from the drawn lines and throw it outside the sacrifice arena to the northeast while chanting the following mantra: oê nirâstha parâvasu • Then sprinkle water over which mantras have been chanted on top of the lines.

4. Decorate the sacrifice area. Put banana leaves, mango leaves, fruits and flowers

around the kuòàa. Put the seven grains, which are representatives of prosperity on seven clay plates. These grains are distributed among the attendees at the end of the ceremony. Put the colored tapes around the ceremony.

5. Put the âsana. Sprinkle the place where you will put the âsana with drops of pu-

rified water. If the ceremony is going to be done in front of the altar, the seat of the priest should be placed in such a way that he is facing the deities. If the ceremony is performed outside the temple, the priest should be facing east. The wood and ghee are placed on the right side of the priest, while the ârati plate is placed to his left.

6. . Install the four Vedas. Put four clay containers on the corners of the sacrifice arena. They should include the following ingredients: water, tulasî leaves, and flower petals, grains of rice, turmeric, mango leaves and water from holy rivers. Where the containers are situated, draw a lotus with eight petals or a Cakra Maòàala, a six-pointed star, and chant the mantra: oê âdhâra {aktaye namaì On the containers. Èg Veda in the east, Sâma Veda in the south, Yajur Veda in the west and Atharva Veda in the north.

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Names of the Fire that Should Be Invoked for Each Ceremony

Chapter III: Specialties

7. Now chant these mantras: a. For Mother Earth: oê rekhe tvam pèthivî-rûpa pitâ-varòasi b. For Mother Cow: oê rekhe tvam go-rûpa lohita-varòasi c. For Ärî Yamunâ: oê rekhe tvam kâlindi-rûpa kèëòa varòasi d. For Ärî Lakëmy: oê rekhe tvam {rî-rûpa svaròa-varòasi e. For Ärî Saraswatî: oê rekhe tvam saraswatî-rûpa {ukla-varòasi

8. Before sitting on the âsana, chant the following mantra: pèthvi tvayâ dhètâ lokaì devî tvam viëòunâ derrita, tvam ca dhâraya mâm nityaê pavitram câsanam kuru «O Mother Earth, O goddess, you support all the world’s people, and Lord Visnu sustains you; please give your support to me continuously and provide me with a pure seat upon which to sit while worshipping the Lord.»

9. Now sit in the âsana and chant the Gâyatrî Mantra. 10. To eliminate impurities present in the environment, light a piece of wood

wrapped in ghee-soaked cotton, face the southwest and chant the following mantra: oê kravadyam agnim prahinomi puram yama-rajyaê gaccahtu vipravahah

11. Offering the specific saêskâra To the Supreme Lord: oê tat sat {rî govindo govindo govindo asyâm subhatito acyuta-gotra, name of the priest, dâsâì {rî kèëòa prîtyartham, name of the saêskâra, karmaham kariëyâmi

12. When you are finished with the previous invocation, put purified water in the palm of your right hand and chant:

oê apavitraì pavitro vâ sarvâvasthâê gato ‘pi vâ yaì smaret puòàarîkâkëaê sa bâhyâbhyantaraì {uciì, {rî viëòu {rî viëòu {rî viëòu «Whether pure or impure, if a person, who has passed through all conditions of material life, can remember lotus-eyed Krsna, he becomes internally and externally clean.»

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• Choose one or more verses from the Bhâgavatam and recite it or them aloud. • Then one should give a short lecture explaining the saêskâra that was celebrated and the benefits from the fire ceremony.

14. Invoke the fire over which the saêskâra presides. Put a big cotton wick with

ghee and camphor in the center of the sacrifice arena. With a piece of burning wood, make three clockwise circles over the arena of the yajña and light the main fire. Invoke the fire over which the saêskâra presides with the following mantra: oê, name of the fire, nâmagne ihagaccha agne tvam, name of the fire, nâmâsi

15. Now perform an ârati to the sacrificial fire. 16. Recite the mantras of the Vandana121 in a way that the attendees at the cere-

mony also respond. At the end of each mantra, repeat:

oê agnaye idam namâma, svâhâ and pour ghee over the fire while the attendees repeat: Svâhâ!, Svâhâ!, Svâhâ! While throwing the grains of rice into the sacred fire.

17. At the end of the ceremony, the participants take a banana in their hands and throw it to the sacrificial fire, chanting the following mantras: namo mahâ-vadânyâya kèëòa-prema-pradâya te kèëòâya kèëòa-caitanyanâmne goura-tviëe namaì namo brahmaòya-devâya go-brâhmaòa-hitâya ca jagat-hitâya kèëòâya govindâya namo namaì The ceremony concludes with doing everyone devotional chanting (kîrtana) while walking clockwise around the sacred fire. The remnants of the fruits and grains from the ceremony are distributed. The bananas thrown into the fire should not be eaten.122 When the fire has gone out, the leader takes a little bit of ash mixed with ghee and puts it between the eyes of the participants in order to purify the Âjñâ Cakra, which is located there. Lastly, the dakëiòa, “donation” is given to the priest who did the ceremony. From the Cancionero Vaishnava - Vaishnava Songbook-, editorial SEVA. Bananas, which have beenburned by the fire, are already an offering to Lord Viëòu. They symbolize the sinful activities that are thrown as an offering to the fire and from which the attendees want to be free. Therefore, it is important to communicate that these should not be eaten.

121 122

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13. Recite the [rîmad-Bhâgavatam:

Chapter III: Specialties

2. Jyotisa

Vedic Astrology The observation of the constellations has been a tool used for thousands of years by many civilizations in order to predict and prevent future events. At the time of a birth, the stars are ...Through astrology on can begin to aligned in a specific pattern, which determines glimpse the relationship there is betmany aspects of life. Through astrology, one ween one´s body and the universe. can analyze how the forces that rule the universe influence each individual, which are the auspicious or favorable aspects of those forces, and how harmonize those that are inauspicious reflection of “modern civilization,” based on or unfavorable. economic development, exploitation of natural Vedic Astrology is called Jyotiëa, which means resources, the quest for power and of material “the science of light” because it can give gui- recognition in general, which has no positive dance about different aspects of life. Through effect on the values of consciousness and does astrological calculations, one can accurately not contribute to spiritual development. read the constellations at the time of birth and at any given time of life. In that way, one can determine the character and potentials of a person. It is very useful in the formation of couples. In that case, it is customary to analyze their natal charts to know their compatibility. Besides this purpose, people tend to consult astrology within the Karma Kâòàa system, to start businesses, inaugurate houses, and know about health and plan journeys, among other things.

In order to understand and incorporate the benefits offered by Vedic Astrology into one’s life, one has to accept that everything we do has a consequence. This means that one has to understand the law of karma. When one understands that life is a succession of opportunities to advance on the path of self-realization, one will avoid acting incorrectly, not out of fear of punishment, but out of love for the universal good.

Vedic Astrology is based on the sidereal zodiac, the constellations that can be seen nowadays, while western Astrology is based on the tropical zodiac, so called because its limits are between the latitudinal circles called the tropics and not in the constellations from which the twelve solar zodiac signs have taken their names. It also uses a lunar zodiac of 27 constellations, called nakëatras, which are not taken into account in western Astrology. Therefore, Vedic Astrology is much more exact and complete.

In as much as the practitioner approaches the spiritual process with sincerity, gradually his destiny will change favorably. Therefore, astrology is not deterministic. It simply indicates what forces influence the life, so they can be harmonized and give the knowledge necessary to make the most appropriate decisions that can lead to physical, mental and spiritual growth. Through astrology, one can begin to glimpse the relationship between one’s body and the universe.

Another fundamental difference between the two systems is found in the philosophical concepts. The astrology known in the West is a

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He who becomes an OIDA Therapy Assessor, a brâhmaòa, an educator or an astrologer should never forget that his duty is to save people who rely on them from the cycle of repeated births and deaths. He who sells knowledge or his advice with the desire to make a profit without guiding people toward the absolute good is held responsible for some part of the karma of the people he has advised. For the beginner in Vedic knowledge, astrology can help him understand that there really is a law of karma and a supreme control at every moment. However, for a person, who knows Vaiëòava philosophy, such calculations can distract him from the most essential thing, which is to surrender to the divine will and to control lower impulses and egoistical desires. Egoistical wishes include the desire to attain liberation, to possess mystical or yogic powers, not to mention the desire to attain life in the heavenly planets. He who has sincerely taken shelter in the instructions of his Spiritual Master should not consult the calculations of karma and therefore great yoga masters, although being expert astrologers for their personal studies, have given up their calculations and dedicated themselves to the protection of the illuminating instructions of their Spiritual Masters and to their service. The astrologers involved with the Yoga Inbound School should always keep this in mind, and they should not give astrological advice or calculations to initiated people. They can still help and give information about newborns, marriage compatibility and general guidance to people.

The Phases of the Moon and Their Importance in Daily Life ‘Gaura-pakëa’, ‘bright fortnight’, ‘growing’: From the new Moon, “Amavasya,” to a day before the full Moon, “Pûròimâ.” The phase of the Moon when it is increasing. • Under this influence, people are generally more energetic, indicating growth and development. • It is a good time to establish foundations, take the first steps toward success or structure projects and ideas that are oriented to well-being. • It is a favorable phase for initiating projects or activities. ‘Kèëòa-pakëa’, ‘dark fortnight’, ‘waning’: From the full moon, “Pûròimâ,” until one day before the new Moon, “Amavasya.” The phase of the Moon when it is decreasing. • It is a very favorable phase for introspection. This is the time for selfanalysis and moderation. • It is the phase for evaluating progress and making the required corrections in order to realize goals. 283

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Despite all the benefits this science is able to give, nowadays many persons are skeptical about its practice because many pseudo-astrologers have cheated the gullible in order to make a dishonest profit. For this reason, in ancient times astrology as well as medicine could be practiced only by qualified brâhmaòas.

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• It is a good time for research. On can revise strategies and plan new works so one can start them in the next lunar phase. • If projects are started, they can have difficulties at the beginning. • It is not advisable to start tasks that require big expansion. It is better to slow down regarding activities and to be moderate, delegate responsibilities and, if necessary, to dissolve partnerships.

Indications for Each Phase ‘Pûròimâ’, ‘Full Moon’ • It is suitable for fasting. • It is favorable for making important decisions, to declare. • It is not good to perform surgeries. First Day of the Waning Moon • Good day to travel. • Good day to cut hair on Mondays, Wednesdays or Fridays. Fourth Day of Waning Moon • It is recommended to clean and get rid of things one no longer uses or does not want to keep anymore. • Good day to perform demolitions. • Good day to cut hair. • Good day to cleanse. • Good day to cut trees when needed. ‘Amavasya’, ‘Black Moon’ • The results of anything started this day are difficult to maintain harmoniously. • Good day for sowing and pruning. • Good day for cleansing. • It is not recommended to perform saêskâra. First Day of the Crescent Moon • It is a time to undertake projects and do business. • It is a time of great activity, birth and growth. • Food is more completely assimilated than in other phases, therefore it is not a good time to start a diet. • It is a good time to begin physical, sport and work trainings, to use a home or car for the first time.

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Notes • To start any dental treatments, do it during the fourth waning half. Avoid doing it during the new Moon. • Râhu-kâlas are inauspicious periods of time that occur during the days of the week; it is advised to avoid taking any risk and to postpone important actions or enterprises (including saêskâras, journeys, acquisitions, sign contracts, competitions, exams, marriages, approaching an astrologer to know future events, etc.)

The Planets and the Signs They Govern Planet Sûrya, Sun Candra, Moon Buddha, Mercury [ukra, Venus Kuja, Mars Guru, Jupiter [ani, Saturn Râhu, North node of the moon Ketu, South node of the moon

Signs They Govern Siêha, Leo Karkaùa, Cancer Mithuna, Gemini; Kanyâ, Virgo Vèëabha, Taurus; Tulâ, Libra Meëa, Aries; Vè{cika, Scorpio Dhanuì, Sagittarius; Mîna, Pisces Makara, Capricorn; Kumbha, Aquarius It does not rule any, but it does influence them all It does not rule any, but it does influence them all

Extra-Saturnian Planets Uranus Neptune Pluto

Dates of Each Sign April 15 to May 16 May 16 to June 16 June 16 to July 17 July 17 to August 18 August 18 to September 18 September 18 to October 18 October 18 to November 17 November 17 to December 17 December 17 to January 16 January 16 to February 14 February 14 to March 15 March 15 to April 15

Sign(s) They Govern Kumbha, Aquarius; Makara, Capricorn Mînam, Pisces; Dhanuì, Sagittarius Vè{cika, Scorpio; Meëa, Aries

Sanskrit Name Meëa Vèëabha Mithuna Karkaùa Siêha Kanyâ Tulâ Vè{cika Dhanuì Makara Kumbha Mînam

Western Name Aries Taurus Gemini Cancer Leo Virgo Libra Scorpio Sagittarius Capricorn Aquarius Pisces

It is worth noting that, just as has been previously mentioned, Vedic Astrology is lunar and sidereal. Because of this, one can note differences in the dates of the zodiac signs comparing them to the ones in western calendars, which base their calculations on the Sun.

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Fourth Day of the Crescent Moon • Period in which a little crisis might occur, but one should not give up; with small changes, all that is done wholeheartedly will carry on. • Time to end projects that have previously been initiated, before one start new ones. • Everything is growing, increases, evolves and develops.

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Vaiëòava Calendar The purpose of the Vrinda Mission calendar is to inform all the practitioners of the Yoga Inbound School about the important dates that should be observed for the development of spiritual life. The festivals on the Vaiëòava Calendar are traditional celebrations that remember us the advent of different avatars and spiritual masters, the commemoration of sacred places and the ekâda{i fasts. Among the most important celebrations, one can mention:

Janmâëùhamî

The advent of Lord Kèëòa. One chants on this day to please the Lord, makes spiritual vows, reads the pastimes of Kèëòa and fasts until midnight.

Râdhâëùami

The Appearance Day of [rîmatî Râdhârânî, who is the feminine energy of God and who blesses the entire world with Her infinite mercy. She is the queen of Vèndâvana, and therefore Lord Kèëòa is totally conquered by Her.

Gaura Pûròimâ

The Appearance Day of Lord Caitanya Mahâprabhu, who is the Golden Avatar of divine Love who gave the chanting of the Hare Kèëòa Mahâ Mantra. One fasts until the Moon appears.

Nèshiêha Caturda{i

The Advent of Lord Nèsiêha, who is God Himself in the shape of a lion. He eliminates all obstacles, so devotees can advance in spiritual life, and He protects them from the demons.

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The Appearance Day of [rî Kèëòa´s older brother. Lord Balarâma blessed the entire world as the Supreme Spiritual Master, giving the example of faithfully serving Lord Kèëòa. He also came as [rî Nityânanda, an associate of Lord Caitanya, on the day of [rî Nityânanda-trayoda{i.

Ratha Yâtrâ

On this auspicious day, the Deities of Jagannâtha, Baladeva and Subhadrâ go out of the temple and are paraded through the streets on beautifully decorated carts.

Jhulan Yâtrâ

A special altar is prepared on which devotees swing Râdhâ and Kèëòa, while chanting with great love and joy.

Govardhana Pûjâ

It is a beautiful festival to remember how Kèëòa lifted the Govardhana Hill to protect His devotees from a devastating rainfall.

Câturmâsya

It is celebrated for 4 months each year. During these months, food intake is restricted and austerities are intensified. The minimum observation is fasting from spinach in the first month, yogurt in the second month, milk in the third and “mung-dhâl,” “lentil stew,” in the fourth.

Kârtika

The last month of Câturmâsya during which thousands of devotees travel to the sacred places in India, especially to Vèndâvanadhâma, to make pilgrimages and to be in the association of their spiritual masters.

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Balarâma Pûròimâ

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3. Ayurveda

The Science of Life oê namo bhagavate mahâ-sudar{an vâsudevâya dhanvantarâye amèta kala{a hasthâya sarva bhaya vinâ{âya sarva roka nivaranâya triloka pathaye triloka nithaye {rî mahâ-viëòu svarûpa {rî dhanvantari svarûpa {rî {rî {rî aoushata cakra nârâyaòa svâhâ «We pray to the God, who is known as Sudarshana Vasudev Dhanvantari. He holds the Kalasha full of the nectar of immortality. Lord Dhanvantri, please remove all my fears and diseases as You are the well-wisher and the preserver of the three worlds. Dhanvantari is like Lord Vishnu, empowered to heal the jiva souls. We bow to the Lord of Ayurveda.» Âyurveda is the most ancient medicinal system for which there are written records on Earth. The word”âyur” means “life” or “duration of life”’ and “veda” means “knowledge” or “science.” Therefore, we could define Âyurveda as the “science of life.” This science seeks the balance between the physical, mental and spiritual bodies, so the human being can achieve self-realization. Âyurveda is based on understanding the individual constitution of a person (prakèti), which is determined by the time of conception and the current constitution (vikruti). Once these constitutions have been understood, one seeks to re-establish the harmonious relationship between them through natural therapies such as conscious eating, yoga, herbal therapeutics, massages and meditation techniques. It is important to understand that what is medication for one person can be poison for another person. Therefore, the diagnosis of imbalance and recommendations for healing should be based on personal constitution. [rî Dhanvantari 288

In the Èg Veda, one finds information about the nature of health and disease, pathogenesis and the principles of treatment, studies of the three doëas or vital energies - vâta, pitta and kapha, curing of diseases of the body and mind with herbs, and how to promote longevity. In the Atharva Veda, the eight divisions of Âyurveda are mentioned:

1. Internal Medicine Kâyacikitsâ

2. Surgery

animals. Those revelations were transmitted orally, and then they appeared in written form.

Âyurveda in the World Around 1,500 B.C., Âyurveda was delineated as eight different branches of medicine. At this time, two main schools (the school of doctors, “Atrey,” and that of surgeons, “Dhanvantari”) made Âyurveda a more scientifically verifiable and classifiable system. People from all around the world attended Ayurvedic School in India, where it came from. Ayurvedic texts have been translated into Arabic and it was established as Islamic Medicine. This knowledge became quite popular in Europe and helped to establish the foundation of the medical tradition on this continent. In the XVI century, Paracelsus practiced and popularized a medical system based on numerous concepts of Âyurveda.

[alya Tantra

3. Eyes, Ears, Nose and Throat [alakya Tantra

4. Pediatrics

Kaumârabhètya

In the XIX century, Great Britain denied state sponsorship and this resulted in the closure of the formal Ayurvedic schools, leaving the “gurukula,” “home of the guru” or “house of the master” system as the primary method for the transmission of this knowledge. In contrast to Great Britain, which continued suppressing formal education in this science, 80% of the population of India continues to trust in Âyurveda for their health care.

5. Toxicology Agada Tantra

6. Psychiatry Bhûta Vidyâ

7. Rejuvenation Rasâyana

8. Reproductive Vitality and Sexuality

Vâjikaraòa

The “èëis,” “wisemen,” took from the Vedic scriptures the passages related to Âyurveda, copying books that were exclusively about this topic. One of these books is the Atreya-saêhitâ, which is considered the most ancient book on medicine in the world. In ancient times, the surgeons were great, wise and learned, respected as sacred people who saw health as an integral part of spiritual life. It is said that the knowledge of the use of different methods of healing, prevention, longevity and surgery came through revelation from the divinity. This means that it was {p¿ñó{evealed through meditation, so there was no divination, experimentation or harm to human beings or

When India obtained independence, the National Congress offered political support to the traditional medicine systems, which led to the re-establishment of Âyurvedic schools in the universities, now based on the allopathic medical schools, with classroom instruction and exams. Âyurveda is today recognized by the World Health Organization (WHO), and it is practiced not only in India but also in Sri Lanka, Pakistan, Nepal, Malaysia, Japan, Australia, New Zealand, South Africa, Europe, Mexico, South America, Canada and the United States of America. The three main Ayurvedic texts still in use are the Caraka-saêhitâ, a compilation of the oldest

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History

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text of the Atreya-saêhitâ, the Su{rutasaêhitâ and the Aëùâôga-hèdaya-saêhitâ. The word “saêhitâ” is translated as “collection.” It is believed that these texts are more than 1,200 years old. Thanks to the existence of these texts, Âyurveda is known at the present time as the only complete medical system that exists. Caraka-saêhitâ It is considered one of the most ancient and most authorized texts on Âyurveda. It was written in Sanskrit in a poetic style, with metrics and melodies. This saêhitâ contains more than 8,400 metric verses, which are often learned by heart by modern Ayurvedic Medicine students. In this writing, there is an ample discussion of the idea that life is basically a field of intelligence and pure knowledge. This field of self-consciousness that is the knower as well as the object of perception is what should be treated by the doctor according to Caraka.124 Su{ruta-saêhitâ It presents the field of Ayurvedic Surgery, “[alya.” This branch is of great historical importance, because it was used for caring for the sick and injuried victims of war. Its origins are also traced to around the same time as the Caraka-saêhitâ or maybe a little later. It is written partly in prose style, but mostly in poetry. It is also an important source of Ayurvedic aphorisms. This is the only scripture still preserved in which blood is discussed in terms of the fourth principle, doëa. It is the first to enumerate and discuss the sub-doëas, pitta and the marmas.

There are different translations into English. That of Dr. Sharma comes in four volumes, two of the original text and two of commentaries on that original text. The English version of Sharma has numerous appendices and an extensive index. The version of B. Dash R. K. Sharma lacks the previous characteristics, but has extensive commentaries incorporated within the original text.

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The Three Subtle Energies: Tridosa Âyurveda teaches that the body is made up of five elements of material energy, earth, water, fire, air and ether, and three “guòas” or “modes of material nature,” kindness, passion and ignorance. When the five elements combine with the three modes, the three subtle energies or humors, which are responsible for the particularities of each body, result. Those humors are known as “tridoëa,” and each one respectively is called Vâta Doëa, Pitta Doëa and Kapha Doëa. These terms do not have an exact translation into other languages. They relate to energies that are not visible but whose effects can be perceived. Generally, they are the principles of energy that generate and distribute all the substances involved in the biological and psychological functions of the body. The five major elements are combined into the three doëas: vâta, pitta and kapha, represented by air, fire and water respectively. Vâta - It is made up of ether and air. It produces and distributes the vital air that is in the body. Vâta is the principle of kinetic energy in the body. Pitta - It consists of fire and water. It produces and distributes the fire that is within the body, and it is related to bile. Its main function is the digestion of food in conjunction with the metabolism of the body. Pitta regulates the balance between kinetic energy and the potential energy in the body. Kapha - It is made up of water and earth. It produces and distributes the solid substances that build the body. It is related to biological water, phlegm and mucus. Kapha is the principle of potential energy in the body, and its function is to regulate the stability and lubrication of the body. The tissues and bodily wastes that vâta moves from one place to another are under the jurisdiction of kapha. Its main field of action is the excretory system.

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Vata On a Physiological Level It Rules

Mentally and Emotionally It Rules

• The breathing • The blinking of the eyes • The movements of muscles and tissues • The heart rate • All contractions and expansions of the body • The movements and signals of the neurons • Digestion • Defecation, urination, menstruation and childbirth

• Mental power and the coordination of movement • Adaptability • Inspiration • Spiritual aspirations • Nervousness • Fear • Anxiety

It is Principally Located in

Its Qualities Are • Light • Cold • Roughness • Dryness • Clarity • Agitation • Subtlety

• The colon • The hips • The thighs • The ears • The bones • The organ of touch, the skin • The nervous tissues

Vata Rules

• Hardness • Dispersion • Mobility

The Vata Disorders Are • Thinness • Tremors • Constipation • Disorientation • Laziness • Depression • Nervousness • Arthritis • Erratic pains • Anxiety

• Movement • Catabolism, destruction of substances in the body • The astringent taste that can be drying • Old age (The elderly tend to be more dry and to feel cold.) • Sunrise and sunset • Autumn, the cold, dry, windy season)

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• Loss of heat • Distension • Insomnia • Incoherent talking • Confusion

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Pitta On a Physiological Level It Rules

Mentally and Emotionally It Rules • Laughter • Mental sharpness • Bliss • Mental perception • Will • Discrimination • Enthusiasm • Competitiveness • The sense of criticism • Judgment • Courage • Anger

• Thirst • Hunger • Shininess • Skin tone • Digestion • Heat

It is principally located in

Its Qualities Are • Oiliness • Heat • Acuity • Fluidity • Shininess

• The small intestine • The stomach (gastric juices) • Blood • The eyes • Sweat • The sebaceous gland

Pitta Rules

• Aggressiveness • Softness • Mobility • Wateriness • Sagacity

The Pitta Disorders Are • Yellowish feces, urine and skin • Excess hunger • Excess thirst • Burning sensation in the body • Difficulty sleeping • Heat, fever and inflammation • Herpes • Eczema with stinging and eruptions • Stye, red eyes • Liver problems

• Transformation • Adulthood • Metabolism, the transformation of substances • The Moon and midnight • Dawn and dusk • The end of spring and summer

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Kapha On a Physiological Level It Rules

Mentally and Emotionally It Rules • Patience • Forgiveness • Compassion • Love • Greed • Attachment • Competitiveness • Mental inertia • The feeling of profound satisfaction • The feeling of firmness • The feeling of belonging • Monotony

• Form and Solidity • The storage of energy • Stability • Lubrication • Firmness of the joints • The fluids of the body • The sense of taste

It is Principally Located in • The stomach • The chest • The head • The pancreas • Lymph • Fat

Its Qualities Are • Heaviness • Slowness • Wateriness • Blurriness • Density • Monotony • Cold

• The tongue • The nose

Kapha Rules

• Softness • Clinging • Cloudiness • Oiliness • Humidity • Thickness

The Kapha Disorders Are • Reduction of “digestive fire” • Nausea after eating • Apathy • Heaviness • Paleness • Chills • Lassitude of the limbs • Coughing • Congestion from the lymphatic system • Fat accumulation in the body

• The construction of the body • Anabolism, the construction of substances • Sweet and salty tastes • Childhood • Morning and afternoon • Winter and the end of spring

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The Doëas in the Body On a cellular level, vâta put the nutrients into the cells and removes waste products from them. Pitta digests the nutrients and thus supplies energy for cellular functions, and kapha regulates cell structure. In the digestive tract, vâta chews and swallows the food; pitta digests it, and vâta assimilates the nutrients and expels wastes. Kapha regulates secretions that lubricate and protect the digestive organs. In the mind, vâta retrieves previous data in the memory to compare them with new ones. Pitta processes the new data and draws conclusions, which vâta then stores as new records. Kapha gives the necessary stability for the mind to hold only one thought at the time. The three are forces not substances. Kapha is not mucus; it is the force that, when exerted in the body, causes the appearance of mucus. Pitta is not bile; it is the force that causes bile to be produced. Vâta is not a gas, however an increase in vâta causes increased gas. Vâta, pitta and kapha are called “doëas,” a term that means “things that may become damaged.” When vâta, pitta and kapha are out of balance relative to each other, inevitably the very system loses its equilibrium.

Kapha - The aqueous doëa, is actually linked to the water element and the element earth. It is the force given by nature to maintain the earth of the body (solids), suspended in its water (liquids), in the right proportion. For example, when you pour sand into water, the sand sinks to the bottom of the container and stays there. No matter how hard someone tries, the sand will continue to be suspended in the water only while it is constantly agitated. Although some solid substances like salt dissolve in water, the majority will not. Wherever the body becomes too solid, a problem always appears. For example, gallstones and kidney stones are concretions of earth in which the water has dried up too much to allow the maintenance of a free flow. Similarly, when there is too much water and not enough 294

cally inert, when fire and water are mixed, these two are always antagonistic. Every time fire and water are mixed, one of them ends up dominating the other. If there is more fire than water, the fire consumes or evaporates the water; if there is more water than fire, water still boiling extinguishes the fire. The function of pitta is to make such contrary elements cooperate among themselves. All “fires” of the body are contained in water. Stomach acid, for example, is an extremely potent acid, with a pH of 2. It burns everything it touches, just like a flame or a ray. Acid is fire contained in water. When the fire predominates in the mixture, the acid burns through the media that, as a natural container, the water provides. When the water prevails, it extinguishes the fire, causing indigestion. Only the mediation provided by a healthy pitta can maintain intact the shaky alliance between fire and water.

Vâta: sIt is composed of air and ether. The air,

like the wind in outer space, only moves freely through the body when there are no obstacles. In one’s house, one is safe from strong winds unless they are so strong that they knock down the walls. In the same way, insufficient empty space, ether, impedes the correct movement of air, unless the force of the air accumulates to the point of opening its way through by itself. Air always tries to expand without limitation. If this tendency becomes too strong, it will destroy all limiting structures in its way. Too much empty space and too little movement capacity can lead to stasis or stagnation, with adverse health repercussions. An example is emphysema, the accumulation of air in the extracellular spaces, which usually affects the respiratory system. Another example is the constipation that follows the abuse of enemas. Only a healthy vâta can keep air and ether in balance. The function of vâta is to insure that there is enough ether for air to move in it.

The proportions of each one of the doëas provided by the parents at that moment determine the characteristics of the new human body. There are eight possible constitutions: vâta, pitta, kapha, vâtapitta, pitta-kapha, vâta-kapha, vâta-pitta-kapha and balanced. This does not mean that there are people with only one energy in their bodies. It means that in some people the preponderance of one doëa is very distinct in comparison to the other ones. The basic constitution, prakèti, remains the same throughout the life. However, the three energies, “vikruti,” “current constitution,” can be altered by factors that can vary according to diet, the environment, the psychological and emotional characteristics of the person, among many other factors. Wthin the prakèti in turn, there are two types of constitutions: that of the physical body called “{ârîrika” and that of the mental body called “mânasîka.” [ârîrika depends on the physical constitution of the parents, and mânasîka depends on the consciousness they had at the time of the conception. Unlike the prakèti of the physical body, which prevails throughout life, the mental constitution can be modified and directed toward the mode of goodness, sattva-guòa, by coming in touch with spiritual knowledge.

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earth in the system, disturbances such as ede- Individual Constitution: Prakèti ma, liquid accumulation inside or outside the cells, originate. Kapha obliges water and earth, which otherwise would refuse to act together, The three energies previously explained, comto combine correctly and to remain in balance. bined in different proportions, generate the different types of individual constitutions inherent Pitta - The igneous element. It is associated in human bodies. The constitution or prakèti with fire as well as water. While water and earth is determined at the moment of fertilization, would like to ignore each other and are recipro- when the spermatozoon unites with the ovum.

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4. Vastu Vidya

Building Harmonious Spaces The word “vastu” means “dwelling” and “vidyâ,” “knowledge” or “science.” Vastu Vidyâ can be defined as “the science of the organization of architectural space, design and construction.” This knowledge was compiled in the Sthapatya Veda, which is part of the Yajurveda, and in the Vastu-{âstra, scripture that is part of the complementary texts of the Vedas (Upavedas). Therefore, Vastu is the most ancient system for organizing space, therefore being the source of Feng Shui, which lately has become so popular in the West.

destruction in the sensitive eco-system of the Earth. One of the reactions that we can perceive due to this disharmony is natural disasters such as earthquakes that affect thousands of people. Therefore, Vastu establishes that, when the buildings and forms reflect the underlying cosmic principles, they become part of the basic structure of the universe and vibrate harmoniously with it.

