RishiCulture Yoga Magazine - Feb 2013

RishiCulture YOGA February 2013

Lakshmi Parvati Saraswati VISHNU

S H I VA

BRAHMA The Power of Three

RishiCulture YOGA Content 4

Guru and Disciple : A Poem

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Prakrithi, Vikrithi and Samskrithi

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Gayatri Mantra

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A Review of Selected Yoga Research Findings

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The Triune Teaching of Swami Gitananda

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Graphic Evolution of 3

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Symbolism of Three

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The Three Gunas

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Trinity : A Poem

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Tantra, Yantra and Mantra

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Finding Good Food

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Organic Apple : A Poem

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Recipes wth Apple

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My Top Three Yoga iPad Apps

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Inspirations

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Shat Ripus (Part 6)

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A Yoga and Martial Arts Perspective on Ahimsa (Part 3)

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Articles and Artwork Needed

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Gitananda Yoga Worldwide

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

Editor’s Note This edition of the RishiCulture Yoga Magazine is the best one yet! Sincere thanks to all contributors.

This issue is packed with the theme of ‘three’. Over 60 concepts are presented, but I am sure that we did’t list them all. Let us know of any others that you can think of, and if we get enough feedback we will do a follow up article in the June issue of the Magazine.

Of particular interest is the article “The Triune Teaching of Swami Gitananda” written by Yogacharya Shantideva (William H. Phillips). He tells us about his interactions with Swami Gitananda back in the 60’s, when Swamiji was practicing medicine and living in Vancouver, British Columbia, Canada. It is particularly insightful for those of us whom never had the opportunity to meet Swamiji.

This edition of the Magazine also sees the second article of a trilogy “Tantra, Yantra and Mantra” by Dr Swami Anandakapila Saraswati. It arrives in time to coincide with the Yantra course in February at ICYER.

Please consider contributing content for the upcoming issues of the RishiCulture Yoga Magazine as we are getting dangerously low on content.

All sincere contributions are welcome. Remember that this Magazine does not exist without you.

If you have not done so already, please consider joining www.RishiCultureYoga.net. Enjoy this issue and I look forward to collaborating with you in the very near future.

Jennifer Dany Aubé Managing Editor and Designer jendany@yahoo.com

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

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Guru and Disciple : A Poem

by Sri Chinmoy, India, 1931-2007

What is a Guru?

A Guru is he who devours The ignorance-sea of his disciple.

What is a disciple?

A disciple is he who swims In the wisdom-sea of his Guru.

What is a Guru?

A Guru is he who finds himself In the soul of his disciple.

What is a disciple?

A disciple is he who loses himself In the heart of his Guru.

February 2013

Pr akrithi, Vikrithi & Samskrithi

by Ammaji, Yogacharini Meenakshi Devi Bhavanani, India There is an interesting schematic in Indian thought which views human nature and the culture or society by which it is conditioned as three-fold.

Three words are essential: Pakrithi, Vikrithi and Samskrithi.

Prakrithi has many meanings, but in this context it encompasses all the primal urges which man shares with his mammalian and reptilian brethren.

They are powerful sub-conscious drives which are part and parcel of the DNA baggage stored in the ancient parts of his brain, such as: • • • • •

sex food power urges desire for dominance aggression as a survival mechanism herd instincts hierarchical status (pecking order) need for ritualized behaviour the play instinct emotional drives etc.

• • • • •

These drives or needs are seen as part of nature’s grand design in the evolution of consciousness from lower to higher life forms. In the proper place and at the proper time, they have their own legitimacy, and their own right to fulfillment.

Vikrithi is the term used to describe a situation where these normal and natural drives (Prakrithi) have become perverted and distorted.

One rarely encounters Vikrithi in the animal world. Occasionally, a rogue elephant will emerge from the herd, or a mad dog, but usually these creatures destroy themselves or are destroyed by the herd or the pack. It

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is a peculiarity of the human race that Vikrithi or perversion of these natural instincts is much more common than in the animal world. In fact, one could go so far as to say, at the risk of alienating almost everyone, that Vikrithi is now the standard behaviour in modern society!

The sexual act, which is designed for procreation at its lowest level and as a sublime spiritual union at its highest, is the most visible case in point. Vulgarity in sex, multiple sex partners, pornography, one night stands, prostitution, pedophilia, sadomasochism, entertainment based mostly on sexual stimulation etc. are just a few of the signs of this Vikrithi.

Sex has been taken out of its context and sexual satisfaction glorified as the highest goal of human life.

Another easily visible example of Vikrithi is the obscene modern attitude towards food, characterized by the so-called fast-food industry which has reduced food to a pleasurable-sensation without any concern for preparation, for propriety, nutrition, spiritual aspects, or the morality and ethics surroundings ingestion and procurement. A gross vulgar and perverted attitude towards food has emerged along with deplorable eating habits. At its extreme, this perversion takes the form of bulimia and anorexia.

But most people, especially those living modern, westernized life styles, have a perverse relationship with food. Food is a necessity. The body must be nourished and in the process, enjoyment may be felt.

But the rising popularity of fast food and hotel culture has produced a

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perversion towards food resulting in a very selfish, wasteful, self-indulgent attitude. Eating anything, moving or still, alive or dead, in any manner, at any time, prepared by anyone, has become the norm. Food totally devoid of any nutritional value, abounding in artificially created taste stimulators, is the food of choice. The concepts of eating simply, at regular hours, enough to sustain and nourish the body, food in season, freshly prepared, food shared with other men and beasts, food taken in a reverential manner, are no longer important values. Frozen food, stored food, canned food, chemically preserved food, all literally “dead food”, allow the taste buds to enjoy bananas in Alaska in the heights of winter!

Eating in hotels allows one to selfishly choose whatever one wishes to eat whenever one wants and demands no self-effort or self-involvement at all! Only the capacity to produce the paper money necessary to provide the service is required. Eating alone is common, or eating while reading or watching television. These activities, of the human being are all gross perversions of the natural hunger instinct and need for food, and are classified as Vikrithi in Hindu thought.

One could go into detail with all the natural urges and see how they all have become perverted in the modern materialistic life style. As a contrast, the Hindu traditional view towards satisfying hunger is amazingly refined. In fact, it is said to be a sin to eat alone. Traditionally, when women cooked, they would prepare five chapattis: one for crows (to appease the hunger of ancestors), one for the cow, one for any guest or passing

stranger, one as Prasad to the Divine, and one for themselves. One ate what was given, quietly first offering the food to God. Timings were regulated as well as quantity. Giving food to others, especially the hungry, was considered the highest charity. These are only a few of the sublime attitudes towards basic human needs in the Hindu Culture.

This brings us to the third Sanskrit term Samskrithi. Samskrithi, in its most basic sense, means culture.

In the Hindu tradition culture or Samskrithi is that collective ethos of a group of people which evolves a pattern of behaviour which regulates, refines and sublimates the basic Prakrithi or the bestial urges which man shares with the creatures who are lower than he in the Great Chain of Being. The greatness of a culture or Samskrithi is its capacity to restrain, refine, transcend and make sublime (sublimate) the primordial urges of man.

easily witnessed by the animal-like behaviour of huge numbers of human beings in today’s society and the horrendous social, personal, mental and physical health problems, which now abound. One can hardly meet a same, happy, healthy, controlled, balanced or stable personality in today’s society. According to World Health Statistics depression will reach endemic proportions and be the world’s number one “Killer Disease” by 2040! Mental and physical wrecks, wracked by the most complicated problems, are the order of the day.

Yoga Psychology considers much of this is caused by lack of Samskrithi and the prevalence of Vikrithi in modern society. Psychological disorders are caused by Vikrithi, perversion of Prakrithi, natural urges, and due to lack of Samskrithi, or strong cultural values and controls.

Thus, Yoga Psychology also takes cognizance of the culture into which the mind has been born, and whether the mind has been established in a stable controlled framework by Samskrithi, or destabilized by Vikrithi.

By this definition, one can see that the modern materialistic life style cannot be called a culture at all! The modern way of life does not in any way quality as Samskrithi. Instead of refining, controlling, and sublimating the animal instincts, it glorifies, indulges, magnifies and worst of all, perverts them. The modern life style is a collective Vikrithi, or perversion of primordial instincts.

In discussing Yoga Psychology it is necessary to clearly understand this concept for the individual mind is conditioned by the culture into which it is born. A mind, which is born into Vikrithi, will almost certainly become perverted. Perversion of natural urges can never lead to permanent happiness, stability, peace of mind, health or spiritual unfoldment.

Instead, perversion will only lead to devolution of the psyche, a return to the bestial state. That this is a fact is

Durga Yantra

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Aum Bhur Bhuvah Svah Tat Savitur Varenyam Bhargo Devasya Dhimahi RishiCulture Yoga Magazine Dhiyo Yo Nah Prachodayat.

A R eview of Selected Yoga R esearch Findings 2008-2012

by Yogacharya Dr Ananda Balayogi Bhavanani, Zeena S, Madanmohan, Jayasettiaseelon, Dayanidy and Vithiyalakshmi In recent times, the therapeutic potential of Yoga has captured the imagination of researchers worldwide and numerous studies are being done on the benefits of Yoga in various medical conditions.1-5 Yoga is a popular means of relieving stress and improving fitness as it decreases stress and anxiety and improves health status. The application of Yoga as a therapy is simple and inexpensive and can be easily adopted in most patients without any complications.6 It must be emphasized that Yoga therapy or more correctly Yoga Chikitsa, encompasses the use of asana, pranayama and relaxation techniques along with dietary advice and Yogic counseling that address the root cause of the problem rather than merely providing symptomatic relief. 7 The Advanced Centre for Yoga Therapy Education and Research (ACYTER), a collaborative venture between JIPMER, Puducherry and Morarji Desai National Institute of Yoga (MDNIY), New Delhi was established by an MOU between JIPMER and MDNIY in June 2008 and is focusing primarily on the role of Yoga in the prevention and management of cardiovascular disorders (CVD) and diabetes mellitus (DM). More than 24,000 patients have benefited from Yoga therapy consultation and attended therapy individual and group sessions in the past three years. A detailed survey has also been published based on feedback from patients. 8 With the active collaboration of MDNIY, New Delhi many research projects

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are being conducted at JIPMER as collaborative efforts between ACYTER and the Departments of Physiology, Medicine, Biochemistry and Cardiology. This paper summarizes some of the important findings from research works at ACYTER between 2008 and 2012.

STUDY 1 Immediate effect of sukha pranayama on heart rate and blood pressure of patients with hypertension.9 Hypertension (HT) is one of the most common health disorders and Yoga has been shown to be an effective adjunct therapy in its management.

Earlier studies from our laboratories have demonstrated heart rate (HR) and blood pressure (BP) lowering effects of slow, deep breathing after 3 weeks and 3 months of training.

Beneficial effects of deep breathing in reducing premature ventricular complexes have also been reported by us. With this background, the present study was undertaken to determine the immediate effects of sukha pranayama on cardiovascular parameters in hypertensive patients.

23 hypertensive patients attending our Yoga OPD were instructed to perform sukha pranayama for five minutes at the rate of 6 breaths / minute. Sukha pranayama is a slow and deep pattern of breathing where inhalation and exhalation are of equal duration. HR and BP were recorded before and immediately after the intervention. Rate-pressure product (RPP) and double product (Do P) were derived by formulae. Sukha pranayama produced a significant

(p<0.05) reduction in HR from 79.5 ± 3.09 to 78 ± 3.24 beats/min and a highly significant (p< 0.001) reduction in systolic pressure (SP) from 132.5 ± 5.45 to 123 ± 3.83 mmHg. Pulse pressure (PP) decreased from 61.5 ± 3.39 to 52.5 ± 2.21 mm Hg, mean pressure (MP) from 91.5 ± 3.19 to 88 ± 2.35 mm Hg, RPP from 107.28 ± 8.43 to 97.37 ± 6.97 units and Do P from 73.88 ± 53.72 to 69.52 ± 46.94 units, all these changes being statistically significant (P<0.001). It is concluded that sukha pranayama breathing at the rate of 6 breaths / minute can reduce HR and BP in hypertensive patients within five minutes of the practice. This may be due to normalization of autonomic cardiovascular rhythms as a result of increased vagal modulation and / or decreased sympathetic activity.

