THE ART OF RIGHT LIVINGAhimsa by Swami SivanandaControl of Mind by Swami VishnudevanandaThe Art of Yogic Breathing by Swami SivadasanandaSun Salute Modified by Nischala Joy Devi

3Summer 2008

The Executive BoardThe Executive Board of the Sivananda Yoga Vedanta Centres is comprised of senior dis-ciples of Swami Vishnudevananda, personally chosen and trained by him to direct theorganisation after his departure. Each of them has had many years’ experience in teach-ing all aspects of yoga. They are renowned for their devotion to Swami Vishnu-devanan-da and Swami Sivananda and for their profound knowledge and inspirational teachingand guidance, wisdom imparted to many thousands of students throughout the world.

The Founders

HEADQUARTERSSIVANANANDA ASHRAM YOGA CAMPEighth Avenue, Val Morin, Quebec, Canada JOT 2ROTel: +1 819 322 3226email: hq@sivananda.org

With ashrams and centres located around the worldsee page 52 for addresses

The International Sivananda Yoga Vedanta Centres, founded by Swami Vishnudevananda is a non-profit organisation whose pur-pose is to propogate the teachings of yoga and vedanta as a meansof achieving physical, mental and spiritual well-being andSelf-realisation.

Swami MahadevanandaSwami SwaroopanandaSrinivasan

Swami DurganandaSwami SivadasanandaSwami Kailasananda

W elcome to the latest edition of YogaLife full of inspira-tional articles on the theme of the Art of Right Living.Swami Sivananda writes on Ahimsa, the practice ofnon-violence, guiding us to a deeper understanding of

how to bring love into our own lives and so into the lives of others.Swami Vishnudevananda gives down-to-earth practical advice onunderstanding and controlling the mind. We get glimpses of ourteachers in three articles; Memories by Prema Venugopal who as ateenage girl spent time with Swami Sivananda at his ashram inRishikesh; Sadhana Intensive, reports sent by SwamiVishnudevananda to his staff during his stay in the Cave high in theHimalayas; and A Day in the Life of Swami Sivananda outlining theprecise spiritual practice that he undertook on a daily basis.Many other articles add to the powerful message that yoga hassomething for all, that its wisdom is timeless and infinite. We hopeyou enjoy the issue.

Sivananda Yoga Vedanta Centre June 2008

One life vibrates in all beings. Life is common in animals, birds andhuman beings. Existence is common. There is one common con-sciousness. If you hurt any other creature, you hurt yourself. If youserve another man, you serve yourself. By serving others, you puri-fy your heart.Do not do any act which brings no good to others or which will makeyou repent later on or be ashamed. Do such acts which are praise-worthy and which bring good to you and to others. This is a briefdescription of the art of right living. Swami Sivananda

SWAMI SIVANANDA (1887-1963)The spiritual strength behind the SivanandaYoga Vedanta Centres, Swami Sivananda’steachings are a synthesis of all the formaldoctrines of yoga. Author of more than 300books on yoga, Swami Sivananda was amedical doctor before renouncing worldlylife for the spiritual path. He founded theDivine Life Society and the Yoga-VedantaForest Academy, Rishikesh, Himalayas. Hismain message was: Serve, Love, Give,Purify, Meditate, Realise. In 1957 he sentone of his foremost disciples, SwamiVishnu-devananda to the West to spreadthe ideals of yoga. Swami Sivanandaentered Mahasamadhi on July 14th 1963.

SWAMI VISHNUDEVANANDA (1927-1993)Born in South India in 1927, Swami Vishnu-devananda entered the ashram of SwamiSivananda at the age of 18. A world famousauthority on Hatha and Raja Yoga, SwamiVishnudevananda founded the InternationalSivananda Yoga Vedanta Centres in 1957and was author of The Complete IllustratedBook of Yoga, Meditation and Mantras,Karma and Disease and a commentary onthe Hatha Yoga Pradipika. Swami Vishnu-devananda entered Mahasamadhi onNovember 9th, 1993.

International Sivananda YogaVedanta Centres

SIVANANDA YOGA ADVANCED TEACHERS' TRAINING COURSE

4 Summer 2008

*Advanced Pranayama *Bandhas *Mudras *Kriyas

2008Val Morin, Quebec15 June - 29 June

Orleans, France 9 August - 24 August

Netala, North India14 September - 28 September

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SADHANA INTENSIVE

www.sivananda.org

Advanced Asanas Advanced Pranayama Kriya Techniques Advanced Anatomy &Physiology Raja Yoga Sutras of Patanjali Vedanta & the Six Philosophical Schools of India

Foundation Course in Sanskrit The Nine Modes of Bhakti

2008Grass Valley, California31 May - 29 June

Orleans, France3 August - 31 August

Val Morin, Quebec3 August - 31 August

Contents

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Ahimsa by Swami Sivananda

Control of Mindby SwamiVishnudevananda

Be Up and Doingby SwamiDurgananda

Tracing theEternal Religionin Vietnam andCambodia by SwamiSitaramananda

The Sun SaluteModified by Nischala Joy Devi

Forgiveness by James Allen

Detach - Attachby Swami Sivananda

Time

The Yogic Art ofBreathing by SwamiSivadasananda

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Contents

Unity in Diversityand thePhilosophy ofPeace by Srinivasan

Memories ofSwami Sivanandaby Prema Venugopal

SadhanaIntensive by SwamiVishnudevananda

The Rescue ofSwamiVishnudevanandaby Colonel P.P.Singh

A Day in the Lifeof Gurudev

The Benefits of aSunbath by Swami Sivananda

Honey by Swami Sivananda

Prison Project

Addresses

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AHIMSAThe Divine Practice of Non-Violenceby Swami Sivananda

n the regeneration and divinisation of man, the first step is to eliminate the

beastly nature. The predominant trait inbeasts is cruelty, therefore wise sagesprescribed ahimsa (non-violence inthought, word and deed). This is amost effective master-method to coun-teract and eradicate completely thebrutal, cruel traits in man. O earnestaspirant! Ponder the great significanceand immense importance, value andblessings of non-violence, and start itspractice now - this moment.

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Ahimsa

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Non-violence is not merely non-killing as some think. It is per-fect harmlessness and love also. It is to abstain even from theslightest thought of harm to any living creature -mentally, ver-bally or by deed. There is no excuse nor exception to theabove rule.The path of non-violence is very narrow, but if you practise inright earnest you can easily travel this path, since you cannotbut get the divine grace at every step. The immanent Lord willback you up and guide you at all times. You may not get fullsuccess in the practice of non-violence within a short time, intwo or three months. You will be established in it only by a con-stant and vigilant endeavour. The practice involves continuoussuffering, no doubt and you will have to cultivate the practicewith endless patience and forgiveness. The path of non-vio-lence is like a blade or the edge of razor. It is like walking onthe edge of a sharp sword. If you are careless you will be seri-ously hurt, but if you are vigilant you cannot but attain immor-tality. You have to pay a heavy price indeed if you wish to haveeternal life and perennial bliss. Ahimsa is the means to an end.

Ahimsa is the means to an endThis end is the realisation of the Truth. The 'means' is asimportant as the 'end'. If you take care of the means, you mustreach the end sooner or later. Keep the ideal before your mindalways and stick to it tenaciously. In attempting to live up toyour ideal you may falter or stumble down in the beginningseveral times, but eventually you will be established in the per-fect state of non-violence and attain the highest, the onlyTruth. If you develop this one virtue all other virtues will clingto you by themselves. All sinful and wrong actions are commit-ted by you when you are under the sway of anger. Anger canbe easily subdued by practising non-violence. If anger is underyour control you cannot do evil actions and you will enjoysupreme peace.Non-violence is a wonderful quality of the heart. It is a rarevirtue. It transmutes a man into divinity. He who is establishedin it is God himself. All the celestials and the whole world pay

homage to him. Its power is greater than the powerof the intellect. It is easy to

develop the intellectbut it is diffi-

cult to develop the heart. The practice of non-violence devel-ops the heart in a wonderful way.Ahimsa is soul-force. Practice of ahimsa is practice of divinelife. Hate melts in the presence of love. Hate dissolves in thepresence of ahimsa. There is no power greater than ahimsa.Its practice will make you fearless. He who practises it withreal faith can move the whole world, tame wild animals, winthe hearts of all and subdue his enemies. He can do and undothings. Its power is ineffable, its glory is indescribable; itsgreatness is inscrutable. The force of ahimsa is infinitely morewonderful and subtle than electricity or magnetism.Non-violence is never a policy. It is not mechanical. It is a sub-lime virtue. It is the fundamental quality of seekers after Truth.No Self-realisation is possible without it. Through its practicealone can you cognize and reach the supreme Self orBrahman. Those with whom ahimsa is a policy may fail manya time. They will be tempted to do violent acts also. On thecontrary, those who strictly adhere to the vow of non-violenceas a creed, as a fundamental canon of yoga, can never taketo violence. You must practise ahimsa in thought, word anddeed. Practice of non-violence in thought and word is moreimportant than the practice in action. He who has control overthoughts and who has developed cosmic love will be able toget success in this practice, though it takes a long time.Patient, continuous struggle is needed. Practice of ahimsa isreally the practice of killing egoism. The practitioner becomeslike a block of stone. He develops wonderful will-power.Ahimsa is the great universal vow. It should be practised by allpeople of all countries. It does not concern only the Hindus orIndians in general. Whoever wishes to realise the Truth mustpractice ahimsa. Whatever difficulties you encounter, whatev-er losses you sustain, you must not give up the practice ofahimsa. Trials and difficulties are bound to come in your wayto test your strength. You should stand adamant. Then aloneyou will be crowned with sanguine success.Absolute ahimsa is not possible even to the most conscien-tious sannyasin (renunciate). You cannot avoid killing count-less creatures in walking, sitting, eating, breathing, sleeping,drinking, etc. You can hardly find a single 'non-injurer' in theworld, but you can protect every living being by some meansor other. Walk with the head bent low. Don't tread on smallinsects. Don't give pain to anybody. Feel compassion in yourheart on seeing anyone in trouble. Try to relieve the sufferingsof others as far as you can. Compassion is the highest spiritu-al practice.According to Tilak's school of thought, if by the murder of adacoit thousands of lives could be saved, it is not consideredas violence. Non-violence and violence are relative terms.Some say that one can defend himself with instruments anduse a little violence when he is in danger, and this is also notconsidered to be violence, but a sannyasin should not defendhimself and use violence even when his life is in jeopardy.English people generally shoot their dear horses and dogswhen they are in acute agony and where there is no way of

relieving their sufferings. They wish that the soul shouldbe immediately freed from the physical body. Motive

is the chief factor. It underlies everything.You cannot understand the exalted state of high

souls. They are unaffected or untainted even if

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Ahimsathey murder millions of persons. The Bhagavad Gita says: "Hewho is free from the egoistic notion, whose reason is notaffected, though he slayeth these people, he slayeth not, noris he bound." (XVIII - 77) Ordinary worldly-minded personsjudge others from their own standpoint. They also say: "Weprocreate and kill for the good of the world". This is a greatdelusion and a grave blunder. Even when they kill a goat forsatisfying their own palate, they foolishly quote scriptures:"Weapons cleave him not, nor fire burneth him, nor waters wethim, nor wind driveth him away". (Bhagavad Gita II-28). Whata philosophy they preach! This is the philosophy of demons!The law of non-violence is as much exact and precise as thelaw of gravitation. You must know the way to apply it intelli-gently with scientific accuracy. If you are able to apply it withexactitude and precision, you can work wonders. You cancommand the elements and nature also. The whole mystery ofnature will be revealed unto you like a fruit in the palm of thehand. The practice of non-violence which is the supremevirtue in your daily life, will help you to attain inner spiritualstrength, serenity of the mind and the realisation of Truth. Only the ordinary people think that ahimsa is not to hurt anyliving being physically. This is but the gross form of ahimsa.The vow of ahimsa is broken even by showing contempt toanother man, by entertaining unreasonable dislike or prejudicefor anybody, by frowning at another man, by abusing anotherman, by hating another man, by speaking ill of others, byback-biting or vilifying, by harbouring thoughts of hatred, byuttering lies or by ruining another man in any way whatsoever.If you practice ahimsa you should also put up with insults,rebukes, criticisms and assaults. You should never retaliatenor wish ill to anybody even under extreme provocation. Youshould not entertain any evil thoughts against anybody. Youshould harbour no anger. You should not curse. You shouldjoyfully be prepared to give up even your life in the cause ofTruth. The ultimate Truth can be attained through ahimsa.You injure another man on account of ignorance. If you seeGod in every man and animal, and always bear in mind thatGod is seated in the hearts of all living beings, you will notinjure anybody. You begin to injure others the moment you for-get to see God in others.