Vastu explains that there are energetic lines that run in the Earth from north to south and from east to west. If life and the workplace are aligVastu knowledge manifested in ancient India, ned with these directions, one receives their diyet it is not limited to a particular geographical rect influence. This electromagnetic field affects place. Its principles are based on the laws that the human body in the form of vibrations, govern the universe and the perception and in- and every cell acts as a receptor. In the East, teraction of the elements (ether or space, fire, it has always been considered that health and joy are not based just on the eating habits or water and earth) that form it. on exercise. When the mind is disturbed, the whole body loses its balance, which in turn Usefulness causes diseases. The energetic channels of the Vastu is a tool which serves to restore and body, the nadîs, receive cosmic energy, prâòa, maintain balance between a particular archi- continuously. Vastu stipulates that if “prâòa,” tectural space (home, office, business) and the “the vital energy,” flows correctly in a space, it universe, providing health, prosperity and hap- assures happiness, health and prosperity to its piness to the people that dwell, work or study inhabitants. in that place. In the first instance, one should remember According to Vastu, the external and the inter- cleanliness brings us closer to divinity. Therefonal are interchangeable because the underlying re, it is very important to keep all spaces, incluenergies that govern the elements, such as air ding corners and storage places, clean. or fire, are the same energies that control the organs of the human body. However, in the chaos of modern society, the essential connection between microcosms and macrocosms has been forgotten, creating as a result, chaos and

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Three forces, energies or modes govern the entire Universe. They influence every aspect of material existence. They are: • Sattva - It represents the mode of goodness, light, creativity, coherence, evolution, growth and positivism. The physical spaces governed by this mode are good for meditation, altars and spiritual harmony. • Rajas - It represents the mode of passion, change, dynamism, action and movement. This energy moves and balances the two extreme poles of sattva, “goodness,” and tamas, “ignorance.” The spaces ruled by this energy should be used for movement, communication, cooking, physical activity, business and the flow of people and money. • Tamas - It represents the mode of ignorance, darkness, inertia, rest, dissolution and negativism. The spaces ruled by this energy can be used for sleeping, resting, storing heavy objects and as storage facilities.

Elementals «Earth, water, fire, air, ether, mind, intelligence and false ego - all together these eight constitute My separated material energies.»125 In the same way that the material universe is composed of the energies previously mentioned, the individual human body is also formed by those energies. Just as organisms are composed of millions of independent cells, each human is a cell of the great, universal organism created by the Eternal Father. In the same way that the cell cannot operate independently of the guidelines of body metabolism, the individual, as a unit of life, should not act separately from the will of God. In fact, all that is manifest in the cosmic creation has its replica and relation in the inner universe of each living entity. All universal forces are represented within the individual. Recognizing this, the great sages of ancient times, èëis, developed the theory of the five elements or five great states of material existence, with the objective of explaining how the 125

A. C. Bhaktivedanta Swami, Bhagavad-gîtâ, as It Is, 7.4.

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external and internal forces relate to each other. In ascending order from the most dense to the most subtle, they are: Earth, Bhûmi The solid state of matter, whose characteristic attribute is stability, fixity and rigidity. Earth is stable substance. It is related to the sense of smell. Therefore, in order to activate this elemental, there should be pleasant and enjoyable aromas in a place. One can achieve this using perfume burners, fragrant plants and flowers, and incense. It is important not to use flowers with thorns or cactus because they can cause frictions among the inhabitants of the place. Due to the stability and heaviness of the element earth, one can put heavy objects such as file cabinets and trunks here. One can use paintings and carpets with textures and colors related to this elemental. The geometric figure that represents earth is the square. Its location is in the southwest part of a construction. Water, Apaì It is the liquid state of matter, whose characteristic attribute is flow. Water is a substance that lacks stability. Here, one can put water fountains, mirror and crystals. The sense related to water is taste. Therefore, in the place ruled by this energy, there can be food pleasing to the palate — sweets, chocolates, fruits, etc. The rooms or areas that are permanently used for people passing through should also be placed here, like a guest room. Its geometrical figure is the circle and its location is in the northeast part of a construction. Fire, Analaì It is the power to transform a solid substance into a liquid substance and into a gas, and vice versa, increasing or decreasing the relative disposition of the material. The characteristic attribute of fire

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Energies

Chapter III: Specialties

is transformation. Fire is form without substance. To activate the energy of this place — ideal for the kitchen because the fire is what allows the cooking of food — there should be vibrant and warm colors: red, orange, magenta and yellow. Since it is related to the sense of sight, here one can put decorations, paintings, textures and posters pleasing to the eye and that are related to this elemental. Its geometrical figure is the triangle and its location is the southeast part of a construction. Air, Vâyuì It is the gaseous state of matter, whose characteristic attribute is mobility or dynamism. Air is existence without form. In this place, fresh air should flow abundantly. Air is related to the sense of touch. Therefore, there one can have textures pleasing to the touch. Its geometrical figure is the crescent moon and its location is the northwest part of a construction.

energies and aspects of the personality, as well as to a specific space inside the construction. The main planets and their characteristics are: Mars - It is related to dynamism, initiative, impulse, aggressiveness and conflict. Mars resides in the zone of Agni, “fire,” which makes it especially good for the kitchen. Day - Tuesday. Venus - It is related to beauty, love, fantasy, arts, and feminine energy. It is the most bright and radiant planet in the sky. It is well-aspected for the bedroom and it is related to warm colors like red, light blue and chrome yellow. Day - Friday. Jupiter - It is the biggest planet of all. It is related to the master, who pushes away the dark with his light, justice, growth, prosperity, fortune, wisdom, spiritual knowledge and greatness. It resides in the study area, the library, and it is associated with the color yellow and mental activity. Day - Thursday.

Sun - It is the king of the planets. It is related to status in life, position, orientation, light, purification, meditation, truth and masculine energy. This place should be Ether, Âkâ{a used for meditation and spiritual introspection. Day It is the space, wherein everything ma- - Sunday. nifests and to which everything returns. It is the space where things occur. Ether Moon - It is the energy of the mother, procreation, has no physical existence; it only exists woman, home, nourishment, mental unconsciousin the form of distances that separate ness and family. In the construction, it is related to the matter. It is related to the sound becau- bathroom, a place to refresh and renew oneself. It is se sound travels through ether. Ether is advisable to have soft lighting and the colors white and related to the sense of hearing therefo- blue in this place. Day - Monday. re here, there must be pleasant sound. The center and the northeast part of the Mercury - It is related to thought, letters, communibuilding are ruled by this element and, cation, learning, mobility and intelligence. In the consas far as possible, they should be clear truction, the place where this planet rules can be used and free from heavy objects and stag- as social areas, a dining room or a study room. Day nant energies. The northeast is the best - Wednesday. place to practice yoga, meditation and to place the altar in a home. Its geome- Saturn - It is related to hardness, rigidity, norms, isotrical figure is the diamond. lation, obstacles and difficulties in life, heaviness, alldevouring time on the material plane, earth and rocks. Among the planets that rule Vastu, it is the farthest one Planets from the sun. Therefore, it is slow and not too illumiObserving the movements of the pla- nated. Because of this, its influence resides in the dark nets in space, the sages of ancient times places of a construction such as the basement, a waresaw that their position exerted a subtle house and the storeroom. Day - Saturday. yet profound influence on each individual. Each planet is related to different 298

The rulers of space are the demigods, divine beings, empowered by the Supreme Personality of Godhead to perform different functions in the universe. These rulers personify different aspects of daily life and their influence is perceived in the direction of each one of the areas over which they preside. Each maòàala126 activated in the fire ceremony, and installed, has the function of harmonizing the energy that controls each ruler of the space, so it flows correctly through the place, and allow harmony among people who circulate there. • Î{ân - Guardian of the northeast. He is a manifestation of Lord [îva and represents the invisible power that governs the universe. According to the Vastu, this area of the house represents spirituality, knowledge and illumination. Mantra: Oê î{ânâya namaì • Lakëmy - Guardian of the north and is related to wealth, abundance and prosperity. She is the eternal consort of the Supreme Being. Mantra: Oê {rîê {rîjâya namaì • Vâyu - Guardian of the northwest. He is the deity that control winds, the vital air. He protects against tornados and helps so that the concerns of the inhabitants of the house have a favorable motive and a good end.

destruction. This deity can protect us from infections, diseases and destruction. Mantra: Oê nirètyâya namaì • Yama - Guardian of the south. He is the deity that governs the world of death and grants results to living entities according to the activities they performed in their previous lives. In this direction, one can think about the legacy of the ancestors and do ceremonies on their benefit. Mantra: Oê yamâya namaì • Agni - Guardian of the southeast. He is the deity that controls fire. One can meditate on him when performing any kind of Hindu ceremony and for cooking food, in the kitchen and inside the body. Mantra: Oê agnâya namaì • Indra - Guardian of the east. He is the deity that controls the heavens, wars and rainfall. One can invoke his protection against dangers, disputes and lawsuits. Mantra: Oê indrâya namaì • Brahma - Guardian of the center of the home. He is the deity whose function is to organize the constitutional elements of the creation of the material universe. One can meditate on him to invoke order, planning and structuring in life. This place should be free from heavy objects because it represents the heart of the deity that rules over architecture, the Vastu Puruëa.

Mantra: Oê vâyave namaì

Mantra: Oê brahmâya namaì

• Varuòa - Guardian of the west. He is the deity that controls the waters and the ocean. He protects from floods and damage caused by water. He facilitates the supply of water in the home and the harmony of the water that is in the body. Mantra: Oê varuòâya namaì • Nirèti - Guardian of the southwest. She is the deity that governs decomposition and In all maòàalas, the north is located upward and the west to the right, except in the Feng Shui where the south is above.

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Lesson II: Academic Specialties

Rulers of Space

300

Chapter III: Specialties

APPENDICES

“He who knows the truth is not the same as he who loves it.” Confucius

302

Appendices

Sounds That Heal

a. Bîja Mantras

b. Invocation and Blessings Mantras

The word “bîja” means “seed.” A Bîja Mantra is the essence of a mantra. Each element, cosmic principle or devatâ, “deity,” has its respective Bîja Mantra. The objective of the bîja is to connect profoundly with the element or the deity to which that mantra belongs.

Of all the practices in Yoga Inbound, the most auspicious are chanting, hearing and remembering the sacred mantras and invocations, provided that they come from within the heart of the yogi who is meditating and chanting. These sacred sounds harmonize the individual consciousness with the different energies of the universe.

Some of the bîjas are: • Aiê - It is related to Shakti, the divine, feminine energy of Brahma, brahmani or Brahmi Shakti, commonly called Mother Saraswatî, the goddess of knowledge and fine arts. • Klîê - It is called Kâma Râja Bîja, and is related to Kâma Shakti, the force that grants desires and love, Kâma Deva, Cupid, or [rî Kèëòa, the transcendental Cupid. “Kâma” means “desire”. • Ärîê - Grammatically, this bîja is related to the word “äaraòa,” which means “providing protection.” Ärîê is the bîja of opulence, represented by the goddess of fortune called Kâmala or Lakëmy. • Krîê - The Bîja of the Krîya Shakti, the energy of action, change and transformation. These seeds of the sacred sound liberate and protect. The ancient “èëis,” the “seers” of India, connected with the vibration of all elements and living entities, creating mantras or pure sounds to acknowledge them. To sing, think, meditate or repeat the Bîja Mantras is the beginning of the restoration of harmonious, inner energy patterns, because as the view one has of oneself changes, it improves emotional states, relationships and health, and allows one to live life to the fullest in peace and balance with the environment.

This is a complementary course to CHAPTER I, Lesson II, “Mantra Yoga Inbound”.

127

303

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1. MEDITATION MANTRAS127

Appendices

INVOCATION AND BLESSINGS MANTRAS SATYAÊ ÄIVAÊ SUNDARAÊ There is nothing more beautiful and auspicious than the truth. OÊ NAMO BHAGAVATE VÂSUDEVÂYA I offer my respectful obeisances, with the wish of receiving divine energy and protection. AHAÊ BRAHMÂSMI I am an eternal spiritual soul. JÎV-JAGAD NAMO NAMAÌ I offer my respectful obeisances unto all souls. OÊ ÄÂNTI OÊ I respect the cosmic law, the truth that grants peace and opens the path to eternal love. OÊ VIRÂÙA-RÛPÂYA NAMO NAMAÌ I respect the universal form of galaxies, mountains and rivers. OÊ PÈTHIVAE NAMO NAMAÌ I offer my respectful obeisances unto You, beloved Mother Earth. KÂMASYA PARAMA-ÎÄVARI PARAMA-ÎÄVARA Lord, forgive me for all my faults. [RÂDDHA-RÛPEÒA SAMÂSTHITA Please, stay always in my heart so I have firm faith in the path that leads to perfection. OÊ IËÙHA-DEVÂYA NAMO NAMAÌ I worship the Lord of my heart who is the source of all life and individuality. SARVA-ÄAKTI NAMO ‘STUTE I offer my obeisances unto the divine energies and to all mothers. [RÎ NITYÂNANDA NAMO NAMAÌ I respect the omnipresent, original, Spiritual Master who bestows eternal ecstasy. OÊ PARAMÂTMÂYA NAMO NAMAÌ I offer my respectful obeisances unto the omniscient presence of the Lord in the hearts of all beings. OÊ NÂRÂYAÒÂYA NAMO NAMAÌ I respect God in all His forms. OÊ VIËÒU-AVATÂRÂYA NAMO NAMAÌ I respect all manifestations of the Supreme Lord, the avatars. OÊ TÎRTHÂYA NAMO NAMAÌ I respect the sanctuaries or sacred places. OÊ DHANVANTARÂYE NAMO NAMAÌ I respect Ärî Dhanvantari and Âyurveda, the science of healing. OÊ TULASÎ MAHÂRÂÒÎ NAMO NAMAÌ I respect the sacred plants: Tulasî Mahârâòî, Tamâla, Kadamba, Pipal, Nîm, Asatta, Bakul, Ku{a and Amla. OÊ VYÂSA DEVÂYA NAMO NAMAÌ I respect the Vedic Scriptures composed by [rîla Vyâsadeva and all the sacred books in the world.

304

OÊ MAHÂKÂLÂYA NAMO NAMAÌ I respect eternal time. OÊ MAHAT-TATTVÂYA NAMO NAMAÌ I respect space itself. PARÂSYA [AKTAIR VIVIDHAIVA [RÛYATE I respect all energies of the Supreme Äaktimân. OÊ GAÔGÂ MAIYA NAMO NAMAÌ, OÊ YAMUNÂ MAIYA MAHÂRÂÒÎ NAMO NAMAÌ I offer respectful obeisances unto all holy rivers headed by Gaôgâ-may and Yamunâ Mahârâòî. OÊ SARASWATÎ DEVÎ NAMO NAMAÌ I offer my respectful obeisances unto [rîmatî Saraswatî who helps us to understand. OÊ YAMA DHARMARÂJA NAMO NAMAÌ I respect the perfect behavior called dharma. OÊ KÈPÂYA, KÈPÂYA, KÈPÂYA NAMO NAMAÌ I respect the law of karma, which liberates from all mistakes. OÊ MAHÂ-PRASÂDAM NAMO NAMAÌ I respect prasadam, sanctified food. OÊ JÎVA-[AKTI NAMO NAMAÌ I respect sacred individuality, free will and the freedom to find light on the path. OÊ MANTRÂYA NAMO NAMAÌ I respect the energy of liberating sound. PREMA-MANTRA NAMO NAMAÌ I respect this transcendental sound, which gives us entry to the land of love. Oh my Lord, please let me become an instrument of Your love! OÊ JYOTIËÂYA NAMO NAMAÌ I respect the Vedic science of astrology, Jyotiëa, which allows us to understand of the law of cause and effect. OÊ YOGEÄVARÂYA NAMO NAMAÌ I respect the Supreme Master of yoga. OÊ YOGÂNANDÂYA NAMO NAMAÌ I respect the perfection and joy of yoga. OÊ YANTRÂYA NAMAÌ I respect sacred spaces and maòàalas. OÊ TANTRÂYA NAMAÌ I respect all the different techniques that take us out of the world of illusion. OÊ MUDRÂYA NAMAÌ I respect all mudrâs that invoke blessings. OÊ PRÂÒÂYA NAMAÌ I respect all the vital airs that keep me moving.

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OÊ BHÛR BHUVAÌ SUAÌ NAMO NAMAÌ I respect the ruling deities and their spheres.

Appendices

OÊ DAIVÎ VARÒA-ÂÄRAMA NAMO NAMAÌ I respect the diverse social and spiritual duties. OÊ MADHUSÛDANÂYA NAMAÌ I respect the universal witness. May He control our destinies and may He forgive our mistakes. OÊ VAIËÒAVA-SAÔGHÂ NAMO NAMAÌ I offer respectful obeisance unto all yogis of the eternal love. OÊ MAHÂJANÂYA NAMAÌ I respect all pure souls that guide us, mahâjanas, the great masters of humanity. OÊ [ÂNTI OÊ SARVA-BHÛTA [ÂNTI OÊ Allow me to send positive blessing to everyone. OÊ TAT SAT I offer my respectful obeisances to the divine, Eternal Truth. SAMAGRA ÂNANDA MOY JAGAD NAMO NAMAÌ My wish is that the entire world may become happy. OÊ NAMO BHAGAVATE NARASIÊHÂYA NAMAS TEJAS-TEYASE ÂVIR-AVIRBHÂVA VAJRA-NAKHA VAJRA-DAÊËÙRA KARMÂÄAYÂN RANDHAYA RANDHAYA TAMO GRASA GRASA OÊ SVÂHÂ. ABHAYAM ABHAYAM ÂTMANI BHÛYIËÙHA OÊ KËRAUM.128 Oh, my Lord! Protect me from egoism and ignorance and make me brave enough to deal with all tests.

c. Gratitude Mantras These mantras, known as “Prema Dhvani,” are recited at the end of each ârati, a ritual ceremony which is the main worship performed on the meditation altar in the â{ramas). First, a senior devotee, or the person who is peforming the ceremony, starts to invoke the mercy of the deity residing on the altar. For example, “[rî Guru Gaurâôga Râdhâ Vraje{vara ki!” And all the other people respond, “jaya!,” “victory!” First of all, respectful obeisances are offered to one’s dîkëâ guru and the spiritual masters of the “paramparâ,” “line of disciplic succession.” Then one glorifies all of the manifestations of the divinity that are present on the altar. When one finishes the prayers, everyone offers their respectful obeisances, the male devotees in aëùâôga-praòâma and the women in pañcâôgapraòâma, and the altar curtains are closed. When the spiritual master is present on earth, the praòâma begins with “Jaya oê Viëòu-pâda” and when the master has left this world, the invocation begins with “Jaya Nitya-lîlâ praviëùa oê,” which means that he has entered the “nitya-lîlâ,” “the eternal pastime of the Supreme Lord,” in the spiritual world. The main prayers of the Prem Dhvani are found at the end of the Cancionero Vaiëòava – The Vaiëòava Songbook. 128

A. C. Bhaktivedanta Swami, The [rîmâd-Bhâgavatam, V.8.8.

306

Jaya-nitya-lîlâ-praviëùa oê Viëòu-pâda-padma [rîla name of the Âcâryas of the past Ki jaya! Jaya oê Viëòu-pâda paramahaêsa [rîla name of the Âcâryas of the present Ki jaya! Sad-Goswamis Prabhu Ki jaya! Pañca-tattva Ki jaya! Prema ‘se kâho [rî Kèëòa Caitanya, Prabhu Nityânanda, [rî Advaita, [rî Gadâdhara, [rîvâsâdi, [rî Gaura-bhakta-vènda Ki jaya! [rî-[rî-Râdhâ-Kèëòa, Gopa-Gopînâtha, [yâma Kuòàa, Râdhâ Kuòàa, Giri Govardhana, Ki jaya! [rî Baladeva, Subhadrâ, Jagannâthadeva Ki jaya! Jaya Bhakti-vighna-vinâ{a [rî Nèsiêha Deva Ki jaya! [rî Vèndâvana-dhâma Ki jaya! [rî Navadwipa-dhâma Ki jaya! [rî Jagannatha-purî dhâma Ki jaya! Yamunâ-mayi Ki jaya! Gaôgâ-mayi Ki jaya! Tulasî-devî Ki jaya! [rî Imlitala Ki jaya! [rî Bhakti-devî Ki jaya! [rî Harinâma-sankîrtana Yajña Ki jaya! [rî Vi{va Vaiëòava Râja Sabhâ Ki jaya! Sâma Veda Bhakta Vènda Ki jaya! Gaura Premânande! Hari bolo! d. Bhajana and Kîrtana The most important meditation is the japa meditation, when the mantras are recited regularly with the help of the sacred rosary. Besides that, there are many beautiful meditations, devotional songs and mantras that can be sung with instruments to help to carry the melody.

307

Appendices

Prema-Dhvani

Appendices

Some of the songs are of the introductory level, “sambhanda,” while others are on the level of consecrated practices, “abhidheya.” Those that recall and allow discovery of unknown and amazing areas of the spirituality of the rasas, of the eternal relationship, are on the advanced level, “prayojana.” According to the readiness of the students, the masters of bhajana and kîrtana choose the most appropriate invocations, so the practitioner can meditate daily or on d special festival days, for example the song [rî Dâmodarâëùaka in the Kârtika celebration, during October and November. The tradition that has been established by [rî Caitanya Mahâprabhu, in order to provide the greatest blessing to humanity, is called kîrtana. It is performed when this music and these invocations become very joyful and festive, and sometimes they are even taken to public areas, and people are invited to join in. Sankîrtana Yoga derives its name from kîrtana and brings a enormous benefits to people through their discovering the treasures of yoga and meditation. Those who hear it or participate in it become internally steadfast from feeling the joy of purification, something that is lacking in a world where people have distorted the search for joy and fun, trying to find answers to these inherent needs of the soul in things harmful to the body and degrading to consciousness. Here, some mantras, which are repeated in many ceremonies, are presented. For complete information, it is necessary to have the songbook that has been prepared for this purpose in various languages, because bhajana and kîrtana can be chanted perfectly and repeated in various forms and in different languages. This helps make the meaning more accessible to people who do not know the original languages of Sanskrit and Bengali, the languages in which they were written. There are no strict rules or limitations. The really important thing is to try to chant from the bottom of your heart, avoiding everything that might disturb the meditation.

Meditation Mantras and Vaiëòava Songs Maôgalâcaraòa Vande ’ham {rî-guroh {rî-yuta-pâda-kâmalam {rî-gurun vaiëòavâm{ ca {rî-rûpam sâgrajâtaê saha-gaòa-raghunâthânvitaê taê sa jîvam sâdvaitam sâvadhûtaê parijana-sahitaê kèëòa-caitanya-devaê {rî-râdhâ-kèëòa-pâdân saha-gaòa-lalitâ-{rî-vi{âkhânvitâê{ ca «First, I offer my respectful obeisances unto the lotus feet of my Spiritual Master and of all the other teachers on the path of devotional service. I offer my respectful obeisances unto all the Vaishnavas and unto the six Gosvamis, including Srila Rupa Gosvami, Srila Sanatana Gosvami, Raghunatha dasa Gosvami, Jiva Gosvami, and their associates. I offer my respectful obeisances unto Advaita Acarya Prabhu, Sri Nityananda Prabhu, Sri Caitanya Mahaprabhu, and all His devotees, headed by Srivasa Thakura. I then offer my respectful obeisances unto the lotus feet of Lord Krishna, Srimati Radharani, and all the gopis, headed by Lalita and Visakha.»

308

(1)

saêsâra-dâvânala-lîdha-lokatrâòâya kâruòya-ghanâghanatvam prâptasya kalyâòa-gunârnavasya vande guroì {rî-caraòâravindam

(1)

The spiritual master is receiving blessings from the ocean of mercy. Just as a cloud pours water on a forest fire to extinguish it, so the spiritual master delivers the materially afflicted world by extinguishing the blazing fire of material existence. I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is an ocean of auspicious qualities!

(2)

Mahâprabhu kîrtana-nètya-gîtavâditra-mâdyan-manaso rasena româñca-kampâsru-taraôga-bhâjo vande guroì {rî-caraòâravindam

(2)

(3)

Chanting the Holy Name, dancing in ecstasy, singing, and playing musical instruments, the spiritual master is always gladdened by the sankirtana movement of Lord Caitanya Mahaprabhu. Because he is relishing the mellows of pure devotion within his mind, sometimes his hair stands on end, he feels quivering in his body, and tears flow from his eyes like waves. I offer my respectful obeisances unto the lotus feet of such a spiritual master!

(4)

Spiritual masters are always engaged in the temple worship. They dress the deities in beautiful clothes and ornaments, clean their temple, and perform other similar worship of the Lord. I offer my respectful obeisances unto the lotus feet of such a spiritual master!

{rî-vigrahârâdhâna-nitya-nânâ {èôgâra-tan-mandira-mârjanâdau yuktasya bhaktâê{ ca niyuñjjato’pi vande guroì {rî-caraòâravindam catur-vidha-{rî-bhagavat-prasâda svâdv-anna-tèptân hari-bhakta-saôghân kètvaiva tèptiê bhajataì sadaiva vande guroì {rî-caraòâravindam

(5)

{rî-râdhikâ-mâdhavayor apâramâdhurya-lîlâ-guòa-rûpa-nâmnâm prati-këanâsvâdana-lolupasya vande guroì {rî-caraòâravindam

(6)

nikuñjja-yûno rati-keli-siddhyai yâ yâlibhir yuktir apekëaòîyâ tatrâti-dâkëâdati-vallabhasya vande guroì {rî-caraòâravindam

(7)

sâkëâd-dharitvena samasta-{astrair uktas tathâ bhâvyata eva sadbhiì kintu prabhor yaì priya eva tasya vande guroì {rî-caraòâravindam

(8)

yasya prasâdâd bhagavat-prasâdo yasyâprasâdânna-gatiì kuto ‘pi dhyâyaê stuvaês tasya ya{as tri-sandhyaê vande guroì {rî-caraòâravindam ärîmad-guror aëùakam etad uccair brâhme muhûrte patìati prayatnât yas tena vèndâvana-nâtha-sâksât sevaiva labhyâ juëaòo´nta eva

(3)

(4)

The spiritual master is always offering Kèëòa four kinds of delicious food, i.e. that which is licked, chewed, drunk, and sucked. When the spiritual master sees that the devotees are satisfied by eating bhagavat-prasada, he is satisfied. I offer my respectful obeisances unto the lotus feet of such a spiritual master!

(5)

The spiritual master is always eager to hear and chant about the unlimited conjugal pastimes of Râdhikâ and Mâdhava and Their qualities, names, and forms. The spiritual master aspires to relish these at every moment. I offer my respectful obeisances unto the lotus feet of such a spiritual master!

(6)

The spiritual master is very dear, because he is expert in assisting the gopîs, who at different times make different tasteful arrangements for the perfection of Râdhâ and Kèëòa’s conjugal, loving affairs within the groves of Vrindavana. I offer my most humble obeisances unto the lotus feet of such a spiritual master!

(7)

The spiritual master is to be honored as much as the Supreme Lord because he is the most confidential servant of the Lord. This is acknowledged in all revealed scriptures and followed by all authorities. Therefore I offer my respectful obeisances unto the lotus feet of such a spiritual master, who is a bona fide representative of Sri Hari Kèëòa!

(8)

By the mercy of the spiritual master, unless one receives a spiritual master, one cannot make any advancement. Therefore, I should always remember and praise the spiritual master. At least three times a day, I should offer my respectful obeisances unto the lotus feet of my Spiritual Master. One who, with great care and devotion, loudly recites this beautiful prayer to the spiritual master during the Brahma Muhurta obtains direct service to Krsna, the Lord of Vrndavana, at the time of his death.

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[rî Guru-aëùaka

[rîla Vi{vanâtha Cakravarti Ùhâkura

Appendices

[rî Guru-Vandana

(1)

[rîla Narottama dâsa Ùhâkura (1)

{rî-guru-carana-padma, kevala-bhakati-sadma, bando mui sâvadhâna mate jâhâra prasâde bhâi, e bhava toriyâ jâi, kèëòa-prâpti hoy jâhâ ha’te

(2)

guru-mukha-padma-vâkya, cittete koriya aikya, âr nâ koriho mane â{â {rî-guru-caraòe rati, ei se uttama-gati, je prasâde pûre sarva â{â

The lotus feet of our spiritual master are the only way by which we can attain pure devotional service. I bow to his lotus feet with great awe and reverence. By his grace, one can cross the ocean of material suffering and obtain the mercy of Krishna.

(2)

My only wish is to have my consciousness purified by the words emanating from his lotus mouth. Attachment to his lotus feet is the perfection that fulfills all desires.

(3)

cakhu-dân dilo jei, janme janme prabhu sei, divya-jñân hède prokâ{ito prema-bhakti jâhâ hoite, avidyâ vinâ{a jâte, vede gây jâhâra carito

He opens my darkened eyes and fills my heart with transcendental knowledge. He is my Lord birth after birth. From him ecstatic prema emanates; by him ignorance is destroyed. The Vedic scripture sing of his character.

(4)

{rî-guru karuòâ-sindhu, adhama janâra bandhu, lokanâth lokera jîvana hâ hâ prabhu koro doyâ, deho more pada-châyâ, ebe ja{a ghuëuk tribhuvana

Our spiritual master is the ocean of mercy, the friend of the poor, and the lord and master of the devotees. O master! Be merciful unto me. Give me the shade of your lotus feet. Your fame is known throughout the three worlds.

Bhajahû Re Mana, [rî Nanda-nandana Govinda dâsa Kavirâja

(1)

bhajahû re mana {rî-nanda-nandana abhaya-caraòâravinda re durlabha mânava-janama sat-saôge taroho e bhava-sindhu re

(2)

{ita âtapa bâta bariëaòa e dina jâminî jâgi re biphale sevinu kèpaòa durajana capala sukha-laba lâgi’re

(3)

e dhana, yaubana, putra, parijana ithe ki âche paratîti re kamala-dala-jala, jîvana talamala bhajahû hari-pada nîti re

(4)

{ravaòa, kîrtana, smaraòa, vandana, pâda-sevana, dâsya re pûjana, sakhî-jana, âtma-nivedana govinda-dâsa-abhilâëa re

(1)

O mind, just worship the lotus feet of the son of Nanda, which make one fearless. Having obtained this rare human birth, cross over this ocean of worldly existence through the association of saintly people.

(2)

Both in the day and at night I remain sleepless, suffering the pains of the heat and cold, the wind and the rain. For a fraction of flickering happiness I have uselessly served wicked and miserly men.

(3)

What assurance of real happiness is there in all of one’s wealth, youthfulness, sons, and family members? This life is tottering like a drop of water on a lotus petal; therefore you should always serve and worship the divine feet of Lord Hari.

(4)

It is the desire and great longing of Govinda Dasa to engage himself in the nine processes of bhakti, namely hearing the glories of Lord Hari and chanting those glories, constantly remembering Him and offering prayers to Him, serving the Lord’s lotus feet, serving the Supreme Lord as a servant, worshipping Him with flowers and incense and so forth, serving Him as a friend, and completely offering the Lord one’s very self.

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Jaya Râdhâ Mâdhava

[rîla Bhaktivinoda Ùhâkura jaya râdhâ-mâdhava, (jaya), kuñja-bihâri jaya gopî-jana-vallabha, (jaya), giri-vara-dhâri jaya,ya{odâ-nandana, (jaya), braja-jana-rañjana, (jaya), yâmuna-tîra-vana-câri Krishna is the lover of Radha. He displays many amorous pastimes in the groves of Vrindavana, He is the lover of the cowherd maidens of Vraja, the upholder of the great hill named Govardhana, the beloved son of mother Yasoda, the delighter of the inhabitants of Vraja, and He wanders in the forests along the banks of the River Yamuna.

[rî Nâma-Kîrtana

[rîla Bhaktivinoda Ùhâkura (1)

ya{omatî-nandana, braja-baro nâgara gokula-rañjana kâna gopî-parâòa-dhana, madana-manohara kâliya-damana-vidhâna

(2)

amala harinâm amiya-vilâsâ vipina-purandara, navîna nâgara-bora, baê{i-badana suvâsâ

(1)

Lord Krsna is the beloved son of mother Yasoda, the transcendental lover in the land of Vraja, the delight of Gokula, Kana [a nickname of Krsna, and the wealth of the lives of the gopis. He steals the mind of even Cupid and punishes the Kaliya serpent.

(2)

These pure, holy names of Lord Hari are full of sweet, nectarean pastimes. Krsna is the Lord of the twelve forests of Vraja. He is ever-youthful and is the best of lovers. He is always playing on a flute, and He is always dressed beautifully.