Further studies are required to understand the possible mechanisms underlying this beneficial effect in hypertensive patients.

STUDY 2 Effect of Yoga therapy on reaction time, biochemical parameters and wellness score of peri and post menopausal diabetic patients. 10 Yogic practices may aid in the prevention and management of DM and reduce cardiovascular complications in the population. 15 peri and post menopausal patients receiving standard medical treatment for type 2 DM were recruited and reaction time (RT) and biochemical investigations were done before and after a comprehensive Yoga therapy programme comprising of

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thrice weekly sessions for 6 weeks.

A post intervention, retrospective wellness questionnaire compiled by ACYTER was used to evaluate the comparative feelings of the patients after the therapy programme. Yoga training reduced auditory reaction time (ART) from right as well as left hand, the decrease being statistically significant (p < 0.05) for ART from the right hand. There was a significant (p < 0.01) decrease in fasting and postprandial blood glucose levels as well as low density lipoprotein (LDL).

The decrease in total cholesterol (TC), triglycerides (TG), and very low density lipoprotein (VLDL) and increase in high density lipoprotein (HDL) was also statistically significant (p< 0.05). All the lipid ratios showed desirable improvement with a decrease (p<0.01) of TC/HDL and LDL/HDL ratios and increase (p<0.05) in the HDL/LDL ratio. Shortening of RT implies an improvement in the information processing and reflexes and is the first such report in diabetic patients. This has clinical significance and is worth further exploration with wider, well controlled, randomized studies in the diabetic population.

Changes in blood glucose levels may be due to improved insulin sensitivity, decline in insulin resistance and increased sensitivity of the pancreatic cells to glucose signals. Yoga improved the â&#x20AC;&#x2DC;heart friendlyâ&#x20AC;&#x2122; status of lipid profile in our subjects and as our participants were peri and post menopausal, the decrease in cardiovascular risk profile is of greater significance. A comprehensive Yoga therapy programme has the potential to enhance the beneficial effects of standard medical management of DM and can be used as an effective complementary or integrative therapy programme.

STUDY 3 Effect of Yoga on subclinical hypothyroidism: a case report. 11

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Complementary and Alternative Medical (CAM) therapies such as Yoga are being increasingly used as adjuncts to modern medicine. Though it has been suggested that Yoga may have a role in revitalizing thyroid function there are few studies on the effects of Yoga on thyroid disorders.

A 36 year old female with elevated TSH level and low normal T4 levels was diagnosed as having primary subclinical hypothyroidism and advised to start replacement therapy.

She came for consultation to our Yoga OPD and was given appropriate Yogic counseling and taught a series of techniques potentially beneficial to patients of thyroid conditions. She continued the practices for a year and reported back at the end of the year with her biochemical investigations.

After one year of therapy, there was a fall in TSH and a normalization of free T4 values. A third biochemical analysis three months later showed that TSH and FT4 further stabilized at normal levels. As the anti TPO antibodies were positive both before and after the Yoga intervention, the patient was advised to continue the Yoga practices on a regular basis as long as possible with regular sixmonthly follow up. It is suggested that Yoga can be an effective adjunct therapy in thyroid conditions and further studies in larger samples are needed to confirm these findings and to better understand the mechanisms behind such beneficial effects in patients of thyroid disorders.

STUDY 4 Immediate effect of suryanadi and chandranadi on short term heart rate variability in healthy volunteers. 12 Heart rate variability (HRV) has come to be widely used as a non-invasive tool to assess autonomic function in a variety of physiological as well as disease states. Different types of pranayams are known to improve autonomic function by changing

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sympathetic or parasympathetic activity. In view of this, the present study was aimed to study the effect of suryanadi (SNP) and chandranadi (CNP) pranayams on HRV in healthy young volunteers. The present study was conducted on 11 male volunteers 20-30yrs who were taught both SNP and CNP and made to practice under direct supervision. The procedures and recordings were carried out in lying down posture for all volunteers between 4-6.30 pm in the ACYTER research lab. HRV was recorded by using BIOHARNESS AcqKnowledge 4.1 version and analyzed by Kubios HRV 2.00 software. Basal resting parameters and HRV were recorded for 5 minutes after that. SNP was performed in six cycles per minute (each cycle consists of 5 seconds for each inspiration and expiration) for 5 minutes followed by 5 min rest.

Three such sessions (before, during and after) HRV were recorded. The same procedure and recording were followed for CNP. Appropriate statistical analysis was done using SPSS version 16 (Repeated measures of ANOVA followed by post hoc analysis with Benferroni adjustment) and the level of statistical significance is considered at a p value < 0.05. The results of our study were much in accordance with the previous studies. The time domain analysis of SNP revealed an increased HR with decreased RMSSD, the index of short term HRV. However SDNN which is considered the index of long term HRV increased. In frequency domain analysis there was an increased LF power and decreased HF power. The index of sympathovagal balance as reflected by LF/HF ratio increased (from 1.8 to 2.2) after the intervention.

All the observation showed that SNP is sympathomimetic. In CNP, the time domain analysis of HRV revealed a decreased HR and an increased pNN50. The frequency domain analysis revealed an increased HF power with decreased LF/HF ratio

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i.e. from 2.1 to 1.5. We conclude that SNP increases sympathetic activity while CNP increases parasympathetic activity and hence they can be appropriately advocated in many chronic CVD where autonomic imbalance is one of the primary derangements.

STUDY 5 Immediate effect of Shavasanaa on short term heart rate variability in heart failure patients. 13 In this cross sectional study, we recruited 20 heart failure patients (EF: 30% 40%) stabilized on standard medical therapy. HRV was recorded by using BIOHARNESS AcqKnowledge 4.1 version and analyzed by Kubios HRV 2.00 software. Five minutes of baseline HRV was recorded before and after the practice of 15 minutes of Shavasana. In time domain analysis there were increases in mean of RR intervals (from 1100.83 to 1184.41, p=0.017), SDNN (from 29 to 30.45), RMSSD (from 23.92 to 28.74) while mean HR/1min decreased from 55.44 to 51.14 (p=0.018). In frequency domain analysis there was a decrease in LF/HF (from 4.04 to 2.34) and LF (from 71.43 to 67.12) with increase in HF (from 28.67 to 32.69) and Total power (from794.90 to 842.95). the increase in SDNN, RMSSD, HF, Total power with decrease in Mean HR, LF and LF/ HF in short term HRV suggests an increase in cardiac parasympathetic activity with decrease in cardiac sympathetic activity. We conclude that Shavasana can be used as an add-on therapy for maintenance of sympathovagal balance in heart failure patients.

STUDY 6 Effects of eight week Yoga therapy programme on cardiovascular health in hypertensives (14). The present study was undertaken to validate the usage of Yoga as an adjunct

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therapy in HT by evaluating the effects of a comprehensive eight week Yoga therapy programme in such patients. Fifteen hypertensives receiving standard medical treatment were recruited and anthropometric, cardiovascular and biochemical investigations were done before and after a comprehensive Yoga therapy programme comprising of three times a week sessions for 8 weeks. A post intervention, retrospective wellness questionnaire was used to evaluate the comparative feelings of the patients after the therapy programme.

There was a statistically significant decrease in weight, BMI and all resting HR and BP indices. TC, TG, LDL and VLDL reduced significantly while HDL increased significantly.

All cholesterol based ratios showed improvements. Post intervention overall wellness scores of the participants indicated that the majority were satisfied with their wellbeing after the programme. It is concluded that a comprehensive Yoga therapy programme has potential to enhance the beneficial effects of standard medical management of essential HT and can be used as an effective complementary or integrative therapy programme.

statistical analysis revealed a significant (p <0.05) reduction in SP and a more significant (p < 0.01) reduction in HR, PP and Do P. The reduction in RPP was highly significant (p< 0.001). Pranava pranayama is effective in reducing HR and SP in hypertensive patients within five minutes of the practice.

This may be due to a normalization of autonomic cardiovascular rhythms as a result of increased vagal modulation and / or decreased sympathetic activity and improved baroreflex sensitivity along with an augmentation of endogenous nitric oxide production.

Our findings have potential therapeutic applications in day-to-day as well as clinical situations where BP needs to be brought down at the earliest. The significant fall in RPP and Do P signifies a reduction in oxygen consumption and work done by the heart. It is concluded that pranava pranayama, a simple and cost effective technique can be used in the management of hypertensive patients in addition to the regular medical management. Further studies are required to enable a deeper understanding of the mechanisms involved and its usefulness in the long term management of HT.

STUDY 7

STUDY 8

Immediate cardiovascular effects of pranava pranayama in hypertensive patients (15). Slow, deep, pranayama - based breathing training has been shown to be effective in reducing BP. The present study was undertaken to determine immediate effects of performing pranava pranayama on cardiovascular parameters in hypertensive patients. Twenty nine hypertensive patients who were on medical treatment and also attending Yoga sessions were recruited for the present study. Supine HR and BP were recorded before and after performance of pranava pranayama for five minutes. Post intervention

Immediate effect of chandra nadi pranayama (left unilateral forced nostril breathing) on cardiovascular parameters in hypertensive patients (16). Yoga therapists routinely use CNP to help reduce BP in hypertensive patients. This is attributed to its stress lowering effects that have been documented by previous studies. Though there are some studies on the long term effect of CNP, there are no studies on its immediate effect on cardiovascular parameters in hypertensive patients.

Twenty six hypertensive patients attending our Yoga OPD were recruited and taught CNP. They were

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then instructed to perform the same for five minutes in sitting position. HR and BP were recorded with noninvasive automatic BP apparatus before and immediately after the practice. RPP and Do P were derived by formulae. There was a significant (p < 0.001) reduction in HR from 75.5 ± 2.78 to 70 ± 2.72 beats/min, RPP from 106.15 ±4.53 to 96.06 ± 4.24 units and Do P from 76.36 ± 33.90 to 72.66 ± 33.36 units. A significant reduction (p < 0.01) occurred in SP from 140 ± 3.26 to 137 ± 3.12 mmHg and PP from 58.5 ± 2.78 to 50 ± 2.39 mmHg. There was a statistically insignificant rise in MP from 101 ± 1.97 to 103.67 ± 2.01 mmHg and DP from 81.5 ± 1.76 to 87 ± 1.76 mm Hg. CNP produced a significant decrease in HR and SP signifying a normalization of cardiovascular reflex mechanisms within 5 minutes.

It also produced a significant fall in RPP and Do P signifying a reduction in oxygen consumption and work done by the heart. However the rise in DP and MAP is difficult to explain.

Further studies with more subjects and control groups are required to understand the possible mechanisms underlying this immediate effect of CNP in hypertensive patients.

STUDY 9 Immediate cardiovascular effects of pranava relaxation in patients of hypertension and diabetes (17).

Relaxation therapy has been reported to be useful in management of HT and DM. Pranava pranayama is part of our comprehensive Yoga therapy schedules and hence this study planned to determine its immediate cardiovascular effects in supine position in patients with concomitant HT and DM. Twenty nine patients of HT and DM attending regular therapy sessions were recruited and randomly allotted to pranava or control groups.

HR and BP were recorded before and after 10 minutes of “sham relaxation” in control group and 10

minutes of pranava pranayama in study group. Intra group comparison showed significant changes (p<0.05) in all parameters following pranava pranayama whereas this was only significant with respect to fall in HR (p=0.010) and rise in PP (p=0.016) in control group. Inter group comparison showed no significant differences between groups at baseline (p> 0.05).