You begin to injure others the momentyou forget to see God in others

If you do mental sins, if you injure a man mentally, you also willsuffer mentally. Action and reaction are equal and opposite. Ifyou injure a man in speech, you will suffer through speechonly. A man may abuse and vilify you. If you injure a man phys-ically, you will also undergo physical suffering. If you injure aman's eye and make him blind, you will also be rendered blind.If you cut a man's finger, your finger will also be cut.Understand this law of nature. Always do good actions. Youwill attain supreme peace and eternal happiness.A worldly-minded man wishes to get praise from the world andtries to avoid censure. He thinks and acts in such a way thatall people should praise him. Is this possible? No. Never.Nobody can please the world. You can shut the mouth of avessel but you cannot shut the mouth of the many-tonguedworld. Some will praise you while others will censure you. You

should be above praise or censure. You should treat praise asthe dung of the pig, or poison. You should attain the state ofbeing beyond the pairs of opposites. Then only can you bealways happy. Then only can you be really peaceful and joy-ful.People have not spared even Sri Rama or Sita or Lord Siva orLord Krishna. They speak ill of these great divine beings. Theyattach stigma to them. If such is the treatment of gods, whatcan be said as regards their treatment of ordinary men? A white man dislikes a black man and vice-versa. A Samajistdislikes a Sanatanist and vice-versa. A South Indian dislikes aman of North India and vice-versa. A Saivite dislikes aVaishnavite and vice-versa. A Protestant dislikes a Catholicand vice-versa. There is an inherent tendency in man to praisehis own native place, his own country, his own family, his ownclan or sect, his own mode of worship, his own religion and hisown language, and to censure those of others. This is petty-mindedness born of ignorance. When the heart of manexpands through spiritual culture, when he gets knowledge ofthe Self, these tendencies will perish. Mark how man is in adegraded and deplorable state on account of the influence ofhis innate tendencies. Still he will not try to destroy them. Heclings to them like a leech and thinks he is always on the rightpath, on account of delusion created by these tendencies. Lord Jesus said: "Love worketh no ill to his neighbour.Therefore, love is the fulfilling of the law." "Love your enemies,do good to them that hate you, bless them that curse you andpray for them that despitefully use you. Ye shall be the childrenof your Father which is in Heaven. Be ye therefore perfect,even as your Father in heaven is perfect, for He is kind to thejust and the unjust." Root out vices. Plant virtues. Developmercy, unselfishness, forgiveness, pure cosmic love,patience, perseverance, peace, etc. Lead an ideal life in God.Be good and do good.

Develop mercy, unselfishness, forgive-ness, pure cosmic love, patience, per-severance, peace, etc. Lead an ideal

life in God. Be good and do goodImmortality can be attained only by performing acts of kind-ness continuously. Hatred, anger and jealousy are removed bycontinuous service with a loving heart. Lord Buddha still livesin our hearts. Why? Because he was extremely kind, he didimmense service and he was an embodiment of compassion.You will get more strength, more joy, more satisfaction bydoing kind acts. Your heart will be at rest even when you areabout to face death. You will be loved by all. Practice of com-passion, charitable acts and kind services purify and softenthe heart, turn the heart-lotus upwards and prepare the aspi-rant for the reception of divine light.A sympathetic man places himself in the position of the otherman who is in difficulty or in a miserable state. Then heevinces true sympathy and tries to alleviate his sufferings. Asympathetic man actually feels the suffering himself when hesees anyone in a bad plight. Sympathy is a divine quality.Therefore develop and cultivate this virtue to a maximumdegree.

Summer 2008

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Ahimsa

Summer 2008

Forgive your servants one hundred and eight times. Excusetheir mistakes just as you would excuse your children. Sharewith them whatever you eat. Develop equal vision. This is theessence of wisdom. Violence is a deadly enemy of wisdom. Itseparates and divides. It stands in the way of realising unity oroneness. Harsh words to beggars, servants or inferiors is vio-lence. To fail to relieve pain or trouble in another is negativeviolence. To approve of another's harsh actions is against non-violence. Avoid strictly all forms of harshness, direct or indi-rect, positive or negative, immediate or delayed. Practice non-violence in its purest form, and become divine. Non-violenceand divinity are one.

Non-violence and divinity are oneIt is simple foolishness to think that you are separate from therest of the world. You are one with all. In injuring another youinjure yourself. In loving another you love yourself. Separationis death, unity is eternal life.Ill-feelings cease not by ill-feelings, but by love. In thinking evilof others we injure ourselves. In loving others, we loveour own selves. Understand the grand law and itsworking. You will be happy. The law is very subtle.It is easy to remain without hurting others, but it isvery difficult not to be hurt by others. One harsh wordbreaks the friendship of men who were united in lovefor a period of twenty years. A little sneering or frown-ing, a little laughter in contempt or a staring look,brings rupture amongst friends, brothers and rela-tives. How stiff is the ego! How strong is self-loveand identification with this false body, a combina-tion of five elements, a mixture of flesh,bones, skin, nerves, blood and pus. Howpowerful is this illusory power of the world.

If you want to practise non-violence youshould practise self-control to a maxi-mum degree. You must keep a calmmind even under the gravest

provocation. You must keep the impulses under perfect con-trol. Ahimsa is a weapon not of the weak but of the strong. It is ashield not of the effeminate, but of the potent. It is really forthose made of sterner stuff. You will have to practise it careful-ly in your daily life. You may fail one hundred times in yourattempt, but gradually you will gain strength. Ceaseless prac-tice, strenuous struggle and rigorous discipline of the mind,speech and the body are necessary.If you can be fully established in the practice of ahimsa, notinjuring any creature in thought, word and deed, you are God.You are Brahman in truth.

All beings - men, animals, birds and poisonous creatures - canapproach the practitioner of ahimsa without fear and do noharm to him. Their hostile nature disappears in his presence.The rat and the cat, the snake and the mongoose, being nat-ural enemies to each other, give up their hostile feelings in thepresence of the yogi who is established in ahimsa. Lions and

tigers can never do any harm to such a yogi. The wolfand the lamb, the frog and the cobra will play in his

presence. Such a yogi can give definiteorders to lions and tigers. They will obey.This is obtainable by the practice ofahimsa. The practice of ahimsa willculminate eventually in realisation ofunity and oneness of life, non-dualconsciousness. It will enable one to

obtain cosmic love.

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very thought affects you. Gurudev Sivananda has writtenabout this in his book Thought Power. A bad thought has

three different effects. First of all, it negatively affects the sub-conscious mind of the person who sent the bad thought. Thenit affects the person to whom it was directed. Thirdly, it joinswith the other negative thoughts of other human beings andthey are all in clouds, black clouds, on the same vibratorylevel. But if you have a pure mind, if your thought is good, ifyou repeat your mantra and practise your meditation, youdevelop psychic armour. Your thought will not tune to theirthought; it bounces back.

You attract a thought of a particular nature because you havethe same wavelength. Once your wavelength is very highthese negative thoughts will not join your thoughts. But if yourvibrations are low and you live amongst negative peoplewhose vibrations are low you will be affected by their thoughts.So you can increase your thought level, that's the only wayyou can help yourself. Just repeating a positive thought, 'I amstrong, I can help myself, I can bounce all these thoughts' isnot going to help you.

Overreaction to words and jumping to conclusions are weak-ness of the mind. The vrittis, the thought waves, must berestrained, not only during meditation, but at all times. Onemust be particularly wary of praise, for this too is verbal delu-sion and the ego is ever ready to pounce on any opportunityto see itself as better or different from others. This is one ofthe most difficult problems for swamis and yogis and spiritualpeople.

The mind of a yogi remains calm by chanting mantras and bymeditation or doing puja (worship). Yogis know how to diffusethe fight or flight mechanism. On the vital level they diffuse theenergy agitated because of the emotional state of the mind bydoing pranayama. Anger and the wrong type of food can alsoupset the mind. Because of various types of things - anger,improper diet, etc. - the energy is unable to flow properly.Yogis do pranayama with Gayatri Mantra or inhale Om NamahSivaya, retain Om Namah Sivaya and exhale Om NamahSivaya. They know how to balance the brain, the left and righthemispheres, by alternate nostril breathing with GayatriMantra. You can only experience happiness or peace by bring-ing this mind under control.

You can only experience happiness orpeace by bringing this mind under control

Mind alone is the cause for your freedom and the same mindis the cause for your bondage. If you think that you are a mor-

tal sinner it is the mind that created that illusion; but the samemind, properly trained, will give you liberation. You are eter-nally free. There is no sinner in yoga. Who is a sinner and who is a saint? That Self is like the dia-mond shining equally in all of us. One is in a beautiful king'sbody, another in a saint's body and another in a sinner's body.But the diamond is the same. The soul is the same whether itis in a woman's body, a man's body, a saint's body, a sinner'sbody, Hitler's body, Mussolini's body, or Jesus' body. The soulcannot be tainted. It is the mind that is the cause of thisbondage because it is the mind that is filled with lust, anger,greed and hatred so that the world will appear to be impure.There will be suffering and pain. But the moment you reachthe Self the pain, like an illusion, will disappear like the mist.

Happiness is a subtle state of mind. When the mind is agitat-ed it is like a blur and everything appears shaky. Just as thereflected sun appears clearly on still water, the reflectionappears agitated if the water is agitated. In the same way,when the mind is in a state of oscillation, that creates a kind ofdisturbance in your self, the reflected self or apparent self, notthe real Self. The problem is that we identify with that reflect-ed self, the mind, and say 'I am happy', 'I am suffering', 'I amangry', 'I am doubtful'. All these emotional disturbances arebecause of the reflection of your mind. The mind is agitatedor still, or partially still depending on each person's capacity tocontrol the mind. Praise and censure are the same for onewho has got control over the mind. Heat and cold are one andthe same for a yogi; victory and defeat are one and the same.

Praise and censure are the same for onewho has got control over the mind. Heatand cold are one and the same for a yogi;victory and defeat are one and the same

You have the infinite power in your mind; believe that. Use it;assert it. The infinite power is within you. Only when youunderstand that are you going to be a yogi.

Your destiny is not in my hands or in anyone else's hands.Your destiny is in your own hands. My destiny is in my hands.I can show you how to stand on your head, but once you learnhow to stand on your head or on your own feet, then only canyou help others. That's why you are here, to learn this disci-pline, to gain this knowledge, the greatest knowledge of yoga,the secret of discipline. Discipline means controlling this wildhorse, this wild mind. There is nothing secret about it. Youdon't have to go anywhere to find out that the enemy is with-in. The enemy you are fighting is not outside. Where is it? It

Summer 2008

CONTROL OF MINDby Swami Vishnudevananda

Extracts from the soon-to-be-published Upadesa of Swami Vishnudevananda

E

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Control of Mind

Summer 2008

is your own mind. Mind alone is the cause of your bondage.Mind alone is the cause for your liberation. Everything originatesin thought power.When thought power is intensified and made pure it becomeswill power. When will power becomes stronger and purer,you'll have action power in your physical body. Will powerdoesn't come by merely thinking, it comes by action. Practiceis the only way you get will power.We have lost ourpower by wrong liv-ing, wrong condi-tions, wrongthinking. Wehave to relearne v e ry th i n g ,just like aman who isparalysed.He goes to

physiotherapy and learns how to use his body, limbs, etc. Inthe same way, our will power is paralysed. Only when youhave will power can you do anything you want. Nothing canstand before you. The only thing that stands before you is lackof will. The real achievements done by any human being onthis planet are done by power of will. Good or bad. You haveto learn to train this mind. If you are going to take a job, do itas well as you can, and make the mind the way you want it.Never allow it to have control.

Thought waves are just like radio waves. Everything is awavelength. Even here you can hear my talk and I can hearyour laugh because we are tuned to some extent. When thereis no tuning then this is not possible. Once you understandthought waves you will understand what yoga is.

Thought can be either negative, positive or shallow. Whenthought becomes negative it is very painful and when it is pos-itive, it lifts you up. Depending upon the condition into whichyou are thrown, thought plays a most important role in yourlife. You meet a person on the street, you fall in love…just likemagic, so you call it 'love'. The thought waves take a specificpattern and suddenly there is a meeting of thought. Thoughtwaves merge. Then after some time, perhaps, the thoughtschange and instead of 'I love you honey', it becomes 'I hate

you!' These phrases are only thought, nothing more. It isnot that the person has changed, it is that the thought

waves are no longer merging and there is now nocommunication. So there is friction, separation,suffering and you will never see that personagain. The moment you think of that person youhave unhappiness and pain. Wherever there isunion of thought it brings peace, love, happi-ness and joy. Whenever thought becomesunbearable due to different or oppositewavelengths there is suffering, pain, warand calamity. So the whole world is noth-ing but a projection of your thought.There is nothing but thought. Reality isthought!

13Summer 2008

f we do not know how to act in life, asanas and pranayama will not help us much because every wrong action will give us

both physical and mental pain. Our previous actions have cre-ated many reactions in the present. Yoga explains how to actwithout creating any more reaction.

Yoga in Daily LifeWe think we are intelligent. We focus on that kind of knowl-edge which helps us to hold our job and maintain our insur-ance, old age pension, a house, a car, our situation in society,clothes, our look and our health. This takes all our time. Like ahamster we think that we are running somewhere. Yoga teach-es us to develop pure intelligence, pure discrimination; itteaches us to look a little bit further than just what we see orwhat our impulses are telling us. To just impulsively do whatyou have been doing for many years is not intelligent. What isneeded is a well-developed power of reasoning, equipped withlogic. We may talk highly of logic, but it is no more than a dis-cussion at the dining table. When it comes to our own life, wecontinue to act impulsively.

Constant fears prevent us from moving forward. Worryingabout everything, constantly living in the future or in the past,but never in the present - all this leads to a lot of sorrow, as wewill have to face the reactions this attitude has created. Astime goes by, depression will be the result. Many doctors say,"Well this person is 60 or 70 - it's normal to be depressed."And they prescribe pills. It is considered "normal". It is not nor-mal! On the contrary, there should be joy! If you have workedhard all your life, you should be at peace with yourself and notbe depressed! This does not just happen to people who haveobviously been lazy throughout their life. People may be suc-cessful in their job, wear the right kind of clothes, have theright manners, have been to the right school - but still theresults of their actions lead many of them to depression.