(3)

braja-jana-pâlana, asura-kula nâ{ana nanda-godhana-râkhowâlâ govinda mâdhava, navanîta-taskara, sundara nanda-gopâlâ

(4)

yâmuna-taùa-cara, gopî-basana-hara, râsa-rasika, kèpâmoya {rî-râdhâ-vallabha, vèndâvananaùabara, bhakativinod-â{raya

(3)

Krsna is the protector of the inhabitants of Vraja, the destroyer of various demoniac dynasties, the keeper and tender of Nanda Maharaja’s cows, the giver of pleasure to the cows, land, and spiritual senses, the husband of the goddess of fortune, the butter thief, and the beautiful cowherd boy of Nanda Maharaja.

(4)

Krsna wanders along the banks of the River Yamuna. He stole the garments of the young damsels of Vraja who were bathing there. He delights in the mellows of the rasa dance. He is very merciful, the lover and beloved of Srimati Radharani, the great dancer of Vrndavana and the shelter and only refuge of Thakura Bhaktivinoda.

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2. Yuga yajña129

Sacrifice of The Heart It is an ancient Vedic tradition that is performed in order to ask for blessings through multiple invocations. The Yuga Yajña is so powerful that it has the ability to purify all negative activities. In some cases, the way they are performed varies, depending on time and the resources that are available. It is also known as Agni Hotra or “fire ceremony.” The fire used in the yajña, “sacrifice,” is the main element. It illuminates the space all around and allows all the dimensions of life to be ignited by the light of pure knowledge within consciousness. The chanting of transcendental mantras, Sankîrtana Mantra Yoga, is the main Yuga Yajña, however knowledge (Jñâna Yoga), charity (Karma Yoga), or the offering (Bhakti Yoga) are undoubtedly imperfect if there is no sincere and universal love that grows among the participants in the yajña.

Preparing the Meditation Area 1. Make a yajña Sthala, “place of sacrifice.” In your yoga center, it can be permanent. 2. Make a circle or a square, and trace the lines with white powder. 3. Clean the area and the ingredients of the yajña with purified water while chanting the Mahâ Mantra. 4. Demarcate the area of the sacred fire and the place for the people who will participate by drawing the border of [rî-yantra.130 5. Mark the center of the yajña pit with an “E,” which represents the feminine energy of Mother Earth, mother cow, [rîmatî Saraswatî, [rîmatî Lakëmy and the waters of the Yamunâ) along with the [rî-yantra. 6. If there is a tulasî plant available, it can be placed on the lower part of the altar facing east. 7. Decorate with fruits and/or flowers depending on the conditions. 8. Start the ceremony. All the participants should offer obeisances unto the Vaiëòavas, reciting: vâñcha-kalpatarubhya{ ca kèpâ-sindhubhya eva ca patitânâê pâvanebhyo vaiëòavebhyo namo namaì

129 130

Complementary course to CHAPTER I, Lesson 2, “Karma Kaòàa Inbound”. It is described in Appendix 6, “Meditation Techniques”.

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9. Invocation for the Purification, Âcamana: oê apavitraì pavitro vâ sarvâvasthâê gato ‘pi vâ yaì smaret puòàarîkâkëaê sa bâhyâbhyantaraì {uciì, {rî viëòu {rî viëòu {rî viëòu «Being pure or impure, and having passed through all the conditions of material life, if one can remember the lotus-eyed Lord, then he becomes internally and externally clean.» 10. Âcamana procedure for all the participants. While you recite these mantras, perform the purification action: Oê ke{avâya namaì, Sip the water from the brahma-tîrtha of your right hand. Oê nârâyaòâya namaì, Sip the water from the brahma-tîrtha of your right hand. Oê mâdhavâya namaì, Sip the water from the brahma-tîrtha of your right hand. Oê govindâya namaì, Sprinkle water on your right hand and discard. 11. Invoke the following mantras with their respective mudrâs131: Oê astrâya phaù, Snap your fingers in the 10 directions. Klîê hèdayâya namaì, For the heart, Hèdaya Mudrâ. Kèëòâya {irase svâhâ For the head, [iro Mudrâ. Govindâya {ikhâjâi vaëaù, For the brahma-randhra, above the head, [ikhâ Mudrâ. Gopîjana kavacâya huê, huê, For the shoulders, Kavaca Mudrâ.

Called Nyâsa Mudrâs. Each mudrâ indicates the part of the body that is being protected by the Nyâsa. They are also used for installing the Lord in vi{eëa-arghya or over the installed deity (See page 264)

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«I offer my respectful obeisances unto all the Vaisnava devotees of the Lord who can fulfill the desires of everyone, just like desire trees, and who are full of compassion for the fallen souls.»

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Vallabhâya netra-bhyâm vâsâte, For the eyes, Netra Mudrâ. Avâhayâmi, Avahâni Mudrâ. Sthâpayâmi, Sthâpana Mudrâ. Prabho kèpâya svâgataê kuru, Praòâma Mudrâ.

12. Mantra Yoga: Recite the Mahâ-mantra four times in Praòâma Mudrâ. 13. Install the sacred fire: • Perform the ârati to Guru-Gaurâôga Iëùa and to Kailâsa, the main coconut of the yantra. Nearby one has to have a picture of the Yoga Inbound altar. • Invite the fire:132 Ihagaccha aagne tvam name of the fire nâmâsi Ihagaccha agne tvam name of the saêskâra nâmâsi Oê sûryâya namaì, Morning. Oê agnaye namaì, Afternoon. Oê name of the saêskâra nâmagne • Say goodbye to the fire with the Avahâni Mudrâ: Name of the fire sva-sthânaê gacchatu oê bhûr bhuvaì svaì oê 14. Meditation: The performer of the yajña recites the Gâyatrî Mantra and invites the attendees to concentrate their minds on the things they want to achieve in life through the ceremony. 15. Lecture: Gîtâ Yajña: Some verses from the Bhagavad-gîtâ are recited and the meaning of the offerings and vows is explained.

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See Appendix 8, “Saêskâras.”

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• Simultaneously with the ceremony, a big food offering is prepared and offered in the temple or at the Yoga Inbound altar. • At the end of the ceremony, large quantities of prasâdam are distributed to all participants. • As surprise gift, Vedic Wisdoms133 and Okis134 are distributed. • The organizers give some charity or promise some service (Karma Yoga). 17. Sankîrtana Yoga Yajña: The congregational chanting in the mode of bhajana starts, and then it changes to Kîrtana with dancing around the fire altar. People can also hold hands to strengthen the bond of unity. One should remember that without mercy one cannot participate in a Yuga Yajña. The most important thing is to long for the right attitude, the pure intention, and aspire to have a loving, service relationship with transcendence.

Homa Therapy Although the execution of this fire of sacrifice is simpler, its power and efficiency are incalculable. To perform it, one needs only a copper pyramid, dry cow dung and ghee. It is performed at two special times of day. a. In the morning at Sunrise one chants: oê sûryâya svahâ oê sûryâya idam namâma oê prajâpatâye svâhâ oê prajâpatâye idam namâma b. In the afternoon when the Sun sets one chant: oê agnaye svâhâ oê agnaye idam namâma oê prâjapatâye svâhâ oê prajâpatâye idam namâma After reciting the mantras, throw rice grains with ghee into the fire when you say svâhâ.

A collection of short essays about different topics from ancient Vedic wisdom applied to the contemporary context. It is designed in the form of pocket-sized brochures, with a clear and simple exposition, making the treasures of Vedic culture accessible to everyone. 134 Messages of the Original Kingdom Campaign for the protection of the environment, animals and the wide-spread dissemination of values and science. 133

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16. Blessings:

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3. THE YOGA OF FOOD135 Healthy Diet

The yogi should strive to establish a kind-hearted lifestyle that is in harmony with nature. The diet for the practice of yoga should be strictly vegetarian, free of meat, eggs and fish, because these foods harm the body. Eating should be based on basic information about the different types of food and their influence on the being. Food in the Mode of Goodness, Sattva Guòa Food in the mode of goodness nourishes the body and maintains mental balance. Among these foods are fresh fruits and vegetables, cereals, seeds, green or sprouted grains and honey. A balanced sattvic diet is one of the most important keys to have good health. Eating slowly and chewing well are considered sattvic. Food in the Mode of Passion, Raja Guòa Food in the mode of passion nourishes the body yet causes it to deteriorate in the long term. In the rajas mode, are all those foods that are too spicy, bitter, acid or salty. An excessively rajasic diet over-stimulates the body and stirs up passions, creating restlessness in the mind and making it very difficult to control. Eating too fast is considered rajasic. Food in the Mode of Ignorance, Tama Guòa Food in the mode of ignorance sickens the body and puts the mind out of balance. It produces the withdrawal of prâòa, clouds reasoning and makes the person lethargic and inert. The body’s resistance to illness is destroyed and the mind becomes full of dark emotions like hatred, anger and envy. Tamasic foods are meat, eggs, fish, fermented food and fermented drinks, (They contain alcohol.), coffee (It contains caffeine, which is a nervous system stimulant and which creates addiction.), black tea (It contains opiates and caffeine.), tobacco, vinegar, refined sugar, garlic and onion (The two last foods should be used for therapeutic purposes, not as condiments.). Eating too much is considered tamasic.

135

Complementary course of CHAPTER I, Lesson 4, “Pâda Sevanam Initiation.”

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According to Âyurveda, a balanced diet must include Âyurveda explains that one should be moderate in the quantity of daily food the six tastes or rasas: intake because excessive eating is one • Sweet, Madhura Rasa, is composed of water and of the main reasons why illnesses begin. earth. It increases kapha, reduces pitta and vâta. It is The digestive fire, jaùharâgni, is activated by the rays of the Sun, so, the larrefreshing, heavy and oily. gest quantity of food should be eaten • Acid, Amla Rasa, is composed mainly of fire and at noon. After 8:00 p.m., it is better not earth. It increases kapha and pitta and reduces vâta. It to eat because the sun has already set, and therefore the digestive fire is weak. is high in calories, heavy and oily. What one eats then generally ends up • Salty, Lavaòa Rasa is composed of fire and earth. It intoxicating the body. When one eats, increases kapha and pitta and reduces vâta. It is high one should never fill the stomach to its fullest because this will extinguish the diin calories, heavy and oily. gestive fire, and the undigested food will • Pungent, Kaùu Rasa, is composed of air and fire. It become âma, “toxins.” increases pitta and vâta and reduces kapha. It is high • Breakfast - The recommended time is in calories, light and dry. from 6:00 to 8:00 a.m. You should fill • Bitter, Tikta Rasa, is composed of ether and air. It your stomach to half its capacity. increases vâta and reduces pitta and kapha. It is refres• Lunch - The recommended time is at hing, light and dry. 12:00 p.m. Half of the stomach should • Astringent, Kaëayo Rasa, is composed of air and be filled with solid food and one quarter earth. It increases vâta and reduces pitta and kapha. It with liquid. is refreshing, light and dry. • Dinner - the recommended time to eat dinner is at 6:00 p.m. One quarter of the All of the tastes are essential for the proper functioning stomach should be filled. of the body. These tastes should be combined in the proper proportion, according to the individual constitution of the practitioner, prakèti. Besides this, you What Is Health According to should include all six parts of a plant - root, stem, lea- Ayurveda? ves, flowers, fruits and seeds – in your diet Âyurveda teaches that, in order to live When you are eating the right food, you should notice in harmony with the physical body and three effects: the mind, you need to create balance between the internal subtle energies • The effect the food produces while it is in your that operate inside the body and those mouth, called rasa, “taste.” found in the environment. For this, it is recommended to have a balanced diet, • The effect you experience during digestion, called according to one’s own prakèti, moderavirya, “energy.” tion in sleeping, a Haùha Yoga routine or daily exercise, and practicing meditation • The effect produced once digestion is over and the techniques that allow you to control your nutrients become part of the tissues, called vipâka, mind and develop spiritual conscious“post-digestive effect”. ness.

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Quantity

A Balanced Diet

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Âyurveda recommends Sama Yoga, to satisfy the needs of the body in a regulated and correct manner. The right diet creates a satisfied mind and a sense of equilibrium in the body. If the mind becomes agitated, or if the body becomes heavy and fatigued after eating, it is a poor diet. In order to have the right diet one should consider six factors: the place, the time of the day, the time elapsed since your last meal, the type of food, the order in which they should be eaten and the mental state of the person. The experience of eating requires a quiet, clean and pleasant place, so the body assimilates in a beneficial way the special mercy it is receiving in the form of food. This simple attitude re-establishes the relationship of the body with the external environment and the universe. To savor bite of each food, tasting, chewing, perceiving its smell and texture, bonds the person with well-being, and when he feels that connection, he is able to identify the role each element of nature plays in his life. When you, for example, observe the Sun, you can tell that it has its utmost intensity is when it is in its zenith at noon. Because the digestive system is directed by that same fire in the form of Jaùharagni, so the best time to eat your main meal is at noon. Because its intensity is lower in the morning and at dusk, just as it is in the body, it is better to consume very light food at those times. It is a good idea to wait at least three and a half hours before eating again because, during the digestion and assimilation processes, it is important that the system be empty so the food can turn into rasa, “constitutional element.” Otherwise, it will become âma, “toxins,” wastes that are not eliminated and can wreak havoc in the doëas. You should abstain from things that cause illness such as emotional and mental troubles, inadequate diet and a negative, external environment. When the balance of the doëas is disrupted in relation to the basic constitution because of these and other reasons, illness appears.

Tips for Living in Harmony • Remember that you does not live to eat; you eat to live. • The more sattvic and simple the food is, the easier it is for the body to digest. • It is recommended to eat fresh and organic fruits and vegetables regularly. • It is best to consume only fruits in the morning because they help to cleanse toxins and illnesses from the body. • You should not mix sweet fruits with acidic fruits. Melon and watermelon should not be combined with other fruits. Citrus fruits should not be consumed in the afternoon or at night because they become toxic in the body. • To disinfect the vegetables, crockery, and water, you can use colloidal silver, which also increases the defenses of the body. • Dry grains should be left soaked in ascorbic acid, lemon juice to remove fungus and to make them easier to assimilate. It is better to consume green and sprouted grains because they are more nutritious and easier to digest. • You should restrict your intake of fried food,your eyesight. • Try to cook with good vegetable oil such as olive or sesame oil over medium or low heat so the oil does not spoil.

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• Dairy with legumes. The digestion of dairy is complex, therefore it is better to consume milk alone and warm. When it is cold, its kapha properties increase, which makes it even harder to digest.

You Should Not Consume • Refined sugars. They produce approximately 150 illnesses such as diabetes, blood intoxication, general weakness, testicular atrophy, destruction of the retina, etc.

Recommendations • Âyurveda recommends eating with your hand. There are nerve endings in fingertips that send stimuli to the brain, which prepare the body for digestion by sending the proper enzymes and activating jaùharagni. If you cannot do this, you should try to use a stainless steel spoon.

• Refined salt. It is far better to consume sea salt. • White flour and in general refined, bakery products. • Dairy products that are not organic. Bagged milk is laden with toxic substances that harm the body due to the homogenization and pasteurization processes, the antibiotics and hormones that are injected into cattle. Powdered milk causes kidney stones. Cream cheese is high in saturated fat, is heavy for the liver and some studies have found traces of aluminum, which can cause Alzheimer’s disease in the long run. Besides that, most cheeses are cut with rennet, which is taken from the stomach of the cow. If organic milk is unavailable, it can be replaced with the milk of linseed, coconut, almond, peanut, rice, sesame and others.

• The implements, as well as the pots in which you cook, should be made of steel or glass. Cooking in aluminum pots is harmful to your health.

• Junk food, carbonated beverages, candy, or any other product containing artificial flavors, sweeteners or colorings.

• One should eat in silence, meditating on the food, in a serene place and in good company.

• Food prepared in restaurants, unless they are run by someone you know and trust.

• It is auspicious to eat facing east.

• You should chew very well and saturate the food with saliva. Every bite should be chewed at least 32 times. A good chewing helps to improve the assimilation of nutrients and places less burden on the stomach, pancreas, liver and intestine. • You should not eat when feeling upset, angry or sad because the food will turn into toxins.

• In warm weather, you can wet your feet and eat barefoot, because this practice increases longevity.

One Should Not Combine • Salty foods with sweet foods, i.e. eating dessert with lunch.

• Lastly, the most important recommendation, “You should eat in peace.” Food is a gift from God to preserve your existence so you can search self-realization. It is important to thank the divinity for your food, because it is an offering generously given by Mother Earth.

• Fruits with vegetables, i.e. drinking fruit juice with meals. The best thing to drink is unsweetened, herbal tea or linseed milk. The only fruit tha you can combine with salad is apple.

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• Soy products should be consumed in moderation because they are heavy to digest.

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Sacred Food As is well known to everybody, food gives support and strength to the body. It provides the vitamins, minerals and all the other elements it needs to carry out each one of the vital functions. Thanks to this, human beings are able to live their lives hardly noticing the body. It seems that this whole complex system has become so routine that one does not pay attention to it or care for it in the way it deserves. Moreover, its value has been forgotten. People ignore the fact that nature continues along its way enormously benefitting human beings, despite their harmful actions. How much power does a fruit hold inside of itself? How long does it take a seed to bear fruit? People no longer pay much attention to these questions or to their answers, having chosen instead a life based on the instantaneous. They have chosen junk food and pre-cooked food to heat in the microwave and so on. Ruled by the law of minimum effort, society has accepted the politics of disposability. A master tells the story of an indigenous village in North America, where one day some strangers arrived that had never been seen before. They told the villagers that they were thinking about installing a drinking water system to improve their lives and make it easier; they would not have to go to the river anymore or depend on rain. The elder of the community gave them a simple and heartfelt answer, â&#x20AC;&#x153;If we take the water that you will sell us, where will our prayers go?â&#x20AC;? Being grateful for the greatness of God purifies consciousness and allows us to remember that each one of us is a little particle in a big, universal family. Each grain of food, drop of water and particle of air comes from Him, thanks to His infinite mercy, love and compassion. Human beings are the storehouse of those feelings and gifts. Therefore, they should take care of them and protect

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Otherwise, if one does not perform the sacrifice process, the person that eats this food is responsible for paying the karma for killing those living entities. Although the reaction from taking a plant is not as severe as the reaction from killing a cow because a cow is considered a mother animal because of all the benefits it can give to human beings.

Preparing and sharing food together encourages unity and creates a familial bond. This is very important because the objective is to have an intense spiritual life where everything is a festival, where everything has a higher taste. Vedic tradition teaches that married men, before they sit down to eat, should go outside their homes and ask who is hungry. They can sit down to take their food only after they has satisfied the needs of others. In the same way, in the âäramas the distribution of sanctified food is a beautiful service that is performed on a daily basis, just as, in the emergencies, they give relief to needy people.

By offering the food, it becomes prasâdam, the mercy of God in the form of food, and sharing it is the joy of the soul. Distributing it increases the quality of life, improves relationships with others and re-establishes contact with God.

This is an invitation to people to learn this great art of offering food. Through the mantras, one can change common material food into spiritual food saturated with pure energy.

Why Offer Food? In the first instance, all daily activities should be loving offerings to the Supreme. “Whatever you do, whatever you eat, whatever you offer or give away, and whatever austerities you perform — do that, O son of Kunti, as an offering to Me.”136 The main reason why the food should be offered is because Lord Kèëòa requires it. What benefit does one receive by performing this service? “The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.”137

[rî Kèëòa distributes prasâdam to his friends, the gopas.

Because all living entities, including plants and vegetables, have souls, you should offer your food to the Supreme Lord before eating it because, by doing so, the souls that sacrifice their lives to contribute to the main137 136

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A. C. Bhaktivedanta Swami, The Bhagavad-gîtâ, as It Is, 3.13. A. C. Bhaktivedanta Swami, The Bhagavad-gîtâ, as It Is, 9.27.

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tenance of humans can be purified.

them as faithful guardians of the most invaluable treasure.

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The Process of Offering Food 1. The cook has to have a clean body, clothes and mouth. He or she should also endeavor to meditate on the Lord during the whole process of preparing food and not to desire it because Ärî Kèëòa is the Supreme Enjoyer. One cannot try the food, which is going to be offered (because it is going to be offensive to offer remnants to the Lord), nor can one eat other food while he is cooking. One should also speak mundane talks while cooking the offering. The best is to chant mantras, listen to devotional music or lectures of the spiritual masters. 2. You should have items (a tray, crockery, etc.) reserved exclusively for offering food to the divinity. It is also necessary to have a Yoga Inbound meditation altar, which includes a picture of the spiritual master. 3. When the offering is ready, the preparations are placed on plates. They are covered so that no one desires them before they are offered, and they are taken to the meditation altar. 4. The tray with the offering is placed in front of the Yoga Inbound meditation altar and mañjarîs and tulasî leaves are added to the preparations with the mantra, “etat tulasî patraê.” In case you do not have them, you can add them in meditation. Then, while reciting the Mahâ Mantra, you pray to the Supreme Lord so that He will taste the preparations. If one has been initiated, one should recite the mantras given by the spiritual master. 5. You wait for 5 to 10 minutes while the Lord savors the food. Then come back to the altar and clap your hands three times. The offerings are then taken away and the remnants are placed in the pots or bowls where they weeb prepared. After this, you wash the utensils of the Lord. 6. Finally you serve the plates to all the guests so they can taste the delicious prasâdam and chant the gratitude mantra to Sri Krishna for the food one has received: {arîra avidyâ jâla, jaàendriya tâhe kâla, jîve phele viëaya-sâgare tâ’ra madhye jihvâ ati, lobhamâyâ sudurmati, tâ’ke jetâ kaùhina saêsâre kèëòa baàa dayâmaya, karibâre jihvâ jaya, sva-prasâda-anna dila bhâi sei annâmèta khâo, râdâ-kèëòa-guòa gâo, preme àâka caitanya-nitây «O brothers! This material body is a network of ignorance, and the senses are one’s deadly enemies, for they throw the soul into the ocean of material sense enjoyment. Among the senses, the tongue is the most voracious and verily wicked; it is very difficult to conquer the tongue in this world. O brothers! Lord Krsna is very merciful. Just to control the tongue, He has given us the remnants of His own food! Now please eat these nectarean grains while singing the glories of Their Lordships Sri Sri Radha and Krsna, and in love call out “Caitanya! Nitai!» By following this procedure, human beings are purified and receive innumerable benefits on the physical, mental and spiritual levels. Every time you eat prasâdam, this offering connects you with the Infinite and allows you to perceive a sudden change in your consciousness. Spiritual food will remove aggression and the anger that can be part of it, and will engender compassion and gratitude in your heart. 322

Helping Hands

The life of the Yoga Inbound practitioner is one of continual learning, a progressive search for knowledge and spiritual realization. On this path, he will be faced with a particular type of reality that will demand a positive response and a corresponding attitude from him. When analyzing current social problems, the immediate need to find mechanisms that serve as relief for humanity becomes evident. The Yoga Inbound School is associated with different projects that have been initiated by members of the community who share the same ideals and objectives. These projects function independently and have their own fields of application. Yoga Inbound students can complement their practices by volunteering in them. Some of the projects are:

1. The OIDA Therapy Institute An organization that researches the healing benefits of faith. A group of healers and therapists dedicated to scientific substantiation of the power of faith applied to numerous areas of human knowledge. 2. Research Groups about Faith Education Professionals of the fields of education and pedagogy dedicated to the application of OIDA Therapy in education, predominately involved with pre-primary, primary and elementary school education. 3. The House of Wisdom This is an organization composed of conscious professionals who dedicate themselves to charity and service to others, without attachment to the results of their work. 4. Organic Seeds and Crops Protection Movement, Agro-Consciousness A collective of different organizations involved in the production of organic foods for human consumption and in promoting sustainable development and the protection of seeds. 5. The Original Kingdom of the Spoon Revolution A group of activists dedicated to the promotion of vegetarianism and a halt to the mistreatment of animals.

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Complementary Course to CHAPTER I, Lesson 3, â&#x20AC;&#x153;Karma Yoga Inbound.â&#x20AC;?

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4. PROJECTS FOR SOCIETY138

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...The guide of a Yoga Inbound center should be able to connect, generate and fulfill the expectation of each one of its members. A guide of a Yoga Inbound center should be in constant touch with these organizations in order to engage students in different activities according to their abilities and interests. This is one of the main duties of an instructor, which can be summarized as the art of involving and encourage practitioners to participate in activities that enhance their self-esteem and their joy in the process.

1. Faith Education The greater part of the education that is provided today, which is based on theories and memorization of ideas and information, has led society to establish itself in a world of consumerism where there is no answer to the most essential questions. Since education is one of the most important aspects in the life of human beings, different questions arise. What is education? What education is being imparted? How can the education of people be supported? What is the contribution of each individual to education in society? Wanting to answer these questions and meet the needs of todayâ&#x20AC;&#x2122;s society, Faith Education appears a one of the alternatives for the training of individuals. Faith Education was born out of research about the importance of faith in decision-making. It appears as a proposal of hope for the world that is in great need of values. Its purpose is to enrich the person, the society and the traditions by imparting a conscious and coherent education, based on appreciation and respect, one that is both holistic and free of prejudices, and which strengthens the religious inclinations of each student through faith. The goal of this teaching method is comprehensive training in which faith is in harmony with other fields of knowledge. In no way does it pretend to eliminate contents in study plans and programs. Rather, it seeks to be a supplement that re-establishes the teaching of fundamental principles. To achieve this, it focuses on reinforcing personal, religious practice, which can vary according to the country, language or culture and on rescuing the common rituals or symbols that can be used as means of approaching the truth. Yet, in thinking about its implementation in formal education, many questions arise. How to teach Faith Education to people in different religious traditions? Faith education is a true teaching that acknowledges faith as its foundation. Therefore, there is no problem with people of different creeds learning Faith Education together because the Faith Educator will help them to reinforce their own faith, while respecting that of others.

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Individuals with faith are secure people on intellectual, moral and spiritual levels. Therefore, the Faith Educator has the duty to give Faith Education in a way that cuts across the usual boundaries, reaffirming faith in all fields and sub- Viktor Frankl (1905-1997) jects. In this way, we will be able to create a firm foundation Says in his book The Ignored Prefor the upbringing of children with real values. sence of God (2006), “Only a machine man needs a technical Application doctor.” Faith Education suggests, “Only a mechanical man needs a Faith Education emphasizes that the educator and the mechanical education.” psychologist should evaluate the individual needs of a person in order to know how to focus his talents, encourage his abilities and help overcome his limitations. According to the experiences and recommendations of experts in education and psychology, this analysis should be performed based on a information about the past, the present and the physical, mental and spiritual condition of the individual. In the implementation of Faith, the teaching method is not something exclusive to classrooms, isolated from the different aspects of life. It is presented as a work that involves us all - parents, educators, doctors, society, etc. It is a need that demands the participation and commitment of each and every one of us. J. W. Goethe (1749-1832) said “He who has art and science also has religion.” Common sense gives us a glimpse of what would happen to humanity if it had, for example, only science and nothing more. It is likely that only one thing would be left to men from their ‘pure science’ Having faith that one can succeed in life by healing one’s - atomic bombs. deficiencies and overcoming or tolerating the hardships allows the individual to make his life fuller and more valuable. A society educated with Faith Education grants security This educational system proand respect to each one of its members. It is out of faith that pounds a philosophy of life that man has achieved great social, technological, educational tries to solve many problems of and spiritual advances. Each idea that comes up to make the psyche and the body through faith flourishes should be carried out, and surely it will be “simple living with high thinking.” This is a concept that comes from successful. A. C. Bhaktivedanta Swami. It indicates the importance of living Thanks to this application, the impact of Faith Education on people has been very significant because it not only gives them faith in their ideals, but also faith in themselves. In addition, it is an opportunity to participate in the formation of standards according to which human beings accept responsibility not only for their thoughts but also for their words and actions in all areas of life.

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This co-existence of people who practice different expressions of faith will awaken devotion in them, which will translate into love for what they learn, for what they do, and for what they can teach others by their own example. In this way, what one teaches them will reach not only the intellectual plane, but the emotional plane as well, creating well-rounded people who will be the foundation of future society.

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with great ideals and trying to achieve the integral development of people without ambitious, material motivations that can harm others. It takes as its inspirations, the practices and recommendations of exemplary people because these people can share their life experiences and guide us in our personal development. Faith Education is based on these great teachings. It seeks to understand the purpose of our being created and maintained, the importance of being grateful and the meaning of death because, in this world, it is a reality that everyone has to face at some point. After death, all plans come to an end. For this reason, it is vitally important to find the real purpose of existence, and the best way of acting with respect for one’s own life and that of others. Faith education considers that there is an evolution of consciousness, which is favored by living a life based on values that benefit the individual as well as other living entities.

Objectives • To regain commitment to life. • To give proper guidance and values within a faith, that will allow life to have meaning and ideals through the encouragement provided by Universal Love. • To motivate people to become guardians of the well-being of every living entity with no exceptions. • To cultivate a tranquil and harmonious relationship with Mother Earth, based on sustainable development, whose main objective is protection and gratitude. • To transform educators and students into representatives of values, into people exemplary in their behavior, who learn to analyze and act for the good of human beings, animals, nature and the planet. • To use faith as a tool to give education real potential to be important and significant to life. • To present a holistic education, that will not only give intellectual or practical knowledge to men but also values and spiritual knowledge.

For Whom Is Faith Education Meant? It is addressed to society in general, including children, young people and adults no matter what social class, creed or gender. It applies to all, and no one is excluded, because it is a process that strengthens faith at any stage of life through practical activities. Faith Education, as an educational proposal, promotes well-being and honest investigation of spirituality and is commitment to every living entity.

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2. House of Wisdom HOUSE means House of Wisdom, the abode of the sages who open their doors to everyone. HOME is a shelter, an opportunity to assimilate wisdom and spread it but, above all, to apply it to oneâ&#x20AC;&#x2122;s life. In other words, it means to reach the shelter, to be welcomed, to be willing to invite others and keep the struggle for truth alive.

HOUSE contributes to solving numerous conflict situations, such as loss of values, destruction of the environment, lack of meaning of life, depression and doubts or spiritual problems, among other challenge After arduous preparation and several years of work, the in life. inter-disciplinary and international team of the House of Wisdom has the pleasure of offering a variety of services Principles that will allow interested parties to satisfy the expectations of the heart with humanity. This is a space to perform com- 1. To offer safe, loving surrounprehensive service with mind, body and soul. dings to the people requiring the services of HOME All those who want to take on world problems as part of a solid and secure team are invited to participate in this 2. To help the people who are in project. difficulties by emphasizing their resources and strengths

Mission

3. To connect human beings with The mission of the House of Wisdom Foundation, a non- the highest concept of the creator profit organization, is to make the people who go there aware of the causes of the problems human beings expe- 4. To make efforts so the members rience and to facilitate integral solutions with effective tools of the society integrate with their that forge their values and expand their potential for the families and social surroundings so sake of achieving harmony in their lives and in the envi- they can receive shelter and support ronment.

Vision

5. To promote healthy and gentle lifestyle habits as well as respect for To build an international network of humanitarian assistan- nature and its laws ce in favor of a more conscious society that works united in diversity and seeks the objective of peace, health and 6. Not to request donations on behalf of the House of Wisdom unless unconditional love. this has been approved by the organization. What is House? It is a network of humanitarian assistance which helps people to find integral solutions to their problems, so they can strengthen their values, direct them to the search for self-realization and find their own essence. 327

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To reach a balance among the different dimensions of the human being - intellectual, emotional, mental and spiritual - HOUSE has effective tools such as OIDA Therapy, healing through faith, Ayurvedic medicine, yoga, music for the soul, food for the soul, Mantra Meditation, conscious art, ecological practices and volunteering.

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Main Objective To create and integrate a group of professionals and technicians in different fields who willing to work with urban, marginal urban and rural sectors in order to boost development and improve the living conditions of the inhabitants without discrimination because of creed or political affiliation. Actions to achieve its main objective include training, developing and making public knowledge about how to improve the social environment of people as integral beings. In the same way, it should be established as a foundation with its own legal capacity, adopting the fundamental goals that are established by non-profit entities and those that are cited in the statutes.