However post comparisons showed significant differences between groups with regard to SP (p=0.015), PP (p=0.018), MP (p=0.035) and RPP (p=0.047). Cardiovascular changes following pranava may be as a result of the prolonged exhalation phase producing a mild Valsalva like effect with decreased pre-load. Prolonged, audible chanting may improve baroreflex sensitivity and normalize autonomic cardiovascular rhythms.

Reduction in RPP is representative of enhanced HRV power implying better autonomic regulation of the heart in our subjects. We conclude that pranava pranayam in the supine posture produces an integrated relaxation response, clinically valuable in patients with HT and DM.

STUDY 10 Suryanadi pranayama (right unilateral nostril breathing) may be safe for hypertensives (18). Previous studies have suggested that exclusive right uni-nostril breathing known as SNP has sympathomimetic effects and hence, the present study was designed to determine immediate effects of 27 rounds of SNP on cardiovascular parameters in patients of essential HT. This has clinical significance in determining whether such a potentially sympathomimetic practice is safe in such a population.

Twenty hypertensive patients on standard medical management were taught to perform SNP by qualified Yoga instructors. HR and BP were recorded after 5 minutes of rest in sitting posture and after 27 rounds of SNP. All data passed normality

testing and hence was analyzed using Students t test for paired data. Statistical analysis revealed no statistically significant changes in any of the parameters following SNP. Gender based sub analysis of ∆% following SNP revealed no significant differences between male and female subjects. The absence of any significant increase in HR or BP following SNP goes against earlier theories that it may be dangerous for hypertensive patients due to its sympathomimetic nature. SNP may not be increasing HR and BP in our subjects because they already had reached a certain threshold of reactivity. The goal of Yoga is to restore homeostasis. Hence, if sympathetic reactivity of a subject is already higher than normal, Yogic techniques will not further increase such a hyper reactivity but rather bring it back to normal. The small 1-2% decrease in most parameters in our study gives a hint of this possibility. In conclusion, our study offers evidence that exclusive right nostril breathing as performed in SNP may be safe in patients of HT. We also conclude that the cardiovascular effects of SNP in hypertensives are different than those reported by previous studies done in normal subjects.

STUDY 11 Effect of 12 week Yoga therapy as a lifestyle intervention in patients of type 2 diabetes mellitus with distal symmetric polyneuropathy – a randomized controlled study.

Distal symmetric polyneuropathy, the commonest form of diabetic neuropathy (DN) is associated with significant morbidity and mortality.

The only proven disease modifying treatment is a strict glycaemic control though there are emerging evidences that lifestyle modifications in the form of exercise and diet can modify the natural history of DN. We have attempted to evaluate the effect of

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12 week Yoga therapy as a lifestyle intervention on the clinical outcome, neurophysiologic derangements and indices of glycaemic control in type 2 diabetic patients with distal symmetric polyneuropathy.

The Yoga therapy included Yogic counseling, breath-body coordination practices, static postures (asana), breathing practices (pranayama) and relaxation techniques. Patients were randomized to either Yoga or control group by block randomization and both the groups received standard medical care in the form of individualized drug therapy, diet and exercise counseling. Patients in the Yoga group underwent 3 supervised Yoga therapy sessions per week for 12 weeks. Compliance of patients to daily brisk walking was also good in both the groups. Patients were followed up rigorously by weekly telephonic conversations. Despite these efforts, drop-out rates reached 40%. Family obligations, change in work schedule and lack of motivation were the usual reasons for dropping out. A total of 25 patients in the Yoga group and 22 in the control group were successfully followed up. Among the anthropometric parameters, the only significant finding was an improvement in waist circumference in the Yoga group.

Among biochemical parameters, there was no significant improvement in the Yoga group but there was a significant worsening of FG and HbA1c% in the control group. No significant results were obtained with respect to HOMA-IR and lipid profile.

Among the clinical parameters, there were significant improvements with respect to DNS score, DNE score and visual analogue score for pain in Yoga group. Vibration perception at great toe and ankle reflex also improved significantly. Among the cardiovascular parameters, although SP decreased significantly in both groups, reductions with respect to DP and MP were exclusive to the

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Yoga group. Although short-term HRV and cardiovascular reflex tests did not yield significant results, there were trends of improvement in Yoga group and there was a significant deterioration of 30/15 ratio in the control group. The results of electrodiagnostic tests are interesting because there were improvements in both groups with respect to certain parameters. Since exercise can improve NCSs, this could be due to a very good adherence of control patients to daily brisk walking. However improvements with respect to tibial DML, and ulnar and median SNAP amplitudes were exclusive to Yoga. There were 2 instances in Yoga group where H-reflex appeared after follow-up period despite absent recordings at baseline. Thus Yoga therapy showed an additive effect to standard medical care by providing more benefits with respect to electrodiagnostic studies. The results of our study provide preliminary evidence that Yoga when combined with standard medical care provides additional benefits in terms of improving clinical outcome, glycaemic control, resting cardiovascular parameters, cardiovagal modulation of heart and peripheral neurophysiologic derangements. These results may provide directions for further in-depth research evaluating efficacy of Yoga as a complementary therapy for DN.

STUDY 12 Effect of Yoga therapy on cardiac autonomic function in patients of essential hypertension â&#x20AC;&#x201C; a randomized controlled study. HT is an asymptomatic chronic disorder prevalent throughout the world.

The magnitude of the burden of HT not only needs an increase in awareness and treatment, but also lifestyle modification. Prior studies have shown that autonomic imbalance occurs in patients with

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HT and Yoga training restores the sympathovagal balance. In spite of growing popularity regarding the role of Yoga in the management of HT, relatively few rigorous, controlled studies have been conducted to study the therapeutic potential of Yoga. Patients with essential HT from JIPMER outpatient department satisfying study criteria, after obtaining a written informed consent, were randomly divided into two groups: Yoga group, n=34 (who underwent Yoga training along with antihypertensive drugs as prescribed in OPD) and control group, n=36 (on antihypertensive drugs only). Yoga therapy consisting of static postures, breathing and relaxation techniques was given for a period of 12 weeks, thrice weekly at ACYTER. Lifestyle modifications like dietary pattern, physical activity, cessation of smoking and alcohol were advised to both groups.

Anthropometric parameters, resting BP and autonomic functions (shortterm spectral analysis of HRV, HR and BP response to standing, deep breathing and handgrip) were recorded in all subjects before and after study period. There was a significant improvement in resting cardiovascular parameters like HR, BP, MP and RPP showing decrease in sympathetic activity at rest and better vagal modulation. Reduced HRV is a feature of essential HT and in our Yoga group, there was an improvement in resting HRV evidenced by increase in standard deviation of R-R interval, mean RR, total spectral power and RRi. There was an improvement in vagal modulation as evident from increase in high frequency power (HF), HF in normalized units and the ratio between highest HR during inspiration and lowest during expiration (I-E ratio) during deep breathing test. Reduction in sympathetic activity was evident from decrease in low frequency

spectral power in normalized unit and Î&#x201D;HRmax in response to standing suggesting improvement of sympathovagal balance. In reactivity tests, there was an insignificant improvement in vagal modulation and decrease in sympathetic reactivity.

It is concluded that 12 weeks of Yoga therapy can improve cardiac autonomic functions in patients of essential HT if practiced regularly along with other lifestyle modifications and drugs. Therefore, Yoga therapy can be prescribed along with antihypertensive drugs to restore sympathovagal homeostasis.

CONCLUSION The selected research studies discussed above provide evidence of the therapeutic potential of Yoga in HT, DM, CVD and other disorders like hypothyroidism. These may provide the basis for further studies that can explore the physiological, psychological and biochemical mechanisms behind such beneficial effects. The strength of our work is the excellent compliance of our patients as well as the fact that these studies were been done in actual patient populations as opposed to most Yoga research studies that are done primarily in normal subjects.

REFERENCES 1. K halsa SBS. Yoga as a therapeutic intervention: a bibliometric analysis of published research studies. Indian J Physiol Pharmacol 2004; 48: 269-85.

2. B ijlani RL, Vempati RP, Yadav RK, Ray RB, Gupta V, Sharma R et al. A brief but comprehensive lifestyle education program based on Yoga reduces risk factors for cardiovascular disease and diabetes mellitus. J Altern Complement Med 2005; 11 : 26774.

3. I nnes KE, Vincent HK. The Influence of Yoga-based programs on risk profiles in adults with type 2 diabetes mellitus: A systematic review. eCAM 2007; 4: 469-86.

4. I nnes KE, Bourguignon C, Taylor AG, Risk indices associated with the insulin resistance syndrome, cardiovascular disease, and possible protection with Yoga: a systematic review. J Am Board Fam Pract 2005; 18: 491-519.

5. Y ang K.A Review of Yoga programs for four leading risk factors of chronic diseases. Evid Based Complement Alternat Med 2007; 4 : 487-91.

6. V ijayalakshmi P, Madanmohan, Bhavanani AB, Patil A, Babu K, Modulation of stress induced by isometric handgrip test in hypertensive patients following Yogic relaxation training. Indian J Physiol Pharmacol 2004; 48: 59-64.

7. B havanani AB. Are we practicing Yoga therapy or Yogopathy? Yoga Therapy Today 2011; 7 (2): 26-28

8. M adanmohan, Bhavanani AB, Zeena S, Dayanidy G, Vithiyalakshmi L, Jayasettiaseelon E. Results of a survey of participant feedback at ACYTER, JIPMER Pondicherry. Yoga Life 2011; 42 (Nov): 11-13.

9. B havanani AB, Zeena S, Madanmohan. Immediate effect of sukha pranayama on cardiovascular variables in patients of hypertension.

International J Yoga Therapy 2011; 21: 4-7.

10. Madanmohan, Bhavanani AB, Dayanidy G, Zeena S, Basavaraddi IV. Effect of Yoga therapy on reaction time, biochemical parameters and wellness score of peri and post menopausal diabetic patients.

International J Yoga 2012; 5: 1015.

11. B havanani AB, Zeena S, Madanmohan. Effect of Yoga on subclinical hypothyroidism: a case report. Yoga Mimamsa 2011; 43: 102-107.

12. Rajajeyakumar M, Madanmohan, Amudharaj D, Bandi Harikrishna, Jeyasettiseloune, Bhavanani AB. Immediate effect of suryanadi and chandranadi on short term heart rate variability in healthy volunteers. Indian J Physiol Pharmacol 2011; 55 (5 supplement): 43-44.

13. Hari Krishna B, Madanmohan, Balachander J, Jayasettiaseelon E, Bhavanani AB. Immediate effect of Shavasanaa on short term heart rate variability in heart failure patients. Abstracts of the International Conference on Cardiovascular Research Convergence. February 2012.

AIIMS, New Delhi. Pg 141.

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The Triune Teaching of Swami Gitananda

by Yogacharya Shantideva (William H. Phillips), Canada It was in March of 1966, when he was fifty-nine years of age, that I met Dr. Ananda Bhavanani. He was seated at a picnic table in the beautiful surroundings of Stanley Park in Vancouver, Canada. Short and stocky compared to myself and the Canadian colleague who introduced us, Dr. Bhavanani conveyed an effortless air of grace, dignity and wisdom.

His greying hair and neatly trimmed moustache (the iconic mane and beard were to come later) were of an appearance quite often encountered among academics of all disciplines and thus not at all unusual in a physician.

But this was a physician with a difference. Fred Latremouille, a fellow journalist and broadcaster who shared my interest of matters of the soul and spirit, had told me that we were to meet a Great Yogi. But not the “ethnic” sort of yogi who goes about unshorn and besandaled in the white robes of a sannyasin or pandit, Fred emphasized. This was a physician, a doctor of medicine trained in Canada who had served in the Royal Canadian Navy, but who was nonetheless an Anglo-Indian who had come to Canada in his adolescence.

Within moments of our meeting, although I didn’t notice at first, Dr. Bhavanani manifested one of his many yogic accomplishments of the kind known as “riddhi.” We felt we were sitting in a park chatting about yoga with a dear old friend. And of course that was exactly what we were doing. The attributes that underlay the person of my new acquaintance and soon-to-be mentor are those of the Dearest Friend imagineable!