The Bhagavad Gita says that such a person is evil. But theyare not killing or stealing. The evil lies in the dissatisfaction.You go out to eat and look at the menu: "Oh let's eat some-thing expensive! Let's eat some expensive fish, some expen-sive meat and drink some expensive wine. I'm 60 years oldnow. I've worked all my life. Let's get that red wine which costs300 euros a bottle. I can afford it now! You want to join me?"That is evil because afterwards you do not feel any better. Youmay feel better for an hour. You're already not feeling well

when the bill comes. And when you are home in your bed allyou have is your heart, your liver, your gall bladder and yourkidneys complaining.

We are free to choose, but freedom does not mean that wecan do whatever we like to do. As a society we have tried thisand it has not worked. The freedom which we thought wasfreedom is now getting back at us. Families are breaking up.If both parents are working, there may be a house and a car,but there's no warmth. Who is cooking for the children? Whois feeding them? Who is giving them the love they need?

Many people who come to the Ashrams now are not used toeating at regular times, they do not know how to cook, how tocut the vegetables, how to wash their clothes or even theirown bodies. We have to teach them everything. Just learningthe techniques of asanas and pranayama is not enough. Manypeople neglect the basics of a healthy lifestyle, without whichyoga cannot be practised successfully. The result is acidity inthe stomach, lack of absorption in the intestines, and constipa-tion in the colon - how can one expect prana, the life energy,to flow?

Also if you sleep too much, the mental energy goes down. Itbecomes a habit. It takes time and effort to slowly overcomethis habit. It is the same with eating. Don't eat too much, don'teat too little. Finding the balance is not easy. This is somethingwe have to figure out ourselves because we have no rolemodels to show us.

Three Gunas and the Higher MindYoga teaches us about the three gunas or qualities of themind, viz., sattva (purity), rajas (activity) and tamas (inertia).When sattva predominates a person is calm and serene.When rajas predominates, he is agitated and excited. Whentamas is predominant, he is dull and foolish. Often the under-standing of the gunas is oversimplified: "I'm above everything!I'm only looking at the others - oh, how rajasic most peopleare. And this person is still smoking or drinking alcohol - howtamasic! I can't even shake hands with this tamasic person."

This is the beginning stage. We are categorizing the gunaslike a traffic light: red for stopping, yellow for getting into gear,and green for driving. This is how our mind works. But the

Be Up and Doing-the Yoga of Action

by Swami Durgananda, Yoga Acharya

I

reality is not like this. The gunas are within us and withineverything. Through the gunas the whole play of maya (illu-sion) takes place. If we understand this play, we learn to dis-criminate and can try to act properly - and then we fail: "Oh!It's harder than I thought! Let the Swamis do it. But theSwamis are also failing. I thought the Swamis were alreadyvery sattvic! But look, they're sleeping in meditation - they'retamasic! And all they do is run around the whole day - they'reso rajasic!"

Sattva can be recognized not only by the action, but also bythe aim and motive of the action. As long as our observation isdominated by rajas, we cannot see these subtle aspects ofaction. A beginner tends to be a rajasic observer and maythink: "I am separate. I am better than everybody else. I havetaken the Yoga Teachers' Training Course and I know what isreal!" It is interesting to note that great people do not think thisway. This is why we like to be around great people. They areready to learn new things at every moment, while puffed-uppeople who know a little bit are terrible to be around.

It is easy to look at a person who doesn't shower or who wearsdirty clothes and say this person is tamasic. However, the realtamas is in the mind. A tamasic person thinks that the body isreal. You can be wearing Italian or French designer clotheswith the best perfume and you can have a huge car and live inthe best part of town, but if you think that the body is the onlything there is, then your understanding is tamasic.

The Bhagavad Gita gives a beautiful teaching on thethree types of happiness: "That which is like poison at first but in the end likenectar - that happiness is declared to be sattvic."When you first arrive at an intensive yoga programsuch as a Yoga Teachers' Training Course, it canactually feel like poison: change of environ-ment, change of climate, change of rhythm,sharing accommodation with other peo-ple. Another example is fasting: it alsofeels like poison at the beginning.The first two or three days you havea headache, your bones and jointshurt, you are hungry and miserableand can hardly look out of your

eyes. The body eliminates toxins through foul-smelling breathand perspiration. But soon after, the experience becomeswonderful. Body and mind rejuvenate and inner peace comes.If you understand this, you will be able to discriminate proper-ly and look out for that happiness which at the end is like nec-tar.

"That happiness which arises from the contact of the senseorgans with the objects, which is at first like nectar, and in theend like poison - that is declared to be rajasic."

In our normal lives, our judgment looks for what is easierbecause we want to avoid difficulties. Where can I make moremoney, what is more comfortable, where do I have to workless, which boss is easy-going - that's the job you take! We donot look for a job where we have to work on our discipline andreally challenge our own minds. The only challenge we areinterested in is money. If you do an action because you expecthappiness right from the beginning, it's a rajasic choice. It'snectar at the beginning but poison at the end.

"That happiness which at first as well as in the sequel deludesthe self, and which arises from sleep - that is heedlessnessand tamas." Too much sleep, too much food which excites our senses,alcohol, cigarettes, drugs, all the things we are trying to excite

our senses with - these are tamasic actionsbecause they will pull us down into

addiction. Willpower diminishesand we become like a veg-

etable. Life is reduced to eat-ing, drinking, sleeping and

procreation. We call thisa "nice weekend". Thenwe somehow drag our-selves from Monday toThursday and hope forthe same weekendexperience again. Thisis tamas.

The Yoga of Action

14 Summer 2008

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The Yoga of Action

Summer 2008

Teaching Yoga TodayAsanas you can learn anywhere. You can find a yoga teacherin every town. Swami Sivananda, Swami Vishnudevanandaand other great yoga masters of India trained people to lift thesoul up into real sattva, real purity. This is the essence of theSivananda Yoga Teachers' Training Course.

Every person acts according to his or her nature. After beingtrained for four weeks every day in asanas and pranayama,you're finding out that this way of life goes well with your ownnature. Passing on the teachings can be just as natural, and itshould be done without pride. That is proper action. If you'reproud of what you know, you will create a reaction. "He is notfilled with the pride that he is the performer of such actions,nor does he hope for any gain therefrom." When we are per-forming as a yoga teacher, is it our knowledge we are passingon? No, but we forget this. We think it's our knowledge,because we are surrounded by people who do not know asmuch. So we say, "I'm the yoga teacher now." We should besharing yoga by being servants of this knowledge. Just like acook serves food, you serve the asanas. You are not better orworse, both of you are servants in your own way. If you do notforget this, then your action will sattvic, pure.

In yoga we do not look so much at what a person knows orsays, but at what a person does. It is by the action that you cansee where the other person stands, not by what they say. Inthe West we listen to what people say and we think, "Oh, veryintelligent." And we give them titles: bachelors, masters, PhDs.But how do they act? Swami Vishnudevananda was very out-spoken about this. He said a professor may know about yogaphilosophy, but he does not necessarily practise it. But forpreaching it, he may get all the fame. A simple yogi may bepractising the philosophy daily but is being looked upon as anoutsider. That is different in India: In the Himalayas and otherareas you can still find people who seem completely removedfrom the world, but they are not looked down upon. There isgreat acceptance. "That by which one sees the one indestructible Reality in allbeings, not separate in all the separate beings - know thouthat knowledge to be sattvic." This means we are seeing theSelf, the Soul or the Breath of God in everyone, recognisinghuman beings as reflections of the Creator. This tolerance andsattvic thinking will give you peace of mind, because so manyjudgmental thoughts will simply disappear.

If you announce your name and title to the world, you will notlast long. You will burn out because you cannot keep it up.Accept humbly to be a reflection of this knowledge of yoga.Then your actions will be sattvic and you will last because yourego does not get burned. There is a beautiful example fromthe scriptures: When you cook rice it should become so softthat when you take a grain and press it with your finger therewill be no resistance. In the same way, if the ego is cookedthrough tapas or action, teaching yoga as karma yoga or serv-ice to humanity, then it is soft like this grain of rice. If on theother hand it is not properly cooked, the rice corn is hard. Thisis a classical example to describe the ego.

If you remain a practitioner and a student while serving as a

teacher, you'll learn everything. The students will come to youand teach you. Unknowingly the students serve the teachers.Sometimes we hear certain spiritual people say, "Thank youfor coming so that I may serve you." That is so true. How lone-ly the yoga hall would be without the students! We shouldthank the students for coming and giving us the opportunity toserve. This is the attitude that Swami Vishnudevananda hadwith us. He always said, "I serve you with all my heart, and ifyou did not understand the teachings, it is not the fault of theteachings, but it is the fault of the teacher. I ask you to forgiveme if I did not make the teachings clear." He would do this atthe end of the course and prostrate in front of everybody. Another time Swamiji told us how as a young man he prostrat-ed in front of a great swami and while doing so, his own mindthought "Look how humble I am, I'm prostrating." He could saythis about himself because he was checking his mind all thetime. If we're honest, our mind is acting in the same way.

Join the Yoga Peace Movement The Bhagavad Gita teaches, "Abandoning all duties, takerefuge in Me alone: I will liberate thee from all sins; grieve not."Surrender by working ceaselessly. Put the activity out, untir-ingly, and surrender to the fruits. Don't only act if something isin it for you. Do it for the sake of doing that job. Whether youare being paid or not. This is surrender. And who is benefitinglastly? Your own soul is freeing itself.

Everybody has to make decisions. If you say "I won't act", youhave nevertheless made a decision. It has to become clearwhat karma and knowledge really mean. Action uplifts. Manypeople do not want to act because they are afraid of makingmistakes. They say, "I'd better not act, I'd better stay behind."That way you stay behind for the rest of your life.

When Swami Vishnudevananda would complete the last lec-ture of the Yoga Teachers' Training Course, he would say, "Ifthis knowledge has caught your interest, four weeks are notenough. Come and be with us for a while, and teach." Thosewho stayed he would call "staff", a very modern term. Hewouldn't call us disciples, sadhus or yogis. If you have time,join staff for a while and become stronger. That's what thisorganisation is for. We are not here to make money.Everything the students give us goes back into this organisa-tion. We build Ashrams, we maintain the centres, and we feedand dress the staff. Being on staff, you cook, clean, teach, doaccounts, you do everything. It allows you to become moreflexible in your mind. Most people are not flexible mentally.They only want to do what they are good at, and everythingelse they shy away from. In selfless service, you also do thosethings which you are not good at. This is the essence of theyoga of the Bhagavad Gita. You cannot not act. Throughaction you purify the gunas, the mind, the body, the emotions,the intellect, your whole being. In this way you can realize theSelf within you and find happiness and inner spiritual strength.Then there is no need to take antidepressants. Learn how to act without being attached to the fruits of theactions. Join us for a month or two or six months or one year.Take a sabbatical and come. We have Centres all over theworld. You can learn languages at the same time. You can bein an Ashram or you can be in a Centre. You will learn how to

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The Yoga of Action

Summer 2008

teach and how to control your mind, your words, and yoursenses. Yoga will become deeply rooted in you. Thisorganisation is not there to make the swamis comfortable,but it is for new people to come to and practise yoga moreintensely.

I came like this one day in the Spring of 1974. I wasalready practising asanas for several years, but I stillcould not do the headstand because I was afraid of falling.At that time I was living in San Francisco and SwamiVishnudevananda came to the city. He gave a class in aschool. I thought: "I'd better go - he's famous. Then I cansay I had a class with Swami Vishnudevananda." At leastone hundred people were in the hall. Swamiji had every-body lined up in straight rows and was quickly moving upand down the lanes. Surya Namaskar, no problem. Myego said, "No problem, that is easy!" Then Swamiji said"Headstand!" I thought with a hundred people in the hallhe wouldn't see me, and also I am a small person. Hesaid, "Make a tripod, position your head, go on your toes,walk towards your body." I did that - and then all of a sud-den I heard "UP UP UP UP!" I thought Swamiji was talk-ing to the neighbour but he was speaking to me! He puthis finger into my lower back and I was somehow stand-

ing, no problem. I said to myself, "This is great!" - thinkingthat Swamiji was still standing there. But then I heard himalready three or four people down the row. When I heardthat, I fell down immediately! But having realised I coulddo it helped me to do the headstand again. And that ishow I learned it. The simple truth that you can only knowwhat the headstand is if you try it, applies to all aspects ofyoga.

After that yoga class with Swami Vishnudevananda, Ithought "Maybe I'll stay with him a little bit. It's not badwhat he does. He's a really good teacher. Maybe I cangain some knowledge." So I went and said, "Swamiji, canI join staff?" He took me in his arms and said "Welcome tothe family!" At that time I did not understand what hemeant by "family". Now, over thirty years later, I do notregret it even for a second.

Extracts from a lecture given during the Sivananda Yoga Teachers'Training Course in Vrindavan, India, in February 2008.