About the Members All citizens, national or international non-governmental organizations, without distinction of any kind, can become members, if they wish, provided that they share our philosophical principles and meet the requirements and formalities established in the statutes and internal rules.

Volunteers The following people are invited to serve as volunteers: • Those who feel a vocation to serve • Those who feel the need to be useful to others • Professionals who want to contribute their skills and time to social service such as doctors, educators, psychologists, architects, entrepreneurs, athletes, consultants, artists, artisans, industrialists, etc. • Those who feel grateful to life because they have received so much from it and want to contribute generously and disinterestedly to the well-being of others • Those who have regained their joy in living and have transformed their lives through the programs of HOUSE, and therefore fully trust in the effectiveness of its services and want to be part of it • Those who want to contribute with their experience and lend their invaluable support. With the network of volunteers, professionals and helpers in general, HOUSE tries to help society in the best possible ways and to give love to all humanity.

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Every Living entity is part of a community that lives dynamically in constant interchange, a complex system that includes not only living entities but also stationary matter and the energy from the Moon and the Sun. In Vedic culture, Mother Earth, Bh没mi, is sacred. All the beautiful fruit trees, the vegetables that are cultivated in gardens and so many species of animals accompany human beings. They teach them about beauty, sustain their lives and give them oxygen to breath. Humans can enjoy all this beauty, if they have the right attitude, if they behave in this world with respect and cause harmony and joy for all other living entities. In this way, humanity will put in to practice so-called ecologic, holistic, organic or integral consciousness. Ecologic consciousness leads to the understanding that everything that exists in this world has a proper function and use. Acknowledgement of the magnanimous forces that rule the universe allows us to observe Divine will, with which the human being always should harmonize. Otherwise, the human being will adopt a stance of exploitation because he wants to extract from nature all her riches, cut down trees for unnecessary things, flood the land with pesticides, adulterate seeds with genetic engineering and many other irresponsible things, which will lead inevitably to destruction. Modern society is evidence that, without ecology, without respect for nature, human beings will become more and more ill and more adversely affected physically, emotionally and intellectually. After acting harmfully for a short time, human beings have caused irreversible damage and have destroyed their own home. The human being has established himself on the face of the earth as the most evolved species, superior to all the others. Therefore, his reasoning skills should manifest in the protection of and concern for all living entities, the maintenance of natural harmony and the will to guarantee the current equilibrium throughout history. However, human beings have opted for avoiding their responsibility for all that surrounds them and, in less than 100 years, have produced more damage than all other species combined in thousands of years.

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3. Ecology and Agro-Consciousness

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This problem is real and so long as the duties of humanity remain unacknowledged, humanity will suffer the consequences that even now are inestimable, and in time, future generations will suffer more severely.

king profit, without thinking about the consequences in the long, in the middle and in the short term for the Earth as well for consumers.

Another additional problem is transgenic organisms. Corporations are unscrupulously In response to the abuse to which modern so- buying huge expanses of land to cultivate and ciety subjects Mother Earth - deforestation, wa- invade the whole world with genetically-altered ter and air contamination, exploitation of ani- seeds, which - previously in their natural state mals, destruction of the ozone layer, etc. - the - have now come to belong to private econoYoga Inbound School develops programs to mic groups. The point of concern is the impact raise ecologic awareness, for example the vo- –obviously harmful- that transgenic organisms lunteering programs on community farms. have on the health of human beings as well as the control and power of the people who hold these patents. Nature is the universal form of God, called in Hybrid seeds, which produce large fruits, but Sanskrit the “Virâù-rûpa.” have sterile seeds, are an example. When one Agro-Consciousness means agricultural practi- cultivates infertile seeds, they will not be able ces that protect and preserve the natural com- to reproduce. As one might suppose, in a few position of the crop that are cultivated. In rural years the original seeds will be lost, will be areas, conscious people know the importance dead, and only the companies that are holders of this and, therefore, try to carry out this un- of the patents on the original seeds will have access to them. This will create a monopoly in dertaking properly. agriculture. In view of how extreme environmental pollution has become, it is very difficult to insure fa- Have you ever held a seed and marveled at its vorable conditions for producing and finding potency and force? A little seed contains trees, organic crops. Therefore, one should always flowers and fruits in such a tiny genetic expreskeep in mind how carefully vegetables are cul- sion of the universe! tivated as well as the quality of the water used in the process because vegetables are the foun- A seed contains all that information and much more, until it is mutated in a laboratory to exdation of a healthy diet. propriate its natural components of reproducOne of the most important aspects of living in tion for commercial purposes. At that moment, the countryside is engaging in conscious agri- the whole package of information, which was culture, because in the cities all people are used ready to be activated in contact with the womb to having food at their fingertips in supermar- of Mother Earth, loses all its natural reproduckets. The majority of people go to these pla- tive ability and the growth that was ancestrally ces to shop without knowing the origin of what codified can no longer occur. they are buying, or the artificial ingredients or chemicals used in the products they are going Now we begin to understand how valuable is the so-called ancestral or native seed, which in to consume. lab terms is called “first generation seed.” ThoToday’s agriculture, based of pesticides and se that are already genetically modified are cachemical fertilizer, is an enterprise that is not lled “second generation seeds” or “transgenic,” more than 100 years old. In a world of unbrid- not to mention possible hybrids. As the natiled competition, the main interest is immediate ve seed germinates and grows, it unites with results and profit, and this has serious conse- the Earth, its roots expand into the depths of quences for the health of consumers. This is the great Mother, interconnecting with all that due to the fact that enterprises cultivate the exists through Her. In this way, the seed will land and exploit the crops to the fullest just see- create life, just as it has for centuries. And life

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In the search for harmony and the connection with the origin of the food, the Agro-Consciousness program proposes the best utilization of renewable resources, with simple, ancestral techniques called “clean” because they have no harmful consequences for the health of the planet or the human being. Human health is the health of the planet.

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will be a set of virtues, aromas and potencies use artificial ingredients in the preparation that will manifest through the human being as of meals, how can you expect to have good health? It is indispensable to know about what he transforms himself in what he really IS. is really beneficial for all and to act in a revoIn practice, through Agro-Consciousness, you lutionary way against the multinational chains can learn how to keep crops protected, without and other entities that seek to exploit Mother affecting the product or the environment. There Nature and make their profits at any cost. are many natural insecticides, as well as many forms of inter-cropping plants and vegetables We propose a revolution without guns, a revowith other rows of plants to protect them from lution of consciousness. We need to stop being the insects. This is called “allelopathic control.” compulsive buyers and go back to natural, simFor example, the marigold and the onion are ple living with just what is really necessary. To plants that help to control plagues that attack the degree that the human being forgets the crops. Additionally, there are many other ele- connection with what is natural, it is harder for him to recognize the eternal bond that exists ments that should be managed responsibly. between him and the Earth and between him For example, in permaculture, in order to have and other living entities. Submerged in egoism a farm that is really self-sustaining, one doe and influenced by technological acceleration, not have to pay attention only to its different he even goes so far as to minimize nature’s inproducts but to their byproducts, called wastes, telligence and magnificence, which supply us which can be recycled to obtain in turn other with air, sun, water and grains for our daily products. In this way, man, plants and animals maintenance. can live in sustainable harmony. Trees, plants and flowers, as we all know, are great trans- According to statistics published in the National mitters of oxygen, light, sound and energy fre- Geographic Magazine of January, 2011, “In quencies. Their service includes being antennas 1961, the human being consumed 60% of the that allow the anchoring of solar light and its renewable resources of the Earth. In 1975, he transmission to all living entities. Besides that, consumed the 100% or the equivalent of a plathey perform the transformation of CO2, car- net. In 1995, his consumption was 125% and bon gas into oxygen through photo-synthesis. in 2007, 150% or a planet and a half.” Theefore, in the light of these devastating statistics, Permaculture includes everything that contribu- the statisticians keep projecting that, with the tes to the goal of sustainability from the use of present rate of consumption, for the year 2030, dry toilets to use of space and to having living, the annual rate of consumption will be 200% of native seed banks, both sown and in storage. the renewable resources of the Earth, the equivalent of two planets. By 2045, it is predicted Agro-Consciousness is equally the science of that the population will be 9,000 million. There the right diet. You are what you eat; if you eat is just one question - What can be done then? pesticides or chemical fertilizer residues and

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Agro-Consciousness and God-Consciousness are not only compatible, they even somehow correspond. Ancient Vedic Scriptures tell that Mother Earth, Bhûmi Devî, complained to God about all the abuses unscrupulous men were performing against her. Because of that, Bhûmi asked Kèëòa to appear so He could intervene against all these injustices. Lord Kèëòa has always been a defender of Mother Earth, and has been against damage and abuses such as pollution and massive deforestation. Vedic culture teaches us to worship, in first place, God, the Supreme Creator, and, in second place, all the manifestations of His energy. Vaiëòavas worship special mountains, especially Giri Govardhan; sacred rivers like the Ganges and the Yamunâ; plants, especially Tulasî Mahârâòî; animals, especially the mother cow; and in general all the beings of creation because God dwells in each one of them as [rî Paramâtmâ. Vedic ecology is choosing a healthy life with high thoughts. It is indispensable to try to consume only what is necessary and to live without contaminants in your food, your body and your mind. Vedic Ecology is very important because it means to live in harmony with all that surrounds the human being, and besides that, it allows us to adopt an open and enthusiastic attitude with all other people. It teaches us to understand that all human beings are part of a great divine plan, have free will and, therefore, should be responsible before others. Each person has some ability and, when it is used to serve God and others, it becomes part of the ecologic harmony of the planet. The Vedas give us instructions on the relationship of the farmer to the land, trees, air and water because, in reality, God is present in the elements to sustain and maintain the balance. He manifests harmony in nature, as His own way to show affection, but what He really wants and has for human beings is even much bigger: His personal love. He opens up to all beings, smiles at them in the form of flowers, nourishes and refreshes them in the form of water and invites them to a loving meeting with Him in Universal Love.139 In the face of this reality, we suggest doing the following on a daily basis: • To have faith in love and love in faith. • To focus all efforts on carrying out actions which are motivated by compassion towards all other living entities. • To be thankful for what one receives, as a way of eliminating egoism, greed and exploitation, with the humbleness this requires and the healing faith in reaping what one sows. • To understand that all is in tune and that establishing harmony, here and now, with the elements that surround him, depends on the human being. And that doing this will create health for the individual and for the whole planet.

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Excerpts from the Vedic Wisdom Collection, “Ecology and Agro-Consciousness.”.

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• To remember that service is more important than selfishness, and that a great change starts with a small action.

4. The Original Kingdom of the Spoon Revolution It is a campaign whose purpose is to invite everyone to participate in the protection of animals and Mother Earth. Knowing the great need the world has to raise its consciousness about these topics, the campaign invites all to become part of an international network of vegetarians called the Original Kingdom, where the main concern is the diffusion of environmental consciousness and the adoption of a cruelty-free diet. All the members, who have taken the responsibility for helping ,participate by giving classes in vegetarian cooking, lectures on the importance of protecting animals, and distributing all the amazing material available as Okis, posters, DVDs, etc. The distribution of all these material is one of the most important and vital tasks of the campaign. All that has been created until now has been donated by its creators and is available with no authors’ rights reserved. In this way, all the participants and members have the responsibility for reproducing it and making a quick and total distribution. However, there is still much more effort needed from other people who want to participate in translation services, new creations, etc.

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• To think before buying products one is going to consume, and to choose those that do not harm the well-being of nature, animals or one’s own body.

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The Okis They are one of the main tools of all the activist friends in favor of Mother Earth. The purpose of this campaign is to counteract the huge, million-dollar propaganda that has been put into circulation by groups interested in privatizing the waters, building dams, selling meat and having control over what seeds are cultivated. Presently, although there are more than 1,000 Okis140 about different topics, more new Okis still have to be written on other current topics. Okis can be published on Facebook, blogs, Twitter, and in any other media, so that any activist can download them in high resolution and distribute them widely at a low cost in order to reach even more activists. The idea behind the Okis is to bombard minds that have been confused and manipulated by harmful advertising messages with so many excellent arguments that they cannot resist anymore and decide to support the joint effort to save Mother Earth and thus protect health and future generations. Doctor Vandana Shiva141 said, â&#x20AC;&#x153;It is time to understand and solve problems with the consciousness of being citizens of the world. So the more we see the problems, and launch a protest campaign with international solidarity, the more they will take us seriously.â&#x20AC;? The invitation is for anyone to send new Okis, designed by them or by other people in their country and add them to the collection. The goal is to have at least ten thousand messages. Each statement from a famous person about ecology and vegetarianism can become a new Oki. The Kinds of Citizenship The Original Kingdom of the Spoon Revolution has different status for all participants as ambassadors, ministers and commanders. Any person who is a vegetarian is automatically an ambassador of the Kingdom. He can download his seal as ambassador and post it in his home, in his workplace etc., or in a place that can be guaranteed to be free of meat, eggs and fish. These places are the embassies of the Kingdom. When a person is vegetarian, and besides that, participates in the diffusion of the message of love for Mother Earth, then he becomes a minister, and the place where he lives or works becomes a ministry. The Spoon Revolution also gives a passport to every vegetarian, which identifies him a citizen of the world and member of the Original Kingdom. These passports give them the right to receive discounts in all the vegetarian establishments that are part of the Original Kingdom. All these places are also ministries.142

140 On this website, one can find all the Okis: www.oki.org.uk/galeria/ The logos and websites that are in the Okis can be changed according to the need, while at the same time observing the guidelines of the campaign. 141 (1952-) She is a Hindu scientist, philosopher and writer. She is a great activist in favor of the eco-feminism. She received the Alternative Nobel prize in 1993 and currently is a leader of The International Forum on Globalization, as well as a prominent member of the anti-globalization movement. 142 A directory of the places involved can be found at: www.paginasdoradas.info

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Spoon Revolution Ambassadors, Barranquilla â&#x20AC;&#x201C; Colombia

For those who have performed an exceptional service for the Spoon Revolution, many ministries can name him commander. With this program of constant stimulation, the Original Kingdom wants to help so many people, who are not aware of their responsibility toward the environment, to inquire and start to participate in the care of the planet and the animals and also to motivate all the people, who already have information, to take a role as activists, because the success of the campaign depends on them. Therefore, the campaign insist time and again in the invitation to experience the joy of distributing Okis every day, giving cooking lessons, lectures, making webpages and opening new embassies and ministries. Those who in any way have come in touch with the programs of the Original Kingdom of the Spoon Revolution bear witness to how effective and powerful this spirit of sharing all the good things one has is. Every day, new artists, social representatives, young and old people and every type of person unite in this urgent cause on behalf of humanity, animals and Mother Earth.

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5. SandhyA Vandana143 A Prayer Path

The term “sandhyâ” is composed of two Sanskrit words, “sam” and “dhyâ.” “Sam” means “perfect” or “complete” and “dhyâ” means “meditation” or “concentration.” The word “vandana” means “prayers.” Therefore, Sandhyâ Vandana is understood as the practice of meditation rituals that are performed to concentrate on the Supreme Being. This should occur in the auspicious time of the day known as the brâhmamuhûrta, an hour and a half before sunrise. In the morning, immediately after getting up, one should remember the Lord by chanting His holy Name. With the chanting of the name of the Lord, all the negative influences of the night’s sleep are dissipated and the pure image of Krishna becomes the first fixed impression in the mind for the day. Then one should offer obeisances to the spiritual master. Recite: oê ajñâna-timirândhasya jñânañjâna-äalâkayâ cakëur unmîlitaê yena tasmai ärî-gurave namaì «I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.» After making the bed, one should brush one’s teeth and take a bath. After having put on clean clothes and tilaka, you can get ready for continuing the meditation as follows:

1. Sâmânya Arghya, “Consecrating Water” After washing your hands, use the Aôku{a Mudrâ144 to invoke the holy rivers in the water container, âcamana: oê gaôge ca yamune caiva godâvâri saraswatî narmade sindho kâverî jale’smin sannidhim kuru «In this water, I invoke the presence of holy waters from the rivers Ganga, Yamuna, Godavari, Saraswati, Narmada, Sindhu and Kaveri.» (With this mantra, one invokes all holy rivers to purify the water that is going to be used). 143 144

Complementary course to CHAPTER I, Lesson 3, “Jñâna- Yoga Inbound.” See CHAPTER III, Lesson 2, “Initiatic Specialties, Arcana.”

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Sprinkle water three times on your head while remembering the Lord and chant: oê astrâya phaù

3. Âsana {uddhi, “Purification of the Âsana” Before sitting down, you should purify the mat (âsana) by sprinkling water over it (prokëaòa), while chanting: oê astrâya phaù

4. Âcamana, “Purification with Water” While you sip water three times, chant: oê nârâyaòâya namaì oê mâdhavâya namaì oê govindâya namaì

5. Prâòâyâma, “Respiration” a. Pûraka - Close your left nostril with your little and ring fingers, inhale through your right nostril while you meditate on the mantra (one time): oê namo bhagavate vâsudevâya b. Kumbhaka - Then close your right nostril with your thumb, and hold your breath while you meditate in on the mantra (four times): oê namo bhagavate vâsudevâya c. Recaka - Release the left nostril and slowly exhale through it while you chant the mantra (three times): oê namo bhagavate vâsudevâya And so a second prâòâyâma breathing cycle begins. Continue with four complete breathing cycles, changing from one nostril to the other at the beginning.

6. Punar Mârjana, “Purifying Again” Put water on the palm of your left hand, cover it with your right one and chant the mantra: oê namo bhagavate vâsudevâya Sprinkle water all over your body. This procedure cleanses the subtle body of all impurities such as lust, anger, and hatred etc.

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2. Mârjana, “Self-Purification”

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7. Bhûta {uddhi, “Purification of Existence” Perform the following meditation: I am by nature the eternal servant of Krishna, but because of my misfortune I have been hostile toward Him from time immemorial. Therefore, I have identified myself with my body and wandered again and again in the cycle of birth and death in the material world, being burned by the threefold miseries. Now, as a result of some unimaginable good fortune, my spiritual master’s mercy has enabled me to know that I am Krishna’s eternal servant, an individual spiritual being, completely apart from the gross and subtle body. Now, by the order of my spiritual master I have obtained the good fortune of serving his lotus feet and, following in his footsteps, the lotus feet of Shri Chaitanya Mahaprabhu and [rî Gaurâôga Râdhâ Vraje{vara(or the name of your local deity.

8. Arghya, “Purified Water” • With tilaka and cândan (sandal) write the sacred oê on the snâna pâtra (plate). • To the left of the sacred oê, offer the purified water (arghya) three times to the spiritual master with the mantra: idam arghya oê gurave namaì • To the right side of the sacred oê, offer purified water three times to [rî Caitanya Mahâprabhu with the mantra: idam arghyam oê gaurâya namaì

9. Râdhâ Kèëòa Dhyâna, “Râdhâ and Kèëòa Meditation” divya-vèndâraòya-kalpa–drumâdhaì{rîmad-ratnâgâra-siêhâsana-sthau {rîmad-râdhâ-{rîla-govinda-devaau preëùhâlîbhiì sevyamânau smarâmi «In a temple of jewels in Vrndavana, underneath a desire tree, Sri Sri Radha-Govinda, served by Their most confidential associates, sit upon an effulgent throne. I offer my humble obeisances unto Them.» • And then over the bîja, offer arghya three times to [rî Kèëòa with the mantra: idam arghyam oê kèëòâya namaì

10. Mantra Japa, “Meditation on the Sacred Sound” Chant each Mûla Mantra, counting with the fingers, ten times, while meditating on the meaning: oê gurave namaì oê gourâya namaì oê kèëòâya namaì

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ärî-guro paramânanda premânanda phala-prada vrajânanda-pradânandasevayam ma niyojaya «My dear spiritual master, who gives the fruit of the highest blessing of love for Krishna, please engage me in the blissful service of Sri Krishna, who bestows bliss upon the land of Vraja.»

12. Âtma Samarpaòam, “Offering Oneself” Putting water in your right hand, chant the Arpaòa Mantra, then offer the water spilling over the fingertips toward the floor as an offering of yourself. aham bhagavato aê{o’smi sadâdâso’smi sarvathâ tat krpapesako nityaê ity âtmanâm samarpayet «I am a part and portion of The Supreme Personality of Godhead. I am His eternal servant. I always depend on His mercy, and so I surrender unto Him.»

13. Praòâma, “Obeisances” namo brahmaòya-devâya go-brâhmaòa-hitâya ca jagad-dhitâya kèëòâya govindâya namo namaì «I offer my respectful obeisances again and again unto Lord Krishna. You are the protector of the cows and the well-wisher of the brahmanas as well as of all humanity.»

6. MEDITATION TECHNIQUES145 The Art of Concentration

1. Visual Meditations They are meditations that use images, colors, forms and all that can be perceived with the sense of sight. One should always remember that the sense of sight acts on multiple levels, physical, mental and spiritual. These meditations have therapeutic qualities and can be done according to the personality, the needs and level of consciousness of the practitioner. They can be practiced with open or closed eyes and even opening and closing them alternately, focusing on the last image that remains in the mind when the eyes are closed. 145 Complementary course to CHAPTER I, Lesson 3, “Dhyâna Yoga Inbound” and CHAPTER II, Lesson 1, “YOGA INBOUND TEACHER TRAINING COURSE

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11. Seva Vandanam, “Prayer for service”

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Practice

• Place the object of meditation at eye level a reasonable distance away, depending on its type and size. If one chooses a maòàala or a yantra, the central point should be at eye level.

• Sit in a comfortable posture (Sukhâsana, Ardha Padmâsana, or Vajrâsana).

• it in a position in which you can be as relaxed as possible and gaze at the image or the object, fixing your attention on it, trying to be absorbed in what you see. • After two or three minutes, or when your eyes feel tired, close your eyes and visualize the object for as long as possible, alternating opening and closing your eyes throughout the whole session. • Every time the image starts to fade away, open your eyes and look at the object again. Although at the beginning, it may be difficult to retain the image in your mind, the more you practice, the more you will be able to retain the image for longer periods of time.

Trâùak This is a technique based on staring at an object and re-directing your thoughts waves toward it. It allows the development of concentration and prepares the mind for meditation on the Yoga Inbound maòàalas, yantras and altars. On the physical level, it activates and strengthens the optic nerve.

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• Place a candle approximately 2 feet away from you at eye level. • Light it and fix your gaze on the flame. • Breathe deeply and try not to blink. • If tears come, don’t be alarmed because this purifies your vision and strengthens the optic nerve. • Practice the exercise for 10 minutes and then close your eyes and rest. • Internally, while you keep your eyes closed, continue to visualize the flame in the Âjñâ Cakra. • Repeat the exercise twice more. • You can also use the ocean, the Moon or a star as the object of meditation. • Try to see the totality of the object and, if different thoughts pop up in your mind, let them pass just as the water in a river would flow by.

The word “cakra” means “wheel” or “that which spins.” The function the cakras is to turn the total energy that the body receives from the universe in the form of prâòa into smaller currents and distribute it to the main systems of the body. The cakras are located along the Suëumòâ Nadî and are interconnected through the subtle nerves, nadîs. Âyurvedic books mention a large number of cakras, among which seven are considered the most important. Each one of them has a relationship with the psychological development of the individual and with specific glands that govern the metabolism of the body. When the cakras are functioning correctly, the organs and systems will receive sufficient energy to remain in good health. On the contrary, if there is any kind of blockage or dysfunction in any of them, this will lead to physiological and emotional problems. The cakras are programmed mainly in the first seven years of life. However, through the practice of Inbound Haùha Yoga, one can reprogram and align them, so that pranic energy will flow through the whole body and one will be healthy.

Mûlâdhâra Cakra It is represented by a red flower with four petals. It is located between the bottom of the spine below the sacrum, specifically in the perineum between the genitals and the anus. “Mûla” means “root” and “âdhâra” means “base” or “support.”For this reason, this center is called the “Root Cakra.” Its Bîja Mantra is “laê.” It corresponds to the earth element, and its internal nature is stability. It is the seat of the Kuòàalini energy. It is related to the survival instinct, the generating capacity and the adrenal glands. It corresponds to the legs, feet, bones and large intestine. Its malfunction produces diseases such as obesity, hemorrhoids, constipation and sciatica. Svâdhiëùhâna Cakra It is represented by an orange flower with six petals. It is located in the pelvic area. Its name means “sweetness” or “one´s own abode.” Its Bîja Mantra is “vaê.” It corresponds to the water element. Its main functions are reproduction and creativity. Its internal states are self-confidence and well-being. It is related to the testicles, ovaries, womb, kidneys, circulatory system and bladder. It helps to regulate oxygen supply, blood cells and vital energy. Its malfunction is related to urinary and renal problems.

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Maòàalas of the Cakras

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Maòipura Cakra It is represented by a yellow flower with ten petals. It is located near the navel, specifically between the twelfth thoracic vertebra and the first lumbar vertebra. Its name means “precious stone” or “city of jewels.” It is commonly called the solar plexus. Its Bîja Mantra is “raê.” Its element is fire; therefore it is directly related to the digestive fire, jaùharâgni. Its main qualities are giving a person force and willpower. On the physical level, it is responsible for body metabolism through digestion. Its internal states are laughter, joy and bravery. It is related to the pancreas, the digestive system, the liver, the stomach and the small intestine. Its malfunction produces pitta disorders such as ulcers and gastritis, diabetes, anorexia, bulimia, hypoglycemia, among other disorders. Anâhata Cakra It is represented by a green flower with twelve petals. It is located in the cardiac plexus, specifically between the fourth and the fifth dorsal vertebrae. Its name literally means “without beating.” Its Bîja Mantra is “yaê.” It corresponds to the air element. Therefore, it is the seat of vata energy in the body. Its main function is to give and receive love. It governs the emotions and its internal state is compassion. It is related to the thymus gland, the lungs, the heart, the arms and hands. Its malfunction can cause asthma, high blood pressure, heart and pulmonary disease. Vi{udha Cakra It is represented by an indigo-colored flower with sixteen petals. It is located in the throat. Its name comes from the root “vi{huddhi,” which means “to purify.” Its Bîja Mantra is “haê.” It corresponds to the ether element, and its main functions are communication and creativity. Its internal states are intuition and synthesis. It is related to the thyroid and parathyroid glands and the neck and shoulders. When it is not functioning correctly, it can cause problems such as irritation in the throat, swollen glands, colds and thyroid problems.

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Âjñâ Cakra It is represented by a violet flower with two petals. It is located between the eyes, just above the bridge of the nose. Its name means “to organize,” “to know,” or “to perceive.” Its Bîja Mantra is “oê.” Its corresponding element is the mind, and it is also known as the “third eye.” Its main functions are intellectual development, intelligence and direct perception. Its internal state is self-control. It regulates the nervous system, inner vision and philosophical understanding. It is also related to the pituitary gland or the hypophysis, the eyes and the two hemispheres of the brain. Its malfunction can cause headaches, nightmares, vision defects and lack of intuition. Sahasrâra Cakra It is represented by a flower with a thousand petals, whose center is purple and expands to cover the skull with all the colors of the rainbow. It is located at the crown of the head and it is the only cakra, which is not directly connected with the spine. Its name means “a thousand times.” The recommended mantra for meditating on it is the Mahâ Mantra. Its function is purely spiritual and it is related to the highest levels of realization. It is also connected with spiritual intelligence that allows us to get closer to absolute knowledge. On an endocrine level, it is related to the pineal gland.

Practice After the relaxation, ask the students to sit in Sukhâsana, Padmâsana or Ardha Padmâsana and meditate on one or various maòàalas, according to the time available for the meditation. • Explain to the students the corresponding information about each cakra associated with the maòàalas. • Ask them to repeat the Bîja Mantra of each one in order to activate its respective elemental. • The mantra can be repeated three times per cakra, while the maòàala is visualized.

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Yantras The term “yantra” is derived from the Sanskrit roots “yan,” “to conceive” and “tra,” “liberation.” It literally means “instrument or machine to attain liberation.” Many kinds of yantras are mentioned in the Vedas. • The human body - It is a machine made of material energy, which should be used by the incarnated soul to achieve spiritual emancipation. • Geometric forms over which certain deities rule. In order to activate and meditate on these yantras, one performs worship rituals or pûjâs and specific mantras. These help one achieve other higher spheres of consciousness. • Yantras of the Vastu {âstra - They are used specifically to harmonize architectural spaces (Vastu {âstra) so that energy flows correctly in those spaces. A yantra serves as a concentration point. It is a window to the Absolute. The idea is to make it so real, internally as well as externally, that it comes to life. In this way, it completely absorbs the attention of the yogi until one is no longer able to tell whether the yantra is inside of him or whether he goes inside the yantra. The border of the yantra is a square, in which circles, lotus petals, triangles, mantras and a central root point known as “bindu” are included. This bindu represents the creative matrix of the universe and the door to accessing transcendental knowledge.

Elements • The geometric models developed inside the yantra are there to enhance its power and facilitate the movement of the energies in the desired direction. The points, lines, triangles and squares represent different modes of energy. • The bindu is the focus aspect of energy. It is the most intense energy concentration, and it functions as a storehouse from which the other forms are nourished. It is the home of the presiding deity of the yantra. • The square that encloses the yantrais called bhûpura, and it represents the physical or phenomenal world, sthûla. There live eight devas or divine personalities, guardians of the directions called lokapâlâs. They are:

Indra: guardian of the east Agni: guardian of the southeast Yama: guardian of the south Nirèiti: guardian of the southwest Varuòa: guardian of the west Vâyu: guardian of the northwest Soma: guardian of the north Î{ân: guardian of the northeast

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[rî Yantra It is composed of nine juxtaposed triangles, placed in such a way that they create forty-three small triangles. Four of the nine first triangles are directed upward and symbolically represent the masculine cosmic principle, [iva. The other five triangles are directed downward and represent the feminine force, [akti. These triangles are surrounded by a lotus with eight petals, which symbolizes Lord Viëòu, the Supreme Personality of Godhead. Surrounding it is a lotus with sixteen petals that represents the power of the yogi over the mind and the senses. Enclosing this lotus are four concentric lines, they symbolically connect with the two lotuses. The triple line that surrounds it designates the analogy between the universe and the human body. • For this yantra, one can meditate on the mantra: Oê namaì {ivâya “I offer my respectful obeisances to Lord [iva, who is the most exalted Vaiëòava.” • You can also chant the mantra: Oê hari hara namaì

Râmacandra Yantra Lord Râmacandra is one of the main incarnations of the Supreme Personality of Godhead. He came as a warrior king to establish perfection within society by His very own example. His eternal consort is Sîtâ Devî; His brother is Lakëmaòa and His dearest servant is [rî Hanumân, an incarnation of Lord [iva. • Meditation on this yantra begins by invoking the protection of the lokapâlâs, the guardians of the directions. • Inside the big circle, one should meditate on the main pârëadas, “close friends,” of [rî Râma. • In the hexagram, one should meditate on Sîtâ-Râma, the divine couple, while one chants the mantra of Lord Râmacandra, asking for His benediction and protection:

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raghu-pati-râghava râja râma patita-pâvana sîtâ-râma “I invoke Lord Râma, King of the Raghu dynasty and savior of the fallen.” •Another mantra that can be used to meditate on this yantra is: oê namo bhagavate râmacandrâya “I offer my respectful obeisances unto [rî Râma, who is the Supreme Personality of God.” • Finally on the bindu, “central point,” one should meditate on Râdhâ-Kèëòa, while one chants the Mahâ Mantra.