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And never before or since have I met anyone who possessed a quarter of his knowledge and experience in the Divine Science.

It goes without saying that Dr. Bhavanani was by then a great master, one of the world’s acknowledged authorities on the science of yoga. A leading student of Bengal’s “Sleeping Saint” Ram Gopal Majumdar, as Swami Kanakananda of the Brighu lineage was also known.

Dr. Bhavanani was soon to inherit both the Bengali tantric lineage of Swami Kanakananda and the ancient Tamil lineage of the Kambaliswamy tantric tradition. His enthronement as Yogamaharishi and successor to both Swami Kanakananda Brighu and Shankaragiri Swamigal was a formality.

But, so typically of him even in that transitional time, this genial gentleman said nothing of his accomplishments. Instead he asked, “What do you know about Yantra, Bill?

What is your date of birth?” I replied, “September 16, 1933.” Whereupon I was treated to a more dazzling demonstration of the ancient science of number and symbol than I could ever have imagined. All who have learned Yantra under our pujyaswamiji will know how to educe from those birth numbers the life path that was to follow from my 33rd year onward.

“Soon you will travel far and wide,” he told me, “in pursuit of your most profound interests. You will see more of the world than any of your friends or family. You will visit realms that most people have never heard of.”

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In that moment I thought he was predicting for me the career of a world traveller, and indeed that could have been the eventual outcome. But as my soon-to-be pujyaswamiji later explained, such a far travelling path may be either outward and physical or inward and spiritual - or both. As it turned out, I was to travel far both in the outer world and the inner.

Perhaps my physical travels were not so remarkable. I have been no further from Vancouver than the Caribbean islands. But my inner travels have been more profound. More than once I have experienced death. My heart has stopped and I have departed this phenomenal world to dissolve like a cloud in the sky, beyond time and space, into the ecstasy of Being.

And I have been brought back each time from that Brahmaloka experience, awakening to a feeling that might be regret if it were not also boundless gratitude. Thus I am able to assure you - should you have any doubts - that the final Mahasamadhi differs in no way from the transitory Samprajnata Samadhi of our daily dhyana. The Absolute is ever the Absolute. Only in the Relative are things greater or lesser.

It’s now possible to realize that Swamiji foresaw these future destinations of mine not as detailed visions but as potential paths that I was likely to tread. And how significant it is that, while he never neglected the basics of Hatha Yoga in my training, it was in Laya Yoga that he intructed me most effectively during the too-brief time that I was able to be with him. Did he perhaps foresee my future expeditions to the

kindgom of Lord Yama?

And here, better late than never in this rambling account, is where I can tell of the threefold brilliance that for me surrounds the memory of Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj. He was a brilliant scientist. He was a deeply caring physician. He was a Great Master of Yoga. He was all of these at one and the same time.

“Lord Buddha did well to liken our evolution to the Lotus,” he once said. “Consider the Sushumna as it rises from gross materiality to the subtlest realm of Brahman. From the Muladhara - rooted in the solid muck of materiality - to Nirvana-Shakti and the Supreme Bindu, exalted beyond the descriptive powers of human thought. Only Splendorous Kundalini can accomplish such a thing!”

And then he would explain the science, the anatomy, the neurology, the splendid symphony of endocrine secretions we can learn to evoke as we advance on the inner path of yoga tantra. “The Manipura Chakra is nothing less than a second brain!” he would exclaim, “packed with neurons, so complex that it has its own Intelligence – an intelligence altogether different from what goes on in the cerebrum. Here resides within us That which Knows.” Thus he explained the phenomenon, so central to the higher antararanga limbs of yoga, of the arousal of Goddess Kundalini – whether with deliberate intent or as the byproduct of a unified awareness - to ultimate union with Lord Mahesh in that most hidden place “Doubtless the

hypothalamus making permanent connection with the hippocampus, the cingulate gyrus and the rest of the paralimbic system.”

In his willingness, not to mention his ability, to shift so effortlessly from scientist to anatomist to yogacharya our Swamiji was and, I think, will ever be a singular figure in the history and evolution of Yoga. The same is true, I must emphasize, of our “second” Dr. Bhavanani, his inimitable son and successor, Dr. Yogacharya Ananda Balayogi Bhavanani, who has barely begun to write his own new chapters in yoga education and research. Likewise the meeting of Swami Gitananda, many years ago, with Swami Anandakapila Saraswati brought about a flowering of knowledge and accomplishment in the science of Tantra that might otherwise never have happened.

grovels in prayer pleading, “O Lord, be merciful and change this awful program into something better!”

Finally a fourth person enters the room, goes to the radio and sets the tuning dial to a frequency that produces sweet music. With a twinkling eye Swamiji would ask, “Which one is the true yogi?”

The Divine Science abounds in trinities: Trikaya, Triratna, Triloka, Trigunas and all the rest. But rarely if ever have we beheld so marvellous a yogic trinity as in the person of Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj.

Namaskara to the Lotus Feet of our matchless Mahasiddha!

As the middle sixties unfolded there were constant questions about the psychedelic agents, principally LSD, mescaline and psylocybin.

“They’re so crude!” Swamiji would say. “Those indole molecules are obviously byproducts of ordinary adrenaline. LSD is an adrenaline experience!”

Especially amusing (and often told) was Swamiji’s parable of the three people in a room with a loud, screeching radio. One of them simply covers his ears and endures the noise. A second performs magical gestures and cries, “Change!” in a futile effort to hear something more pleasant. A third

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Gr aphic Evolution of 3

1. W ritten as three lines in Roman and Chinese numerals and was also used by the Brahmins in India.

2. The Indian Gupta made the three lines more curved.

3. T hey started rotating the lines clockwise and ending each line with a slight downward stroke on the right.

4. E ventually they made these strokes connect with the line below.

5. I t evolved into a character that looks very much like a modern 3 with an extra stroke at the bottom.

3

6. T he Western Ghubar Arabs eliminated the extra stroke and created the modern graphic 3.

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Text Adapted from Wikipedia

Symbolism of Three Triple Hymn Gayatri Mantra Gaayatri is considered to be the essence of the Vedas and is also the name for a Vedic metre.

The three-paadha Gaayatri Mantra, known as a triple hymn, is composed of three paadhams (sections) of eight syllables each.

especially when practising Pranayama with long Kumbhaka (restraints).

Trimurti The Trimurti (three forms) is represented with three heads or faces on one neck, or three separate bodies shown together.

The human brain can be divided into three types based on their independent stages of evolutionary development. These brains are the:

.

The Trimurti, also known as Dattatreya, is a concept in Hinduism in which the cosmic functions are personified by: 1. Brahma (creation); 2. Vishnu (preservation) and; 3. Shiva (transformation).

Bandha Trayam

Three Sources of Karma

This is the combination of the three important neuromuscular locks:

Karma is the universal law of actionreaction. The three main sources of Karma are:

1. Moola Bandha (anal lock); 2. Uddiyana Bandha (abdominal lock) and; 3. Jalandhara Bandha (chin lock).

These are applied during different phases of Pranayama as well as during the Oli Mudras for energy purposes. They are an important component of Yoga Sadhana,

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The three major types of Karma are:

Kriyamana (Agami) Karma is the one that we are generating in the present.

The reptilian complex keeps us alive though its autonomic functions.

These three brains are often not functioning in coordination. Yoga can re-link them so that we can express our full potential.

Three Types of Karma

Prarabdha Karma is the Karma with which we are born to work out in this lifetime.

1. R eptilian complex (spinal cord and brain stem); 2. Mammalian complex (limbic system, thalamus and associated areas) and; 3. Human complex (cerebral cortex).

The human complex gives us what it takes to be humane.

Adhidaivika comes from the universe at the time of our birth.

1. Prarabdha Karma; 2. Kriyamana (Agami) Karma and; 3. Sanchita or Sabija Karma.

Three Brains

The mammalian complex give us the emotions and feelings that are characteristic of mammals.

Adhibhautika comes from the worldly side of creation. It may manifest through animals or forces of nature.

1. Adhyatmika; 2. Adhibhautika and; 3. Adhidaivika.

Adhyatmika comes from our thoughts, words and deeds. They may be due to our acts of omission as well as commission.

Sanchita or Sabija Karma is the accumulation of Karmas from past embodiments that are stored in our sub conscious. It manifests if we create an atmosphere conducive for it to manifest. It strikes when least expected and can cause havoc with a peaceful and productive life.

Human beings can reduce the negative Karmas of the past and enrich the positive ones by their present efforts. With a sincere Yoga Sadhana we can eradicate the roots of the Karmic tree.

Oli Mudras The three important Mudras which together are known as the Oli Mudras are: 1. Vajroli; 2. Sahajroli and; 3. Amaroli.

They are important glandular modulators and deal with the creative energies of the body. They help convert the physical Ojas (reproductive secretions) into Tejas (lustre producing energy).

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Tridevi

The triple-Goddesses are the consorts of the male trimurti, They are: 1. Saraswati (creation); 2. Lakshmi (preservation) and; 3. Parvati (transformation).

Three Powers of Buddhi

Trikona

Samyama Yoga

The Trikona (triangle) is a vital symbol in Yoga and has many esoteric meanings.

Samyama is the term used to refer to the last three limbs of Ashtanga Yoga.

They are:

“Tri” means three and “kon” means angle. Trikon literally translates to triangle.

1. Dharana (concentration); 2. Dhyana (meditation) and; 3. Samadhi (Self-Realization).

Different positions of the trikona imparts different properties and attributes to the symbol such as:

These three steps flow without break from one into the other in quiet succession.

A trikona, which points upward represents:

These three limbs are also often called Antaranga Yoga or the inner steps of Yoga. However Pujya Swamiji Gitananda Giri used to differentiate the Antaranga from Samyama by including Pratyahara in the Antaranga.

1. Agni (fire); 2. Linga (male energy) and; 3. Purusha (Divine Self).

A trikona, which points downward represents: 1. Apa (water); 2. Yoni (female energy) and; 3. Prakriti (nature).

The three powers of Buddhi (discriminatory intellect) are:

When an upward pointed triangle is superimposed onto the downward pointed triangle represents creativity.

1. Iccha Shakti (power of will); 2. Kriya Shakti (power of action) and; 3. Jnana Shakti (power of wisdom).

When the trikonas are represented beside each other, it represents the cession of time and the cosmos.

Many have the will but lack the power to act. Many have the will and the power to act but do not know right from wrong. Very few possess all three powers of Buddhi: the will and the power to act in the right manner.

Trikona Asana, the triangle posture, is performed in such a manner so as to create numerous triangles utilizing the body.

Trivedi The Vedas are a large body of texts originating in ancient India.

Composed in Vedic Sanskrit, the texts constitute the oldest layer of Sanskrit literature and the oldest scriptures of Hinduism. They are: 1. Sama Veda ; 2. Yajur Veda and; 3. Rig Veda.

The scriptures were revealed distinguishing them from other religious texts that are remembered.

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The triangle is the symbol of the fire element and Manipura Chakra and is also seen as a minor component of the Mooladhara Chakra.

In the third dimension the triangle becomes a pyramid. This energetic structure was well understood by the ancient Egyptians who built the Great Pyramids. The same concept is well illustrated by the pyramidal structures of temples, mosques and churches around the world.

Sandhyas The interval between light and dark: 1. Dawn; 2. Mid-day and; 3. Dusk.

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Patriarchs of Judaism

The physical and spiritual ancestors of Judaism are: 1. Abraham; 2. Isaac and; 3. Jacob.

They founded the religion now known as Judaism, and their descendants are the Jewish people.

Tri Lokas In Hinduism, the most common division of the universe is the Tri Lokas (three worlds): They are: 1. Bhur (heaven); 2. Bhuva (earth) and; 3. Svah (hell).