Swami Durgananda is Yoga Acharya (spiritual director) of theSivananda Yoga Vedanta Centres in Europe. www.sivananda.org/tyrol

Tel: +33 (0)2 38 91 88 82 www.sivananda.org/orleans

Château du Yoga Sivananda26 Impasse du Bignon, 45170 Neuville aux Bois Fax: +33 (0) 2 38 9118 09 email: orleans@sivananda.net

Est 1957 Swami Sivananda(1887–1963)

Swami Vishnudevananda (1927–1993)

• Yoga Teachers' Training Course July 4 – August 2, 2008• The Secret of Communication with Animals with Amelia Kinkade July 9 – 11, 2008

• Vedic Astrology, Yoga and Spirituality with Stephen Quong July 18 – 24, 2008

•Bhagavata Saptaha with Bhagavad Acharya Sri Venugopal Goswami July 26 – August 1,2008

• Yoga Psychology and Mental Health with Dr Uma Krishnamurti August 2 – 9, 2008

• Advanced Teachers’ Training Course August 3 – 31, 2008• Sadhana Intensive August 9 – 24, 2008• Christmas & New Year Holidays Dec.19, 2008 – Jan.1, 2009

18 Summer 2008

isiting temple ruins in order to understand why such mag- nificent temples and culture are only a thing of the past,

leads the visitor to go deeper into the universal meaning ofmythology and to reflect on the underlying oneness of reli-gious paths. It is also areminder to detach from chang-ing social cultures, forms ofworship, national boundaries,the rise and fall of powerfulempires and kings, and finally tocontemplate the why and howof wars of religion. Such a pil-grimage into the religious andhistorical past of a collectivereminds us of Master's andSwamiji's yogic and vedanticteachings on "breaking bound-aries" and "the paths are manybut truth is one" and "temporali-ty of power and politics, of kingsand barons." It helps us todevelop detachment from andinsights into our contemporarypolitical and religious move-ments.

The Arrival of Indian Culturein South East AsiaSouth East Asia has beeninhabited since the Neolithicera, but in the first century, ithad become the hub of a vastcommercial trading network thatstretched from theMediterranean Sea to China.Indian and Chinese tradersarrived in the region in greatnumbers, exposing the indige-nous people to new cultures. Itwas Indian culture that tookhold in the area, fuelled byBrahmin priests.

The Champa Kingdom inVietnam In Vietnam, the original Hindu

Saivite Cham kingdom occu-pied nearly two-thirds of thecountry now referred to as Central and South Vietnam.Founded at the end of the second century, the Cham kingdomprospered between the 5th and 15th century. It was essential-ly Hindu, borrowing from India its Saivite cult, its language(Sanskrit), its social structure (four classes or castes) and itsconcept of royalty (king-god). The Chams concentrated on

maritime activities and became a strong naval power. Theancient Cham kingdom was organised as a confederate stateof five principalities: Indrapura, Amaravati, Vijaya, Kauthara,and Panduranga. These states were, one after another, lost by

the kingdom in a series of wars,not only with the Viet, but alsowith the Khmer and theChinese. Hindu Champadeclined in the 15th century.The entire kingdom and culturewas slowly integrated into theconquering, structuredVietnamese nation from theNorth including parts of theKhmer territory of the MekongDelta in the South.In the 19th century, Champahad fully declined. The remain-ing Chams converted to Islamand were dispersed into ham-lets belonging to Viet villages.Later the Cham were identifiedas one the the 54 minorities ofVietnam. With the decline ofChampa, the Sanskrit languagedied out. With the 15th century,the Chinese expanded throughmilitary conquest into the areaand the name of the regionbecame known as Indo-China.Due to the Chinese influenceand the disappearance ofHinduism in Vietnam,Mahayana Buddhism, whichfirst came to Champa in the firstcentury became the dominantreligion.

Cham in Present-dayVietnamIn the Vietnam of today, we cansee vast ruins of ancient Hindutemples. The most well-knownis the holy Sanctuary My Son inCentral Vietnam, built in the late4th century by KingBhadravarman I. This temple

complex was classified by UNESCO as a World CulturalHeritage Site in 1999. These temples have survived not onlythe ravages of time but also of bombs in the last war. Of theoriginal seventy towers, twenty still remain as ruins. Many ofthe Hindu deities and relics are now kept in the DaNang Chammuseum. Here we find statues of Ganesha, Siva, Nataraj, Siva

Tracing the Eternal Religion (Sanatana Dharma) in Vietnam and Cambodia

by Swami Sitaramananda

V

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Eternal Religion

Summer 2008

of Ganesha, Siva, Nataraj, Siva lingam, Durga dancing onthe buffalo, Garuda, Nandi, Brahma, Saraswati, Lakshmi,Rama and Sita, Hanuman, Parvati, Uma, Skanda, and thevedic gods such as Indra, Surya, Varuna, Kubera, Vayu,Agni, Yama and Naga.In Po Nagar, a large temple in the beautiful coastal town ofNhaTrang, we find an Asian- looking Goddess as the centralfigure of worship in place of the lingam. This Goddess isworshipped in the Buddhist way with incense, gongs, andmantra. Vietnamese city names are transliterated from theoriginal Hindu Cham name. Forexample Panduranga becomescontemporary Phan Rang. Atthese sites one sees reproduc-tions of Ganesha and dancingapsara statues as well as theSiva lingam.

The Khmer Kingdom inCambodiaThe early name of Cambodiawas Kampuja. This name wasderived from a tribe in NorthIndia associated with KambuSwayambhuva, the legendaryfounder of the Khmer civilisa-tion. Kampuchea was the origi-nal name of the country up to1989. The national language ofKampuchea is Khmer. Khmerreligion, beliefs, iconography,art and architecture allstemmed directly from India.Hinduism dominated until theend of the 12th century when itgave way for a short time toMahayana Buddhism. Later onBuddhism became the statereligion. The Khmer king was consid-ered an earthly representationof a deity. The cult wasinstalled as the official religionof Cambodia in 802 byJayavarman II. The famousAngkor temple was built origi-nally by King Suryavarman II inthe 12th century and was dedi-cated to Lord Vishnu.

There are thousands of tem-ples in Cambodia. Many of thestructures of the temple arebuilt around the central mass,representing the successive concentric levels of MountMeru, the abode of the Hindu Gods. The God Kings Ramaand Krishna are depicted in numerous temple carvings, withintricately-wrought scenes from the Mahabharata,Bhagavad Gita and Ramayana. The most commonly-foundimages are the apsaras, the celestial dancers who leapt

from the foam as the gods churned the oceans to create theelixir of life. There are nearly two thousand apsara imagescarved in Angkor Wat alone.

In the early 12th century King Jayavarman VII declaredBuddhism the state religion, breaking away from the former400-year tradition of Hinduism. He built many temples ded-icated to Mahayana Buddhism, the most famous of which isthe Bayon known for its huge faces carved in stone. Therewas a brief Hindu resurgence in the late 13th century.

However, Buddhism returnedafter this time in the form ofTheravada Buddhism whichremains the dominant religionof Cambodia today.

Angkor Wat The names of Angkor Wat andAngkor Thom derive from theirclassical Sanskrit namesNagara-vati and Nagara-dhar-ma. Angkor Wat is the largesttemple in the world dedicatedto Lord Vishnu. It is visually,architecturally and artisticallybreathtaking. It has a massivethree-tiered pyramid crownedby five lotus-like towers thatrise 65 metres from groundlevel. Surrounded by a moatand an exterior wall measuring1300 metres by 1500 metres,the temple itself is 1km square,with the walls of the templecovered with stunning bas reliefand carvings.

The Khmers of present dayCambodia proudly proclaimtheir Indian heritage. TheCambodian ruler still carries theIndian royal title of Varma. Inthe same manner, the kings ofThailand still call themselvesRama, the present ruler beingRama IX. The influence ofIndian culture spread far andwide not only in Vietnam andCambodia but also in Thailand,Burma, Laos, and Indonesiaand today is still part of the fab-ric of the spirituality and cultureof these countries and it is inthis context that the yoga

movement of today is slowly finding its roots in these coun-tries.

Swami Sitaramananda is of Vietnamese origin. She is the director of theSivananda Ashram Yoga Farm and a senior disciple of SwamiVishnudevananda.

20 Summer 2008

The Sun Salute Modified from The Healing Path of Yoga by Nischala Joy Devi

SEATED VERSIONThis version is done seated in a straight-backed chair. The feet are flat on the floor or on a pillow on the floor.Position 1: Sit erect, legs together. Bring the palms together in front of the heart centre.Position 2: Lock the thumbs. Stretch the arms out from the heart centre. Look at the hands as you slowly raise the arms over-head. Stretch from the base of the spine to the tips of the fingers.Position 3: Keeping the arms alongside of the head, look up at the hands and slowly fold forward from the hips. Allow the headto relax toward the legs and the arms to relax toward the floor. Position 4: With both hands grasp behind the right knee and lift it up. Bring the abdomen toward the thigh.Position 5: Continue holding the leg, arch the back, bring the shoulders back and look up.Position 6: Bring the head back to centre and release the leg. Stretch out the arms, lock the thumbs, look at the hands, andslowly fold forward from the hips. Allowing the abdomen to come toward the thighs, relax the head and the arms toward thefloor.

Position 7: Raise the body up and place the palms on the thighs, fingers pointing forward, elbows bent. Arch the back, expandthe chest, extend the neck, and allow the head to tip back slightly. Look up.Position 8: Bring the head back to centre, grasp the left leg behind the knee with both hands, and raise it up. Bring the abdomentoward the thigh.Position 9: Lift the head, arch the back, bring the shoulders back, and look up. Bring the head back to centre and release theleg.Position 10: Stretch out the arms, lock the thumbs, look at the hands, and slowly fold forward from the hips. Allowing theabdomen to come toward the thighs, relax the head and the arms.Position 11: Lock the thumbs, stretch the arms out, look at the hands, and slowly come up to a seated position. Continue toraise the arms up toward the ceiling. Look up.Position 12: Slowly lower the arms down in front and bring the palms together at the heart centre.Relax the arms and be still for a moment, feeling the benefits of the sun salutation. It can be repeated up to three times.

21

Sun SaluteThis is part of the adaptation that can be learned in Yoga of the Heart, a yoga therapy certification training for yoga teachers and health professionals tolearn to adapt yoga for cardiac disease and cancer. Nischala Joy Devi teaches this course annually at the Sivananda Ashram Yoga Retreat in the Bahamas.bd@abundantwellbeing.com www.abundantwellbeing.com

STANDING VERSION WITH CHAIRStand facing the seat of a straight-backed chair. Be sure that the chair is placed so its back is against the wall for steadiness.Position 1: Stand erect, feet together but not touching. Bring the palms together in front of the heart centre.Position 2: Lock the thumbs. Stretch the arms out from the heart centre. Follow the hands as you slowly raise the arms upbeside the head. Stretch up all the way from the feet to the tips of the fingers. Look up at the hands.Position 3: Keeping the arms alongside of the head, look at the hands and slowly fold forward from the hips, keeping the kneesslightly bent. Place both hands on the seat of the chair and allow the head to relax. Position 4: Stretch the left foot back, placing it on the floor a few feet behind you. Keep the left leg straight and the right kneebent. Look up.Position 5: Keeping both hands on the chair and the right knee bent, lower the left knee to the floor. Arch the back. Look upand back.

Position 6: Bring the right leg back to meet the left. The feet are together with both knees on the floor. Pushing with the hands,straighten the legs. Look toward the feet. Stretch the heels toward the floor.Position 7: Leaving the arms and legs in place, look up.Position 8: Bring the left foot forward, bending the knee, the right leg remains stretched back with the foot on the floor. Look up.Position 9: Lower the right knee to the floor. Look up and arch back.Position 10: Keeping the hands on the chair, straighten both legs as the right leg comes forward to meet the left.Position 11: Lock the thumbs, stretch the arms out, look at the hands. Raise the arms up toward the ceiling as you straightenthe knees and come to a standing position. Look up.Position 12: Slowly lower the arms down in front and bring the palms together at the heart centre. Relax. Stand quietly for a moment with your hands at the heart centre and be conscious of the heartbeat and the breath. When theyreturn to normal, relax the arms, sit down in the chair, and relax. It can be repeated up to three times.