[rî Nèsiêha Yantra Lord Nèsiêha is a manifestation of God, half-lion and half-man. He destroys the demons and all obstacles to advancement in spiritual life. • The meditation on this yantra begins by invoking the protection of the lokapâlâs, guardians of the directions. • One meditates on the petals of the lotus flower where the associates of Lord Nèsiêha are located. • In the hexagram, one should meditate on Lord Nèsiêha and His eternal consort [rî Narasiêhi, while chanting the Nèsiêha-praòâma, asking for His blessings and protection. namas te narasiêhâya prahlâdâhlâda-dâyine hiraòyaka{ipor vakëaì{ilâ-ùaôka-nakhâlaye ito nèsiêhaì parato nèsiêho yato yato yâmi tato nèsiêhaì bahir nèsiêho hèdaye nèsiêho nèsiêham âdim {araòaê prapadye tava kara-kamala-vare nakham adbhuta-{rîôgaê dalita-hiraòyaka{ipu-tanu-bhèôgam ke{ava dhèta-narahari- rûpa jaya jagadî{a hare

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Lord Nrsimha is here and also there. Wherever I go Lord Nrsimha is there. He is within the heart and is outside as well. I surrender to Lord Nrsimha, the origin of all things and the supreme refuge. O Kesava! O Lord of the universe! O Lord Hari, who have assumed the form of half-man, half-lion! All glories to you! Just as one can easily crush a wasp between one’s fingernails, so in the same way the body of the wasp-like demon Hiranyakasipu has been ripped apart by the wonderful pointed nails on your beautiful lotus hands. • Another mantra that can be used to meditate on the yantra is: oê namo bhagavate narasiêhâya “I offer my respectful obeisances unto [rî Narasiêha, who is the Supreme Personality of Godhead.”

2. Kinetic Meditations Kinesics is the discipline that studies the expressive meanings of the gestures and body movements that accompany speech. In this case, kinetic meditations are those that are done with of “mudras,” “postures” or “gestures,” which channel the energy toward a specific place or objective.

Mudras Padma Mudrâ The lotus is the symbol of purity. Just as the lotus which is born in the mud remains clean, in the same ways the yoga practitioner should not allow himself to be contaminated by the material world, and should always seek shelter in the inner spiritual master, [rî Paramâtmâ, who is situated in a lotus within the heart. • Clasp hands around the rim of the little fingers and thumbs. • Separate widely the other fingers. • Set the mudra in front of your heart.

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I offer my obeisances to Lord Narasimha, who gives joy to the heart of Prahlada Maharaja and whose nails are like chisels on the stone-like chest of the demon Hiranyakasipu.

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Ûëâs Mudrâ It symbolizes sunrise and the renewal of the energies in life. • Cross the fingers so the right thumb is placed over the left one. • Lightly press the left thumb with the right one. Benefits • It concentrates the energy in the Svâdhiëùhâna Cakra and directs it toward the upper cakras. • It grants mental agility and an interest in getting to know new horizons. • It helps to activate the body in the morning. Prâòa Mudrâ It is called the Mudrâ of Life. • With both hands, bring together the tips of your thumb, ring and little fingers. • Keep the other fingers extended. Benefits • It activates the Mûlâdhâra Cakra. • It increases vital energy and diminishes exhaustion. • It relaxes the nervous system. • It improves vision. • In the subtle field, it helps to develop perseverance and self-confidence. Apâna Mudrâ It is the mudrâ of the descending energy that activates the lower part of the body. • With both hands, bring together the tips of the thumbs, middle and ring fingers. • Keep your other fingers extended. Benefits • It heals abrasions and expels toxic substances from the body. • It improves the function of the bladder and the kidneys. • On the subtle level, it helps in making decisions for the future. [aôkha Mudrâ This mudrâ represents the conch shell, considered a sacred instrument by the Vedas, just as in many other cultures of the world. They explain that it is the only bone that purifies when one touches it. The sound of the conch shell is the “oê,” the Seed Mantra of the creation, which is related to “sat,” “eternity.” • Grasp your left thumb with the four fingers of your right hand and rest your right thumb in the extended left middle finger. The hands joined in this position resemble the shell of the conch. • Hold your hand at your sternum. Benefits • It activates the vi{udha Cakra, improving communication. Vâyu Mudrâ It is the Mudrâ of the Wind. • With both hands, bend your index fingers so that the tip of each finger touches the fleshy part of each thumb and press them softly with your thumbs. • All other fingers remain extended. Benefits • It harmonizes the flow of vata energy in the body. • It is useful for controlling flatulence, gout, sciatica, tremors and all diseases causes by a vata disorder in general.

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Pèthivî Mudrâ It is called the Mudrâ of the Earth. • With both hands join the pads of the thumbs and the little fingers. • Keep your other fingers extended. Benefits • It balances the energy of the Mûlâdhâra Cakra. • It strengthens the sense of smell, the nails, skin, bones and hair. • On the subtle level, it activates the survival instinct.

Këepaòa Mudrâ This gesture represents the action of sprinkling the nectar of immortality. • Keep your both index finger straight and touching each other. • Cross all other finger and rest the pads of the fingers on the back of your hand. • Leave a small cavity between the hands. • If you want to connect with Earth, point your index fingers downward. If you want to connect with heaven, point your index fingers upward. Benefits • It stimulates excretion and perspiration. • It harmonizes the functioning of the lungs. • It helps to relax the body. Precaution - It should not be performed for too long.

Garuàa Mudrâ It is the mudrâ that represents Garuàa, the bird carrier of Lord Viëòu. • Open your hands, and put your right hand over your left one, intertwining your thumbs, with the palms of your hands facing your body. • You can perform it by placing your hands at stomach or chest level depending on the cakra you want to work with. Benefits • It develops the sense of orientation, keen vision and survival instincts.

Mukula Mudrâ It represents a peak. • Join the pads of your five fingers and place them on the part of the body you wish to carry energy to. Benefits • It relaxes and gives strength to the organ or part of the body it is applied to.

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[ûnya Mudrâ The middle finger is associated with heaven, the point where one can find the access to higher dimensions, heaven’s door. • With both hands, bend your middle fingers so that they touch the fleshy part of your thumbs, and press them with your thumbs. • Keep your other fingers extended. Benefits • It solves ear problems. • It regulates pitta energy and activates the Maòipura Cakra.

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[iva Liôga It represents the virile force that sustains the material universe. • The right hand with the thumb extended upward and the other fingers bent rests on the left palm that adopts the shape of a bowl. • The fingers of your left hand should be together. • Your hands are placed at abdominal level or on your legs. • Your elbows open outward from the sides of the body. Benefits • It helps to direct the kuòàalini energy toward the Sahasrâra Cakra. • It is used for tiredness, dissatisfaction, dejection and depressions.

Jñâna Mudrâ and Cin Mudrâ146 If the fingers point upward, the gesture is called Jñâna Mudrâ, the “Gesture of Consciousness,” and if the fingers point downward, it is called Cin Mudrâ, the “gesture of knowledge.” The three extended fingers symbolize the three modes of material nature, goodness, passion and ignorance. The closed circle formed by the index finger and the thumb represents the purpose of yoga - the union of the individual soul with the Supreme Being. • With both hands, the tips of the thumbs touch the tips of the index fingers. • The other fingers remain slightly extended, preserving the arch. • The hands rest relaxed on the knees. Benefits • It reduces stress. • It stimulates memory and concentration. • It is used when there is insomnia, somnolence, depression and hypertension.

3. Meditation Altars

start visual meditations with maòàalas and yantras, and according to the inclinations of An altar is a higher and consecrated place de- the practitioners, gradually introduce them to signed for worship. It is a special place that the meditation of the altar of the main deities. contains the elements that are most auspicious The School of Yoga Inbound has developed for meditation. Generally, inside an altar one three meditation altars: can find a presiding deity or many of them, installed by the spiritual master. Toward them, a. Yoga Inbound School Altar one channels energies and from them one can receive multiple benedictions. The scriptures It is based on Vedic cosmology, the harmoexplain that the deity is something very con- nious unity there is between the different deities and manifestations of the Supreme Being’s fidential. creation, and the journey of the practitioner Due to the dominant influence in the West of towards the spiritual world, on which he must Impersonalist thinking, in which the manifes- pass through all material covers. Philosophicatation of God as a person is not understood, lly, the altar is based on the main books of the it may be a little difficult at first to understand Vaiëòava tradition, the Bhagavad-gîtâ and the that the Divinity can manifest Himself through [rîmad-Bhâgavatam. a painting or sculpture, apparently made of material elements. Therefore, it is advised to At this altar, one can meditate on the Supre146 There is a great variety of mudrâs used in different rituals and fire sacrifices. Some of them can be found in CHAPTER III, Lesson 1, “Initiatory Specialties, Arcana.”

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the soul passes in the course of time. The yogi represents the person who meditates on the Supreme Being and is dedicated to the process of spiritual self-realization.

The situation of the soul within a human being body is very valuable and one should engage in studying and being truthful because, among The altar is divided into three sections (from the 8,400,000 life forms in the material creation, only in human form can one inquire about spibottom to top): ritual reality. Devî Dhâma - The material world; it refers to the universe in which we are living now, and The Gurus - They are universal spiritual masit is represented by darkness and ignorance, ters who spread love for Godhead in its diffetama guòa. This world is a manifestation of rent manifestations and are full of compassion God’s external energy, called bahiraôga-{akti. toward all living entities. They make themselves visible in the world out of God’s mercy and Brahmajyoti - It is the part of the unmanifest represent the Truth of eternal existence. They and impersonal creation, the light that ema- have appeared in different religions, yet always nates from the refulgence of the body of the represent the same essence, which they can reSupreme Personality of Godhead. It is the in- veal according to Divine Will. termediate plane between the material and the spiritual creation. Brahman is a manifestation The Devas - They are the beings in charge of of God’s marginal energy, called taùastha-{akti. controlling the different aspects and conditions of God’s creation. They are also known as deOriginally, souls were in this place and, due to migods. It is important to clarify that there is the incorrect use of their free will, they decided only one Supreme God, Bhagavân [rî Kèëòa, to enjoy independently form God’s will. They and that all the demigods are His servants. therefore descended to the material plane. By They are a source of inspiration due to their practicing a spiritual process, the Impersonalist surrender to worshipping and serving the Suyogis, who consider God an impersonal ener- preme. gy, and who achieve perfection in their meditation ascend again to this place. On the other The Mahâ Mantra: hand, Personalist yogis, who worship God in Hare Kèëòa Hare Kèëòa His personal form, go to the spiritual world and Kèëòa Kèëòa Hare Hare enjoy the eternal bliss and happiness that canHare Râma Hare Râma not be tasted in the impersonal Brahman. Râma Râma Hare Hare Hari Dhâma - Spiritual creation, the abode of the Supreme Lord, where He eternally resides in His personal form. In this place, He performs transcendental activities with His close associates. This world is a manifestation of God’s internal energy, called antaraôga-{akti. The goal of the practice of Yoga Inbound is to reach this place because there, love of and eternal service to God can be expressed to their fullest. Other elements, which are part of the altar: The Human Being - He is situated in the universe, on the wheel of saêsâra, through which

• It is the main mantra among all the mantras of the Yoga Inbound System. It is composed of names of God as was explained in Chapter 1, Lesson 2. • Yoga practitioners can sit in front of the altar and chant it on a rosary of 108 beads while meditating on the Supreme Lord. The rosary is made of nîm wood for those who are not initiated and of tulasî wood for the initiated. • The process of self-realization recommended for the current age, Kali Yuga, is chanting the Holy Names of God. The Mahâ Mantra be-

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me Being and on the different manifestations of His creation. It can be used at home as an altar for offering food, water, incense, flowers or fruits, and for meditating on the Vedic mantras. Yoga practitioners who have been initiated should use the altar in conjunction with a picture of his spiritual master.

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longs to the spiritual world, but it descends to this world to help in the process of the spiritual evolution of human beings. When the chanting of the mantra has been perfected, one can serve Lord Kèëòa selflessly, unconditionally and without interruption. The Yantra - The circle inscribed in a square symbolizes the divine presence in the center of the world. In this center, one finds the Cakana, which is a yantra used by American, pre-Columbian cultures, for the same purposes as the Vedic yantras. It symbolizes the unity and convergence between the essences of both cultures, even though they were separated by great distances and long periods of time. The Sun, the Moon and the Earth Throughout history, most cultures have venerated them. The Sun - For being the source of the energy, light and heat that sustain life on Earth. The Moon - For being the planet that lights up the night, controls crops, tides, and the flavor of vegetables and influences human psychology. In Vedic culture, the calendar is based on the Moon and its phases. Mother Earth - For providing all that is necessary for subsistence: water, air, fertile lands, food and the materials with which humans build all they need to live their daily lives. In Vedic culture, these cosmic being are considered representatives of the wonderful creation of God. All their forms and colors are really visible proof of the existence of a Higher Being, a divine intelligence in the background of the impressive, material manifestation. Human beings depend completely on them. In Vedic philosophy, worshipping the Sun, the Moon and the Earth is to worship the Virâù-rûpa, the universal form of the Supreme being. Avatars - VThe word comes from two Sanskrit roots, “av”a,” he who descends” and “târa,” “to bestow liberation.” Avatars are full or partial expansions of the Supreme Personality of Godhead. There are different types and each of them comes to teach, by their own example, 352

the Sanâtana Dharma, the eternal religion of the soul, which is to serve the Supreme wholeheartedly. Paramâtmâ: According to the Bhagavad-gîtâ, this is the manifestation of God that is located in the heart of all living entities and all the atoms of the creation. He represents the inner guru called Caitya Guru, “the voice of consciousness.” All these divine manifestations, although they originally belonged to the transcendental world, Hari Dhâma, descend to this earthly plane to help all living entities in their spiritual advancement. Goloka Vèndâvana: It is the main planet in the spiritual world. It never had a beginning and will never have an end. It is the abode of [rî [rî Râdhâ Kèëòa, the divine couple, from where all material and spiritual manifestations emanate. In the scriptures, it is mentioned that it resembles a lotus flower and that there [rî Kèëòa, the Supreme Personality of Godhead, carries out eternal pastimes with His intimate associates, manifesting all the signs of the highest spiritual love, known as Prema Bhakti. The spiritual world has two subdivisions: Goloka Vèndâvana and Goloka Vaikuòùha. In Goloka Vèndâvana, love for God is spontaneous, while in Goloka Vaikuòùha, love is tinged with a feeling of reverential fear, which does not please the Supreme to the fullest. Bhagavan, the original form of God, is [rî Kèëòa, who descended to this brahmâòàa (material universe) five thousand years ago, in the place known as Vèndâvana Dhâma, located in the Mathurâ district of India. Goloka Vèndâvana is located in the central whorl of a lotus flower with eight petals, which represent the eight main associates of the Supreme.

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Yoga Inbound School Altar

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b. Altar of the Deities of the Yoga Inbound School

and allows His devotees to look after Him. This grace on behalf of the Lord will depend on the sincerity of His worshipper. The Deity also embodies the philosophical conclusions of the Vedic scriptures, siddhânta. His presence and care is something revolutionary within the religious world. For some people, God should not be represented in images, while others believe that God does not have a form, consequently deity worship would not make sense. For still others, the deity’s form is only a means for realizing a formless God.

A deity is the personal manifestation of God; through His mercy, the Yoga Inbound practitioner will gradually realize that the Supreme Being is a person with transcendental qualities, form and activities. The Yoga Inbound instructors should guide the meditations and processes of their students, taking into account the spiritual platform on which each of them is, so as not to perturb them abruptly.

The former were forbidden to worship the form of the Lord in order not to insult His image, be it because of materialistic requests or cruel, animal sacrifices. For the second and the third ones, the concept of a God with form is beyond their intellectual capacities and they are doomed to deprive themselves of the sweet worship of the Lord in His transcendental form or mûrti.

In the [rîmad-Bhâgavatam, First Canto, it is stated that [rî Bhagavân descends into the material world in the arcâ-vigraha, “deity form,” so that a devotee may qualify himself by serving the Lord confidentially. By using his senses, they are purified, so that, at any given moment, he can go to the spiritual world to serve the Supreme Lord in His original, spiritual form along with His eternal and beautiful associates. On this topic, [rîla Atulânanda Âcârya147 illustrates:

Just as the name of Kèëòa is Kèëòa Himself, God in person, so is the Deity, but we will only see it that way when our senses are purified.

There is no other religion in which God is so close to humans as in Vaiëòavism, and one can appreciate this especially in their deity worship where the Lord allows Himself to be served by His devotees, putting Himself in their hands. It is a whole life in close connection with the Lord in His Deity form. This service in nothing imaginary, and the pûjârîs148 are witnesses to this fact because, on a daily basis, they can feel their connection with their worshipable Lord. [rî Guru’s heart is also present in the Deity form because the Deity is his Iëùa-deva.149 [rî Gurudeva is performing the worship, and the pûjârî is his collaborator.

As the Deity, Kèëòa has come as close as possible to us and is always present to accept our service. He has assumed a position of maximum need so as to allow His devotees to serve Him. All this also corresponds to a fundamental aspect of siddhânta, according to which Kèëòa desires to be controlled by the love of His devotee. Service to the deity should be p e r f o r m e d respectfully because Kèëòa Himself says in the Bhagavad-gîtâ, “He who knows my real power and glory surrenders unto Me and worships Me with all His heart.” This means that when we have at least a minimum perception of God’s grandeur and glory, it will natural to adore Him with all one’s heart. Absorption in service to the Deity and meditating on His merciful form purify us naturally and automatically.150

[rî Kèëòa is present in this world in the form of a pure devotee, mantra, {âstra, dhâma, and the Deity. The deities can be made of wood, metal, stone, clay or they can also be represented in a painting or a picture. All of them have the same potency, and they are manifestations of the Lord’s mercy because, through them, He makes Himself present 147 Spiritual Master and renowned Chilean author, who has directed his work toward the search for the Absolute Truth and a profound understanding of the self. 148 A priest who performs the pûjâ, “deity worship,” offering different items such as aromatic incense, fragrant flowers and others; to please Him. 149 It is the deity for whom you feel the most love in your heart.

The Deity is the personal manifestation of God; through His mercy, the Yoga Inbound practitioner will gradually realize that the Supreme Being is a person... 150 Arcana, Curso Completo de Adoración a la Deidad. CD-rom, Editorial Gayatri, SEVA Ecuador.

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Altar of the deities of the Yoga Inbound School 355

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c. Altar of Offerings The founder of the school revealed this altar and it assembles the main deities, which manifested more than 500 years ago in Vèndâvana. Within it, you can also find the great masters who persevered and taught their disciples the meaning of their care and worship. To visit the temples of these deities is the most popular, mystical pilgrimage in India. So this altar offers the opportunity to make that very same pilgrimage in meditative form, bringing good fortune and blessing into your life. Spiritual Masters [rîla Bhaktisiddhânta Saraswatî Ùâkura Prabhupâda, [rîla Bhaktivinoda Ùâkura, [rîla Gaura Ki{ora Dâsa Bâbâjî and [rîla Jagannâtha Dâsa Bâbâjî Mahârâja are placed at the bottom of the altar alongside the six Goswamis of Vèndâvana, symbolizing the disciplic succession. The pure devotees are beloved of Lord Hari, and they obey Him directly without the slightest trace of artifice, obtaining the mercy of the Lord. This is the fundamental reason why the initiated disciple should always meditate with faith on the disciplic succession. The Six Goswamis They are located at the base of the altar just above the spiritual masters. They were the ones who worshipped the main deities in Vèndâvana. They are the most famous disciples of [rî Caitanya Mahâprabhu, whom he asked to describe the glories of Bhakti, the natural devotion the living entity feels for [rî Kèëòa. They did this wonderfully. Their works are some of the many ornaments to their reputations, and still today are sources of inspiration. Main Deities During the time of the six Goswamis (XIV century), there were no temples in Vèndâvana, only dense forests. Therefore, they lived under the trees, where they would stay for short periods to perform bhajana. The following is a list of the adorable Deities that gave rise to the first temples established by the Goswamis: • [rî [rî Râdhâ Dâmodara - According to the [rî-Râdhâ-Kèëòa-goswami-sâdhanadîpikâ, [rî Rûpa was an expert in the manufacture and preparation of deities. And that is how he obtained a piece of black marble from the Vindhya mountains. In the sacred month of Dâmodara, Kârtika, he personally carved, installed and offered a Dâmodara Deity to his close disciple, [rîla Jîva Goswami. [rîla Jîva Goswami officially bought land in Seva Kuñja in order to worship his dear Lord. After the disappearance of Rûpa and Sanâtana, Jîva Goswami became the leader of the Gauàîya Sampradâya, and the Râdhâ Dâmodara Temple became famous as a place for study because of its large library of books and manuscripts. • [rî [rî Râdhâ Madana Mohana - They are worshipped along with Lalitâ. Their temple was the first built in Vèndâvana, when it was just a forest. It was established by [rîla Sanâtana Goswami, who taught the jñâna-sambhanda, knowledge about the transcendental relationship of the soul with the Supreme. • [rî [rî Râdhâ Govinda - They represent the practice of devotion. [rîla Rûpa Goswami was the one who established their worship. Their temple was built in 1590

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• [rî [rî Râdhâ Ramaò - Their name means “He who gives pleasure to [rîmatî Râdhârani.” He manifested from a {âlagrâma-{ilâ to Gopal Bhaùùa Goswami on the day of the full moon of Vai{âkha, April/May, 1542. It is one of the few original deities of the Goswamis that still reside in Vèndâvana, unlike others who were transferred to Jaipur. The cooking fires in their temple kitchen have been burning for more than 435 years, ever since the Deity was installed. • [rî [rî Râdhâ Gokulânanda - They were protected by Vi{vanâtha Cakravartî and reside in a temple along with the small Deities of Râdhâ-vinoda belonging to Lokanâtha dâsa Goswami and the larger Deities belonging to Vijaya Govinda of Baladeva Vidyâbhûëaòa, who were previously each worshipped in their own temples. Accompanying them is a Govardhana-sîlâ who was given by [rî Caitanya to [rîla Raghunâtha Dâsa Goswami. This one has the fingerprint of [rî Caitanya. • [rî [rî Râdhâ [yâmasundara - His temple is a symbol of the devotion of [yâmânanda prabhu for [rîmatî Râdhârani. She personally gave him a tilaka-nûpur in the shape of Her lotus feet and the transcendent divinity of [rî [yâmasundara. Due to the transcendental favor granted to Kèëòa Dâsa by [rîmatî Râdhârani, [rîla Jîva Goswami says, “Your are the only blessed one in this world because [rîmatî Râdhârani has never before granted Her blessing to anyone except you. The unique and transcendental Deity given to you by Her will be famous as [yâmasundara and He will go on giving dar{ana and liberating conditioned souls .” • [rî [rî Râdhâ Gopînatha - Originally, He was installed by Vrajra-nâbha, and discovered by Paramânanda Bhaùùacâryâ after having been buried near the area of Vaê{i-vat. Paramânanda entrusted His worship to his disciple, Madhu Paòàita, who quickly built a temple for them. [rî Kèëòa´s manifestation under the name of Gopînatha represents prayojana,”‘the perfection of devotional service,” and is the one who gives joy to the damsels of Vèndâvana. In 1,670, when Aurangazeb, a Muslim fanatic, invaded [rî Vèndâvana, he was planning to destroy many temples and disfigure the deities. Because of this, the original deities of Vraja were transferred to the secure limits of the city of Jaipur in Rajasthan, under the auspices of the Rajput kings. Most of them are still there such as [rî Râdhâ Govinda, Râdhâ Gopînatha and Râdhâ Madana Mohana. • [rî Gaurâôga y [rî Nityânanda - They are on each side of the altar. They appeared in Navadwîpa as the Sun and the Moon and this is the reason why, above the altar, you can see the full Moon and the sunrise Sun. Below, next to [rî Gaurâôga, is the Govardhana Hill and, next to [rî Nityânanda, is the Yamunâ River. The scriptures relate that, so long as the Govardhana Hill and the Yamunâ River exist on planet Earth, Kali Yuga will not exert all of its negative influence.

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by Râja Mân Singh, a general of the Akbar court and a disciple of Raghunâtha Bhaùùa Goswami. It was originally seven stories high and, on the rooftop, there was always a large ghee lamp burning. The Muslim conqueror, Aurangzeb, saw the light of this majestic lamp from the city of Agra and, enraged by the grandeur of this temple, he sent troops to tear it down. Muslim soldiers tore down the four upper floors of this beautiful building. During this attack, the original deities were taken to the city of Jaipur, where they are still worshipped and taken care of to this day.

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Altar of Offerings 358

Standards of Behavior

This etiquette consists of all the proper behavior for spiritual development. Vaiëòavas should be ladies and gentlemen, walk carefully on the earth, not offend anyone and always love others. Listed below are some general recommendations, but we advise you to study the book, Vaishnava Etiquette, for a better understanding of this subject:

• The paraphernalia of the guru (cleaning products, resting place, personal belongings, dishes, utensils and seat are sacred and should not be used by anyone else. In the very same way one should treat and take care of all sacred objects of the temple such as paintings, musical instrument, and books etc. They all should be used properly.

• The principle of inner cleansing is to chant sixteen rounds of the Mahâ Mantra daily. This has to be done, if one really wants to please the spiritual masters. Without this basic principle, the mind and the heart will not be clean.

• The students of the Yoga Inbound School who live in the temple should have a designated place to store their personal belongings and always keep them organized. They should also wear devotional garments during spiritual programs. When they need to wear civilian clothes, they should wear simple clothing, and women should not show cleavage or wear tight clothes.

External cleansing is also of utmost importance for, in the West, “Everything comes in through the eyes.” One should always keep in mind that a devotee is the representative of the spiritual master and, therefore, his personal appearance should be impeccable. On one occasion, his disciples asked [rîla Prabhupâda what they could do to develop devotion, and he answered, “Be cleaner and more punctual.” Cleanliness brings us closest to God. • After eating you should wash your mouth and hands. Before chanting mantras, reading the Holy your mouth with water.

• Garments and hygiene products should be for personal use only. • During classes, one should be mentally and physically attentive. You should have a notebook and not lean against the wall. • One should eat only in the areas designated for that.

• Cleaning tasks should be shared by the re• You should not wear leather garments sidents of the â{rama and carried out responsior shoes because doing so contributes to the bly. Regarding this, you should remember the killing of innocent animals. Guòàicâ Temple pastime, where Lord Caitanya Himself organized the cleaning of the tem• Before entering the temple syou should ple with His disciples. By cleaning the temple’s always put your shoes in the designated place floors and walls, His body manifested the ecsin an orderly way. tasy of pure love for God. One should always keep in mind that any service performed who• Clothing for participating in programs leheartedly in the â{rama will be rewarded with in the temple or for cooking should always be profound spiritual benefit. clean. • The books, the japa-mâlâ, spiritual pain• Your right hand should be used to chant ja- tings, musical instruments and the paraphernapa-mâlâ, to hold the Holy Scriptures and to eat lia for deity worship should not be placed on prasâdam. The left one is for personal hygienel. the floor. 151 Complementary Course to CHAPTER I, Lesson 3, “Bhakti Yoga Inbound.”

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7. Vaisnava Etiquette151

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• One should never step over the body of a devotee or step on someone because the feet harbor contaminations related to karma. • Holy Objects should never be moved with the feet.

In the Deity’s kitchen: • You should have a clean body, mouth and clothing. • You should not engage in prajalpa, “mundane conversation.”.

• Special attention should be paid to older devotees, renounced women and sannyâsîs. • You should not desire or taste the food For example, one should offer them a comfor- before offering it to the Deity. table place to sit. • You should not eat. • Conflicts or problems among the devotees should always be resolved through the proper • You should use the best quality ingredients, channels, which means the leaders of the tem- preferably fresh and organic. ple. Grievances between Vaiëòavas are depressing. One should avoid any kind of abuse or • You should always cook with love and devotion for this is the only thing that can really harsh words inside the â{rama. please God. • One should not remove any temple property without asking permission. For more information on all the standards of Vaiëòava behavior, you should conscientiously • If you live in the temple, you should at- study the Bhakti-rasâmètasindhu, The Nectar tend devotional programs daily, especially the of Devotion and the commentary by His Divideity worship in the morning and in the eve- ne Grace A. C. Bhaktivedanta Swami Prabhuning and the [rîmad-Bhâgavatam and Bhaga- pâda. vad-gîtâ classes. • One should offer obeisances when upon entering and leaving the temple. • You should not point your feet toward the deity. • In front of the deity one should perform only devotional activities. • During temple activities, women should be in a designated place and the men, in another. • You should avoid unnecessary conversations with the members of the opposite sex. • One should arrange special programs for the children, so they are taken good care of and do not interrupt the lectures in the temple.

Etiquette with the Guru152

The disciple should always see his spiritual master on an absolute level, as Kèëòa himself, because he is His representative. Pleasing the Supreme Lord depends on the service rendered to His pure devotee, therefore everything related to the spiritual master, such as his belongings, should be treated with respect and adoration. It is of the utmost importance to have the correct etiquette with the guru, because if one does not follow it, one can commit guru aparâdha, “offenses against the spiritual master,” and this can completely ruin spiritual life. There are two aspects of the guru: vapu, “his physical body” and vâòî, “his instruction.” In

• If any resident of the â{rama is going to spend the night outside or is going to travel, he o she should ask permission and notify the managers. 360

Nota del Editor. Estas recomendaciones no son desarrolladas por el autor, pero se incluyen debido a que son fundamentales en el establecimiento de la relación de servicio al Maestro Espiritual; deben ser consideradas de suma importancia y ser estudiadas con devotos mayores. Pueden haber otras especificaciones acorde con las necesidades del Guru, su estado de salud y otras variables; para conocerlas y obtener mayor información al respecto se puede establecer comunicación con sus secretarios.

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A. C. Bhaktivedanta Swami Prabhupada’s lotus feet

regard to this, [rîla Prabhupâda explained to his disciples, “The most important relationship with the guru is to follow his instructions (vâòî), but one should never be negligent with his personal care, vapu.” However, it is very difficult for a spiritual master to teach his disciples the appropriate etiquette in regard to their relationship with him because an advanced devotee does not demand any recognition, prestige or personal attention from others. He just wants to be the servant of all living entities. Therefore, at the beginning of his mission, when [rîla Prabhupâda mentioned to his disciples that the spiritual master should be worshipped just as one worships Kèëòa Himself, they reacted in many different ways. Some of them were not able to assimilate the instructions and even left the movement.

their spiritual preceptors, [rîla Bhakti Aloka Paramadvaiti and [rîla Atulânanda Âcaryâ are embodiments of humbleness, modesty and purity. Therefore, one should always be very respectful when dealing with them because their high degree of humility can lead to confusion and someone who does not know its importance may abuse their trust. As the saying goes, “Familiarity breeds contempt.” Therefore, even though the Spiritual Master may be very simple and is very lovingly giving himself to his disciples, the disciple should never take advantage or misinterpret this benevolence, thinking that he is in the same level with him and treating him as if he were an ordinary friend. On the contrary, he should learn to keep the appropriate distance even when the Spiritual Master is giving him all his trust.

[rîla Prabhupâda, knowing the importance of etiquette toward the spiritual master, sent some of his disciples to the â{rama of [rîla [rîdhara Mahârâja in India, so they could learn that fundamental aspect of spiritual life. In the specific case of the Yoga Inbound School,

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The following are some basic recommendations in this respect: • One should remember and offer obeisances to the spiritual master at least three times a day. When the guru is physically present, one should offer obeisances every time one sees him or when he offers them to others. However, this should be avoided in a public place such as in the street or in an auditorium where there are non-devotees because this could make him uncomfortable. • When one offers obeisances to the guru, one should recite the corresponding praòâma. • In the absence of the spiritual master, the disciple prays daily so that his Gurudeva may guide him in the development of his service, constantly meditating on his lotus feet and begging for his blessings. • If you approach the spiritual master because he is calling, you have to follow him unless you ask for permission to leave or he needs to have privacy for other matters. • You should say the name of the spiritual with utmost respect. You should address Him as Gurudeva, Guru Mahârâja, his Divine Grace, his Holiness or with similar words. • You should never imitate the voice or the activities of the spiritual master mockingly. • Although you are reprimanded by your spiritual master, you should not stop seeing him as your well-wisher, because the corrections and decisions from the guru really have the sole aim of helping and guiding the disciple in his spiritual advancement. • If the spiritual master or the sacred scriptures are criticized in the presence of the devotee, he should immediately leave and stay away from the person who is criticizing.