Phases of Creation 1. Birth, Life, Death; 2. Mind, Body, Soul 3. Man, Woman, Child.

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Three-Headed Daikoku

Three Sheetha Pranayamas The three main Sheetha Pranayamas (cooling breaths) are: 1. S hitali Pranayama with the Kaka Chandra Mudra (crow beak gesture of the tongue); 2. Sitkari Pranayama with the Jihva Mudra (trough like gesture of the tongue) and; 3. Kavi or Sadanta Pranayama.

In Japan, Sanmen Daikoku evolved from the Hindu deity Mahakala (Shiva), in the 14th century. He protects the Three Buddhist Treasures: 1. Buddha; 2. The Law and; 3. Community of Followers.

Each face represents: 1. Mahakala (in center); 2. Vaisravana (at the left); 3. Sarasvati (at the right).

Three Main Ayurveda Texts The three main Ayurvedic texts that are still used today are: 1. C haraka Samhita Sutra (text on internal medicine); 2. Sushrut Samhita (main reference for ayurvedic surgeons) and; 3. Ashtangha Hridaya Samhita (concise version of both main texts).

In each of these pranayamas, the air in inhaled by the mouth and exhalled through the nose. In the Kavi Pranayama, known as the poetâ&#x20AC;&#x2122;s breath because it ensures a sweet voice, the air in inhaled through clenched teeth.

They help to overcome hunger and the constant craving for liquids and may be of value in the treatment of diabetes. Yogis using these Pranayamas claim to need little or no water as they absorb moisture into the system in using the Pranayama.

Three Actions The sum of all human ability are expressed through: 1. Thoughts; 2. Words and; 3. Actions.

Three God Attributes

These three temperaments are determined by the predominance of each of the Gunas that exist in a person.

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The three main obstacles that put out the flame of aspiration are: 1. P utreshana (the desire to be attached to son/daughter); 2. Lokeshana (the desire to be recognized by society) and; 3. Viteshana (the desire for wealth).

All aspirants on the spiritual path must beware of these obstacles that may side track them and put an end to their spiritual evolution.

Three Figures in the Ramayana

Ventilation of the mouth and nasal passages as well as airway resistance is improved, the bloodstream is cooled and higher Nadis of the Pranamaya Kosha are brought under control.

These books are believed to be over 1,200 years old. It is because these texts still contain the original and complete knowledge of the Ayurvedic world medicine, that Ayurveda is known today as the only complete medical system still in existence.

Other forms of medicine from various cultures, although parallel are missing parts of the original information.

1. Omniscience; 2. Omnipresence and; 3. Omnipotence.

Three Extinguishers of Aspiration

Three Bhavas The three temperaments that are found in humans are: 1. P asu Bhava (animal); 2. Vira Bhava (heroic) and; 3. Divya Bhava (Divine).

Depicted here are: 1. Rama (righteousness); 2. Sita (virtue) and; 3. Hanuman (devotion).

The Ramayana is an ancient Sanskrit epic. It is ascribed to the Hindu sage Valmiki. The Ramayana tells the story of Rama (an avatar of the Hindu preserver-God Vishnu), whose wife Sita is abducted by the demon king of Lanka, Ravana. Thematically, the Ramayana explores human values and the concept of Dharma (natural law, virtue, righteousness, and duty).

The Ramayana is not just a story: it presents the teachings of ancient Hindu sages (Vedas) in narrative allegory, interspersing philosophical and devotional elements.

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Three Doshas

Greek Female Trinity

The three Doshas (humours) are: 1. Vata (wind); 2. Pitta (bile) and; 3. Kapha / Kleshma (phlegm).

The Ida is said to be pale and moon like (Chandra Swaroopa) and contains nectar (Soma) while the Pingala is red and sun like (Surya Swaroopa) and contains the fluid of mortality.

Wind prompts breathing, movement, action, excretion and procreation.

It also coordinates all psychophysiological functions.

Bile creates thirst and hunger, digests food and assimilates the digested products into the blood stream. It is also responsible for the maintenance of body temperature.

Phlegm lubricates the joints of the body, maintains serous fluids in the body cavities and secretes the protective mucous lining in the respiratory and digestive tracts.

Three Agnis Ayurveda recognizes three types of Agnis (fire). They are: 1. Jataraagni (digestion); 2. Dhatwagnis (body tissues) and; 3. Bhootagnis (elements in nature).

Jatharagni is the digestive fire that works in the stomach and intestines.

It is responsible for conversion, assimilation, and digestion of the food that we eat and manifests in the first stage of food digestion.

Dhatwagnis are present in the seven dhatus (body tissues): plasma, blood, muscle, fat, bone, marrow, and reproductive tissue. These agnis manifest in the second stage of food digestion. They are responsible for the conversion of semi-digested food.

Bhootagnis digests the five Mahabhutas (elements) present in food. These agnis manifest in the third stage of food digestion and works in the liver.

Three Divisions of Time 1. Past; 2. Present and; 3. Future.

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the Chitrini Nadi that is of the form of the moon (Chandra Swaroopa). Thus Sushumna is embodying the Trigunas within itself.

Tantra associates the three Nadis with the three Gunas.

Hecate was one of the many names for the original feminine Greek Trinity.

She ruled as: 1. H ecate Selene, the Moon in Heaven; 2. Artemis the Huntress on Earth and; 3. Persephone the Destroyer in the Underworld.

Three Nadis The three major Nadis are: 1. Sushumna; 2. Ida and; 3. Pingala.

The Sushumna is physically equated with the central canal that runs down the centre of the spinal cord in the physical body (Annamaya Kosha) and is also equated with the flow of air (Swara) in both nostrils.

Ida and Pingala are the major flows of energy on the left and right sides of the vital body (Pranamaya KoshaSukshma Sharira) physically equating them with the sympathetic and parasympathetic nervous systems.

When the flow of air is dominant in the right nostril it is called Pingala Swara and when the left flow is dominant it is called the Ida Swara.

According to Tantra Shastra, the form of the Sushumna is of fire (Vahni Swaroopa) and has within it the Vajrini Nadi that is in the form of the sun (Surya Swaroopa) and within this is

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1. I da Nadi is associated with Tamas; 2. Pingala with Rajas and; 3. Sushumna with Sattvas.

Three Kriya Yoga Niyamas Patanjaliâ&#x20AC;&#x2122;s Kriya Yoga (Yoga of self-purification through action) consists of three Niyamas (ethical observances) that when perfected will cleanse the Sadhakas (sincere aspirants) of the Kleshas (psychophysiological afflictions) and help to attain to the state of Samadhi (cosmic consciousness). The three Niyamas are: 1. Tapas (discipline); 2. Swadyaya (introspective selfstudy) and; 3. Ishwara Pranidhana or Atman Prasadhanam (surrender to the Divine will).

Three Malas This limitations which constitutes the essential nature of the finite self, which reduces the universal consciousness to a limited aspect, is called Mala (impurity or stains) and is of three kinds: 1. Anava Mala (self-importance); 2. Karma Mala (lust) and; 3. Maya Mala (delusion).

Anava Mala is the primary or innate ignorance of the individual soul.

Mayiya Mala is the limited condition brought about by Maya (illusion).

Karma Mala is the limitation in the power of action.

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The Three Gunas

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Trimukha Ganesh

Tri Vasana The Tri Vasana (three vanities) are the psychological background to one’s personal nature and represent the personal propensities that bind us to the wheel of birth and rebirth. They are: 1. L oka Vasana (the position in life to which we are born or wish to achieve); 2. Jnana Vasana (the level of our education and knowledge) and; 3. Deha Vasana (body hang-ups and attachments to this perishable body).

Three-headed Ganesh depicts the three states inherent in all manifestations, the three Gunas.

Three Gunas The three Gunas (qualities of nature) are: 1. S attwas (principle of luminosity and wisdom); 2. Rajas (principle of activity and passion) and; 3. Tamas (principle of inertia and darkness).

All aspects of the manifest and unmanifest universe results from a combination of these three qualities.

Beyond these three Gunas is the Nirguna state that is of the nature of Brahman itself and so transcends the Gunas completely.

Three Sacred Syllables The Pranava AUM is the Cosmic Nada (sacred sound of the universe.

The Pranava consists of three parts they are: 1. Akara (AAA); 2. Ukara (OUUU) and; 3. Makara (MMM).

The Akara is to be made with consciousness directed towards lower chest breathing, the Ukara with mid chest breathing and the Makara with upper chest breathing.

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We must cultivate Vairagya (detachment) from these Vasanas if we are to succeed in our spiritual endeavors.

Attributes of Reality

that is related to the universal, blissful existence exemplified by the Anandamaya Kosha.

Three Margas There are three margas (paths) through which a person can attain moksha. They are: 1. Jnana-Marga (knowledge) 2. Karma-Marga (action) 3. Bhakti-Marga (devotion) All three Margas must be harmoniously blended to attain perfection.

Jnana can be translated as awareness or insight. Karma entails faithful participation and Bhakti refers to a selfless devotion.

Trinity: Christian Godhead

In traditional Hindu teaching, reality has three qualities or attributes: 1. Satyam (truth); 2. Shivam (goodness of evolutionary change) and; 3. Sundaram (beauty).

Three Shariras The three bodies of man according to Indian philosophical thought are the: 1. Sthula Sharira (gross body); 2. Sukshma Sharira (subtle body) and; 3. Kaarana or Linga Sharira (causal body).

These three bodies can be correlated with the Pancha Koshas (five sheaths) as follows.

The Sthula Sharira is related to the Annamaya Kosha as both deal with the gross anatomical and physiological aspects of humans.

The Sukshma Sharira is related to the subtle aspects of human existence that are represented by the Pranamaya, Manomaya and Vijnanamaya Koshas.

The causal nature of man is well delineated by the Kaarana Sharira

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Trinity comes from the Latin noun “trinitas” meaning “three are one.”

The Trinity expresses the belief that God is one Being made up of three distinct Persons who exist in co-equal essence and co-eternal communion as: 1. The Father; 2. The Son (Jesus) and; 3. The Holy Spirit.

It is unusual to see an image of a three headed Jesus. This symbol is much more common in representing the Christian trinity.

Three Manifestations of Durga

Third Eye

Three Forms of Light

The three major forms in which Goddess Durga manifests are:

The third eye is on the forehead between the eyebrows, at the seat of the Ajna Chakra and represents supreme knowledge and wisdom.

It is a symbol for the destruction of ignorance and darkness.

There are three kinds of light in the sky, they are:

1. Mahasaraswati; 2. Mahalakshmi and; 3. Mahakali.

They are the Shakti (active energies) of Brahma, Vishnu and Rudra.

These three forms of Durga further manifests in three more forms each making nine forms, that are collectively called Navadurga (nine Durgas). The Navadurga are worshipped during the Navaratri festival.

Tri Bhava The three right attitudes with which we must perform our daily activities are: 1. Narayana Bhava; 2. Narayana Arpana Bhava and; 3. Nimitta Bhava.

Three Poisons The three poisons in Buddhism refer to the three root Kleshas (mental states that cloud the mind and manifest in unwholesome actions).

They are: It is the gate that leads us within to the inner realms of higher consciousness. In yoga, it can be used as a focal point in meditation or while performing yoga postures and breathing exercises.

1. L eft eye represents desire (moon); 2. Right eye represents action (sun) and; 3. Central eye represents knowledge (fire).

Narayana Bhava is the attitude that our work is but a manifestation of the Divine.

The Tika or Bindu (red dot placed on the Ajna Chakra) represents the third eye. It may be made with:

Narayana Arpana Bhava is the attitude that our work is our offering to the Divine.

1. Sandalwood paste; 2. Vibhuti (ash) and; 3. KumKum (red powder made of turmeric and lime).

Nimitta Bhava is the attitude that we are but a mere tool in the great plan of the Divine Universe.

These attitudes help us to prevent identification with our actions and thus reduce the development of impure ego and associated Karma. It is also a method of Ishwara Pranidhana or Atman Prasadhanam and is a core principle of both Bhakti and Karma Yoga.