Summer 2008

22 Summer 2008

he remembering of injuries is spiritual darkness; the fos-tering of resentment is spiritual suicide. To resort to the spir-

it and practice of forgiveness is the beginning of enlighten-ment; it is also the beginning of peace and happiness. Thereis no rest for him who broods over slights and injuries andwrongs; no quiet repose of mind for him who feels that he hasbeen unjustly treated, and who schemes how best to act forthe discomfiture of his enemy.How can happiness dwell in a heart that is so disturbed by ill-will? Do birds resort to a burning bush wherein to build andsing? Neither can happiness inhabit in that breast that isaflame with burning thoughts of resentment. Nor can wisdomcome and dwell where such folly resides.Revenge seems sweet only to the mind that is unacquaintedwith the spirit of forgiveness; but when the sweetness of for-giveness is tasted then the extreme bitterness of revenge isknown. Revenge seems to lead to happiness to those who areinvolved in the darkness of passion; but when the violence ofpassion is abandoned, and the mildness of forgiveness isresorted to, the it is seen that revenge leads to suffering. Revenge is a virus which eats into the very vitals of the mind,and poisons the entire spiritual being. Resentment is a mentalfever which burns up the wholesome energies of the mind,and "taking offence" is a form of moral sickness which sapsthe healthy flow of kindliness and good-will and from whichmen and women should seek to be delivered. The unforgivingand resentful spirit is a source of great suffering and sorrow,and he who harbours and encourages it, who does not over-come and abandon it, forfeits much blessedness and does notobtain any measure of true enlightenment. To be hard-heartedis to suffer, it is to be deprived of light and comfort; to be ten-der-hearted is to be serenely glad, is to receive light and bewell comforted. It will seem strange to many to be told that thehard-hearted and unforgiving suffer most, yet it is profoundlytrue, for not only do they, by the law of attraction, draw tothemselves the revengeful passions in other people, but theirhardness of heart itself is a continual source of suffering.Every time a man hardens his heart against a fellow-being heinflicts upon himself five kinds of suffering-namely the suffer-ing of loss of love; the suffering of lost communion and fellow-ship; the suffering of a troubled and confused mind; the suffer-ing of wounded passion or pride; and the suffering of punish-ment inflicted by others. Every act of unforgiveness entailsupon the doer of that act these five sufferings; whereas everyact of forgiveness brings to the does five kinds of blessed-ness-the blessedness of love; the blessedness of increasedcommunion and fellowship; the blessedness of passion stilledand pride overcome; and the blessedness of kindness andgood-will bestowed by others.Numbers of people are today suffering the fiery torments of an

unforgiving spirit, and only when they make an effort to over-come that spirit can they know what a cruel and exactingtaskmaster they are serving. Only those who have abandonedthe service of such a master for that of the nobler master offorgiveness can realise and know how grievous a service isthe one, how sweet the other. Let a man contemplate the strife of the world: how individualsand communities, neighbours and nations, live in continualretaliations towards each other; let him realise the heartaches,the bitter tears, the grievous partings and misunderstandings-yea, even the bloodshed and woe which spring from thatstrife-and, thus realising, he will never again yield to ignoblethoughts of resentment, never again take offence at theactions of others, never again live in unforgiveness towardsany being. When a man abandons retaliation for forgiveness he pass-es from darkness to light. So dark and ignorant is unforgivenessthat no being who is at all wise or enlightened could descendto it; but its darkness is not understood and known until it is leftbehind, and the better and nobler course of conduct is soughtand practised. Man is blinded and deluded only by his owndark and sinful tendencies; and the giving up of all unforgive-ness means the giving up of pride and certain forms of pas-sion, the abandonment of the deeply-rooted idea of the impor-tance of oneself and of the necessity for protecting anddefending that self; and when that is done the higher life,greater wisdom, and true enlightenment, which pride and pas-sion completely obscured, are revealed in all their light andbeauty. Then there are petty offences, little spites and passing slights,which, while of a less serious nature than deep-seated hatredsand revenges, dwarf the character and cramp the soul. Theyare due to the sin of self and self-importance, and thrive onvanity. Whosoever is blinded and deluded by vanity will contin-ually see something in the actions and attitudes of otherstowards him at which to take offence, and the more there is ofvanity the more greatly will the imaginary slight or wrong beexaggerated. Moreover to live in the frequent indulgence ofpetty resentments increases the spirit of hatred, and leadsgradually downward to greater darkness, suffering, and self-delusion.Don't take offence or allow your feelings to be hurt, whichmeans--get rid of pride and vanity. Don't give occasion foroffence or hurt the feelings of others, which means-be gentlyconsiderate, forgiving, and charitable towards all.The giving-up, the total uprooting of vanity and pride is a greattask; but it is a blessed task, and it can be accomplished byconstant practice in non-resentment and by meditation uponone's thoughts and actions so as to understand and purifythem; and the spirit of forgiveness is perfected in one in themeasure that pride and vanity are overcome and abandoned.

FORGIVENESS by James Allen

T

James Allen (1864 - 1912) was an English writer who retired from a business life when he was 38 to lead a simple life of contem-plation in the British countryside. Swami Sivananda in his book Sadhana says "read …James Allen with interest and attention.You will be inspired". We offer this excerpt from one of the many books that James Allen wrote during his time in seclusion.

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Forgiveness

Summer 2008

The not-taking-offence and the not-giving-of-offence gotogether. When a man ceases to resent the actions of othershe is already acting kindly towards them, considering thembefore himself or his own defence. Such a man will be gentlein what he says and does, will arouse love and kindness inothers, and not stir them up to ill-will and strife. He will also befreed from all fear concerning the actions of others towardshim, for he who hurts none fears none. But the unforgivingman, he who is eager to "pay-back" some real or imaginaryslight or injury, will not be considerate towards others, for heconsiders himself first, and is continually making enemies; healso lives in the fear of others, thinking that they are trying todo towards him as he is doing towards them. He who contrives

the hurt of others fears others. Hatred ceases by non-hatred--by forgive-

ness, which is very beautiful, and issweeter and more effective than

revenge. It is the beginningof love, of that divine

love that does notseek its own;

and he whopract is-

es it,

who perfects himself in it,comes at last to realise that blessedstate wherein the torments of pride andvanity and hatred and retaliation are forever dis-pelled, and good-will and peace are unchanging andunlimited. In that state of calm, silent bliss, even forgivenesspasses away, and is no longer needed, for he who hasreached it sees no evil to resent but only ignorance and delu-sion on which to have compassion, and forgiveness is onlyneeded so long as there is any tendency to resent, retaliateand take offence. Equal love towards all is the perfect law, theperfect life, the perfect state in which all lesser states find theircompletion. Forgiveness is one of the doorways in the fault-less temple of divine love.

25Summer 2008

DETACH-ATTACHSwami Kalyananda asked the Master, "Swamiji, you have written over two hundred books. Instructions are so many that I amconfused as to which to follow. Will you kindly enlighten me?"The Master said, "Detach-attach.""Anything more, Swamiji?""Nothing more. Detach-attach. It contains every other instruction. The two hundred books written by me are but commentarieson this single advice. Detach the mind from all objects. Detach it from every outgoing tendency, from objective consciousness,from the notion of duality. The process of detaching thus is the sadhana (spiritual practice) as well as the goal."Detach. This single word itself sums up the essence of all scriptures and sadhanas. It is self-sufficient, being self-contained.

Yet the word 'attach' is added only in order to supplement it and to explain as well as simplify the process of detaching."Attach the mind to the Lord. Attach it to the Self. Attach it to the subjective non-dual Consciousness. In the process of attaching the mind in this manner, the process of detaching, as explained before, inheres; and the process ofdetaching the mind from its objective tendencies is not possible without attaching it to the Divine Consciousness, since mind orenergy cannot be extinguished. Detaching and attaching are like the two sides of the same coin."Detach-attach. Though it looks simple, it is the essence of all sadhanas. Concentration, meditation, etc., are but different phas-es of the one single process of detach-attach sadhana. Kirtan, pranayama and other sadhanas are but different outer forms ofthe single inner sadhana of detach-attach."Of what use is it to learn all the scriptures? This one injunction is sufficient to give you liberation. It is a wisdom-tablet of thehighest potency, by taking which alone can one free oneself from the disease of wordly life. There is no higher sadhana thanthis, nor any sadhana devoid of it. It is the cream or kernel of all sadhanas and teachings. Practise this and attain immortality."

by Swami Sivananda

27Summer 2008

MAHASAMADHI OF SWAMISAHAJANANDA, SOUTH

AFRICAIt is with deep regret that weannounce the mahasamadhi of HHSri Swami Sahajananda, the spiritu-al head of the Divine Life Society inSouth Africa. Swami Sahajananda was a discipleof Swami Sivananda for over sixtyyears, during which time he built aformidable printing and publishingoperation in Durban, dedicated tothe dissemination of SwamiSivananda's teachings. He was atireless campaigner for the well-being of the underprivileged classesof South Africa, providing medical,educational and social facilities aswell as teaching yoga in the name ofH.H. Sri Swami Sivananda to themany thousands who came to hisAshram to receive his guidance. Hehas been a constant source of inspi-ration throughout the world with hishumility, his untiring practice ofkarma yoga and his devotion toGuru and leaves a legacy that willserve society for many years tocome. May his soul attain the HolyFeet of Gurudev.Executive Board Members, SYVC

TIMEBLINK OF AN EYE

Kala is a unit of time which is defined as follows: take a few petals of the lotus flowerand place them one over the other to form a small compact bunch. Take a sharp nee-dle and pierce the bunch with force. The time taken for the needle to pass througheach petal is called one lava. Thirty such lavas make up a truti, thirty trutis make upa kala, thirty kalas make up a kashta. One kashta is equal to one nimesha which isthe time required to blink once.

AEONS OF TIME

Mahayuga (the four periods of time) 432,000 yearsManvantara (approx.71 mahayugas) 308,448,000 yearsKalpa (approx 14 manvantaras) 4,320,000,000 yearsA Day and Night of Brahma (2 kalpas) 8,640,000,000 yearsYear of Brahma (360 kalpas) 3,110,400,000,000 yearsLifetime of Brahma (100 years of Brahma) 311,040,000,000,000 years

28 Summer 2008

A Pranayama Practitioner will havea light body free from disease, veryfair complexion, a sweet melodiousvoice, and pleasant smell of thebody. He will have good appetite,cheerfulness, a handsome figure,good strength, courage, enthusi-asm, a high standard of health,vigour and vitality, and good con-centration of mind

Swami Sivananda

This inspiring description given bySwami Sivananda applies not onlyto a few advanced adepts ofpranayama in the Himalayas, - it isa common experience of studentscoming towards the end of aSivananda Teachers' TrainingCourse, and even more so at theend of the Advanced Teachers'Training Course or SadhanaIntensive Course.

However it is not easy for us tomaintain such a high energy levelon our return to our daily lives, evenafter completing these courses. Thechange of environment, stressfulwork or family si tuat ions or areduced pranayama practice start todeplete our energy. It is easy toreturn to our old patterns of breath-ing.

Breath Control duringPhysical ExerciseBreathing is the most vital involun-tary function of the body, ensuringthat every cell in the body receivesan adequate supply of oxygen.Involuntary or habitual breathing iscontrolled by the respiratory centresin the brain stem. These specialisednerve centres monitor the bloodchemistry through specialised

chemo-receptors. They are locatedin the brain stem itself as well as inthe aorta and its branches, thecarotid arteries.

One might expect that these chemo-receptors would measure the levelof oxygen in the blood, -- and in thecase where there is too little -- trig-ger an alert to stimulate the breath.Surprisingly, it is the level of carbondioxide (CO2), the gas eliminatedfrom the body each time we exhale,which is actually measured.

Our illustration shows breath con-trol during physical exercise. Theenergy needed for an intense mus-cle work-out is created by a chemi-cal-combustion process fuelled byblood sugar and blood oxygen. Themajor waste product is carbon diox-ide. After less than a minute ofintense exercise, the chemo-recep-tors detect a dramatic increase incarbon dioxide. The respiratory cen-tres react by stimulating the respira-tory muscles and as a result breath-ing becomes deeper and faster,

The Yogic Art of Breathing - why we should practise it every day

by Swami Sivadasananda, Yoga Acharya

(Illustration taken from Anatomy & Physiology by Gary A. Thibodeau and Kevin T. Patton with kind permission of Mosby Publishing House)

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Yogic Art of Breathing

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eliminating carbon dioxide and tak-ing in oxygen. There is no doubtthat if you practise vigorous physi-cal exercise regularly your vitalcapacity wil l increase. During aworkout the intense nerve impulsesfrom the respiratory centres trainthe respiratory muscles and theamount of air inhaled and exhaledcan increase, sometimes up to 5-6litres of air within a single breath.Even though it takes will-power anddiscipline to practise physical exer-cise regularly, it should be clear thatthe increased vital capacity is stillthe result of an involuntary reactiontriggered by the respiratory centres.

Breath Control in PranayamaThe situation in yogic breathingexercise is quite different. If you sitquietly in any comfortable cross-legged position, the muscle workrequired to hold the body in theposition is small compared to regu-lar physical exercise. Therefore theblood level of carbon dioxide alsoremains quite low, with a slow andshallow breathing pattern of about0.5 litres of air inhaled and exhaled,maintained by the respiratory cen-tres. What is common to all yogicbreathing exercises and their peri-ods of retention is that through vol-untary action the breath is mademuch deeper and slower,. Thistraining is to be done progressivelyas the involuntary control of the res-piratory centres is now being con-sciously overridden.

Physical Benefits of YogicBreathingBy deepening the respiratory vol-ume to 4-5 litres in a restful sittingposition, the level of oxygen in theblood increases tremendously. Allthe cells of the body perform theirwork more efficiently. Yogic breath-ing includes deep abdominalbreathing with the diaphragm. Inthis case, besides drawing air intothe lungs, the movement of thediaphragm creates a sizeable differ-ence in pressure within theabdomen. This massages theabdominal vein, allowing the bloodto return to the heart more quicklyand in a greater amount. This is

especially noticeable during kapalab-hati breathing exercise: after a fewrounds of abdominal pumping, bloodcirculation is increased throughout thebody.

The Dilemma of Office WorkWhen doing mental work in a sittingposition there is very little carbon diox-ide released from the muscles into theblood stream and therefore the respi-ratory centres are not stimulating thelungs to breathe deeply. However thebrain requires a great deal more oxy-gen than other muscles. Without phys-ical exertion breathing remains super-ficial and the brain becomes tired ear-lier. Only one hundred years ago, dailylife included more physical work evenin the cities. There were no cars, nomechanical stairs or lifts. There wasno thermostat on the wall ensuringheating in the winter or air conditioningin the summer. Deep breathing wasensured, as physical work createshigh levels of CO2.

Today the majority of people in indus-trialised countries work in a sittingposition. Genetically we are not adapt-ed to this major change. It may takemany more generations to create suchan important change in the way ourinvoluntary breath is programmed.What should we do in the meantime?

Regular practice of pranayama cre-ates conscious breathing patterns. Ifyou dedicate 20 minutes daily to sim-ple pranayama exercises, you willsoon remember to breathe deeplyeven during mental work. Then youwill see how much your concentrationand vitality in daily life will improve.