• You should not make unpleasant noises in the presence of the spiritual master or laugh at him. • When the spiritual master is having a personal conversation, you should not have other conversations near him, which might disturb Him. • You should not step on lthe garland, the bed, the shoes, the seat or the shadow of the spiritual master. The shadow is a manifestation of the subtle body. You should even learn to see the personal belongings and the paraphernalia of the guru as worshipable objects, tadîya. A beautiful example of this feeling is found in Bhârata, the brother of Lord Râmacandra, who took the sandals of Lord Râma, took them to the throne, worshipped them and ruled the kingdom of Ayodhyâ in His behalf while Lord Râma was on 362

• You should not put on airs of superiority in front of the spiritual master such as making a fuss about your knowledge on scriptures or other specific topics because, without the development of submission and humbleness before the guru and the Vaiëòavas, the disciple cannot reach the platform of pure love for [rî Kèëòa. • You should not give orders to the spiritual master, but you should obey the orders he gives, because you accept a guru to receive his instruction and to be illuminated by him. • You should not suffocate the spiritual master. You should respect his space and disposition. If you wants to talk to him, you should write down the topic concisely and give it to his secretary. In this way he will be able to understand the subject matter and, at the right time, he will call you to talk personally. • Many people want to give the guru food as a gift, but sometimes they give him sweets with sugar, refined products and other foods which are not healthy. This should be avoided. • The most convenient thing is always to wear devotional garments in the presence of the spiritual master. If this is not possible, you should wear appropriate garments, and they should be clean.

Etiquette Rules in Specific Contexts During Classes Before the spiritual master starts a lecture or gives a class, the secretary should: • Announce to all the devotees in the temple that the spiritual master is going to give a lecture. They should come immediately because they should not interrupt when he has already started his lecture.

One has to have ready: • The vyâsâsana, the seat of the Guru. • Cushions for the older devotees, sannyâsîs and mahârâòîs. • A sound amplification system and microphone. • The book for the class - the Bhagavad-gîtâ, the [rîmad-Bhâgavatam, the Caitanya-caritâmèta).

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exile. All the places and utensils of the guru - bedroom, cushion, books, etc. should be kept completely neat and clean.

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• A Lectern or table. • The Vaishnava Songbook. • Flower garlands to put around his neck when the class is going to start. • Aromatic water with natural sweetener. • Napkins and tissues. • Musical instruments harmonium, karatâlas, mèdaôga and charango. • When the master is going to start the class, a bhajana, chanting in a soft mood, should be performed. As soon as He enters the room, the bhajana should be ended in order to start the lecture. Only those who are skilled should play the musical instruments. One should not experiment in front of the spiritual master or the Deity. • Once he has begun you should avoid entering, leaving or move brusquely in order not to disturb him. For this reason, someone should control the entrance and exit doors. • During the classes there should be no small children. One should arrange a special program for them, guided by a mother. • You should not interrupt the lecture with comments or questions because the spiritual master gives a certain amount of time at the end of the lecture for them. You should ask questions related with the topic of the lecture that are beneficial for all. In the Prasâdam • It is best to serve simple meals to the spiritual master, with not so many condiments and preferably prepared with fresh and organic ingredients (see recommendations in Appendix 3, “The Yoga of Food.”) Sometimes the devotees who cook for Gurudeva try so hard to make the dishes taste exquisite, but they should remember that it is more important to evaluate the quality and benefits of the food. • The prasâdam should be served at the proper temperature. The secretary of the guru should offer him clean water and a towel so he can wash his hands and mouth before and after he has eaten. • When the Guru has guests, you should also serve them high-quality prasâdam. • You should not eat before the guru does. If he does not eat, the disciple should fast until the guru says the contrary. The elderly, children, women with babies and the sick are not obliged to fast. During festivals, for logistical

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• Just as is explained in the song Guru-aëùaka (see page 309), the spiritual master feels very pleased when the devotees take delight in the Bhagavad-prasâdam. Therefore the food for the devotees should always be first class. • If you are going to hand out the remnants of the guru, considered by the {âstras as mahâ-mahâ-prasâdam, this should be done when he is finished eating and without disturbing his comfort. It never should be done in front of him. How Does One Offer Obeisances? The way in which one should offer obeisances to the spiritual master has been described: “The ‘aëùâôga-praòâma,’ ‘prostrated obeisance,’ is performed with eight body parts: arms, legs, knees, chest and head, as well as with the eyes, mind and speech. The ‘pañcâôgapraòâma,’ ‘the five part obeisance,’ should be performed with the knees, arms, head, words and intelligence. So, there are two kinds of obeisances that are performed in the course of the ‘pûjâ,’ ‘worship.’”153

In regard to the previous verse, Sanâtana Goswami explains in his commentary that obeisances should be performed with slightly closed eyes, with your hands touching the feet of the Lord in meditation, the head bent downward and your mind meditating on offering your life to the Lord and His representative, the spiritual master. If you do not pray when performing “daòàavatpraòâms,” “obeisances,” imploring to be worthy of surrendering body, mind and soul to the preceptor master, these are just mere physical exercises and not an attitude coming from the heart.154 While one is lying on the floor one should meditate: • In front of the body - On the lotus feet of the spiritual master. • To left side of the body - On the Supreme Personality of Godhead. • To the right side of the body - On the demigods headed by Lord Brahma and Lord [iva.

Sanâtana Goswami, Hari-bhakti-vilâsa, 8.162-163. Women are not obliged to offer obeisances by prostrating their whole body on the floor, they should simply perform pañcâôga-praòâma. 153 154

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reasons, sometimes the prasâdam to the devotees is served before the guru has sat down to eat. If this is the case, one has simply to ask the guru when he wants to eat and then have everything prepared for that moment.

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Guru Pûjâ, Worship of the Spiritual Master “He who, having worshipped Gurudeva first, worships me will attain perfection. The ‘pûjâ,’ ‘worship,’ performed otherwise will not bear fruit”.155 The Guru Pûjâ is the ceremony in which the disciple has the opportunity to bring an offering to the spiritual master, glorify him with songs and prayers, offer him flowers and daòàavatpraòâmas, “obeisances” unto his lotus feet. In the temple, you should perform the Guru Pûjâ ceremony at least once a week in front of the picture of the spiritual master. When he is physically present, one should pray that he allows the performance of such an auspicious ceremony.

be honored as much as the Supreme Lord for he is the most confidential servant of the Lord. So, the auspicious day of Vyâsa Pûjâ is an opportunity to worship him and meditate on him the whole time. On this day, you should fast until noon and use all the time you have to remember him, offer obeisances unto him, do Guru Pûjâ, sing songs glorifying him and read writings related to this topic. In reality, any worship or offering you perform for the spiritual master is insignificant in comparison to what he has given to his disciples and humanity: yasya prasâdâd bhagavat-prasâdo yasyâprasâdân na gatiì kuto’pi ‘By the mercy of the spiritual master, one receives the benediction of Krishna. Without the grace of the spiritual master, one cannot make any advancement.’

Vyâsa Pûjâ, Celebration of the Spiritual Master’s Birthday This is the worship of the spiritual master on his appearance day. “Pûjâ” means “to worship,” and Vyâsa refers to the incarnation of God who appeared 5,000 years ago to compile Vedic literature. To worship the guru is to worship [rîla Vyâsadeva because the spiritual master is the sincere representative of the truth. It may be that on some occasions, the following question may arise: why should you worship the spiritual master with all that majesty, if at first glance he appears to be an ordinary human being? To that question, the Supreme Lord gives the answer: âcâryaê mâê viyânîyaê nâvamanyeta karhicit na martya-bhuddhyâsûyeta sarva-devamayo guruì «One should know the acarya as Myself and never disrespect him in any way. One should not envy him, thinking him an ordinary man, for he is the representative of all the demigods.»156

Washing the Feet of the Guru During the Guru Pûjâ, if the guru grants his mercy, his lotus feet can be washed with rose water, yogurt and honey. The bathing of the feet should not last that long, and the most suitable people for this task are the sannyâsîs and the older devotees. The drying should be performed with a clean towel meant only for the use of the master. Once the ârati ceremony is over, one should offer obeisances unto the guru and immediately all devotees should sit down to hear the Lord’s instructions. Praòâmas These mantras should be chanted while one is offering obeisances to the spiritual masters: [rî Guru-praòâma: oê ajñâna- timirândhasya jñânâñjana-{alâkayâ cakëur unmîlitaê yena tasmai {rî-gurave namaì

In regard to this, [rîla Vi{vanâtha Cakravartî Ùhâkura explains that the spiritual master must 155

Sanâtana Goswami, Hari-bhakti-vilâsa, 4.134.

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A. C. Bhaktivedanta Swami, [rîmad-Bhâgavatam, XI.17.27.

[rîla Paramadvaiti Praòati: nâma oê viëòu-pâdâya divya jñâna pradâyine {rîmate paramadvaiti svamine nyâsi rûpiòe {araòâgata bhaktebya sudhâ-bhakti vidâyine vi{uddha bhaktisiddhânta dhara dhara nisevine «I offer my respectful obeisances to his Holiness Srila Bhaktialoka Paramadvaiti Swami Maharaja who, as a sannyasi traveling around the world delivering divine love, Sudha Bhakti, to devotees who belong to the line descending from Srila Bhaktisiddhanta Saraswati, through Srila Prabhupada and Srila Sridhar Maharaja, surrendered in the form of a sannyasi.» [rîla Harijan Swami Praòati: nâma kèëòa parama-preëùhaya patita vatsalâtmane vimalâ-tattva dhîrâtma harijanâya te namaì «I offer my respectful obeisances to his Holiness [rîla Bhakti Bhimala Harijan Mahârâja, who is extremely dear to Lord Kèëòa and very compassionate to fallen souls. He is firmly situated in the pure Vaiëòava siddhânta.» [rîla Atulânanda Praòati: nâma oê viëòu-pâdâya kèëòa-preëùhâya bhû-tale {rîmate atulânanda-âcârya iti nâmine «I offer my respectful obeisances to [rîla Atulânanda Âcârya, who is very dear to Lord Kèëòa because he has taken shelter in His lotus feet.» [rîla Prabhupâda Praòati: nâma oê viëòu-pâdâya kèëòa-preëùhâya bhû-tale {rîmate bhaktivedânta-svamin iti nâmine namas te sâraswatî deve gaura-vâòî-pracâriòe nirvi{eëa-{ûnyavâdi-pâ{câtya-de{a-târiòe «I offer my respectful obeisances unto His Divine Grace A.C. Bhaktivedanta Swami Prabhupada, who is very dear to Lord Krsna, having taken shelter at His lotus feet. Our respectful obeisances are unto you, O spiritual master, servant of Bhaktisiddhanta Sarasvati Goswami. You are kindly preaching the message of Lord Caitanya and delivering the western countries, which are filled with Impersonalism and Nihilism.»

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«I was born in the darkest ignorance, and my spiritual master opened my eyes with the torch of knowledge. I offer my respectful obeisances unto him.»

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8. Samskaras157

Purification Rites Saêskâras are the subtle roots of all acts performed in the past, including in past lives. These impressions generate the tendency to repeat these acts consciously or unconsciously. When a great number of these impressions accumulate in the mind, they become a habit. Due to karma, usually these habits run counter to yoga practice. Therefore, one should go through some purification ceremonies, which allow us to have a harmonious and happy life in order to stop repeating the mistakes committed in the past. This includes those done individually as well as those that have been inherited as the trans-generational burden. These purification processes are called saêskâras and are generally accompanied by a fire ceremony and, in some cases, for example initiation, the spiritual master is present. When one is performing the saêskâras, one should take into account the auspicious days for that purpose. There are different kinds of saêskâras, which are performed according to the stage of life the of the Yoga Inbound practitioner with the aim of him establishing himself in a state of goodness that allows him to perceive the true nature of the soul. Among the main saêskâras are:

Garbhâdhâna Saêskâra

Conceiving a Kèëòa-conscious child It is the first of the methods used to purify the living entity and is directed to the sacred act of conception. The first birth occurs during this rite, while the second birth occurs at the time of initiation by the spiritual master. Only those who have undergone both saêskâras are truly worthy of being called “twice born.” This is why, before conceiving a child, the gèhastas should perform this saêskâra, which marks the beginning of a pure existence for the future child. The correct execution of this ritual blesses the home with intelligent, noble and pious children. It is recommended that Vaiëòavas practice sexual continence, not only to avoid the awakening of carnal desires and enjoyment, but also to preserve semen. By losing semen, the body and mind deteriorate. This is the reason why many transcendentalists and yogis practice celibacy in order to live for many years, preserving a keen memory and intelligence. On the contrary, he who carelessly loses his semen, will attain, as a result, the reduction of his mental qualities.158 The dharma-{âstras recommend abandoning all sexual activity after forty years of age because sexual contact revives all the past impressions that are not desirable for those who seek to achieve self-realization.

157 158

Curso complementario al CAPÍTULO III, Lección 2 Especializaciones Académicas, «Yajñas». A. C. Bhaktivedanta Swami, El [rîmad-Bhâgavatam (III, 26, 57).

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In the Garbhopaniëad, it is explained that the life and destiny of a child depends greatly on the mental state of the parents at the moment of the conception. To have a favorable state of mind, [rîla Prabhupâda recommends that both husband and wife chant fifty rounds of the Mahâ Mantra before performing the sexual act. This will help them both have the proper mental state to bring a boy or a girl, influenced by the energy of the sacred mantras and the mode of goodness. The main prerequisite for performing this saêskâra is the chanting of the rounds. On the days before, one can invite other gèhastas with children over and offer them prasâdam, so that they give their blessings. On the day of the conception, the spouses should remain at home. They can perform Agni Hotra and should take into account the woman’s fertile days. If the woman does not become pregnant, the couple can try again the next month. The Garbhâdhâna-saêskâra should not be performed on ekâda{i, dvâda{i, or a new Moon.

Nâma Kâraòa

Giving the Spiritual Name It is explained in the [atapatha-brâhmaòa that the spiritual name acts as a shield against evil. A child should receive his name on an auspicious day such as Gaura Pûròimâ or Janmâëùhamî. A good combination of sounds, forming a harmonious name with the person who receives it and according to the time of birth, has a very significant meaning. The name that is received at the time of birth is something very important, because it is the sound vibration that will identify the person for most of their life. Therefore, the name should be meticulously chosen. There are three ways to choose the name for a child: 1. It is given by the spiritual master, the tradition of the Yoga Inbound School. 2. The parents choose a name they like. 3. An astrologer helps to choose an auspicious name according to the child’s birth chart.

Anna Prâ{ana

First Grain Meal This saêskâra should take place on an auspicious day, when the baby is at least six months old. Whatever the case may be, this ceremony should never be performed before the fourth month or after the child is one year old. Dentition is a good way to know when a baby is ready to eat more solid food. [rî Kèëòa says, “I am the fire of digestion in the bodies of all li-

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Mental Disposition of the Couple

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ving entities, and I join with the air of life, outgoing and incoming, to digest the four kinds of food there are.”159 [rîla Prabhupâda, in the purport of this verse, explains that the fire that is situated in the stomach is the representative of the Supreme Personality of Godhead. Therefore, the living entity is not independent even during the process of eating. It is due only to divine fire that he is able to assimilate food. Dr. Sushrutha160 recommends that, for this saêskâra, some light food, like rice pudding, should be prepared. This preparation should be first offered to the Deity, so the child is fed with Mahâ Prasâdam. During this ceremony, the priest ask Lord Agni, the fire god, to enter the body of the child to accept the solid food the child will eat throughout his life. In order to perform this ceremony, one has to take the precaution of finding out whether the parents want the beneficiary to be vegetarian throughout his life. If there is any doubt, one can simply offer prasâdam to the child without performing the fire sacrifice.

Cûàâ Kâraòa First Haircut

Since the first hairs of the child are considered impure because they were in contact with liquids, excrement and genitals of the mother at birth, the child’s head should be shaved. Propitious and beneficial days for shaving the head are Mondays, Wednesdays and Fridays. The brâhmaòa who will perform the ceremony should have already performed his morning duties and should prepare the elements for the saêskâra. The mother should dress the child in clean garments, new ones if possible, and sit him or her on her lap. • On the southern side of the fire, one should place a bell and a tray that contains a metal receptacle filled with hot water, a razor and a mirror. Here, one should also place 21 piñjalas, “branches,” of ku{a grass, about nine inches long or of any other grass that is beneficial such as tulasî. • On a tray, place Mahâ Prasâdam, a kilo of uncooked rice, a kilo of lentils, sesame seeds and any donation as a gift to the Brahmana who performs the ceremony. • At the end of the fire ceremony, the haircut is performed facing east and leaving the {ikhâ.161 The hair should be placed in a container with cow dung to be buried as an offering to Mother Earth. The father should sit the child on the northern side of the fire, within a short distance from the sacrifice area. After that one should bathe the child, put clean garments and a garland on him, and bring him back so he can participate in the celebration. One should offer the attendees a feast with prasâdam.

A. C. Bhaktivedanta Swami, the Bhagavad-gîtâ, as It Is, 15.14. One of the fathers of Âyurveda. He wrote the most complete treatise on surgery called Sushruta-saêhitâ. 161 See CHAPTER I, Lesson 5, “Harinâma Initiation”. 159 160

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Initiation Ceremony

After having completed the training process, the aspirant should prepare himself by fasting for the whole day of his initiation until the fire ceremony is over. On this holy day, he should chant the Holy Name of God as much as possible and meditate on the sacred vows he is going to promise the spiritual master. One should wear devotional garments, be decorated with tilaka, have purified oneself with âcamana and have the dakëiòa, “donation,” for the guru ready.

Vivâha Saêskâra Marriage Ceremony

In Vedic tradition, marriage is a sacred act, a religious commitment and not a mere formality. The union between a man and a woman is not just physical, but also moral and spiritual. Therefore, marriage should mark the beginning of a life of responsibility. The relationship between the couple should be ruled by mutual feelings of fidelity and devotion, focused on pleasing God and the spiritual master. [rîla Prabhupâda explains that it is a custom in Vedic society to examine the horoscopes of the couple to see if their combination is suitable, according to astrological calculations of compatibiluty.162 The ceremony, because of its purifying influence, helps us to understand the purpose of marriage. That purpose should be to train the husband and wife to live religiously, liberate their children from ignorance and attain love for Godhead. The parents should insure a healthy atmosphere for their children. Marriage bonds are normally indissoluble. Therefore, a person should adjust his character, likes, ideals and interests to those of the other person, instead of breaking up as soon as a difference appears. Matrimony is 162 A. C. Bhaktivedanta Swami, the [rîmad-Bhâgavatam, VI,.2.26.

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Upanayana Saêskâra

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a sacrifice, an austerity that helps us to develop patience and tolerance. The holiness of marriage is symbolized by the Agni Hotra, the mantras and the vows made during the ceremony. If there are some inharmonious aspects in the horoscope of the couple, these will be counteracted by the proper execution of the Vivâha Saêskâra and the blessings of the spiritual master. Some may even think that they can maintain a transcendental marriage by having a brother/sister relationship with his future wife. But actually, the relationship between husband and wife is different because it should be nuanced with both fraternity and conjugal attraction in order to avoid any kind of frustration. In a letter [rîla Prabhupâda expressed: Affection is an important ingredient in any family. People can show their affection with hugs, kisses, services and sweet words. The only thing they should avoid is sexual life because it is not the essential method for showing affection for someone. It is just an effort to gratify one’s senses egoistically unless, as was already explained, it is done to procreate God-conscious children. When spouses split up, it is generally because of a lack of maturity. The mode of ignorance and passion defeats the mode of goodness, when the relationship is just based on physical attraction, without any consideration for spiritual development. The husband should understand that a woman expects his husband to protect her materially, morally and spiritually. She accepts marrying him under these conditions even when they are not verbally spoken. The marriage ceremony should be as sumptuous as possible so the people who get married never forget it. The day a woman gets married should be the most beautiful day of her life because it is an event that happens only once. If it is performed as it is explained in the {âstras, it gives the couple the chance to search and mutually find the security to unite with bonds of love and caring to face the challenges of a new life together. The husband should consider his wife as property of the Lord, and he should protect her and encourage her with great respect and tenderness. He should also direct her toward salvation. For her part, the wife, accepting her husband as Kèëòa’s representative, should be chaste, meek and serve him with great affection and devotion. The dharma-{âstras censor the man who beats, defrauds or abuses his wife, as well as the woman who torments or tries to control her husband.

Antyeëùi Kriyâ Funeral Rites

This is the saêskâra that purifies the body for the last time. This ritual is performed so the soul detaches from the material body and to insure that he is promoted to a better world. The material universe is called “the kingdom of death” because there, everything is destined to die, and all that dies is destined to take birth again.163 Mahârâja Parîkëit, a king who was cursed to die in seven days, asks the following question of [rî [ukadeva Goswami, “You are the spiritual master of great saints and 34

A. C. Bhaktivedanta Swami, the Bhagavad-gîtâ, as It Is, 2. 27.

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This is confirmed by Lord Kèëòa, “And whoever, at the end of his life, leaves his body, remembering Me alone, at once attains My nature. Of this there is no doubt.165 The Procedure Regarding the funeral of a devotee, Srila Prabhupada wrote in a letter, “Together, hold a condolence gathering and pray to Kèëòa to give the soul a chance to take a good birth. After the passing away of a Vaiëòava, a service should be performed to offer prasâdam to the deceased, family members and other guests. That is the system.”166 As soon as a Vaiëòava leaves his body, the following should be done: • Inform civil authorities so the cause of death can be determined. • Clean the body, and dress it in Vaiëòavas clothes, adorn it with tilaka and flower garlands remnants of the Lord’s Deity. • With sandalwood paste, write the names of the Lord on the body and the forehead. • Place tulasî leafs that have been offered to the Deity inside or over his mouth. • If water from a sacred river, the Ganges, the Yamunâ, or Râdhâ Kuòàa) is available, sprinkle a little bit over the body. • The body should be covered with a harinâma câdar, a shawl on which the Holy Name is written, and taken to the crematorium. Notes • Cadavers should not be buried in cemeteries because these places are full of ghosts and negative energies, with the exception of boys under five years of age and girls under seven years, who can indeed be buried. • Make sure the cremation is not performed on ekâda{i or mahâdvâda{i. The cremation should be performed during the day. • Members of the family should fast the whole day, and for three days, they should only eat light food, fruits, salads, etc. It is also advisable to eat outside the house and to avoid cooking. Mourning inspires a certain sobriety and a respect full dignity and seriousness. During mourning, there is no question of distraction. It is better to read the scriptures. That very day, the family or friends should read from the scriptures in front of the cremation urn. While the body is taken to the incinerator, one should chant a soft kîrtana, while a Brâhmaòa offers prayers. 164 165 166

A. C. Bhaktivedanta Swami, the [rîmad-Bhâgavatam, I.19.37. A. C. Bhaktivedanta Swami, the Bhagavad-gîtâ, as It Is, 8.5. Letter from A. C. Bhaktivedanta Swami to Revatînandana Mahârâja, November, 14, 1973.

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devotees. I am therefore begging you to show the way of perfection for all people, and especially for one who is about to die.” The wise answer of the master is, “The highest perfection of human life is to remember the Personality of Godhead at the end of life.”164

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• The ashes from the crematorium service should be retrieved, and before a year has passed, taken to India and thrown into a sacred river such as the Ganges, the Yamunâ, the Godâvarî, the Saraswatî, the Narmadâ or the Kâverî. • Three day after the passing away, offer a feast in the temple where the Deity is. • If the deceased lived outside the temple, the Bbrâhmaòa who took part in the ceremony will accompany the other family members to the home, where he and the children will enter first. After that, the home should be purified by burning cow dung covered with ghee, while a Brâhmaòa recites auspicious mantras. Some traditions recommend sleeping somewhere else, for example in the house of a friend or relative. • Eleven days after the demise, a program, including an altar, pûjâ and prasâdam, should be arranged in honor of the person who passed away. For the occasion, a Äalagrâma-{ilâ, “Deity in stone form,” can also be worshipped, just as is recommended in the Padma-purâòa because it is completely auspicious. A fire sacrifice can also be performed, Âvâhana Homa, offering halava, a Hindu sweet, to the flames and afterward to the people present. The mahâ-prasâdam of the Deity should be offered in front of a photo of the deceased person. • In the case of pure devotees, they are embalmed and a Samâdhi or “temple of love in separation” is constructed for them, where his disciples can go on pilgrimage to remember and receive the blessings of their spiritual master because, as [rî Kèëòa states in the Bhagavad-gîtâ, “O Arjuna, declare it boldly that My devotee never perishes.”167

167

The information here compiled is taken from the Book of the saêskâras. Editorial Gâyatrî, SEVA Ecuador

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Final Words Sacred India has preserved its culture thanks to the serious students who have kept the light of this tradition burning. It has not been institutions that marked its history, but the great masters and authors of important writings, who have stood out as the preservers of the Vedic wisdom patrimony. A good Yoga Inbound practitioner automatically accepts the commitment to preserve and share the teachings he himself has received. However, this is possible only when he has been chosen, empowered and blessed to do so. To be a guide of the Yoga Inbound System and a trainer of other teachers should be taken on as a task of great responsibility and each one of the readers is also invited to carry out this important work. In this tireless quest, the instructors of the Yoga Inbound System are a global family that, from time to time, holds national and international meetings. Everyone is invited to participate in order to train oneself and to become even stronger. I have a request of all practitioners: please understand that this message is extremely urgent for the world. The more Yoga Inbound instructors there are, the better; the more centers opening their doors and offering this wisdom, the better. The reality is that when there are more Yoga Inbound centers, the interest will also grow, and he who has something valuable to give will be surely be led by the Supreme Controller to be successful. Avoid any kind of conflict between the school and other schools. The Yoga Inbound System guides should do all they can within the programâ&#x20AC;&#x2122;s guidelines, and obviously there are many ways. In this regard, it is important to know that those who desire success in this process need divine support and the blessings of their spiritual guides. Those who criticize restrict or obstruct those who are trying to serve this noble cause will face difficulty in their own success. Give this initiatic school a good name so that many people can benefit from it. I can only wish you very good health and well-being, and that you may develop much compassion and gratitude. Spiritual light emanates by its own will and manifests its support again and again to sincere seekers.

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EDUCATIONAL PROJECTS Our School The Yoga Inbound School, founded by Ärîla Bhakti Aloka Paramadvaiti, a renounced monk in the Vaiëòava initiatic tradition, has the mission of revealing and inspiring the practice of ancient yoga techniques, as described by the great masters of ancient times and applied to modern demands. Its purpose is to help all human beings develop physical, mental and spiritual balance and to contribute to their families, the society and the planet as conscious beings The Yoga Inbound School is represented by Lord Yoge{vara (the image of the book cover) meditating on Supreme Love. He is the one who manifests the supreme perfection of Universal Love and gives it to the entire world as the Supreme Master of yoga. Ärîla Bhakti Aloka Paramadvaiti was motivated to create the Yoga Inbound School by the instruction of his Spiritual Master Ärîla A. C. Bhaktivedanta Swami Prabhupâda, who provided him with the inspiration to continue the mission of spreading the teachings of Bhakti Yoga around the world. Ärîla Bhaktialoka Paramadvaiti has founded schools, institutions and organizations in order to present to society lifestyle alternatives based on ethics and respect for nature, animals, Mother Earth and human beings. Some of the affiliated institutions and foundations of the Yoga Inbound School are: • Vrinda Mission - A spiritual community with headquarters in Vèndâvana, India. Its purpose is the practice and diffusion of Vedic and Vaiëòava culture. Vrinda Mission has established â{ramas or spiritual oase where people overwhelmed by materialism, consumer society and lack of values can take shelter, lead a monastic life and learn the science of yoga in depth. Vrinda mission was born in Colombia and was officially registered in India in 1990. Gradually, due to the enthusiasm, determination and love of its founder, it began to expand to several countries in South America and now has sites in more than 25 countries in the Americas, Europe and Asia. • The Vaiëòava Academy - An educational institution where academic content and curriculum programs about Vaiëòava philosophy are developed. The Academy also offers courses on other subjects related to the practice of yoga, derived from the Vedas, such as the Âyurveda, the traditional medicine of India; Vastu Vidyâ, knowledge about the harmonious organization of architectural space; and Jyotiëa, Vedic Astrology, to name a few. The institute works With the SEVA (see next definition) for the purpose of researching, compiling and editing materials to be published by their editorial team. • Editorial Service of the Vaishnavas Acharyas - (SEVA) - The Editorial Center of the Vrinda Mission and the Yoga Inbound School whose function is to publish didactic, educational and training material related to the practice of Yoga Inbound. At the present time, SEVA has more than 400 different products including books, audio and video conferences, CD-ROMs, movies, documentaries, ecological personal care products, didactic material and meditation altars. • The House of Wisdom Foundation - A non-profit entity whose objective is to provide charity programs based on spiritual knowledge. Some of the services it offers are: eco-consciousness, consultation about the implementation of organic crops and conferences on ecology principles;

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the Spiritual Art of Good Dying, hospice care for the terminally ill, assistance to people who are passing away and their relatives; and Food for the Soul, the distribution of vegetarian food that has been offered to God.

Student Profile The Yoga Inbound School student must have the following characteristics:

1. An open mind because knowledge about yoga is something new to the majority of beginners.

2. Sincerity - This will allow the student to assimilate the yoga practice correctly and thus improve the quality of his life.

3. Inquisitiveness and enthusiasm - Always being willing to go deeper into spiritual knowledge, ask questions with the right attitude and apply these teachings in his daily life for the purpose of achieving integral development.

Sincerity, broadmindedness and enthusiasm will lead the student to become conscious of his commitment to the truth, to himself, to his family, to society and the environment.

Preceptor Masters In Vedic culture, spiritual knowledge has been transmitted for thousands of years by means of disciplic succession, meaning from master to disciple. Thus, the Yoga Inbound School is part of an initiatic tradition. This means that the practitioners can receive different initiations that will allow them to go deeper into the life of dedication and selfless service to Universal Love, according to their interest, commitment and participation in the school Yoga Inbound knowledge is not a dogmatic. On the contrary it is based on three main elements:

1. Guru, the teachings of the spiritual master. 2. Sâdhu, the company of advanced devotees. 3. Äâstra, the revealed scriptures, which sustain the practice of yoga. Therefore, it is very important for the school to introduce the teaching masters who, by their dedication and example, have transmitted, in a pure and bona fide way, the teachings of yoga explained 5,000 years ago in the Bhagavad-gîtâ.

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Srila A. C. Bhaktivedanta Swami Prabhupada

He is recognized by great scholars, philosophers and spiritual masters as the most noteworthy Vedic scholar of the previous century. His extensive literally work, including translations of and commentaries on the classic texts of Vedic literature, such as the Bhagavad-gîtâ, the Ärîmad-Bhâgavatam, and the Caitanya-caritâmèta, among others, have allowed people in western countries, who previously did not have access to this knowledge, to appreciate the wonderful religious, cultural, artistic and poetic legacy of one of humanity’s more glorious and ancients cultures.

Besides being a prolific writer, Bhaktivedanta Swami Prabhupâda dedicated the last years of his life to the arduous task of traveling around the world, establishing temples, ecological communities and editorial centers in more than hundred cities in addition to giving shelter to thousands of people who took initiation from him. After his departure in 1977, he was recognized by great Vaiëòavas authorities as a “{aktiâve{a-avâtara,” the embodiment of a soul directly empowered by God to distribute divine love to the entire world. He dedicated his life to the service of his spiritual master, Ärîla Bhaktisiddhânta Sarasvatî Ùâkura.

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Srila Bhakti Raksaka Sridhara Maharaja

He was a spiritual brother of Ärîla Bhaktivedanta Swami Prabhupâda. He was called “the guardian of devotion” by his own spiritual master because his realization resembled a vast ocean of knowledge in which all Vaiëòava philosophical conclusions, called siddhânta, are contained.

Bhakti Aloka Paramadvaiti and Ärîla Bhakti Bimala Harijan, approached him asking for advice and protection. Lovingly, Ärîla Bhakti Rakëaka accepted them, giving them the sacred order of renunciation (sannyâsa) and blessing them to be spiritual masters and found their own spiritual community.