Three States of Matter All matter exists in three states: 1. Solid; 2. Liquid and; 3. Gas.

The pastes are applied to the forehead and in some cases to the upper part of the head.

Triveni Muladhara is the meeting place of the three main nadis and is known as Yukta (combined) Triveni (three streams). They are: 1. Ganga River (Ida Nadi); 2. Yamuna River (Pingala Nadi) and; 3. Saraswati River (Sushumna Nadi).

As they diverge in the Ajna Chakra it is known as the Mukta (liberated) Triveni (three streams).

Three Persons 1. Me; 2. Myself and; 3. I.

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1. Sun; 2. Moon and; 3. Stars.

1. Greed (attachment); 2. Hatred (aversion) and; 3. Delusion (ignorance).

These are considered to be the cause of all Dukha (suffering), the root of all other Kleshas and the primary cause that keeps us in the cycle of rebirth.

Of these three, ignorance is the root poison. From ignorance, attachment and aversion arise.

Three Kingdoms of Matter 1. Animal; 2. Vegetable and; 3. Mineral.

Three Phases of Pranayama 1. Puruka (inhale); 2. Kumbhaka (hold) and; 3. Rechaka (exhale).

Three Rs of Yoga 1. Repetition; 2. Regularity and; 3. Rhythm.

Three Forms of Tension The centre of the neuro endocrine system is the hypothalamus in the brain. The hypothalamus prods and excites the adrenal glands situated atop the kidneys into activity.

These are known as the 3 Fs to the psychologist (Fright, Flight and Fight) and the 3 Ss to the physiologist (Stress, Sex and Salt).

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RishiCulture YOGA Trinity : A Poem

by Egal Bohen

All that is Was will be All that was Was is All that will be Will be was After it is is

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Three Kings of the East

Three Parts of the Lung

Three Qur’an Prayers

Vibhagha Pranayama is sectional or lobular breathing. This pranayma is the ‘ABC’ of Pranayma and is the beginning of good breath control.

Without positive physical control of the three major sections of each lung, real control of Prana does not exist.

The salat (prayers) mentioned by name in the Qur’an are:

The lungs are divided into three major sections: Also called ‘Three Wise Men’ or the “Magi”, they were, according to Christian legend, a group of distinguished foreigners who visited Jesus after his birth, bearing gifts of gold, frankincense and myrrh. They are regular figures in traditional accounts of the nativity celebrations of the Christian tradition. Symbolism of the offerings are as follows: 1. Gold (kinship, virtue); 2. Frankincense (priesthood, prayer) and; 3. Myrrh (death. suffering).

Traditions identify a variety of different names for the Magi. In the Western Christian church they have been commonly known as: 1. Melchior (Persian scholar); 2. Caspar (Indian scholar) and; 3. Balthazar (Arabian scholar).

The Three Pillars of Sikhism The pillars of Sikhism was formalised

by Guru Nanak. They are: 1. S imran and Naam Japna (meditation on and chanting of God’s name); 2. Kirat Karni (honestly earn by one’s physical and mental efforts while accepting God’s gifts and blessing) and; 3. Vand Chakko (share and consume together).

1. A dhama (inferior or lower abdominal area); 2. Madhyama (mid or intercostal area) and; 3. Adhyama (superior, high or clavicular area) .

When air is consciously directed sequentially to the three parts of the lungs, this is called ‘Mahat Yoga Pranayama’.

Place the right hand onto the diaphragmic region and left hand at the mid chest. Start a long, slow, deep breath regulating he first two counts to the low lung area.

Continue the breath into the mid chest for another two counts and then fill the high clavicular area of the chest for the next two counts.

Then let the breath out in the same order, first deflating the low, then the mid, and then finally the upper lung areas sequentially. Take a short rest at this point and then repeat the entire cycle for a total of three to six rounds.

Triple Consciousness 1. Sat (existence); 2. Chit (consciousness) and; 3. Anandam (bliss).

If one achieves Existence, then inside Existence he has Consciousness. And if one has Consciousness, then Bliss is also there. Each part is called a different name but the reality of one is found in the others.

1. Salat Al-Fajr (Dawn Prayer); 2. Salat Al-Isha (Night Prayer) and; 3. Al-Salat Al-Wusta (Mid-Day Prayer).

However, 99% of all Muslims in the world claim that God decreed 5 daily prayers.

The name of the Salat Al-Wusta was changed to Salat Al-Zhohr, and two salat were added; Asr and Maghrib.

The question is: If the prescribed prayers are indeed five per day, why does the Qur’an have only three named salat?

Triple Gem In the Buddhist tradition, it is also called the‘Three Jewels’, ‘Three Treasures’, ‘Three Refuges’, ‘Precious Triad’, but most commonly as the ‘Triple Gem’.

They are the three things that Buddhists take refuge in and look toward for guidance. They are: 1. B uddha (the highest spiritual potential that exists within all beings); 2. Dharma (the teachings of the Buddha) and; 3. Sangha (a community of practicing Buddhists).

Function of the Mind According to Sigmund Freud’s psychoanalytic theory of personality, personality is composed of three elements. These three elements work together to create complex human behaviors.

1. Id (unconscious, instinctual); 2. Ego (organized, realistic) and; 3. Super-Ego (moral, conscience).

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Tantr a, Yantr a and Mantr a

by Dr Swami Anandakapila Saraswati, Australia This is the second of a planned trilogy of articles following Dr Swami Maharishi Gitananda Giri’s injunction: “Tantra, Yantra, and Mantra are the three mystic sciences of the East”.

My intention is purely to expose those interested to stimulating and fresh viewpoints – nothing more!

“Yantra” in the Gitananda Yoga tradition is an extremely elegant way of looking at our Karma and Dharma within this given life.

“Yantra” within the Hindu Devanagari context is a multi-varied rich crosscultural exploration, a virtual treasure chest of meaning and application.

It is important to remember that learning the right time, ink, substance and accompanying mantras while inscribing the Yantras or understanding “Yantra” as a form of “soul diagnosis” involves immense concentration and study . The power of a focused mind is immense: The concept of “Yantra” in Hinduism has multiple meanings including a reference to Shapes and Numbers.

Students of Gitananda Yoga are introduced to a subset of Vedic Astrology taught to me by my Guru Dr. Swami Maharishi Gitananda Giri.

A few comments about this aspect of Yantra before we turn our attention

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to the Geometry of “Yantra” are appropriate.

This knowledge is now carried on in the lineage by a man whose genius mind deserves the title “polymath”: Yogacharya Dr. Ananda Bhavanani.

YANTRA OR ANKJYOTISHA The influences you are under during each 27-year period of life are the result of your time of birth which indicates the propensity for each period.

Each person goes through regular 27 years periods under the influence of the Gregorian calendar (which is the universal standard everywhere).

This is called the “Saturn Return” in Western Astrology.

Vedic Mathematics defines “anka” as “Coefficient” i.e. a numerical constant characteristic of a particular system or in Algebra (literally the reuniting of ‘broken parts’ or Yug, the numerical part of an equation. e.g.:” 7x – 3xy + 1.5 + y” The coefficient of the first two terms would be 7 and -3 (although this is a simplified explanation).

Also realize that Jyotish is a ‘sidereal based’ or ‘real time’ system as opposed to “Tropical based” Western astrology. They both have their respective uses. One difference is that Vedic Astrology considers the planets, and moon in particular, paying less attention to what we Westerners know as “Sun Signs”.

The following comments by my Guru, Dr. Swami Maharishi Gitananda Giri elucidate Yantra Yoga as taught at Ananda Ashram:

It is best to take Yantra independently of Western Astrology as this Yantra study is a branch of Vedic Astrology known as “Ankjyotisha” i.e. the influence of numerical coding embedded in your brain or propensities from your month, day, and year of your birth. Another term for this area of traditional Jyotisha is “Anka Vignyan “ or “wisdom of numbers.

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“Yantra is the study of an archaic Vedic-based science and its application of Rita Yuga (Cosmic Rhythms, Dharma Yuga (Solar Bio-Rhythms) and Karma Yuga (Personal Reactive Bio-Rhythms).

There is a section in Yantra which helps to understand the construction consciousness and this section is a separate study of Yoga Therapy.”

Exploring the multiple Sanskrit implications of Yantra motor; machine; instrument, Astronomical particularly; engine; support; force; thong; mechanical contrivance; means; amulet; rein; implement; fetter; implement for

holding; mystical diagram supposed to possess occult powers; any instrument or apparatus; appliance; band; surgical instrument; any instrument for holding or restraining or fastening; restraint; tie.

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A

L

H

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KUBERA YANTRA: Forming a Magic Square so that all rows, columns and diagonals add to 72

Tamil Nadu temples often sell metal templates punched out so householders may create the Mangala Yantra at the house or business threshold during sunrise by sprinkling colored rice powder, red tilaka powder or yellow Turmeric upon the pavement then lifting the plate away to leave the imprint of Mangala Yantra at the entrance .

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South Indian “MANGALA YANTRA” with the Hindu Digits inscribed.

(Bijank 9). Kubera is the god of wealth and prosperity while in South India this is better known as “MANGALA YANTRA” sacred to Mars and bestows protection and prosperity.

1 121 12 321 12 3 4 321 12 3 4 5 4 321 12 3 4 5 6 5 4 321 12 3 4 5 6 76 5 4 321 12 3 4 5 6 7876 5 4 321 12 3 4 5 6 78 9 876 5 4 321 12 3 4 5 6 7876 5 4 321 12 3 4 5 6 76 5 4 321 12 3 4 5 6 5 4 321 12 3 4 5 4 321 12 3 4 321 12 321 121 1 ET

Numbers are often arranged to form magic squares in traditional Tantric practice. Digits are conduits through which planetary forces are channeled. These are written upon parchment, or inscribed upon metal plates (copper and gold are popular) and become powerful reservoirs of power for the owner.

= = = = = = = = = = = = = = = = =

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The first six rows of Pascal’s Triangle

1 1 x1 11 1 11 x 11 1 11 1 111 x 111 1 F 1111 x 1111 O A 11111 x 11111 TR N 111111 x 111111 YA 1111111 x 1111111 11111111 x 11111111 111111111 x 111111111 11111111 x 11111111 1111111 x 1111111 111111 x 111111 11111 x 11111 1111 x 1111 111 x 111 11 x 11 1 x 1

M SY

“The earliest explicit depictions of a triangle of binomial coefficients occur in the 10th century in commentaries on the Chandas Shastra, an Ancient Indian book on Sanskrit prosody written by Pingala in or before the 2nd century BC.

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the time to look closely at this arrangement you will see that this maneuver results in a repeating mathematical serial sequence emerging.

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Many binomial number combinations form “Yantra” or geometrical patterns.

“Pascal’s Triangle” is a well-known example in Western mathematics.

I am indebted to my friend Yogacharya Dr Ananda Bhavanani for introducing me to this magical pattern several years ago. Provided you take

This is the tradition of the daily Kolams or Rangoli so lovingly and beautifully made each morning. Those of you who have trained at Ananda Ashram know each morning that they would appear as if by magic. Here is a Kolam, as a form of flower offerings, to Swamiji Gitananda in the lecture hall. (2007)

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Yantras as charms and amulets may also be composed of Sanskrit letters arranged in patterns. The following example is particularly charming (no pun intended) as when inscribed with the right ink, at the right time, on the right parchment, tied to a spinning wheel, and the spinning wheel is rotated backwards 108 times it will cause one who has gone overseas to return. Hindu Mother’s “little secret”!

We need to distinguish between a” Mandala” versus a “Yantra”. A Mandala frequently contains Yantras as subsets.

Yantra: “Conception instrument” A geometric design used for concentration, ritual, or as an amulet.