Pranayama, the art of yogic breathing,is a boon and a real necessity intoday's world.

For further information or questionsconsult the Complete Illustrated Bookof Yoga by Swami Vishnudevanandaor contact the nearest Sivananda YogaVedanta Centre.

Swami Sivadasananda is the director of theSivananda Yoga Vedanta Centre in Madrid.He is also Yoga Acharya for the SivanandaYoga Centres in Geneva and SouthAmerica.

SUGGESTIONS FOR DAILY PRACTICE

Kapalabhati3 rounds of 30, 50 and 70 pump-ings, and breath retention accordingto your capacity.

Anuloma Viloma(Alternate Breathing)

If you are a beginner, start the prac-tice without retention, in a ratio of4:8. First on a single nostril, andonce this is comfortable, alternating.Later on, retention can be added in aratio of 4:8:8, and finally 4:16:8. Ifyou are already practising basic alter-nate breathing, try to extend the ratioprogressively to 5:20:10, 6:24:12,etc, up to 8:32:16.

30 Summer 2008

Unity in Diversity and thePhilosophy of Peace

by Srinivasanwami Vishnudevananda set out upon his mission of world

peace with the seemingly simple slogan - "Unity inDiversity". Yet within this slogan lies not only the essence ofthe yoga and Vedanta philosophy, but also a call to action forall who wish to realise yoga in this life. Philosophy is a power-ful tool when it helps us change the attitudes which guide theway we relate to and act in the world. All actions are motivat-ed by the desire to gain happiness and to escape suffering.Through ignorance we attempt to escape suffering by seekingescape in the temporary pleasure of exciting the senses with-out considering the long term consequences, and unwittinglysubject ourselves to even more suffering. SwamiVishnudevananda would use the example of the injudiciousdriver who noticing a red light illumine while driving, pullsover to the side of the road to fix the problem. He pullsout a hammer from the glove compartment,smashes the light and merrily drives on.We have developed a consumersociety which is based onthis principle. Welook back

with amusement at the days when the media was inundatedwith advertisements like "I smoke for pleasure"; while todaythe consumption of pain relievers, antidepressants and othermood altering drugs and alcohol is at an all time high. We havetelevisions, IPods, CDs, DVDs, cell-phones, radios, and com-puters that keep the senses constantly stimulated. The resultof this consumer culture is a long list of "life-style" inducedphysical and mental diseases among the individual members,diseases that are a result of an inappropriate relationship ofpeople with their environment. The onset of these lifestyle dis-eases is insidious, they take years to develop, and once

encountered do not lend themselveseasily to cure. They include

Alzheimer's disease, atheroscle-rosis, cancer, chronic liver dis-

ease or cirrhosis, ChronicObstructive Pulmonary

Disease, Type 2

S

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Unity in Diversity

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diabetes, heart disease, nephritis or chronic renal failure,osteoporosis, acne, stroke, depression and obesity. And col-lectively, as a society, we have created an economy of greed,waste and war, addicted to consuming the earth's resourceslike termites. Despite the warnings of global warming, globalcarbon dioxide (CO2) emissions from the burning of fossilfuels stood at a record 8.38 gigatons of carbon (GtC) in 2006,20% above the level in 2000. Emissions grew 3.1 % a yearbetween 2000 and 2006, more than twice the rate of growthduring the 1990s.Yet, through right understanding we can think and act in waysthat promote an environment of peace, prosperity, compas-sion, inner strength and freedom insuring optimal health andlasting happiness. We live in a society where freedom andprosperity are taken for granted. If we responsibly share thatwealth and freedom compassionately to uplift others less for-tunate, we generate peace, prosperity, respect and honour forall. When the wealthy and powerful exploit their position with-out considering the consequences, then poverty, disease, pol-lution, lawlessness, and war result. Though through consciousliving the planet can support the entire world population, yetthe planet lacks the resources to satisfy the desires of evenone greedy person. History is witness to this karmic law of causation, as the forcesof dharma and compassion confront those of greed and fear.Though it is an interesting exercise to witness the play ofkarma and the gunas in different eras and cultures, practical-ly, it is only on an individual basis that we can transform theworld. As is the individual so is the world. The fabric of socie-ty is woven with the threads of individual thoughts, values, per-ceptions and actions. One of the great beauties of the Vedanta philosophy is its abil-ity to look at life from multiple perspectives at once. The innatedefect of the mind is to project prejudices, emotions and val-ues to construct a personal reality. It is impossible to know allaspects of any situation or object with the limited instrumentsof our individual mind and senses. This is why whenever twoor more people come together there are as many perspectivesas individuals. Without an underlying understanding of the uni-fying "truth", behind different perspectives there is the clash ofegos and no possibility of peace, whether in the family, at theworkplace, between different communities or different coun-tries. Without a vision of unity there is no possibility of living inpeace with nature or life itself. The philosophy of "Unity inDiversity" offers a means to honour different perspectives, dif-ferent individual interests, different cultures, religions, habits,values, life forms by honouring the unifying divine essencewhich gives life to all beings. It has become obvious in nature,in a forest, or in a stream, or in the sea, that diversity is onemost essential condition for a healthy ecosystem, and that allthe life forms contribute to the healthy complexity of theecosystem. In human society it is no different. First we need torealise that humans make up only a part of the total ecosys-tem, and we must integrate ourselves into the nature wherewe live. Then even among the subset of the local ecosystemof human society, diversity keeps the culture alive, the con-sciousness expanding and even the economy sustainable.The evolutionary strength of the human species is that we arecapable of adapting to different environments by diverse indi-viduals with diverse capabilities and responsibilities working

together in community. To "know thy Self", the essence of all philosophy, means toboth recognise our individual duty and place in the world andto recognise the unity of existence, of consciousness and ofthe joy of living that connects us not only with all humanity, butwith all life. This realisation makes it possible for each personto "know the Self and be free", without having to conform toothers' ideas of religion, culture or values. The Self in Vedantais beyond all qualities. The great diversity of the perspectivesand expressions of duty, only glorifies the magnificence ofdivine consciousness which is capable of manifesting incountless forms. Diversity is the very essence of miraculouscreation, and the limitless splendour of spirit.Christ taught to "Love thy neighbour as thyself." Vedantaasserts that our "neighbour" is no other than our true Self, orAtman. Once we remove all the filters created on our percep-tion by the limited awareness of individual mind and senses,this unity becomes self-evident. Thus to "Love thy neighbouras thyself", is practical application of Vedanta philosophy. It islove that breaks the mind- created barriers. Yet though ourneighbour is recognised in Vedanta as no other than our owntrue Self, his or her diversity is also honoured as a specialmanifestation of the great mystery of creation. It should alsobe noted, that our neighbour includes not just the persons thatwe like in our community. All people and life in all of its diverseforms must be included in the embrace of that love. The goalof all yoga practice, God-realisation, or Self-realisation, is themystical experience of all life as divine expression of all-per-vasive spirit. Vedanta does not deny the reality as we perceive it, yet it pro-vides the knowledge to recognise that the mind and sensesnot only filter all of our experience, it also acknowledges thelimitations of trying to find lasting stability in the constantlyshifting world continuously moved by time, space and causa-tion. Thus, like the quantum physicist who looks at realitybeyond the limitations of human perception, Vedanta recog-nizes the gross limitations of filtered perspective and not onlypostulates another reality, but states that this reality can beexperienced directly through stilling the mind in meditation.This unified understanding of reality is called Brahman, theunqualified, all-pervading consciousness, the non-changingexistence, the limitless love, which animates the whole diversecreation. The power of creation is called Brahma; the con-stantly changing nature is studied as prakriti, and the force ofconstant change, stability, and balance in nature is observedas the three gunas. Thus the philosophy provides an ethicalframework in which to move tactfully in a world run by intricatelaws of right thinking and right action, dharma, of cause andeffect, karma; and spiritual ideals of purity and compassionsattwa, while never forgetting the changeless unified reality,Brahman, underlying all the apparent changes in nature. From this vedantic understanding it is impossible to reject any-one in the world as an "enemy" because all of creation is amanifestation of the one pure consciousness or Brahman. Yetto practice Vedanta it is essential to respect the laws of causeand effect or karma, in order to honor the divine Self in all. Apig or a donkey is a divine expression of absolute conscious-ness or Brahman, yet I know that if I allow myself to be greedylike a pig or stubborn as a donkey that I will create suffering formyself and those around me. I have the choice to cultivate

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the guna of sattwa, or purity, in my life, to eliminate the gunaof tamas, or ignorance, negativity and depression; and to con-trol rajas, or passion and activity, that I may be better able tosee the one Self in all, and to "love my neighbour as my Self".The discrimination between what is leading towards liberationand that which is leading toward bondage and suffering iscalled viveka, and the awareness which allows me to rejectthe habits and attachments which lead to suffering is calledvairagya. With these two powerful tools the practitioner ofVedanta can transform wrong understanding and destructivehabits putting the philosophy into practice. By attaining free-dom from prejudice, raga (likes) and dwesha (dislikes), onecan realise the unified consciousness, Brahman, which

resides in the hearts of all, as the universal Self or Atman. Furthermore, with an understanding of the law of dharma,even though we can set the highest ethical standards for our-selves as our personal dharma, we can also accept that oth-ers' dharma will be different from our own. Even negative rolessuch as a thief or a murderer ultimately serve the whole byglorifying the good. Knowing the law of karma, that every goodaction produces a good result and every negative action cre-ates a negative result, a yogi will strive to do good actions andstrive to eliminate negative thoughts and actions. He or shewill be motivated with the belief that positive thoughts will gen-erate good actions. Those actions will benefit the person orobject of the action and contribute to the universal good whilegenerating purity, will and positive habits within themselves.Tolerance and compassion are cultivated when the negativeactions of others are attributed to ignorance. The knowledgethat ignorance is the cause for our own unskillful thoughts andactions generates the courage to transform them once theerrors are discovered. Cut-throat competition and self-right-eousness towards others are rejected as offences against theuniversal Self. This dynamic yoga becomes "skill in action" asdefined in the Bhagavad Gita. With an intuitive vision of a"higher Truth" beyond the limited perceptions one's mind andsenses, the yoga practitioner is inspired to continue growing in

spiritual awareness and strength, while simultaneously devel-oping more and more humility in the face of the universal con-sciousness, or Brahman. Even the spiritual merit, knowledgeand discipline acquired through spiritual practice and positiveactions are seen as manifestations of universal consciousnessrather than personal possessions. There is profound steadi-ness in honoring the absolute equality of Brahman manifest inthe vast diversity of creation, while making great effort to attainperfection in yoga. This is unity in diversity.The more a yoga practitioner is able to realize this unity indiversity, the healthier, happier and more peaceful their lifebecomes and the more they can generate positive qualities inthe world around them. This is the "Divine Life" that Swami

Sivananda inspired us all to lead. Whether the world is meantto achieve lasting peace at this time or not is not our concern,but how we react to the violence and waste of our age in eachmoment of our lives is our personal responsibility. Fortunately, Vedanta is not the only philosophy that upholdsunity in diversity. In fact, it is an intuitive experience at the coreof all the major religions. Moreover, the sense of unity and thecelebration of diversity are preconditions for all loving relation-ships. Yet, Vedanta with its clear concepts of Brahman,Brahma, and the three gunas, of karma and dharma and of thelimitations of the mind builds a peaceful attitude toward all life;and provides a spiritual motivation to live a life of truth andvirtue. Freedom and responsibility are the two pillars of Vedanta phi-losophy. It calls us to act responsibly towards all life as limit-less Self, while offering freedom from the self-imposed limita-tions of identifying with body and mind. It is a philosophy thatinspires and empowers healthy living, positive thinking andpeaceful relationships with all life by embracing unity anddiversity.

Srinivasan is a senior disciple of Swami Vishnudevananda. He is theacharya for the US East Coast Sivananda Yoga Centres and Director of theSivananda Ashram Yoga Ranch in New York State.

35Summer 2008

nytime I visit the Laurentian Mountains I am always remind- ed of my initial visit to the mountain ashram of Master

Sivananda. Memories flood my mind as I near the ashram andhear its familiar sounds. My heart sings, for I am home.Nestled in the hills of the Laurentians is a replica of theashram in Rishikesh, India. How I came to visit SwamiSivananda in the first place is an interesting story. I would liketo share with you my teenage recollection of ashram life withSwami Sivananda.

My third grade teacher Mrs. Chopra went to see SwamiSivananda in Rishikesh. She returned and spoke to my par-ents about him. It was May, 1959. I was 14 years old and mybrother was 11. My father came home one evening after workand announced we were going up north for the summer holi-days to get away from Calcutta's notorious summer heat. Mybrother and I were excited. We asked our dad where we weregoing. He said to an ashram in the Himalayas. He mentionedthat a sage by the name of Sivananda lived in the foothills ofthe Himalayas in a place called Rishikesh on the banks of theGanges River. We had no idea what an ashram was, or whata swami did. We sensed from dad though that this was a veryspecial trip.

My mother promptly became worried about what we childrenwould do in an ashram. How was she to keep us occupied?Daddy explained patiently to my mother what a good experi-ence it would be to expose us to this environment. Every sum-mer my parents took us to temples all over India to teach usabout our rich spiritual heritage. This year, it was more thanjust temple visits and sightseeing tours. This trip we weregoing to the hills! (We had never seen the Himalayas, only pic-tures in books.) Much to my mother's horror my dad enthusi-astically invited a cousin my age to travel with us.