Bhaktivedanta Swami Prabhupâda said to his disciples that, when he left this material world, they should take shelter in Bhakti Rakëaka Ärîdhara Mahârâja. According to the previous statement, the founding masters of the Vrinda Mission and the Yoga Inbound School, Ärîla

The teachings of this great spiritual master are compiled in the book The Confidential Science of Bhakti Yoga, published by the SEVA.

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Srila Bhakti Aloka Paramadvaiti Maharaja

He was born in a family of teachers on October 12, 1953 in Osterkappeln in the Osnabrück district of Germany. From the time he was young, he felt motivated to be part of movements which struggled against social inequality. That is why, at the age of twelve, he joined the Socialist Youth. Later on, he would abandon this movement when he verified that this movement was nothing but another form of exploitation. At the age fourteen, following the call of his heart, he began to read texts on eastern mysticism and to search for â{ramas or temples to begin his yoga practice. After trying some fruitless approaches, at the age of seventeen, he encountered the Interna-

tional Society for Krishna Consciousness, founded by Ärîla Bhaktivedanta Swami Prabhupâda, who later became his spiritual master. In 1972, he became a formally initiated disciple and was called Alanath dâsa Brahmacâry. Since then, his life has been dedicated to spreading the message of Bhakti Yoga around the world. He worked extensively in the distribution of the books of Bhaktivedanta Swami Prabhupâda in the United Stated as well as in Europe. After the departure of his spiritual master, he took shelter at the feet of Bhakti Rakëaka Ärîdhara Mahârâja, who gave him the sacred order of renunciation, sannyâsa. From that moment on, his name would be Bhakti Aloka Paramadvaiti Swami.

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After receiving the sacred order of sannyâsa, he went back to Colombia and started his own spiritual mission in the company of his spiritual brother, Ärîla Bhakti Bimala Harijan Mahârâja. In the municipality of Granada, Cundinamarca, these two masters established the main temple of the Vrinda Mission called “Varsana Ecological gardens.” Later on, the mission began to expand through South America, and today it is present in more than twenty-five countries around the world. Another significant contribution of Guru Mahârâja is to be a co-founder of the WVA, World Vaiëòava Association, whose objective is unity and mutual support among all the Vaiëòavas missions in the world. Some of his writings are: • Bhagavad-gîtâ, the supreme science • Welcome to the family of Krishna • Collection of the Vedic wisdom • Ecology and Meditation • Manual for preinitiation • The first spiritual master of Colombia • The Vaisnava etiquette • The Second Birth • The liberated woman, reality or ilusión? • Our family, Gaudiya Math • Oida-therapy: perennial psychology • Predictions for the current era • The temple president • Sato Vètteì – Following the footsteps of the previous Âcâryas • Vi{va Vaiëòava Râja Sabhâ – World Vaisnava Association • Pracâramèta, the néctar of preaching • Search for purity • Yoga course through correspondency Presently, Guru Mahârâja travels around the world giving lectures on Bhakti Yoga and other social, cultural and environmental topics. During his travels, he supervises the development of the temples and projects of his mission, and he also meets personally with thousands of his disciples, whom he guides on how to persevere on the path of Yoga Inbound and service to God. 381

Srila Bhakti Bimala Harijan Maharaja

He was born in the city of Pacho in Cundinamarca, Colombia, on May 16, 1946. He was a disciple of Bhaktivedanta Swami Prabhupâda. He dedicated his whole life to spreading the teachings of Bhakti Yoga. His temperance and determination lead him to become an exemplary preacher and the greatest distributor of transcendental literature in Colombia.

distributed thousands of books across the country, and contributed to the construction of the main monasteries of Vrinda Mission in Colombia.

On January 16, 1990, Harijan Mahârâja left this temporary world to go back to the transcendental pastimes of the Supreme Lord. In honor of his life and work, a beautiful mausoAfter the departure of his spiritual master in leum was built at Varsana Ecological Gardens 1977, he and his spiritual brother, Ärîla Bhakti in Granada, Cundinamarca. This place, called Aloka Paramadvaiti, took shelter at the lotus The Temple of Union in Separation, is visited feet of Ärîla Bhakti Rakëaka Ärîdhara Mahârâja, by his disciples and practitioners of the Yoga who gave him the sacred order of renunciation Inbound School to ask for illumination in spiand blessed him to become the first Vaiëòava ritual life. spiritual master in Colombia. Thanks to this blessing and his great dedication, he inspired hundreds of people in devotion to Ärî Kèëòa, 382

Srila Atulananda Acarya

He was born on March 20, 1952 in Santiago de Chile. Since his youth, he felt an inclination for eastern mysticism and yoga practices. He studied philosophy at Buenos Aires University. He then decided to deepen his study of Vedic philosophy. In 1973, he received initiation from Ärîla Bhaktivedanta Swami Prabhupâda and, since then he has dedicated his life to continuing the mission of his spiritual master. After the departure of Bhaktivedanta Swami Prabhupâda, he decided to join the mission started in Colombia by Ärîla Bhakti Aloka Paramadvaiti and Ärîla Harijan Mahârâja. Ärîla Atulânanda Âcârya is a prolific writer in several languages and nowadays he is a spiritual master of Vrinda Mission and the Yoga Inbound School. His humility and simplicity

have inspired thousands of people around the world, whom he guides on the sacred path of self-realization. Among his writings are: • Canta Hari • Los bellos pasatiempos de Krishna • El Bhagavad-gîtâ, poema para el alma • Ärî Caitanya Caritamèta, en poemas • El [rîmad-Bhâgavatam, la bella historia de Dios

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GLOSSARY A Âbhâsa - Shadow. Abhidheya - The knowledge of the means to achieve the end, that is, the knowledge on how to cultivate devotional service. A. C. Bhaktivedanta Swami Mahârâja - (1896-1977) The greatest preacher on a global scale, who took the Bhakti Yoga process around the world. Spiritual brother and intimate associate of Ärîla Bhakti Rakëaka Ärîdhara Mahârâja. He translated the Bhagavad-gitâ and the Srîmad-Bhâgavatam, as well as other important books from Sanskrit to English. Âcârya - (1) He who teaches by his own example. (2) A bona fide and competent spiritual master. He should belong to a succession of masters going back to God, the Supreme Personality, and transmit His original message without distorting it. He teaches how to follow the path that leads to Lord Krishna, and his very life is an example of his teachings. Acintya - Inconceivable, beyond the processes of the mind. Acintya-bedhâbedha-tattva – A doctrine according to which the Supreme Lord is one with His material and spiritual energies, and inconceivable and simultaneously different from them. It was propagated by Lord Caitanya Mahâprabhu. Adhyâtmika - The first kind of suffering that comes from oneself. Adhibhautika - The second of the three kinds of pain, caused by other living entities such as people and animals. Adhidaivika - The third kind of suffering, caused by natural phenomena like storms, earthquakes, etc. Adhikârî - One who follows the science of Kèëòa and is engaged in his service. Âdî-lîlâ - The first twenty-four years of the pastimes of Lord Caitanya in Navadvîpa. Adhokëaja - The Supreme Lord, who is beyond the perception of the material senses. Advaita Prabhu – An incarnation of Mahâ-Viëòu and intimate associate of Lord Caitanya Mahâprabhu. Agni - Demigod in charge of fire. Agni Hotra - Invocation, a sacrifice in honor of Agni, the fire god. Ahaôkâra - Material ego. The “knot” that keep the soul and the body together. The illusion of being the absolute master, the supreme possessor and the legitimate beneficiary of all pleasures in the world. Therefore the individual soul identifies himself with the material body that covers the soul and with everything related to that material body. Ahiêsâ - Non-violence. True non-violence is not to attack other beings, men or animals, or cause them pain, confusion, or anything that might make their spiritual progress difficult. Ajñâna - Ignorance. Ajñâta-sukèti - Devotional merits obtained without one’s knowing it. Akhila-rasâmèta-mûrtiì - The transcendental form of the Lord as the storehouse of all rasas or mellows that attract all classes of devotees. Ânanda - Bliss, ecstasy. Ânandamaya - The bliss cover or body. Ananta - An incarnation of Ärî Kèëòa as a thousand-headed serpent, which serves as the bed of Ärî Viëòu and which sustains the planets on his heads. Ananya-bhâk-bhakti - Exclusive devotion to Lord Kèëòa. Anartha – An undesirable habit. Anartha-nivètti - Cleansing of the heart, removing all undesirable things.

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Aôga - Limb, part. Annamaya - (From “anna,” “food” and “maya,” “illusion,” “attachment”). The cover or body of food. Constituent element of the material body. Antya-lîlâ - The eighteen last years of the pastimes of Lord Caitanya in Jagannâtha Purî. Aparâdha - Offense. Apâra-{akti - The gross marginal potency or energy of the Lord. Apâra-vidyâ - Inferior knowledge, knowledge about phenomena. The sciences involved only with external effects, the illusions of the phenomenal world. Aprâkèta - The spiritual world of Kèëòa-loka. Ârati - (Nîrâjana or Dèëùi) A ceremony offered to the Supreme Lord. Arcana - The process of worshipping the Lord with all one’s being; it is one of the nine spiritual activities of devotional service. See Bhakti Yoga. Arcâ-vigraha - (From “arc,” “glow” and vigraha, “distribution.” A form of the Lord manifested through a material agent such as the mind, metal, earth, a painting, wood, a stone, a jewel. It is accepted as an incarnation of God and is worshipped according to regulations. Aryans - Civilized human beings, who followed Vedic principles. Arjuna - One of the five Pâòàava brothers. Lord Kèëòa became his charioteer during the Battle of Kurukëetra and spoke the Bhagavad-gîtâ to him. Artha - Economic development. Âsakti - Devotional attachment. Âsana – (1) A yoga posture that establishes balance and serenity of body and mind; (2) a seat. Asat-saôga - Association with non-devotees. Â{rama - (1) Each one of the four stages of spiritual life. See Brahmacârya, Gèhasta, Vanâprastha and Sannyâsa. These four stages allow humans who follow them to perfect their spiritual identity completely before they leave their bodies. See Varòâ{rama-dharma; (2) a cabin located in a secluded place that is meant for meditation; (3) any place in which spiritual life is practiced. Aëùâôga – An Eight-Limbed Yoga system. Asura - (1) He who does not follow the teachings of scripture and whose sole goal is to continually enjoy worldly pleasures; (2) a demoniac being, who openly opposes the principles of religion and God; (3) monstrous miscreants like those who were on Earth in the time Kèëòa appeared. Atharva Veda - The fourth Veda, consisting of hymns that accompany rites and ceremonies. The Veda of magic incantations. Âtmâ – Soul. Âtma-nikëepa - To throw oneself desperately to the infinite, to surrender totally to the Lord. Âtma-nivedanaê - The devotional process of sacrificing everything for the Lord. Âtmârâma - (1) He who is self-satisfied; (2) a famous verse of the Ärîmad-Bhâgavatam, explained several times by Ärî Caitanya Mahâprabhu. Avadhûta - Supremely free. Someone who is above rules and regulations. Avatâra - He who descends. God, in one of his plenary expansions or one of his representatives who descends from the spiritual world to the material universe to re-establish the principles of religion. Âyurveda – The science of life. Traditional medicine system. B Bala - Strength. Baladeva - God of strength. See Balarâma. Baladeva Vidyâbhûëaòa – An exalted devotee of the XVIII century, famous for his 385

contribution to the Gauàîya Sampradâya with his commentary Govinda-bhâëya about Vedânta philosophy. Balarâma - (Baladeva) Older brother of Ärî Kèëòa. Bhagavad-gîtâ, the - The Song of the Lord. A dialogue between Lord Ärî Kèëòa and Arjuna, his devotee and friend that was later transcribed by the avatâra Vyâsadeva. It main topics are knowledge on the Absolute Truth, the original, natural and eternal condition of all individual beings, and cosmic nature, time and action. It is the essence of all Vedic texts and a prerequisite to the study of the Ärîmad-Bhâgavatam. Bhagavân - He who fully possesses the six opulences - beauty, wealth, fame, power, wisdom and renunciation. This name designates the Absolute Truth in His ultimate aspect or God, the Supreme Personality. See Brahman and Paramâtmâ. Bhâgavata - (1) The Personalist school, to which those who believe in God’s existence as the Supreme Person belong, and therefore engage in his devotional service; (2) the book Bhâgavata or the Ärîmad-Bhâgavatam; (3) the person Bhâgavata or the bhakta, who molds his life completely according to the instructions of the Bhâgavata book. Bhâgavata Purâòa - The Ärîmad-Bhâgavatam. Bhajana - The worship of the Lord through devotional service. Bhajana-kriyâ - Activity surrendered as devotional service recommended by the guru and the Vaiëòavas. Bhakta – A Bhakti Yogî or Vaiëòava, aspiritualist of the highest order. See Yogî (1). He who practices Bhakti Yoga or devotion to the Supreme Lord. He becomes attached to the personal aspect of the Absolute Truth. Bhakti - Love for and devotion to the Lord, characterized by the surrender of the individual being to please the desires of the Supreme Lord. Bhakti-rasâmèta-sindhu, the - The Nectar of Devotion, the masterpiece of Ärî Rûpa Goswami, which deals in detail with the science of devotional service. Bhakti Yoga - Buddhi Yoga, devotional service, is the way of developing of bhakti, love for Godhead, in His most pure state with no concern for the fruits of one’s actions, karma, or philosophical speculation, jñâna. It is the final stage of yoga as taught in the Bhagavadgîtâ, and it is practiced by surrendering oneself to the Supreme Lord, Ärî Kèëòa, under the guidance of an âcârya through the nine devotional activities, directed toward the Supreme Lord: 1. Äravaòaê, hearing; 2. Kîrtanaê, chanting; 3. Viëòoì Smaraòaê, remembering; 4. Pâda Sevanaê, serving the lotus feet; 5. Arcanaê, worshipping; 6. Vandanaê, offering prayers; 7. Dâsyaê, becoming the servant; 8. Sakhyaê, becoming the best friend and 9. Âtma Nivedanaê, wholly surrendering to the Lord. Bandha - Closure or key. It is basically a sustained contraction of a specific part of the body. Bhâva – The first manifestation of sublime love for God. Bhoga - (1) Enjoyment; (2) food that has not been offered to the Lord. Bhûì-loka - The plane of the senses. Bhûmi - Demigod ruler of the Earth. Bhuvaì - Mundane, relative or that belongs to the material world. See Bhuvar-loka. Bhuvar-loka - The mental plane. Bîja - Root of the Vedic mantras. It represents the cosmic powers of the divinity in the form of transcendental vibration. Brahma - The first created being in the universe. He received from the supreme Lord the power to create the whole universe, of which he is the main ruler. He is the father of all living entities and the master of all demigods. He belongs to the group of the twelve Mahâjanas. See Mahâjanas. Brahmacârî - (1) He who lives according to the norm of brahmacârya. See Brahma-

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cârya;(2) a married man who observes the Vedic norms of conjugal life. Brahmacârya – The first stage of spiritual life, See Â{rama. A period of celibacy, continence and study, under the guidance of a competent spiritual master. Brahman - (1) Brahman or the Supreme Brahman. See Parâ-brahman; (2) Brahman or Brahmajyoti, the refulgence that emanates from the absolute body of Ärî Kèëòa, Bhagavân, and represents the impersonal aspect of the Absolute Truth or the first stage of the understanding of the Absolute. See Bhagavân or Paramâtmâ; (3) that which is spiritual and the individual spiritual soul. Brâhmaòa - The class of intelligent men, according to the social and spiritual order system. Brahma Gauàîya Sampradâya - A Vaiëòava movement founded by Ärî Caitanya Mahâprabhu in the XVI century. Its main objective is the worship of Ärî Ärî Râdhâ-Kèëòa. Brahma-nirvâòa - Liberation in the Brahman. Brahma-saêhitâ, the - A very ancient text, in which Brahma, after Govinda, Kèëòa revealed Himself to him, describes in detail his form, attributes, kingdom, etc. Brahma-sûtra - See Vedânta-sûtra. Bèhad-bhâgavatâmèta - A book written by Sanâtana Goswami, in which the levels of spiritual realization are described. Buddha - (Buda) An incarnation of the Supreme Lord, who preached atheism to turn the people of that time away from the misuse of ritual sacrifices from the Vedas as a license to slaughter animals. Buddhi-loka (Svâhâ) - The plane of decision and intelligence. C Caitanya-caritâmèta, the - Writing of Kèëòadâsa Kavirâja Goswami that describes the life and teachings of Ärî Caitanya Mahâprabhu. Caitanya Mahâprabhu – An avatâra who appeared 525 years ago to teach people the yuga dharma, the way of spiritual perfection proper for this age, which is to chant the Holy Names of God and struggle that way against the degrading influences of Kali Yuga. See Kali Yuga. Caitya-guru - The guru inside the heart. It refers to the Supersoul, Paramâtmâ, who acts as an instructor from within the heart, guiding the devotee in his spiritual progress. Cakra - Wheel. The Vedas used this term to denote the energetic centers of the human body. There are seven main cakras and various secondary ones, which correspond to the acupuncture points. Each one of them is associated with one of the endocrine glands in the physical body. Câòakya Paòàita - Brâhmaòa adviser to King Candra Gupta, responsible for preventing Alexander the Great from invading India. Famous author of books on politics and morality. Caòàâla - A person who eats dogs. Candra - Demigod in charge of the Moon. Candra-{ekhara Âcârya – A great gèhasta devotee of Lord Ärî Caitanya Mahâprabhu. Cârvâka Muni - A philosopher who defended hedonism. Cit-{akti – The knowledge potency of the Lord. D Dâsa - Servant. Rasa Dance - The highest of all the pastimes Kèëòa manifested when he was on Earth five thousand years ago. On that occasion, He danced in the Vèndâvana forests with Râdhârâòî and all the other gopîs, being simultaneously the dance partner of each one of them. Only pure devotees have access to understanding of this sublime pastime. 387

Dar{ana - Divine vision. Deva – Demigod. (1) A virtuous being, a servant of God; (2) A being whom the Lord has endowed with power to rule a sector of the universal creation, be it the sun, rain, fire, etc., and look out for the needs of all beings in that way; (3) inhabitants of the heavenly planets. Deva-dâsîs - Female singers and dancers who perform their artistic activities for the pleasure of the mûrti. See Mûrti. Devakî - The wife of Vâsudeva and mother of Lord Kèëòa. Devarëi - Title that means “sage amongst devas.” See Deva (2). Dhâma - Abode. Dharma - (1) Religion, the eternal and natural function of the individual being, which consists on following the laws established by God and serving Him with love and devotion; (2) another name of the different religious, social, familial, etc, duties (sva-dharma) of man; (3) the inherent quality to a specific object. Dharmâtmâ - A virtuous person. Dhîra - He who always keeps his mind focused on the inner world. Dhyâna - Meditation. Dhotî - A Hindu article of clothing for men. A strip of cotton or silk fabric that is wrapped around the male body. One end is passed between the legs and tucked in at waist level so that it drapes to the knees. Dhètarâëùra - The father of the Kurus, who conspired with his sons to take away the kingdom from the Pâòàava brothers by deception and to fight against them in the Battle of Kurukëetra. Dîkëâ Guru – The spiritual master who initiates disciples according to the regulations of the scriptures. Draupadî - Wife of the Pâòàavas. Droòa - Great warrior and teacher of arms of the Pâòàavas and the Kurus. Dukha - Pain, affliction, sadness. Durga - The personified material energy of the Lord and wife of the demigod Äiva. Duryodhana - Cousin and rival of the Pâòàavas. Dvâpara Yuga - The third era in the recurrent cycle of four eras. It precedes the current era. It lasts 864,000 years and is characterized by a fifty percent decline in piety and religiosity compared to Satya Yuga. Dvârakâ - Place of the pastimes of Ärî Kèëòa as an opulent king. E Ekâda{i - Two sacred days of the month, the eleventh days after the full Moon and the new Moon, on which the scriptures recommend fasting (or at least, abstaining from eating any kind of cereal, grain and legume) and minimizing care of the body, in order to devote more time to listening, chanting or reciting the glories of the Lord. G Gadâdhara Paòàita - An eternal associate of Caitanya Mahâprabhu. He is the incarnation of the inner energy of the Lord in the pastimes of Ärî Caitanya. Ganges - (Gaôgâ) The most sacred river in India. Garbhodaka{âyî Viëòu - He is the second Puruëa Avatâra. The form of the Puruëa who permeates each and every one of the universes. He remains with the half of the universe which is full of the water of his body and, from his navel, sprouted the stem of the lotus flower, which is the birthplace of Brahma. Garuàa - The great eagle who serves Lord Viëòu as His eternal carrier. Gauàîyav Maùh - The divine mission founded by Ärîla Bhaktisiddhânta Sarasvatî Ùhâku388

ra; it has â{ramas and temples throughout India. Gauàîya Vaiëòava - The name of the school of Kèëòa´s devotees, who follow the teachings of Ärî Caitanya Mahâprabhu. Gaura-lîlâ - Ärî Gaurâôga Mahâprabhu´s pastimes. Gâyatrî – The Gâyatrî Mantra. It is the most important Vedic hymn. It is chanted daily by qualified brâhmaòas. Giri-Govardhana - The term “Govardhana” has two meanings: (1) “Go,” “cows” and “vardhana,” “food;” (2) “go,” “for the senses” and “vardhana,” “to increase.” It means to increase the senses, in their attraction to Ärî Kèëòa. Both works are performed by Ärî Giri-râja, who kindly blesses the devotees increasing their devotion. So, by residing in the hills of Ärî Giri-râja, all respective senses and functions of the soul want to reach the divinity and serve the Lotus feet of Ärî Kèëòa. Godâsa - Slave of the senses. Gokula - (Kèëòa-loka, Goloka Vrindâvana) Planet where Kèëòa eternally resides in the company of His pure devotees; It is the highest planet. Place where the pastimes of Kèëòa eternally manifest on Earth. Goloka Vèndâvana - See Gokula. Gopîs - Many cowherd girls, companions of Kèëòa in Vèndâvana. Goëùhânandî - A Vaiëòava interested in preaching Kèëòa consciousness. Goswami – Swami. (1) He who masters his senses and mind; (2)each one of the six great sages of Vèndâvana, immediate disciples of Ärî Caitanya Mahâprabhu: Rûpa Goswami, Sanâtana Goswami, Raghunâtha Bhaùùa Goswami, Jîva Goswami, Gopâla Bhaùùa Goswami and Raghunâtha dâsa Goswami. They contributed by carrying out the mission of Ärî Caitanya Mahâprabhu and presented His teachings through various writings, which deal with the science of devotional service. It is sometime used as a title, accompanying the name of sages and spiritual masters. Gauracandra - Golden moon. Lord Caitanya Mahâprabhu. Govinda - A name of the Supreme Personality of Godhead, which means “He who gives pleasure to the Earth, the cows and the spiritual senses.” Govinda dâsa Ùhâkura - Author of numerous Vaiëòavas songs. Gèhasta - (1) The second stage of spiritual life. See Â{rama. A period that corresponds to family and social life in accordance with the scriptures; (2) those who live according to the norms of that â{rama. Guòas - (1) Sattva Guòa (“sattva,” “goodness’ or “virtue”), Raja Guòa (“raja,” “passion”) and Tama Guòa (“tama,” “ignorance”). The different influences that illusory material energy exert on entities and things. They determine, among other things, how the soul that they condition behaves, thinks and acts. It is through their interactions that creation, maintenance and destruction of the universe functions. (2) quality; (3) rope; (4) vibration. Guru - Self-realized soul who has the power to guide the people through the path of spiritual understanding and in that way, take them away from the cycle of repeated births and deaths. Guru-tattva - the Guru principle, the truth about the Guru. H Hanumân – The great monkey servant of Lord Râmacandra. Harâ - The inner energy of the Lord. Another name for Râdhârâòî. Hare - A call to the spiritual energy of the Supreme Lord. Hari - The thief of hearts. A name of the Supreme Personality of Godhead that means “he who removes all obstacles to spiritual progresses.” Hari-kathâ - See Kèëòa-kathâ. 389

Harinâma Dîkëâ - The initiation into chanting of the Holy Name of the Lord. Harinâma Saôkîrtana - Congregational chanting of the Holy Names of God; the process of self-realization for the current age. Haridâsa Ùhâkura - A great devotee of Lord Caitanya Mahâprabhu, famous for chanting three hundred names of God daily. Haùha - (from “ha,” “Sun” and “ùha,” “Moon”) (1)It refers to prâòa and apâna, and also to the main energy channels of the subtle body. Hèidaya - Heart. I Inbound - Inward. Indra - The chief among the administrator demigods and king of the heavenly planets. Î{vara - Controller. Kèëòa is Parame{vara, “the Supreme Controller.” Iëùa-deva - Deity worshipped in the main â{rama. Itihâsa - Historical narrations. J Jagâi and Mâdhâi - Two big rascals, whom Lord Nityânanda turned into Vaiëòavas. Jagannâtha - Deity of Lord Kèëòa as “the Lord of the Universe,” who is accompanied by his brother Baladeva and his sister Subhadrâ. Jagannâtha Purî - Jagannâtha-dhâma. It is a city on the Orissa coast; the holy city where Lord’s Jagannâtha temple and Deity are located. Japa - Invocation. Repetition of God’s name. Jayadeva Goswami - Great Vaiëòava poet, who wrote the Gîtâ-govinda. Jîva - The individual living entity, who is an eternal and tiny part of the Supreme Lord. Jîva Goswami - Pure devotee and great devotional scholar; under the instruction of Ärî Caitanya Mahâprabhu, he wrote books that explain the science of devotional service. Jîva-{akti - The material energy of the Lord, composed of individual beings. Jñâna - Knowledge. (1) Spiritual knowledge or the knowledge that allows distinguishing between the material body and the spiritual soul; (2) philosophical investigation about the truth. Jñâna Mi{ra Bhakti - Devotional service mixed with some kind of interest in knowledge. Jñani - (Jñani Yogî) (1) He who possesses spiritual knowledge. See Jñâna; (2) A spiritualist who is established in the third stage and practices Jñâna Yoga. See Yogî (1). Jyotiëa - Vedic Astrology, “the science of light.”. K Kâla - Eternal time. Kali Yuga - Age (yuga) of quarrel and hypocrisy, the last one in the Mahâ Yuga cycle (four eras); it lasts 432,000 years. It is the present era and it started more than 5,000 years ago. It is essentially characterized by the progressive disappearance of the religious principles and the exclusive preoccupation with material well-being. Kalpa - In the most general sense, it is the duration of a day of Brahma (4,320,000,000 years), which includes thousands of four-era cycles or Mahâ Yugas. Kâma - Lust, material desire. Kâmiòî - Kind of woman created by the Bala demon that, filled with lust, marries men of any kind. Lustful.

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Kaêsa - Demonic king. He was the uncle of Kèëòa when He came to earth 5,000 years ago. Kanaka - (1) Ambition for money and material things; (2) gold. Kâòàa - Section. Kaniëùha-adhikârî - Devotee of the lowest class who only appreciates the deity but not the Vaiëòavas. His spiritual life is still unstable. Kapila Deva - Incarnation of God; author of the philosophical system known as Sâôkhya, that is an important part of the philosophical heritage of ancient India. Karatâlas - Little hand cymbals used during the kîrtana. Kâraòodaka{âyî Viëòu - The first Puruëa Avatâra. Countless universes have emanated from the pores of his skin. Karma - (1) Law of nature that states that every material action, be it good or bad, entails obligatory consequences, whose effect would be the increasing confinement of its author to material existence and the cycle of repeated birth and deaths; (2) all acts according to the rules of Karma Kâòàa. See Karma Kâòàa; (3) action, in its more general meaning; (4) the consequences or reactions to actions. Karma Kâòàa - Part of the Vedas that deals with the prescribed duties for obtaining divers, material pleasures. Karma Mi{ra Bhakti - Devotional service mixed with some interest in material power or acquisition through karma. Karma Yoga - A process that helps he who practices it gradually to get rid of all material contamination by teaching him to purify his acts in order to try to connect with the Divinity while the mundane duties are performed. The path of duty. Karmî - (1) Materialist; a person who acts only to try to get the sense pleasure and only achieving increasing enchainment to the cycle of repeated birth and deaths; (2) Karma Yogi or the practitioner of Karma Yoga. See Karma Yoga. Kavirâja Goswami - See Kèëòadâsa Kavirâja Goswami. Kîrtana - (1) To glorify the Lord; one of the nine spiritual activities of devotional service. See Bhakti Yoga. (2) The collective chanting of God’s Holy Names, generally done along with the rhythm of different musical instruments. See Saôkîrtana. Ko{a - Cover or body. Kèpâ - Grace, mercy. Kèëòa - The Supreme Personality of Godhead, who appears in His original forms with two arms, which is the source of all other forms and incarnations of the Lord. The Supremely Attractive, because he is the most beautiful entity in all the creation. Kèëòadâsa - Servant of Lord Kèëòa. Kèëòadâsa Kavirâja Goswami - Exalted devotee of the XVI century; he was disciple of Ärîla Rûpa Goswami and Ärîla Raghunâtha dâsa Goswami. He wrote the masterpiece of Vaiëòava literature, the Caitanya-Caritâmèta. Kèëòa Dvaipâyana Ärîla Vyâsadeva – Literally, incarnation of Kèëòa. The compiler of the Vedas. Kèëòa-kathâ - (Hari-kathâ) Topics related to the Supreme Personality of Godhead. Kèëòa Prema - Love for God, free of any selfish motivation. Kèëòa Prasâdam - See Prasâdam. Këatriyas - Administrators and service men, the protectors of society; their group is one of the varòas. See Varòâ{rama. Këîrodaka{âyî Viëòu - He is the third Puruëa Avatâra. He is the collective Paramâtmâ of all living entities and from him expand all the incarnation of the universe. Kumâras - Four scholar ascetics, sons of Lord Brahma, who eternally look like children. Kuntî - Kèëòa´s aunt and mother of the Pâòàavas. Kurukëetra - Place of pilgrimage located near New Delhi, where the Battle of Kurukëetra took place and Ärî Kèëòa recites the Bhagavad-gîtâ. See Dhètarâëùra and Pâòàavas. 391