A mandala (“circle”) tends to be circular and always contains the figures of deity (one or more “Murtis”) and/ or animals as distinct from the purely abstract lines and curves of the yantra. The prefix “yan” means “to conceive, perceive, imagine, visualize”, and the suffix “tra” equals “an instrument, implement or tool” -hence a yantra is a tool for focusing the mind and encouraging clarity of conception.”

Another distinction I will express as a “Mandala” encloses a psychic shrine or holy abode, (often considered to be within the psychic strata of the worshipper) while a “Yantra” is an enclosed space containing the power of Shakti manifest through sound.

Both the above definitions of “Yantra” I will explain more fully in another article.

MANDALA The Mandala for Muladhara Chakra (Madam – Ananda Ashram) Notice the Yellow Square and Red triangle as Yantric subsets within the Mandala.

Shapes do influence us and the Hindu concept of Yantra is deeply rooted within the universal archetypes we have all inherited as humans.A startling example occurred in 2012 when the Russians hosted an international conference in Moscow to attempt resolving the Syrian conflict.

The Russians, who are capable of being as gauche as Americans or Australians, seated the delegates around a rough hewn solid square wooden table and after several days the delegates flew out unable to agree upon anything let alone a common resolution!

Oh well the Russians are always good hosts, with plenty of excellent food and buckets of Vodka, so I suppose not all was in vain!

The canny Chinese delegates, who are certainly never gauche, as they were leaving, commented that the biggest mistake was in not having a round or oval table to facilitate communication, and this was certainly a factor.

Anyone who teaches or lectures knows that the best rapport is when

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you break the students out of the rigid row upon row alignment and group them around you in a large crescent or semi-circle.

Protective Masculine Yantra

Feminine Intuitive Yantra

Anything squarish, rectangular, triangular and with sharp, welldefined edges generally signals to the unconscious protection, barriers, strict limits, all masculine qualities.

Simple curves, circles, ovals signal intuition, free-flowing space, diplomacy, flexibility, and feminine qualities.

Notice the basic shapes I have arranged are actually the prime yantras (shapes) of the first five Chakras. Two of them are strongly masculine (albeit with a feminine core) while the remaining three are strongly feminine.

Now you might think I am being simplistic and want to start arguing with me. Do not be hasty in judgment – like it or not “form is function” just as “Anatomy is destiny” (Freud) despite all the trendy modern attempts to rationalize otherwise. This motif is universal and often shows up in the most amazing places and cultures.

The ever-inquisitive psychologists have just done a research project on how men and woman observe each other visually.

Bourtange Star Fort, restored to 1750, Groningen Province, Netherlands

Men visually process women in “chunks”. Lips, neck, breasts, hips, legs etc….

Go google it if you don’t believe me – The research emerged in 2012.

The medieval castles and fortresses were built in squarish arrangements with solid walls forming thick battlements.

One last thing, these shapes I have been discussing – they are the stuff of “Yantra” or “Yantram” so I will leave you with a compressed summary.

This arrangement provided excellent defense against foot soldiers and catapults until the advent of cannon in the fourteenth century. Cannon speedily reduced square battlements to rubble and required a rethinking of architectural design for fortifications.

Enlarge image to study the details.

“FORM GOVERNS FUNCTION” and “FUNCTION GOVERNS FORM”

Therefore, did they abandon square structures and go for feminine designs? No they did not – they came up with the innovative idea of building battlements with sharp edged triangles jutting out so the cannon balls ricocheted off harmlessly. They went from square to hexagonal designs.

Women perceive the whole body of a man at first glance (which is only to be expected from creatures that posses more neurons connecting the left and right brain hemispheres - in other words they have much easier access to two brains – no wonder they are smarter!).

These are two rules which form the basis of the manipulative arts. I might remind you that I have several doctorates in algebra – from the Arabic “reuniting of broken parts” or simply put, in the Middle Ages, “bone setting”!

You may have to think about this example I am giving but it is a unique way of viewing “structure governs function” which is the basis for “Anatomy is destiny”:

Yantra, Yantram: Geometric symbol designed for concentration or meditation in order to unleash the hidden potential within the consciousness; visual form of mantra used for concentration and meditation; astronomical diagram; an amulet; any prop or support; any machine that which restrains or fastens; a stay, fetter, band, fastening, tie, thong; surgical instrument, especially a blunt instrument.

Sanskrit Glossary of Yogic Terms Swami Yogakanti Saraswati Yoga Publications Trust, Munger, Bihar School of Yoga

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Finding Good Food

by Yogacharya Robert Servine, USA The last two articles were focused on what is wrong with our food system, how conventional agriculture is destructive for all living beings on this planet. The issue of food has become very complicated and learning how to find good healthy food has become difficult. In this article, we look at some ways to ensure that you are getting good food, that is healthy and that its production caused the least amount of harm.

To start, we need to look at the difference between organic agriculture and conventional agriculture. The easiest way to explain this is that organic agriculture, when done correctly, is about cultivating a healthy soil. You add substances like compost worm castings, lime and organic matter to help build a healthysoil, the soil in turn feeds the microorganisms that feed the plants. The healthier the soil, the healthier the plants and a healthy plant can protect itself from pests and disease. On a good organic farm, soil quality improves from year to year. Conventional agriculture relies on chemical inputs to feed the plants, destroy pests, and prevent disease. These chemical inputs disrupt the nature soil cycle, kill the microorganisms and lead to a loss of soil year after year.

So the easiest thing you can do to improve your food quality is to switch to organic whenever possible. Organic is not always available and does often cost more, but buy organic as often as you can. If the choice is to buy an organic head of broccoli, a conventional head of broccoli or no broccoli at all and you are on a very limited budget, it is better to get the conventional broccoli

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than no broccoli at all. But if you can afford the organic that is even better.

One step up from this is to buy directly from the farmer, getting the food fresh from the farm so that it hasn’t had as much time to lose nutrients and didn’t have to travel as far. Plus, you can ask the farmer directly how he grew his food, what he puts into his fields and what practices he uses. In the U.S., food travels an average of 1,500 to 2,500 miles, so buying locally is a great idea. Also getting it from a farm often means that it was picked ripe and is fresh. Supermarkets hold on to their fruits and vegetables for weeks in some cases months.

Some studies have found that frozen vegetables are more nutritious than “fresh” vegetables from the upermarket.

So get to know your farmer and buy seasonally.

The very best way to ensure that your food is of the best quality and has caused the least amount of harm possible is to grow it yourself. There is little better than wandering into your own garden and eating a juicy ripe tomato. You’ve never tasted a tomato until you have tasted a ripe heirloom tomato fresh off the vine. You can’t find corn as sweet as that you grow yourself and eat right off the stalk. As soon as corn is picked it starts to convert its sugars into starch, the fresher it is, the sweeter it is. Growing your own vegetables is also a chance for us to reconnect with nature, to put our hands

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into the soil, feel the sunlight on our skin, and watch life grow. It is a magic process watching a tiny seed turn into a plant which produces food for us to eat.

It can remind us what an amazing thing life is, and how delicate it is.

Probably the best advice about food comes from the food writer, Michael Pollan. He says, “Eat food. Not too much. Mostly plants.” He goes on to define food as anything your greatgrandmother would recognize.

We have lost our connection with nature and forgotten our place in it. We, in our ignorance, think we are powerful, but growing food can remind us how delicate our situation is, how vulnerable we are, and how reliant we are on nature. A change in the weather patterns can have devastating effects for the production of food.

Growing food ourselves can give us a glimpse into the natural world and a little perspective.

The next article will be about some practical steps you can take to grow your own food.

Works Cited Pollan, Michael. Food Rules: An Eater’s Manual. New York: Penguin, 2009. Print.

“Food Miles - Energy Consumption and Food - The Daily Green.” The Daily Green. N.p., n.d. Web. 03 Jan. 2013.

“Fresh Versus Frozen Produce: Which Is Healthier?” LIVESTRONG.COM. N.p., n.d. Web. 03 Jan. 2013.

“Just How Fresh Is Fresh Food at the Supermarket? Read This Investigation.”

Mail Online. N.p., n.d. Web. 03 Jan. 2013.

“Supermarkets Sell Low Nutrition Fruit and Vegetables.” The Health Gazette RSS. N.p., n.d. Web. 03 Jan. 2013.

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Organic Apple : A Poem

by Marvin Brandwin, USA

I shop for fruit in stores with lots of signs that say They sell organic food from pesticide-free ground.

Iâ&#x20AC;&#x2122;ve heard that food is healthier when itâ&#x20AC;&#x2122;s grown that way.

Although the cost is more, the logic does seem sound.

But today I bought an apple and when first I took a bite I was shocked to see a worm in the middle of my stare, And even worse than that most disturbing sight Was to find that only half the worm was there.

With anger and distress I was utterly aghast, Feeling nauseous almost to the point of panic.

But those unpleasant feelings very quickly passed When I realized the worm had also been organic.

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Apple and Jimaca Coleslaw Ingredients:

* Ingredients for Soy Dressing:

4 cups cabbage, shredded 2 cups jicama, peeled and julienned 2 cups Gala or other apple of choice, cored, and diced 1/2 cup shallot or red onion, finely diced * 3/4 cup Soy Dressing

1 - 12 oz. pkg. silken tofu, firm or extra firm 1 1/2 cups cilantro leaves, loosely packed 1/3 cup green onion, thinly sliced 1/3 cup rice wine vinegar 1/4 cup freshly chopped parsley 2 tbs olive oil 2 tbs garlic, minced 2 tbs nutritional yeast flakes 1 tsp ground cumin 1/2 tsp sea salt 1/4 tsp freshly ground black pepper 1/8 tsp cayenne pepper

Directions (yields 9 cups): 1. I n a large bowl, place the cabbage, jicama, apple, and shallot and toss well.

2. A dd the dressing to taste 3. C over and chill for 30 minutes to allow the flavors to blend.

4. Toss again before serving.

What is Jicama?

Jicama (Pachyrhizus erosus) belongs to the legume or bean family (Fabaceae) and is native to Mexico, Central and South America where it is a popular dietary staple. It had been cultivated by all major Mesoamerican civilizations. The Spanish introduced it to the Philippines in the 17th century and from there to Southeast Asia and China. Jicama was also used as a staple onboard ships because it stored well, could be eaten raw and was also thirst quenching. Today it is most prominently used in Mexico, South China and in the U.S.

Directions for Soy Dressing (yields 2 cups): 1. Blend tofu in a food processor until smooth (1-2 min) 2. A dd the remaining ingredients and continue blending (1-2 min) or until smooth and creamy 3. T ransfer the dressing to an airtight container and put in fridge •

J icama is also called yambean, Mexican potato, Mexican turnip, ahipa, saa got, Chinese turnip, lo bok, and the Chinese potato.

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It is pronounced [HEE-ka-ma].

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I t has a rough and tough brown skin which needs to be removed before eating or cooking.

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he white flesh is juicy T and crunchy. The texture is similar to a raw potato or pear.

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J icama is a large, bulbous root. It looks like a potato but is actually a non-starchy legume.

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o not eat the plant as it may be poisonous. Mature D seeds have a fairly high content of rotenone, a chemical used as an insecticide and pesticide.

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l t contains a high amount of vitamin C, is low in sodium and has no fat.

he flavor is slightly T sweet and a little nutty.

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•

When purchasing make sure it’s firm, unblemished and not bruised. It can be stored for up to 2-3 weeks in a cool, dry place.

I t’s good both raw and cooked.

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I t is excellent for those on a raw food diet as it keeps both its crispness and its color over time.

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Apple Pie Dip : Desert or Appetizer?

An Apple a Day May Keep the Doctor Away Apples are a rich source of polyphenols, or potent plant chemicals with biological activity. These polyphenols have been found in scientific studies to potentially protect against a number of health conditions.

Colon Cancer : Apples contain flavonoids, which are a group of plant chemicals that have been found to benefit health. The polyphenols in apples have an effect on colon cancer. A study published in June 2008 in the “International Journal of Cancer” shows that flavonoids in apples inhibited the spread of human colon cancer cells in vitro. Other studies have also revealed similar findings. In particular, two polyphenols called quercetin and phloretin have been identified as compounds with cancer-inhibiting properties.