The train ride from Calcutta to Delhi was uneventful. We won-dered and talked about how we should behave in front of asage. (Even though we had no idea what a sage was.) Wouldit be proper to curtsey as we had learned in our Jesuit schoolor do we touch his feet like we did to our elders Indian style?Would it be like visiting the Queen? From Delhi we took a taxito Hardwar. We were curious as we approached Rishikeshfrom Hardwar. It was 3:00 p.m. when we arrived at theAshram.

My first impression of the Ashram was that it was quiet. Therewere some monkeys eyeing us carefully from the trees above.A few birds were chirping. A swami (we were told swamis woreorange clothes) showed us around. He helped us to settle intoour quarters on a hill on the path to the Viswanath temple. Wewere given tea and biscuits and told to rest. We were to arriveat the ashram for the evening meal and later to attend theGanga puja, kirtan and satsang with Bada Swamiji (literally

translated the Big Swami).We arrived at the Ashram for our evening meal and foundmany swamis and visitors. At twilight we were all given a leafboat with a wick and some oil. To the accompaniment ofdrums, harmonium, and chants, the lamps were floated on theriver. It was so beautiful watching hundreds of lamps floating,that to this day whenever I go to the Laurentian mountains theheadlights of cars coming down the hill remind me of thosefloating lamps.

We then moved to the terrace, with Swami Sivananda takinghis seat on a cement bench to our right wearing a simple cot-ton dhoti that barely came to his ankles. He had a small toweldraped over his shoulders. He was tall and fair; smiling andcalm, yet imposing. He was a handsome man about 6 feet tall.He seemed more like a grandpa than a spiritual master. Littledid I know he could be both! He also had a tremendousstrength to him, not something I can really describe withwords, just a feeling that this elderly man held great force. Theresident swamis sang bhajans. This kirtan lasted for an hour.Then, Bada Swamiji sang the" ities song." The force of hisvoice startled us. It was soothing not grating. In the still of thenight his voice would echo into the Himalayas.

At the satsang he requested a blind professor in the audienceto recite a few verses from the Gita. Next a young lady fromSouth Africa spoke about the need for satsang. A little boy offive presented a clay idol of Saraswati which he had made andSwami Sivananda, with great affection, took it from the littleboy's hand.

Then, we were formally introduced to Swami Sivananda. Hegave each of us a mango and asked us our names. He wel-comed us to the Ashram and gave specific instructions to eachone of us. My father was asked to do asanas in the morning;we children were to visit the Viswanath temple at 5 a.m. andto take a dip in the Ganges. We were then instructed to waitfor Master near his kutir to attend the morning satsang. Hewas extra kind to my mother whose constant worried looksdidn't go unnoticed. In fact he arranged for a glass of milk tobe sent to her every night.

Each morning we looked forward to the satsang. The daybegan with a short walk with Swami Sivananda. During thiswalk he would give us nuts and raisins to munch on. Next heimpressed upon us the importance of feeding the fish in theriver. He really seemed to love the Ganges fish! We watchedhim feed them lovingly and then we all resumed our walk tothe yoga hall.

These sessions were fun as Swami Sivananda spoke on avariety of subjects. There was also a question and answerperiod. After satsang I would quietly sit next to his easy chair

MEMORIES OF SWAMI SIVANANDAby Prema Venugopal

A

as he dictated to his swamis. Sometimes they were responses toletters, at other times they were new books in the making. Therewere always new and interesting people who spoke on just aboutany topic. Swami Sivananda instilled a quality of reverence to hiswords and actions. At times he would sit quietly squinting with oneeye, his head tilted, his mind fixed on... we children imagined hewas in samadhi. We heard a few words, which would be meaning-ful only in the future. He was unconditionally loving, always acces-sible, and in turn a stern teacher and awe-inspiring in deepthought.

Once in a while Master would go into the woods for solitude. Noone was allowed to go with him. We very much wanted to knowwhere he was going. We would fidget and wait for him to comeback to the Ashram to tell us. He often spoke about chin mudra, thebenefits of silence and other puzzling concepts. It was after one ofhis solo contemplation missions that he gave me a picture of himmeditating, for my personal altar.

We tried to follow his lead. We kept silent for a few hours in theafternoon. We took small walks alone to practice solitude in trueSivananda style. Of course this meant not telling my mother wherewe were going; and this drove my already-worried mother closer tothe edge. Then my brother with great fervour, inspired perhaps bythe teachings and/or the thin air, began to sing all the time much toour dismay. My brother the songbird stunned the monkeys intosilence. My brother was taught the Ramayana and Master gavehim a copy of the Adhyatma Ramayana as a gift. Master loved mybrother's intensity. He would often sit by Master's side and con-verse. Master also taught my brother to eat his fruit sitting down inone of the rooms after being frightened by mischievous monkeyswho took his fruit. My cousin spent time with Swami Omkaranandalearning about Vedanta. My mother made things at the Ayurvedaclinic with a swami who was an expert herbalist. My dad did allsorts of seva around the Ashram.

We also spent many hours with Swami Vishnudevananda's moth-er who regaled us with stories of her son's yogic abilities and hisrecent visit to Chicago. We were told of the great yogi SwamiSatchidananda who was sent by Master to Ceylon. I rememberSwami Chidananda's name frequently associated with assortedkind deeds and gentle manner.

Master would watch from his window as we mastered the art ofbathing in the Ganges. He would ask "who doesn't trust MotherGanga enough to put her head in the water but instead pours waterfrom a bottle on her head?" Of course it was me! He taught me todip in a sandy portion of the river, to watch out for scorpions in thewater, to put my spectacles in my pocket so the monkeys wouldn'tsnatch them. He also sent me to watch cataract surgery withMother Hridayananda at the eye hospital and he sent me to SwamiShantananda to learn bhajans. I remember singing at many sat-sangs and even receiving a certificate and title of SangeetaSudhakara from Master himself.

Photos:1 Photo given to Prema by Swami Sivananda for her altar2 Prema is standing behine Swami Sivananda's right shoulder3 Prema is sitting to the left of Swami Sivananda4 Swami Sivananda with Prema's brother

1

2

3

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Memories

36 Summer 2008

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Memories

Summer 2008

We were fortunate to have lunch withSwami Sivananda on several occasions

We were fortunate to have lunch with Swami Sivanandaon several occasions. He told us to eat all our vegetablesand not just the sweets and fruits. He told my father totake us to see the sights around Rishikesh. Then Masterasked us to take a pilgrimage to Kedar and Badri. Wewent into the mountains with his blessings and weenjoyed the trek, the baths in the hot springs, walks overthe rope bridges, over glaciers and the breathtakingscenery at twilight and at dawn.

We returned to the ashram after ten days of mountaineer-ing and it came time for our deeksha. We did paada pujato Swami Sivananda on an auspicious day chosen for us.Master personally garlanded each one of us, whisperedour mantra in our ears, and gave a japa mala with instruc-tions for japa and meditation. We had our pictures takenwith Master. We had finally become full-fledgedashramites. Mother's worried looks were a thing of the

past. I had learned to bathe in the Ganges, my brotherand cousin were now a Siva family.

We returned to Calcutta happy and energized. We contin-ued to attend satsangs every two weeks. We alsoreceived many books from the Ashram. These booksinspired our questioning adolescent minds to seek andquestion the purpose of our existence. SwamiChidanandaji, Mother Hridayanandaji, and SwamiShantanandaji all came to visit Calcutta from time to time.My brother and I were always eager to see them. I got tosee them in Canada too when they visited SwamiVishnudevananda.

In a very short time Master had changed the course of ourthinking and thereby guided us into the future with veryclear views and goals. I believe he even arranged the pastfifty years for me to be under the care of his jewel swamis.

I remain eternally grateful to my parents for giving us thiswonderful present--the gift of a spiritual preceptor for alltime to come. Om shanti.

www.sivananda.org/camptel: 1 819 322-3226, 1 800 263 9642 (in Canada)

hq@sivananda.org

Teachers’ Training Course June 29 –July 26August 31 –September 27 Nov. 16 –December 13

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SIVANANDA ASHRAM YOGA CAMPQUEBEC, CANADA

IIt was six men of IndostanTo learning much inclined,Who went to see the Elephant(Though all of them were blind),That each by observationMight satisfy his mind.

IIThe First approached theElephant,And happening to fallAgainst his broadand sturdy side,At once began tobawl:'God bless me! -but the ElephantIs very like a wall!'

IIIThe Second, feel-ing of the tusk,Cried: 'Ho! Whathave we hereSo very round andsmooth and sharp?To me 'tis mighty clearThis wonder of an ElephantIs very like a spear!'

IVThe Third approached the animal,And happening to takeThe squirming trunk within his hands,Thus boldly up and spake:'I see,' quoth he, 'the ElephantIs very like a snake!'

VThe Fourth reached out his eager hand,

And felt about the knee.'What most this wondrous beast is like

Is mighty plain,' quoth he;''Tis clear enough the Elephant

Is very like a tree!'

VIThe Fifth, who chanced

to touch the earSaid, 'E'en the blindest

manCan tell what thisresembles most;

Deny the fact whocan,

This marvel of anElephant

Is very like a fan!'

VIIThe Sixth no sooner

had begunAbout the beast to

grope,Than, seizing on the

swinging tailThat fell within his scope,

'I see,' quoth he, 'the ElephantIs very like a rope!'

VIIIAnd so these men of Indostan

Disputed loud and long,Each in his own opinion

Exceeding stiff and strong,Though each was partly in the right

And all were in the wrong!

The Blind Men and the ElephantJohn Godfrey Saxe

41Summer 2008

42 Summer 2008

Sivananda Guha, Gangotri, 22nd Jan. 1986 1pmVenerable Immortal Selves,Salutations: OM Namo Narayanaya, Om Namo BhagavateSivanandayaHere is the second report from this holy place of theHimalayas.The sun which disappeared behind the mountains during itssouthern journey slowly returned after sankaranti which is theday the sun starts moving towards the north. For a monththere was no sun because of high peaks on either side of theGanges towering 20,000 ft and above. The Ganges valleyitself where the Ganges now flows is about 15,000 ft. The onlything about sunset and sunrise is possible when the sunshines on high peaks which reflects like the moon to the val-ley. The highest peak here is known as Sudarsan Peak namedafter Lord Vishnu's discus. All twelve months you will see snowon this peak.

The Ganges is still flowing. Only both banks are frozen. It isnot like Canada where all rivers, oceans etc. are completelyfrozen. Here the temperature is average -5 C to -8 C in daytime. At night it falls to -10 to -12 C. Inside the cave it averagesabout +3 C to +5 C. For the last few days the sun comes outbetween 1 p.m. to 3 p.m. I heard the sun shines longer in thetemple area because the valley is wider compared to theSivananda Cave. So Gangotri mahatmas generally assemblenear the temple to warm up their body. Now the path from tem-ple to Cave is firm by walking of mahatmas who visit me occa-sionally. Food is being prepared by Swami Satyanandaji andsent by a messenger who also brings water from Ganges anddoes other essential service.By the grace of God Ganga Ma and Gurudev my health isalright and as I mentioned before I am enjoying the peace andsolitude. I am regularly praying for all your health and spiritualprogress. I heard from G…. that Swami S………..might visit

SADHANA INTENSIVEIn 1986 Swami Vishnudevananda spent a considerable amount of time in the Sivananda Guha, a cave high up in the Himalayas,where he practised intense sadhana. We reprint here an extract from reports he sent back to his disciples around the world. He suf-fered hardship and deprivation in his struggle to conquer duality and eventually was overtaken by the intense cold. Overleaf weprint the account of Colonel P.P. Singh, the commander who rescued Swamiji from the Cave late in 1986, when gangrene had set in

and there was a danger of loss of limb and even life.

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Sadhana Intensive

Summer 2008

me. If he got some good shoes and warm clothes he canreach by walking in three or four days if there is no other snowstorm.Time is fleeting. Life is being burnt like an oil lamp and manyof my childhood friends are gone. So also this body is waitingto finish its karma. Do not waste time. Use every minute injapa, pranayama, and other spiritual activities. Maya is waitingto push you from the spiritual path. Before you know you arein the old rut, only grace of God and Gurudev will help you.Your own effort is successful only when God's grace comes.So pray, pray and pray. For me day and night are all same.Sixty years of my life is gone just like a dream. Life is like atwo-day play. Born, grown up and now in old age many thingsonly exist in past memory. There is difference between thetime I spent as a young swami in the Himalayas and now atsixty an old swami. In those days body was under control--walking, climbing etc were easy but turbulent mind. Now thebody is weak but by the grace of God mind is calm and strong.Younger days mind used to plan too many things. But nowmind wants solitude. Those days physical discipline was easy.Now physical body can do very little. Those days I thoughtonly physical action can bring success. Now it isopposite. You can do everything by the thoughtalone and the thought is the only reality. Body,you feel like a worn out shoe. But with the mindyou see now the world in a different way. Thatconcrete world now only looks likea mirage. No permanent ( …….) people, you see, likephantoms moving in shadowyworld who do not see thattheir exis-

tence is only the darkness. When the light comes their phan-tom body and world will disappear like a mist when the lightcomes. It is beyond any description. Only you can see peace,shanti, shalom, but no words. Time disappears. So also dayand night have no meaning. Good and bad also have no realsense here. Your mind becomes like Himalayan snow--noth-ing to compare because there is only white snow everywhere.Mind is struggling to go beyond duality. But only a glimpse ofthat non-dual state. It falls back to duality. Just a few minutesago time was unreal but now it strikes like a cobra. Again andagain mind is moving like a pendulum. At times it does notmove. At times opposite takes place. It is all maya's play. Withthese few thoughts I close this letter. I pray for all of you. MayLord bless you all.At the feet of GURUDEV, With Regards, Prem & OmSwami Vishnudevananda 3.30pm

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Sadhana Intensive

Summer 2008

1. The Indian Army, the second largest Army in the worldis known for its professional competence. This has been amplyproved in various wars, conflicts, counter insurgency role, andaid to civil authorities since India gained independence in 1947.The role of the Army before 1947 as part of British Army inWorld Wars I & II is too well known all over the world andrequires no repetition.