L Lakëmî - Eternal consort of the Lord in his Nârâyaòa form in the Vaikuòùha planets. Lîlâ - The Lord´s transcendental pastimes. Loka - Plane, planet. M Madana-Mohana - Kèëòa, Cupid´s enchanter. Madhura-rasa - Conjugal loving relationship with Kèëòa. Mâdhurya-rasa - See Madhura-rasa. Madhvâcârya - Great Vaiëòava Spiritual Master of the XIII century who spread the theist philosophy of dualism. Madhyama-adhikârî - The devotee in the intermediate stage who has firm faith and cherishes the Vaiëòavas, but still makes a distinction between devotee and non-devotee. Mahâbhârata, the - Sometimes called “the fifth Veda.” A Vedic poem that narrates the history of Bhârata-varëa, the empire that until 5,000 years ago extended across the whole earth. The Bhagavad-gîtâ is a part of it. Mahâ Bhâva - Highest level of love for God. Mahâjanas - The most important authorities in matter of spirituality. These are twelve “fathers of religion,” all of them great bhaktas: Brahma, Äiva, Nârada, Manu, Kumâra, Kapila, Prahlâda, Bhîëma, Äukadeva Goswami, Yamarâja, Janaka and Bali. Mahâ Mantra - The great mantra. Hare Kèëòa Hare Kèëòa, Kèëòa Kèëòa Hare Hare, Hare Râma Hare Râma, Râma Râma Hare Hare. Recommended for this age of Kali by Ärî Caitanya Mahâprabhu, who is the Supreme Lord Himself. The Mahâ Mantra has the power not only to liberate the conditioned living entities from material tendencies, but also to awaken in them love for God and the ecstasy of spiritual life. Mahâmâyâ - It is the main energy that manifests, preserves and governs the illusion and the dream of duality in the material universe. Mahârâja - (1) Great king; a title given to kings in Vedic culture; (2) a title given to those who have taken the order of renunciation (sannyâsa). Mahâprabhu - Great master. Mahârânî - Great queen. Mahâtmâ - Great soul. He who understands in the depths of his heart that Kèëòa is everything and therefore surrenders unto Him, submerging himself completely in devotional service. Mahat-tattva - Mahâ-brahma. The aggregate of the 24 elements of material nature, wherein the material creation is performed. Mahâ-Viëòu - An expansion of the Lord, from whom all material universes emanate. Mahe{vara - See Äiva. Mâlâ - Rosary. Mallikâ - Vèndâvana flowers with a sweet fragrance. Mana - Mind. Manasâ - From the mind. With the mind. Within the mind. Through the mind. Maòàala - Energetic circle. Mañjarî - Flowers from the sacred Tulasî plant, which are used to offer food to Ärî Kèëòa. Manomaya Ko{a - (1) Emotional body; (2) the illusory cover of movement. Mantra - From “mana,” “mind” and “trâyate,” “liberation.” Spiritual sound through which the living entity can purify his mind from all material tendencies that contaminate him and so attain liberation. Mantras are sounds whose function is to liberate the mind from all anxieties, contaminations and limitations to which it is exposed by coming in 392

touch with the dualities of material nature. In an advanced stage of chanting the mantras, specifically of the Mahâ Mantra Hare Kèëòa, the practitioner awakens the latent love within his heart. Mathurâ – A city near Vèndâvana where Kèëòa was born and to which he came back after concluding His pastimes in Vèndâvana. Mâyâ – (1) That which is not; the illusion. The Lord’s illusory energy; (2) forgetfulness of one’s relationship with Kèëòa. Jayapura - One of the nine islands of Navadvîpa-dhâma. The place where Ärî Caitanya appeared. Mâyâvâda - (1) The philosophical school to which mâyâvâdîs belong; they oppose the Bhâgavata; (2) the name of the philosophy to which the mâyâvâdîs adhere. Mâyâvâdî - Impersonalist philosopher who advocates the theory that the Absolute, ultimately does not have a form, and that the living entity and God are equal. Melâ - Reunion. Mleccha - He who does not follow Vedic culture. Mokëa - Liberation that leads to the spiritual effulgence that surrounds the Lord. Mèdaôga - A clay drum with one end bigger than the other, used for the congregational chanting of the Holy Names. Mudrâs – Gestures; signs performed with the hands. Mukti - The liberation of the living entity from the cycle of the repeated births and deaths. Mukunda - Lord Kèëòa, who grants liberation and whose smiling face is like the kunda flower. Muni - Sage. Mûrti - (Arcâ Vigraha, Arcâ Mûrti or Arca form) A manifestation of the personal form of the Lord through certain elements such as those found in temples. N Naimiëâraòya - A sacred forest in India, considered the center of the universe. Nâma - Name. Nâma Aparâdha - Offenses to the Holy Name of the Lord. Nanda Mahârâja - The king of Vraja and adoptive father of Kèëòa. Nârada Muni - A great sage and pure devotee, son of Brahma, who travels throughout all material and spiritual worlds to spread the glories of the Supreme Lord Ärî Kèëòa, chanting and playing his vîòâ. Nanda-nandana - The Supreme Lord, Kèëòa, the beloved son of Nanda Mahârâja. Nârâyaòa - A name of the Supreme Personality of Godhead that means “He who is the source and goal of all living entities.” The four-armed manifestation of God who is located in the Vaikuòùha planets. Narottama dâsa Ùhâkura - A Spiritual Master of the disciplic succession and renowned author of Vaiëòavas songs. Nâth - Matsyendranâth, who came to be known as the founder of a specific school of yogis known as the Nâth Sampradâya. Navadvîpa - Nine islands: Sîmantadvîpa, Godrumadvîpa, Madhyadvîpa, Koladvîpa, Ètudvîpa, Jahnudvîpa, Modadrumadvîpa, Rudradvîpa, which form the petals around Antardvîpa; called Ärî Mayapura, which is the place where Lord Caitanya Mahâprabhu was born. Neti neti - The process of the jñânîs, “This is not spirit, this is not Brahman.” Nidrâ - The state of dreamless sleep. Nimâi Paòàita - The name of Lord Caitanya Mahâprabhu before He accepted the order of renunciation. It was given to Him because he was born under a sacred nîm tree. 393

Nîra-kara - formless. Nirguòa - From “nir,” “without” and “guòa,” “quality.” To have no attributes. When it is applied to God, it means that He does not have material attributes. Niëùhâ - The stage of stability in devotional service. Nityânanda Prabhu - The incarnation of Lord of Lord Balarâma who appeared as the main associate of Lord Caitanya Mahâprabhu. Nivètti Mârga - The path of liberation. Niyama - Behavioral norms that refer to individual self-discipline. Nyâya - One of the six philosophical systems of Brahmanism, ascribed to Gautama and whose first sûtras go back to the III century A.D. O Oida - From Greek, “I know,” which becomes, “I believe.” The term used for OIDA Therapy, a psychotherapeutic approach based on the phenomenon of faith. Oê - (Oêkâra) The spiritual sound that represents the Absolute Truth, Ärî Kèëòa; it is contained in the Hare Kèëòa Mantra. It is the first syllable of many Vedic mantras. Oêkâra - Another name for the oê. P Pâda - Foot. Pañcarâtras - From Pâñcarâtrika philosophy, the methods of deity worship. Pâòàavas - Yudhiëùhira, Bhîma, Arjuna, Nakula and Sahadeva, the five warrior brothers, cousins and intimate friends of Lord Kèëòa, who fought in the Battle of Kurukëetra to recover their kingdom from the hands of Dhètarâëùra’s sons. Paòàita - Scholar. Para-brahman - The Supreme Brahman or God, the Supreme Personality, Ärî Kèëòa. Parakîya - Loving feelings expressed outside the marriage bond. Paramahaêsa - From “parama,” “supreme” and “haêsa,” “swan.” The highest of all self-realized entities. As a swan is able to take the milk from a water and milk mixture, the paramahaêsa sees only the Lord everywhere and absorbs himself fully in Him. Para-{akti - The subtle marginal potency or energy of the Lord. Paramâtmâ - The supreme soul, the plenary expansion of Kèëòa (Bhagavân) who dwells in the heart of each entity, each atom of the material creation, and even in the space between one atom and the other. It is the “localized” and omnipresent aspect of the Absolute Truth. It represents the intermediate stage in the process of understanding the Absolute. Paramparâ - (1) disciplic succession; (2) it is said that a spiritual guide, a scripture, a teaching or a body of knowledge, etc., is Paramparâ, when it is consistent with the sacred texts and with the masters of an authentic spiritual succession or affiliation, which goes back to the Supreme Lord, the sourceof all knowledge. Parâ{ara Muni - A great sage, the father of Ärîla Vyâsadeva, the compiler of the Vedas. He compiled the knowledge of Vedic Astrology. Parâ-vidyâ - Supreme knowledge. Parîkëit Mahârâja - A great king and devotee of the Lord, who listened to the ÄrîmadBhâgavatam from the lips of Äukadeva Goswami and attained perfection. Pârijâta - A type of flower only found in the heavenly planets. Pârëada – An eternal associate of Kèëòa. Patañjali - The author of the original yoga system described in his book, Yoga Sutras. Patita-pâvana - The savior of fallen souls. Paugaòàa - The years from five to ten years old. 394

Pâvan Muktâsanas - Postures for releasing the air and gas accumulated in the body. Prabhupâda - (Viëòupâda) A title given to great bhaktas, pure devotees of the Lord, to indicate that they represent the lotus feet of the Lord, and therefore, at their feet, (pâda) all masters (prabhus) assemble. Prabodhânanda Saraswatî – A great Vaiëòava philosopher and poet, a devotee of Ärî Caitanya Mahâprabhu. He was the uncle of Gopâla Bhaùùa Goswami. Prahlâda Mahârâja – A great devotee, whom the very Lord, in His Nèsiêha form, saved from the persecutions of his demoniac father, king Hiraòyaka{ipu. He also belongs to the group of the twelve Mahâjanas. See Mahâjanas. Prajalpa - To talk unnecessarily about mundane topics. Prakèti –That which is predominant, nature. There are two prakètis: Aparâ Prakèti, the material nature, and Parâ Prakèti, the spiritual nature (the living entities), both being predominated by the Supreme Personality of Godhead. Prâòa - Vital force or energy which occupies the cosmos and has the function of serving as food of all the entities in the creation. The main sources of prâòa are mantras, food in the mode of goodness, pure water, pure air, the rays of the sun and contact with Mother Earth. Prâòamaya Ko{a – The energetic cover or body of humans; it is formed by the combination of the vital and psychic energies which influence the physical body. Prâòâyâma - The fourth of the eight limbs of Aëùhâôga Yoga, with which one seeks to control the breathing through different exercises. Prasâdam - Grace, mercy. Generally speaking, all food that has been offered to the Lord. When Kèëòa accepts the food that has been offered with love and devotion, He consecrates it and gives it the power to purify those who eat the remnants. That food is not different from Kèëòa Himself. This term designates every manifestation of the Lord’s grace. Pratiëùhâ - Greed for fame. Pravètti Mârga - The path of the pleasure of the senses that is followed according to the norms of the Vedas. Prayojana - Knowledge of the intimate relationship with the Lord (Râdhâ-dâsya). Prema - Love. See Kèëòa Prema. Proksana - It consists of sprinkling water from the pâtra, plate, over the food preparations to be offered to the Lord. Pûjâ - Worship under rules and regulations. Puòàarîka Vidyânidhi - A remarkable devotee of Lord Caitanya Mahâprabhu. He is the incarnation of Ärîmatî Râdhârâòî’s father, Ärî Vèëabhânu, in the Gaura-lîlâ. Puòya - Merit, virtue, goodness. It is the merit the living entity attains through his good deeds (karma). Purâòas, the - Vedic writings, which reveal the teachings of the Vedas through historical allegories and narrations. Purî - See Jagannâtha Purî. Puruëa - Spirit, soul. The masculine principle of the universal manifestations. The enjoyer. Puruëa Avatâra – An incarnation of the Supreme Lord, who manifests in three forms (See Kâraòodaka{âyî Viëòu, Garbhodaka{âyî Viëòu and Këîrodaka{âyî Viëòu). Puruëottama - The Supreme Enjoyer. Pûtanâ - A witch sent by Kaêsa, who disguised herself as a beautiful young lady in order to try to kill baby Kèëòa by breastfeeding him, but she was defeated by the Lord and thus attained liberation.

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R Râdhâ - Râdhârâòî, the eternal consort of the Lord. Râdhâ-dâsya - It is service rendered to Ärîmatî Râdhârâòî; the highest stage of devotional realization for the followers of Ärîla Rûpa Goswami. Râdhâ Kuòàa - The sacred lake of Ärîmatî Râdhârâòî. Râga - A musical mode or melodic formula, which corresponds to a specific time of day or state of the soul. Raghunâtha Bhaùùa Goswami and Raghunâtha dâsa Goswami - Two of the six Vaiëòavas spiritual masters who directly followed Ärî Caitanya Mahâprabhu and systematically presented His teachings. Râhu - One of the nine planets of Vedic Astrology. Râja - Governor, king. Râjasika - Endowed with the mode of passion. Raja - The material mode of passion, characterized by materialistic effort and the desire to satisfy the senses. Râma - (1) Name of Kèëòa, which means “inexhaustible source of Supreme joy;” (2) the avatâra Râmacandra, an example of the perfect ruler; (3) another name of Balarâma, Kèëòa’s brother. Râmacandra - The incarnation of the Lord who taught how a perfect king should behave by his example. Râmânanda Râya - A close associate of Lord Caitanya Mahâprabhu. Râmânujâcârya – A Vaiëòava Spiritual Master of the XI century who started the theist attack against the monist philosophy of Äaôkarâcârya. Râmâyaòa, the – An epic poem presumably composed around the III century after Christ and attributed to Vâlmikî; it consists of 24,000 verses divided into seven parts. It narrates the story of Râma, son of the king of Ayodhyâ. A palace intrigue causes his banishment to the jungle, where his wife Sîtâ is kidnapped by Râvaòa, king of the demons. Râma, allied with the monkeys and Hanumân, the son of the wind, defeats Râvaòa, rescues his wife and ascends to the throne of Ayodhyâ. Rasa – (1) Sweet sentiment. Term used to designate the intimate spiritual relationship, which unites the pure soul with the Supreme Lord. Relationship between the Lord and the living entity; (2) taste. There are five main rasas and seven secondary rasas. The main ones are: neutral relationship ({ânta-rasa), relationship as a servant (dâsya-rasa), as a friend (sakhya-rasa), as a parent (vâtsalya-rasa) and as a conjugal lover (mâdhuryarasa). Rasa-lîlâ - See rasa dance. Râvaòa - A demon king who wanted to build a stairway to the heavenly planets in order to avoid the task of qualifying to reach them. The Râmacandra Avatâra finished him and all his materialistic plans, after Râvaòa offended him by kidnapping his wife, Sîtâ. Èg Veda - One of the four original Vedas, which contains hymns directed to the different demigods. Èëi - Wise. Ruci - Taste. Rukmiòî - The main queen of Lord Kèëòa in Dvârakâ. Rûpa - Form. Rûpa Goswami - The main of the six Vaiëòava spiritual masters who followed Lord Caitanya Mahâprabhu and who systematically presented His teachings. Rûpânuga Gauàîya Sampradâya - The divine disciplic succession of devotees in the line of exclusive devotion to Râdhâ-Kèëòa through Ärî Gauranga Mahâprabhu and Ärîla Rûpa Goswami.

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S Äacî - The divine mother of Ärî Caitanya Mahâprabhu. Sâdhana Bhakti - The practice of devotional service. Sâdhaka - A practitioner of devotional service. Sâdhu - A sage or holy man. This term is designates those people who, by completely surrendering to the service of the Supreme Lord Ärî Kèëòa, have shown the greatest wisdom and holiness. Sâdhu Saôga - Association with holy people. Sahajiyâ - A class of so-called devotees, that really just try to imitate the pastimes of the lord. Sakhî – (1) A female devotee, who expands the conjugal love for Kèëòa and His enjoyment among the gopîs; (2) gopi assistants of Radharani. Äâlagrâma-{ilâ - The Deity of the Lord in the form of stone that is worshipped by Vedic brâhmaòas. Sama - Same. State of the mind in equilibrium. Samâdhi - Absorption of the mind. (1) A state of perfect ecstasy attained by absorbing oneself totally Kèëòa consciousness; (2) the last of the eight limbs of Aëùâôga Yoga, which corresponds to spiritual self-realization. Sambandha-jñâna - The knowledge of the eternal relationship between the jîva with the Lord. Saêhitâ - Hymn. Sampradâya - Tradition, doctrine. Philosophical line of thought or school. Saêsâra - Cycle of repeated births and deaths. Saêskâras - Purification rites or sacrifices meant to sanctify men at the most important moments of existence. Sanâtana Dharma – The eternal duty of the soul. Sanâtana Goswami - One of the six Vaiëòavas spiritual masters, who followed Ärî Caitanya Mahâprabhu, and systematically represented His teachings. Sandhyâ - Period. Äaôkara - Another name for Äiva, the most powerful of the eleven Rudras, from whom all others emanate. Äaôkarâcârya - The famous and influential monist master of the IX century, whose philosophy claims that there is no difference between God and the living entity. Sâôkhya – (1) A philosophical system that deals with the elemental principles of the universe; (2) it is also a system of spiritual knowledge with its own methodology, which culminates in complete consciousness of the Supreme Absolute. Saôkîrtana - Any activity that tends to spread the glories of God for the benefit of all. Its main manifestation is the public chanting of the Holy Names of the Lord, accompanied by dances and the distribution of prasâdam. See Prasâdam. The Vedic scriptures present it as the only method and sacrifice able to neutralize the degrading influences of the Age of Kali. Sannyâsa - (1) Renunciation of the fruits of the activities performed by fulfilling one’s duty; (2) the fourth and last stage of spiritual life. See Â{rama. The total renunciation of family or social life, in order to master the senses and the mind perfectly to dedicate oneself completely to Kèëòa’s service. Sannyâsi - (1) Kèëòa’s devotee who gives up everything to serve the Lord; (2) he who lives according to the norms of sannyâsa. See Sannyâsa. Äânta-rasa - Loving relationship with the Lord in the mood of passive veneration. Äaraòâgati - Rendition. Sâri - Body. Traditional Hindu garment for woman. Sârvabhauma Bhaùùâcârya - A great scholar who was philosophically defeated by Ärî 397

Caitanya Mahâprabhu, and then surrendered to the Lord as His disciple. Sarasvatî - Goddess of knowledge and Brahma’s wife. Äâstras - Revealed scriptures. Sat - The Absolute Truth; that which is eternal. Sat-cid-ânanda vigraha – (1) The characteristics of the spiritual and absolute form (vigraha) of the Supreme Lord, as well as the original form of individual souls, which take part of his nature; (2) characteristics of spiritual existence. Sat-karma - Good behavior. Sattva - Equilibrium, harmony, serenity, placidity, goodness, purity, etc. See Guòas. Satya - The plane of existence or eternity. Satya-loka - (1) The planet of Lord Brahma; (2) Vaikuòùha. Satyam - Truthfulness. Satya Yuga - The first age (yuga) of a four-era cycle (mahâ-yuga); it lasts 1,728,000 years. During this age, almost all men live in the stage of spiritual self-realization. Sevâ - Service. Äabda - Divine revealed sound. Äakti - Energy and/or potency Äânti - Peace. Äaraòam - Help, aid, defense, shelter. Siddhi - A perfection or power of mystical yoga. Siddha - He who has reached the understanding of Brahman’s effulgence. A liberated soul. Siddhânta - Conclusive truth of the Vedas. Äikëâ - Spiritual instructions. Äikëâ Guru - The instructing spiritual master, whose instructions help in spiritual elevation. Äikëâëùaka, The - Eight instructive prayers written by Lord Caitanya Mahâprabhu. Äiva - The demigod who supervises the material quality of ignorance and the final destruction of the material cosmos. Sîtâ – The eternal consort of Lord Râmacandra. Äloka - Verses in Sanskrit. Smaraòam - The devotional practice of remembering the Lord. Smârta-brâhmaòa - A Brâhmaòa who strictly follows the Vedic principles in a ritual way. Smèti - (smèti-{âstras) The teachings of the revealed scriptures, given by liberated souls who write under divine inspiration and whose importance is equal to that of the {ruti. Ärâddha - (1) Faith, good faith; (2) Vedic ceremony for the forefathers. Äravaòaê Kîrtanaê Viëòu - The devotional process of hearing and chanting the glories of Lord Viëòu. Ärî, Ärîla, Ärîmatî, Ärîpâda - Titles that precedes the name of great personalities or sacred books. Ärî Î{opaniëad – An ancient book of spiritual laws for humanity. Ärîla Atulânanda Âcârya - (1951 - ) the spiritual guide and master of hundreds of people in different parts of the world. He studied philosophy at Buenos Aires University and, in his frequent travels to India, he has gone deeper into the study of Vedic knowledge, the Sanskrit, Hindi, and Bengali languages, and different ancient scriptures of the East. He is fluent in six languages and has traveled around the world giving thousands of lectures, which he continues to give on a daily basis in the cities he visits. Ärîla Bhakti Pramode Purî Mahârâja - (1898-1999) Spiritual master known for his vast knowledge and meticulous practice of deity installation and worship. He was known as pûjâ-pâda. Ärîla Bhakti Rakëaka Ärîdhara Mahârâja - (1895-1988) Sannyâsa Guru of Ärîla Bhakti Aloka Paramadvaiti Mahârâja. He had a pious birth in Ärî Gauàa Maòàala, the 398

sacred region where Ärî Caitanya Mahâprabhu exhibited his divine pastimes on Earth. Since childhood, he felt a natural affinity for the mission of Ärî Caitanyadeva, Saôkîrtana, the congregational chanting of the Holy Names of the Supreme Lord. Ärîla Bhaktisiddhânta Sarasvatî - (1874-1936) The spiritual master of his Divine Grace A. C. Bhaktivedanta Swami Prabhupâda and his Divine Grace Ärîla Bhakti Rakëaka Ärîdhara Deva Goswami Mahârâja - In 1905, he started preaching the message of Mahâprabhu while he was living in Ärî Mayapura. Following the footsteps of Ärîla Haridâsa Ùhâkura, he chanted the holy name 300,000 times a day, slept on the floor for only a few hours and was very frugal in the way he ate. Ärîla Gauraki{ora dâsa Bâbâjî was very satisfied to see the great renunciation of Ärîla Sarasvatî Ùhâkura. He used to say, “In my Prabhu, I see the same renunciation seen in Ärî Rûpa and Ärî Raghunâtha.” Ärîla Bhaktivinoda Ùhâkura - (1838-1915) Spiritual Master and father of Ärîla Bhaktisiddhânta Sarasvatî. He firmly established the concept of pure Vaiëòavism in the hearts of many educated and spiritually inquisitive people from Bengal in the last part of the XIX century. Ärîla Gauraki{ora dâsa Bâbâjî - (1830-1914) Exalted avadhûta devotee. Intimate friend of Ärîla Bhaktivinoda Ùhâkura and Spiritual Master of Ärîla Bhaktisiddhânta Sarasvatî Ùhâkura Prabhupâda. Ärîla Harijan Mahârâja - (1946-1990) The first spiritual master of Colombia. His example as a renounced monk and his tireless devotional service is a gift to the world,and for all future devotees who aspire to live a sannyâsi life. Ärîmad-Bhâgavatam, the - Bhâgavata Purâòa, The “immaculate Purâòa,” which is exclusively about pure devotional service, rendered to the Supreme Lord. Natural commentary on the Vedânta-sûtra (see Vedânta-sûtra, the). It was written 5,000 years ago by Ärîla Vyâsadeva according to the instruction of his natural spiritual master, Nârada Muni, who advised him to conclude his extensive literary work with the descriptions of the transcendental qualities, activities and pastimes of the Supreme Personality of Godhead in the spiritual world. The writing has an extension of 18,000 verses compiled in twelve cantos. Äruti - The four original Vedas, a set of revealed scriptures that comes directly from God Himself. Ärutidhara - One who hears only once and remembers forever. Svâhâ - (1) Agni´s wife; (2) hymns to perform sacrifices; (3) see Buddhi-loka. Svarûpa Dâmodara - Close friend of Ärî Caitanya Mahâprabhu; he is the incarnation of Lalita-sakhî in the Gaura-lîlâ. Svarûpa-siddhi - Spiritual identity. Äuddha-sattva - The plane of absolute reality, where there is only purity and devotion. Äûdras - Laborers and artisans, who assist the members of the other three varòas. See Varòâ{rama. Äukadeva Goswami - The wise man who spoke the Ärîmad-Bhâgavatam to King Parîkëit just before the death of the king. Sukèti - Devotional merits. Sundaraê - The plane of ecstasy and sweetness. Sûrya – The demigod ruler of the Sun. Sûta Goswami - The sage who narrated the speeches of Parîkëit and Äukadeva Goswami to the sages gathered in the Naimiëâraòya forest. Sûtra - Short and concise aphorism or formula which contains a deep teaching. Svakîya - The exchange of loving feelings between spouses in married life. Svarûpa - “Form” or first condition of the soul, the individual entity, when he is established in the individual relationship that unites him with the Supreme Lord. Swami - Title given to renounced monks. 399

T Tama - The material mode of ignorance, characterized by lethargy and insanity. Tantra - Doctrinal and liturgical treatise. Tapa - The plane of austerity. Taùasthâ-{akti - The marginal energy of the Supreme Lord from where the living entities originate. Trâùak - Eye exercises to improve eyesight and concentration. Mental concentration. Tilaka – A mark made on the body with earth from holy places to show that it is God’s temple. Tîrtha - A sacred place where great sages reside. Tretâ Yuga - The second age (yuga) of a four-age cycle (Mahâ Yuga); it lasts 1,296,000 years. It is characterized by a 25 percent decrease in piety and religiosity compared to Satya Yuga. Tridaòàa - A staff that a Gauàîya Vaiëòava receives when he takes sannyâsa. It means that he is committed to devoting his body, mind and soul to the service of the Lord. Tridaòài sannyâsi - A devotee in the renunciation order in the Gauàîya Vaiëòava lineage. Truly - The name of the construction based on organic elements and following an architectural plan in harmony with nature; cone-shaped, circular buildings made of mud and stone. Tulasî - Great female devotee of Kèëòa who takes the form of a plant. This plant is very dear to Kèëòa and her leaves are offered exclusively to His lotus feet. U Uddhava - Great devotee and relative of Kèëòa who answered the questions of Vidura about the departure of the Lord and the Yadu dynasty. Upaniëads, the - Vedic scriptures (108) in which the philosophical part of the Vedas is discussed. They also explain the manifestation of Brahman (the impersonal aspect of the Absolute Truth). The word “upaniëad” is formed by the combination of three words: “upa,” “next,” “ni,” “underneath” and “ëad,” “remain seated.” Therefore, the complete word translates as “to remain seated next to the guru in order to receive his teachings.” Upasânâ - Consists of remembering the image of God in order to awaken devotion and worship. Uttama-adhikârî - The most advanced devotee, who sees all living entities as devotees of the Lord. V Vaikuòùha - From “vai,” “lacking” and “khunta,” “distress”. (1) The spiritual kingdom wherein all is sat-cid-ânanda, full of eternity, knowledge and bliss; (2) Without limit. A spiritual planet endowed with immeasurable opulence. Vaiëòava - (1) He who dedicates his whole life to Viëòu, Kèëòa, the Supreme Lord or any other form of the Supreme Personality of Godhead. Another name for a bhakta; (2) that which is inherent in the Vaiëòavas (adjective form). Vaiëòava Aparâdha - Offenses to the devotees of the Lord. Vaiëòavism - The Vaiëòava doctrine that sees everything in connection with Viëòu or God, and proposes that one act according to that vision. Vai{yas - They are the farmers and the merchants who provide everything for the satisfaction of the vital needs of society. They protect the animals, especially cows. This group is one of the varòas. See Varòas. 400

Vâlmikî - Author of the Râmâyaòa. Vânaprastha - 1) The third stage of spiritual life. See Â{rama. A period of pilgrimage to different sacred places to become detached from familial and social life to prepare oneself for the sannyâsa stage; (2) he who lives according to the norms of this â{rama. Vandana - Glorification of the divinity in all things. Vâòî - The instruction of the spiritual master. Vapu - The presence of the spiritual master. Varsana – The place where Ärîmatî Râdhârâòî resides. Varòâ{rama - Varòâ{rama Dharma, a Vedic institution that respects the division of society in four varòas and â{ramas according to the natural functions their members fulfill. See Brâhmaòas, Këatriyas, Vai{yas and Äûdras; Brahmacârya, Gèhasta, Vânaprastha and Sannyâsa. It was instituted by Kèëòa Himself to satisfy all the material and spiritual needs of living entities. Vastu Vidyâ – Ancient science that seeks to create balance between the environment in which one one lives and the energy of the universe. Vâsudeva - (1) Name of Kèëòa, meaning “the son of Vâsudeva;” (2) level on which one understands who is God and how He acts through his diverse energies; (3) it is also the name of the father of Lord Kèëòa. Vedânta-sûtra, the - The Brahma-sûtra, a great, philosophical treaty written by Vyâsadeva, consisting of aphorisms (sûtras) pertaining to the nature of the Absolute Truth. It was composed as a conclusion to the Vedas. A treatise on philosophical conclusions of the Vedas Vedas, The - Another name for the Vedic scriptures as a whole. In the strictest sense, this terms refers to the original four scriptures: Èg Veda, Yajur Veda, Sâma Veda and Atharva Veda. Vijñâna - Wisdom. Vijñânamaya Ko{a - The cover or body of knowledge. This ko{a is the center of discriminative knowledge or intellect. Vilâsa - (1) A symptom of pleasure, charm and ecstasy manifested in a woman’s body when she meets a lover; (2) transcendental pastimes. Vinyâsa - From “nyâsa,” “to put” and “vi,” “a specific place”. Connections, links. (1) Union of movement of the body with respiration; (2) specific sequence of movements used as transitions between the sustained postures (âsanas); (3) establishing a purpose for personal yoga practice and give the necessary steps to achieve it; (4) a type of yoga. Virâù-rûpa - An image of Kèëòa in His universal form, manifested in nature. Vi{udda-sattva - Pure virtue. Viëòu - (1) Name of Kèëòa, which means “the sustainer of all there is;” (2) generic name of different Puruëa Avatâras. See Puruëa Avatâra; (3) it corresponds to the Divinity of goodness (sattva-guòa). Viëòupriyâ Â{rama - A shelter for women, created for protecting and taking care of them. Vi{vanâtha Cakravartî Ùhâkura - Vaiëòava Âcârya, part of the disciplic succession. He is the sixth master in the line descending from Ärî Caitanya Mahâprabhu. Vi{va-rûpa - Kèëòa’s universal form. Vraja-lîlâ - The pastimes of Ärî Kèëòa as a cowherd boy in Vraja. Vènda - Vrinda, another name for Tulasî Mahârânî. Vèndâvana-dhâma - A village in India, where 5,000 years ago, Kèëòa exhibited His spiritual and absolute pastimes in the company of his pure devotees. Vèndâvana dâsa Ùhâkura – A great devotee of Ärî Caitanya Mahâprabhu, who wrote the Caitanya-Bhâgavata - a biography of Lord Caitanya. Vèëabhânu - Father of Ärîmatî Râdhârâòî. Vyâsadeva - The avatâra who complied all Vedic scriptures. He is one of the seven main 401

philosophers of India, and the greatest one of all time. He is also the spiritual master of Sañjaya. Vyâsa Pûjâ - Appearance day of the spiritual master on which he is honored as the representative of Vyâsadeva and the Supreme Lord. Vyâsâsana - An elevated seat that is offered to the pure representative of Vyâsadeva. Y Yajña - Sacrifice; work performed for the satisfaction of the Lord. Yama - It designates the five moral precepts practiced in Hinduism as the first stage of yoga. Yamarâja - Yama deva who chastises the unfaithful and sinners when they die. He belongs to the group of twelve Mahâjanas. Yamunâcâry - A great spiritual master and Vaiëòava author of the Ärî Sampradâya. Yantra - A symbolic diagram used for meditation. Ya{odâ - Foster mother of Lord Kèëòa, and wife of Nanda Mahârâja. Yajur - prayer, hymn. Yoga – (1) Union with the Absolute, God; (2) Any method of spiritual enlightenment that allows one to control the mind and the senses and unite the individual entity with the Supreme Being. Yoga-mâyâ - The internal illusory energy of the Lord. Yoge{vara - the Lord of all mystical powers, Lord Ärî Kèëòa. Yogi - (1) Spiritualist of the first, second or third level, which respectively correspond to bhakta, yogui (See Yogui (2) and jñani (See Jñânî( 2)); (2) spiritualist of the second level, an adherent of Aëùâôga Yoga (see Aëùâôga) or any of its branches); (3) yoga practitioner in its more general meaning. Yudhiëùhira - One of the five Pâòàava brothers. He governed the land after the Battle of Kurukëetra. Yuga - Age. It is divided in four: Satya, Tretâ, Dvâpara and Kali. Yuga Avatâras - Divine manifestations that appear in each era, yuga, in order to teach the method of spiritual perfection that is appropriate for each age. Z Zamindar: Landlord.

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About the Pronunciation of Transliterated Sanskrit Through the centuries, different alphabets have been used to write the Sanskrit language. However, the most widely used in all of India is called Devanâgarî, whose literal meaning is “the writing used in the cities of the demigods.” The Devanagari alphabet consists of 48 characters – thirteen vowels, and 35 consonants and some additional characters of how to write the letters inside the Word. The system of transliteration that has been used in this book corresponds to the system that western Sanskrit students have adopted in the last fifty years to represent the pronunciation of the characters of the Sanskrit language.

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