Ingredients: 4 small apples, peeled and chopped 1/4 cup maple syrup 1-2 tsp cinnamon 14oz can of chickpeas, drained and rinsed 2 tbs natural peanut butter 2 tbs maple syrup 1 tsp vanilla extract cane sugar or stevia (optional)

Directions (yields 2 cups): 1. Preheat your oven to 400F 2. Spray a cookie sheet with nonstick cooking spray.

3. I n a bowl, mix together your apples, maple syrup and cinnamon.

4. S pread evenly on your cookie sheet and bake for 15 minutes, or until very soft.

5. Transfer to a bowl and mash with a fork.

6. A dd the remaining ingredients and puree in a food processor.

7. S erve and enjoy with fruit slices, toast, crackers etc. or just eat it with a spoon!

Blood Cholesterol : Evidence from animal studies points to the polyphenols in apples as potential compounds to help improve your cholesterol levels. Specifically, they have been shown to elevate the level of HDL, or “good cholesterol,” in a study of hamsters, as reported in August 2008 in “Molecular Nutrition & Food Research.”

Types : Among the most prevalent polyphenols existing in apples are hydroxycinnamic acids, catechins and oligomeric procyanidins, according to an article published in February 2010 in “Current Nutrition and Food Science.”

Hydroxycinnamic acids are polyphenol compounds that have antioxidant capabilities -- meaning that they may protect the cells of the body from damage. Catechins are another group of antioxidant compounds found also in green tea. Oligomeric procyanidins are antioxidants as well.

Reactive Dicarbonyl Species : Reactive dicarbonyl species are compounds that can lead to organ damage.

They form other compounds called AGEs, which accumulate in tissues and organs of the body and contribute to health conditions such as diabetes mellitus and vascular disease. A study published in September 2010 in the “Journal of Agricultural Food Chemistry” found that apple polyphenols may be able to trap these reactive dicarbonyl species and thus stop AGEs from causing disease. www.livestrong.com/article/441778-polyphenols-in-apples/

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My Top Three Yoga iPad Apps

by Yogachararini Jennifer Dany Aubé, Canada

Pranayama by Saagara Amma would probably say that this app is an unnecessary prop, but I have found that on those days that I am not motivated to practice Pranayama - this app has helped me to stay on track.

No need to count your breaths! Use the breathing pie animation to see when to inhale, exhale and hold your breath. The advanced settings allows you to set the breath ratios - so any of the Pranayamas learned during the Teacher’s Training can be practiced but what I really love is the audio. Each breath type has a different sound as the app silently counts down, which means that you can practice with your eyes closed, which is preferable.

Trace Sanskrit Alphabets by Balabharathi.com While doing the Teacher’s Training at ICYER, the weekly Sanskrit class was my favorite. But how soon one forgets after the course is over.

Although the graphical interface is meant for kids - this is an excellent tool to re-learn how to write and pronounce Sanskrit. You can trace an;y vowel (swag) or consonant (vyanjan) in the Sanskrit alphabet. The app even shows you where to start and end writing the letter. With a touch of a button, you can also listen to the phonetic sound behind each letter. Once practice is complete you can test yourself to see how well you have learned the letters in each section. It does not replace Devasena... but it is the best tool that I have come across.

All-in YOGA by Arawella Corporation During the Teacher’s Training, one of the things I did was create index cards, different colors for pranayamas, asanas, kriyas and mudras, and on each card I wrote Sanskrit and English names, definitions, explanations and drew images to help me remember all the techniques I was learning. Since acquiring an iPad, I have been trying to find an app to replace my index cards. I have seen many, but this app is the best of what is out there.

The app contains over 300 asanas with photo, video and audio guides, plus there are 3D muscle models for every pose, and over 30 pranayamas with detailed how-to guides. You know you are on the right track when each entry is labeled by their correct Sanskrit name.

The best thing however is that the app is completely customizable.

You can add pranayamas, asanas, kriyas and mudras and create your own programs. What is an excellent app to start with can be transformed into a uniquely Gitananda Yoga inventory.

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Inspir ations

“If you must play, decide on three things at the start: the rules of the game, the stakes, and the quitting time.”

“Vision is the art of seeing what is invisible to others.“ Jonathan Swift

Chinese Proverb

“If you want to reach a state of bliss, then go beyond your ego and the internal dialogue. Make a decision to relinquish the need to control, the need to be approved, and the need to judge. Those are the three things the ego is doing all the time. It’s very important to be aware of them every time they come up.”

“Three things matter in a speech who says it, how he says it and what he says, and of the three, the latter matters the least.”

Deepak Chopra “They say a person needs just three things to be truly happy in this world: someone to love, something to do, and something to hope for.”

John Morley

Tom Bodett

“Three things cannot be long hidden: the sun, the moon, and the truth. “

“There are three things that are extremely hard: steel, a diamond, and to know one’s self.”

Buddha

“Now abide, faith, hope, love, these three, but the greatest of these is Love.”

Benjamin Franklin

Corinthians 13:13

February 2013

Shat Ripus (Part 6)

by Yogacharini Gowri (Wendy Snape), Australia The six ripus, (destroyers of the human spirit) are Kama (desire), Krodha (anger), Lobha (greed), Moha (illusion), Mada (pride), Maatsurya (malice, jealousy).

This is the sixth group of asanas, mudras, kriyas and pranayamas to help overcome Matsarya (malice, jealousy).

Referenced from â&#x20AC;&#x2DC;Yoga Lifeâ&#x20AC;&#x2122; Volume 41, July 2010.

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A Yoga and Martial Arts Perspective on Ahimsa (Part 3)

by Yogacharya Christoph Eberhard, Belgium We have looked at the story from the point of view of the Samurai, the “student”. For him it is the lessons of restraining violent actions and increasing awareness that are paramount. But what about the Master? It is said in the Yoga Sutras that the one who attains perfection in Ahimsa has the power to subdue all violence in his presence. So the Master did not have to draw his sword.

His reaction to almost being slain, was just to say “Here open the gates of hell.” And the warrior withdrew his sword. A profound disarmament of ourselves roots us in Reality, in Sat. This opens up completely new, unexpected, possibilities for action.

From a “normal” perspective, there seemed to be only two options for the Master : either run away if he did not want to fight, or fight back.

He did neither. Instead of retaliating, “eye for an eye”, he “presented the other cheek”. He did not reply to the animal nature of the warrior with his own animal nature. Considering his skill, he could have either killed or disarmed his opponent. His reaction came from his higher Self, not from his limited self. He showed his other cheek, his other side, his divine nature. He could have harmed, but he didn’t – which is real Ahimsa : refraining from the use of personal power; which first of all implies that you do possess some. He acted as an ambassador of Reality. The warrior needed to learn something, the master was there and the teaching happened.

On an ultimate level, Ahimsa leads to Aparigraha, Ishwara Pranidhana and basically Samadhi. Indeed, while disarming the ever more

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subtle manifestations of Himsa, we develop Aparigraha, non-greed, non attachment to our limited existence and we replace it little by little by Ishwara Pranidhana, which I would like to render here as “being an ambassador of Reality”. The lesser our “I” becomes, the more the veils of Avidya, of the fundamental ignorance, of the dualistic fallacy, are removed. Ultimate freedom, Samadhi is achieved. Having ceased the identification with our limited “selves”, the Self can shine. Our action becomes entirely free and entirely appropriate to any given circumstance. As Omraam Mikhaël Aïvanhov, a Christian Master, once put it : the more we identify with God, the more we become free. Indeed God – or Reality – is the only one to be free. The further we are removed from it, the more we identify ourselves with our limitations, with our periphery, the more bound we are. The more we return to our center, the more we disarm our aggressive projections of “I” and duality, the more we incarnate Ahimsa, and ultimately Sat, Being.

It should be noted that in this perspective, the conventional assessment of behaviour does not hold anymore. In the particular context of this story, the Master’s action was appropriate because the Samurai was ready to get moved by the teaching. In another context, with a less aware opponent, the Master may have cut him into two. But not out of aggressiveness or violence.

But just because, reality is what it is. There are rules and natural laws.

And on some level, foolishness is not tolerated. As Swamiji used to point out : “you cannot break the law,

you can only break yourself over the law”. If you do not have awareness, you may have to learn through hard knocks. If you are so caught up in your agressivity that you do not perceive the world anymore, you may have to be cut down, to bring home the point that you are an open and vulnerable, non-eternal entity that has to learn to open up to the world, to Life, to the Self, to Sat. The Master is but an ambassador of reality – he is not acting on the base of the “I”.

He just performs his role, his natural function of serving as a mirror of Reality. Or rather, he lets this role, this function being performed. As is said in the Bhagavad Gita, “One fixed in equanimity (Yoga) also called Sama Bhava, frees oneself from virtue and vice” – he is not bound any more by conventional morality, but is an agent of “cosmic law”.

It is clear that there is no simple recipe for following Ahimsa … neither is there for any other of the Yamas or Niyamas. The assessment of Ahimsa is eminently situational: and it is not only the external actions, but also the motivation, the “spiritual level” of those involved etc. that have to be taken into consideration. Ahimsa is but a guideline, the polar star guiding us on our spiritual journey. It sets a direction but we have to rediscover it and actualize it anew incessantly like little children who rediscover the world at each moment. Through the practice of Ahimsa, we may again become able to wonder and to marvel. We may little by little become innocent and non-harmful again and start enjoying instead of chasing the world … and Reality. The Triune Teaching of Swami Gitananda.

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Asana Pranayama Mantra Yoga Chikitsa

UK, April 12-23 (kalavathi@yoga-wales.co.uk) ITALY, April 25-28 (dharmin@tin.it) SWITZERLAND, April 30-May 1 (sri.devi@rishiyoga.ch) ITALY, May 2-9 (infoarteyoga@gmail.com)

Your Help is Wanted Be inspired by the principle of Saraswati to contribute to the next Newsletter.

The next issue is dedicated to Krishna.

All sincere contributions will be reviewed by the Editor.

Deadline: May 21

ARTICLES and ARTWORK URGENTLY NEEDED for NEXT NEWSLETTER The newsletter is very much a collaborative endeavour. Consider putting some of your thoughts on paper (those ahah moments), tell a story or write a poem to share with the rest of the Yoga family. If you received your Yoga training while Swamiji was alive, please share your stories with those of us whom did not have that privilege.

Artwork from budding artists, creative photography, photos from Ashram visits or that are meaningful to you are most welcome.

DEADLINE: May 21

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RishiCulture YOGA About Swami Gitananda Yogamaharishi Dr. Swami Gitananda Giri was one of the most potent and effective forces in the field of ashtanga yoga worldwide. Trained in modern allopathic medicine, he combined the ancient traditional spiritual sciences with a modern scientific temperament. His hundreds of thousands of students around the world were attracted to his clear, rational, scientific expositions of ancient philosophical and spiritual concepts. A practical man to the core, the technology of yoga which he transmitted to his students has proven an effective method of attaining perfect health, well being, personality and intellectual development.

Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj was the purveyor of a vast, scientific, rational and systematic body of yoga knowledge. He embodied in himself the Bengali tantric tradition of his life-long guru Sri Kanakananda Swamigal with the Shiva Yoga and ritualistic expertise of the line of gurus of Sri Kambliswamy Madam, as imparted to him by his predecessor Sri Shankaragiri Swamigal.

The vast living and vibrant knowledge which he imparted so freely to hundreds of thousands of students included a complete and rational system of Hatha Yoga practices which provided a base for the higher techniques. For those who prepared themselves properly, he offered a complete system of jnana yoga techniques to purify, steady and cultivate the mind, and free it of hang-ups and false concepts and conditions.

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

The Magazine is published three times a year in February, June and October. All issues can be downloaded for free and printed copies are also available.

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