2. The Army has been and continues to valiantly guardthe international border and line of control - stretching fromRajasthan to J & K, Tibet, Arunachal Pradesh and all alongMyanmar (Burma) and Bangladesh.

3. In 1986, I was commanding one of the units deployedto guard the Indo-Tibetan border in a high altitude area. Thetroops carried out the task magnificently and needs no elabo-ration. However, various other tasks, roles or commitmentsthat that the Indian Army carries out while so deployed rarelyget noticed or recognition.

4. Gangotri, a magnificent holy town was located closeby. Famous for its proximity to Gaumukh (origin of the RiverGanges), this small place is a haven full of learned Swamis,priests and spiritual leaders. During winter, when the touristshave gone away and the area is fully covered with snow, theplace offers an excellent environment for meditation. Hardly 8-10 persons stay here during the winter as the living conditionsare harsh and day to day routine functions are a challenge.

5. Whenever we used to pass through Gangotri(although it involved a detour of about 1 kilometre, a distancethat is negligible when in ideal weather conditions, but not sowhen the route is covered with snow with no clear demarcationof the road alignment) on our way to the forward posts. Thetroops would go to all persons in that area to enquire abouttheir health and any other problems. Necessary help wasalways provided.

6. As the senior-most officer in that region, I would fre-quently go to the forward areas to be with the troops, spendtime with them and resolve their problems as well as to lookafter their welfare. During one such visit, while passing throughGangotri, I had the privilege of meeting SwamiVishnudevananda who would come to his Ashram frequentlyespecially for meditation or intensive Sadhana. Thereafter,whenever I would pass through Gangotri, it was my endeavourto always go to Swamiji's ashram to pay my respects andspend sometime with him. Winters, although harsh for an ordi-nary person is the ideal season or period for meditation. It wasthese meetings with Swamiji that made me realize the workbeing carried out by Swamiji and his team to bring aboutawareness of yoga, meditation, spiritual healing and worldpeace.

7. Swami Vishnudevananda in January 1986 was alonein the cave doing intensive sadhana, cooking for himself, tend-ing the fire and fetching water from the nearby frozen riverGanga.

8. About three days after my last meeting with Swamiji, Ireceived a message from Swamiji through a courier informingme that due to cold, lack of circulation, frostbite and diabetes,slowly, slowly, gangrene had set in. If not taken care of the gan-grene would develop and the leg would have to be amputated.This message was received in the evening.

9. A party of 17 persons was accordingly dispatched onfoot immediately to bring Swamiji from the cave. The distanceof about 20 kilometres one way was fully covered with snow.This tremendously slowed the speed. A vehicle was also sentalong with skid chains to accompany the party but its movementwas, apart from being very slow, full of risk as snow (rather ice)was hindering the movement of the vehicle. Later this vehiclewas asked to wait at a safe place till the party returned withSwamiji. The party reached the cave at night and spent thenight at Swamiji's place.

10. Next morning, Swamiji very reluctantly left the cavewith the party. The men carried Swamiji in a chair that was tiedto 2 poles. Four men would take turns to carry Swamiji. Thejourney apart from being very tiring for the men was made slow-er due to knee-deep snow throughout the distance. En route,an effort was also made to use the vehicle that had been left onstandby. However this had to be given up almost immediately asthe vehicle started to skid causing minor injuries to personnelincluding Swamiji. After great effort the party was able to reachthe destination just before nightfall. I had been monitoringprogress of the party on wireless set throughout the day. Theparty was able to reach the destination just before nightfall.

11. I was pained to see Swamiji in this state. Whatevermedical facilities were available with the medical officer, wereprovided, wounds attended to and proper dressing was done.Swamiji spent the night peacefully and next morning after pros-trating to all soldiers who had brought him to safety left in a vehi-cle for Rishikesh for further treatment. For all of us who hadassembled to bid him farewell, it was a heart touching farewellto such a learned and noble person. This incident would forev-er remain as one of the most touching incidents in our lives.

12. Army has and continues to provide assistance to allwhenever the need arises. Our interaction with Swamiji duringthe winter although for a short duration was amply adequate toremind us of the necessity for the Army to be even more inter-active and humane especially when other than military taskscome up. Such unique opportunities provide the Army toenlarge its role and serve humanity.

THE RESCUE OF SWAMI VISHNUDEVANANDA THE ARMY'S ROLE WITH HUMANITY

Colonel P.P. Singh (Retired)

46 Summer 2008

A DAY IN THE LIFE OF GURUDEV

eople are generally curious to know about a typical day in the life of a great man, sage or a saint: what kind of a dis-

cipline he followed, what he ate, how he behaved, etc. Such acuriosity is not at all uncommon, for even Arjuna was eager toknow, albeit in a general context about the stita-prajna or a lib-erated soul, as narrated in the Gita. Many devotees and sad-hakas of Gurudev Sivanandaji Maharaj also wish to knowabout his daily life.Usually Gurudev would get up in the brahma muhurta -between 3:30 and 4:30am. After completing his morning ablu-tions, he would do his sadhana up to 6:30am. During summer,soon after his sadhana, he would have some fruit juice and gofor office seva after 6:30am, to the Diamond Jubilee Hall. Hewould begin his work after Jaya Ganesha kirtan. He generallyspent about one and a half to two hours at the office. First hewould sign outgoing letters, then he would oversee the mailingof free literature to various devotees. His way of okaying a par-ticular address or parcel was by uttering OM TAT SAT. Now itwould be time for him to tackle the purely official work; signingof papers brought to him by the secretary or other heads ofdepartments of the Ashram or dealing with official letters.Official duties disposed of, Gurudev would talk to the devoteesand visitors present and give them books, each according tohis level of understanding and proficiency in a particular lan-guage. This would be followed by a short satsanga. He wouldask the devotees to sing kirtans and bhajans or himself wouldhold a few minutes of discourse. By this time someone wouldhave brought the prasad from Visvanatha Mandir andGurudev would distribute it. The satsanga would conclude witha prayer, keeping in with Gurudev's axiom, "Start the day withGod, end the day with God and fill the day with God." ForGurudev prayer seemed to be the very breath of his life. Nowork would he start or end without prayer. He was alwaysimmersed in God-thought. When people around him indulgedin idle talk and gossip, Gurudev would utter to himself, 'Ram,Ram, Ram' as if it were an admonition and immediatelysilence would prevail. Guruji was always accompanied by his devotees from his kutirto office and back: he would traverse this distance repeatingthe Lord's name. Just before he entered his kutir after officework, the devotees following him would take leave of him, say-ing "Sadguru Bhagavan ki Jai" to which he would respond with"Sishya Bhagavan ki Jai".Entering his kutir, Gurudev was used to take a few minutesrest before having his breakfast, consisting usually of a littleupma or a couple of idlis; a few fruits or a dosa and a cup ofmilk. Resting again for a while, he would get down to his writ-ing.His lunch was more varied. Very often devotees would offerpada puja to Gurudev, which would be followed by a feast. Onthese occasions Gurudev would call all other Ashramites topartake in the feast. He would keep the feast lively with hisirrepressible humour and endearing buoyancy. On days other

than the feast Gurudev's lunch would consist of two plain cha-patis, some vegetables, curds and few fruits.After lunch, Gurudev would rest until four in the evening. Thenhe would come either to his writing room or to the verandahand see the incoming mail brought by one of the Ashramitesassigned with that work. Going through the letters, he wouldgive necessary instructions to the assistants for reply. Whenthis job was over, any devotee or visitor could seek his dar-shan and hold talks with him.It was also a practice of Gurudev, in the evenings, to sit formeditation facing Mother Ganga until around six. Then, hewould get ready for his evening ablutions and supper. At 6:30he would sit for his simple supper of a plain roti or dosa or alittle upma, one or two vegetables and a few fruits. Soon aftersupper he was ready for satsanga. Before stepping out of hiskutir he would stop at the puja room where the LordMuralikrishna is installed, do arati and apply vibhuti andkumkum on his forehead. (This was his practice both in themorning and evening.) Since there would be time for the startof satsanga, he would sit for a while on the verandah talkingto devotees or giving instructions to the assistants and secre-taries. At 7:00pm Gurudev would be at the satsanga in front ofthe Diamond Jubilee Hall. He it was who would begin the sat-sanga by chanting 'OM' three times and reciting JayaGanesha kirtan. This would be followed by recitation of SriSuktam, etc., before the daily discourse, either in English orHindi, started. On special occasions like Guru Purnima,Gurudev used to speak for ten to fifteen minutes and concludethe satsanga with mahamantra kirtan and maha mrityunjayamantra followed by arati and prasad distribution. After partak-ing the holy prasad, he would return to his kutir by 9:00 or9:30pm. Then, he would have a cup of milk and retire to bedby 10pm.This multifaceted sage had a peculiarity that exemplified hisgiving nature: he was always followed by his assistants carry-ing some three to four bags, containing clothes of Gurudev,first-aid material, literature for free distribution, tulasi malasand money. Whoever came to him, Ashramite, visitor or devo-tee, would not return empty handed; Gurudev was neverhappy to see someone leaving him without receiving a gift. Inthe early days, 1954-1957, Gurudev himself would be carryinga bag containing cashew-nuts and distribute them to all hecame across. While on his way anywhere if he saw any needyperson or sadhu, Gurudev would immediately stretch out hishelping hand; often it would be financial help. GIVE, GIVE,GIVE ……was his motto. No wonder he came to be known asGivananda. In giving he rejoiced; in sharing he found happi-ness. Even in the act of giving, he could not repress hishumour; as if to make light of his munificence, he used toemploy some code words with his assistants. If he said "Giveekamadvaitam", it meant one rupee. "Dvaitam" meant tworupees; "pancha-pandava", five rupees. One ravana meant 10rupees and ten ravanas, a hundred rupees.

P

by Swami Sivananda and his disciples

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Life of Gurudev

Summer 2008

Despite his busy schedule he maintained from morning tillevening. Gurudev never appeared tired, dull, irritated or angry.His calm, composed, serene countenance infused new lifeand enthusiasm in any one who approached him. Even thosewho came to him with their difficult problems would return allthe better for having met him and sought his aid that was ablygiven. He was not only always cheerful himself, he would dis-pel the gloom of others with his infectious smile and irrepress-ible happiness.

GURUDEV'S SADHANAIn early 1956-1957 Gurudev Sri Swami Sivanandaji Maharajused to go to satsanga exactly at 7pm, and start with chantingof OM and Jaya Ganesha kirtan. And before leaving for sat-sanga from the inner resting room of his kutir he would go tothe puja room, do arati of Lord Krishna there personally. Thenafter smearing vibhuti and sindhur on the forehead he wouldcome out and sit on the verandah for a few minutes to meetvisitors or devotees, or to talk to his personal attendants ofAshram officials on any matter that needed urgent attention.This was his daily routine before going to satsanga.Sometimes after returning from satsanga also he used to sit inthe same verandah to give instructions to his attendants or tothe secretary.During the year 1960 Sri Swami Krishnanandaji Maharaj start-ed living in Gurudev's kutir. Since then whenever Gurudevcame to the verandah he would call Swami KrishnanandajiMaharaj to speak to him on any important matter. SometimesSri Swami Krishnanandaji Maharaj would come and prostratebefore Swamiji and tell him about Ashram affairs. This wasalmost everyday routine up to 1963. In 1963, exactly onemonth before Gurudev attained mahasamadhi, Gurudev oneday came out to the verandah as usual and sat in the chair. Atthis time Sri Swami Krishnanandaji Maharaj, Dr HridayanandaMataji, Sri Swami Santanandji Maharaj and myself were pres-ent there. Gurudev then casually called Sri SwamiKrishnanandaji Maharaj and said to him, "Krishnanandaji, I domy sadhana daily in the morning." Of course Guru Maharajused to get up early in the morning between 3:30 and 4:00am.After morning wash he would go to his inner room and until hecalled, no one could enter his room. So we did not know whatGurudev's sadhana was. Now Gurudev himself told us abouthis daily sadhana. It was indeed a revelation to us. Gurudevsaid, "I get up daily between 3:30 and 4:00 am. As soon as Iget up I offer prayers to the Lord. Then I press the calling belland two of my attendants come to my room to help me to goto the bathroom. When I see them I think they are two partsof virat purusha who has come to help me. First I mentallyprostrate before them and then with their help go to thebathroom. After the bath I come back and sit in my room.Then I start my sadhana like this. First I think of theomnipotent, omniscient Paramatman and meditate onHim for some time. Thereafter I pray mentally to theTrimurtis and all gods in all their names and forms.Then I mentally visit all holy pilgrim centres and bathein all the holy rivers and seas, in each and everyplace. I prostrate before the presiding deity and wor-ship mentally all the devatas. Afterwards I do japaof all deities, one mala each. Then I recite fourmahavakyas and some Vedic hymns

fromthe Vedas. Also I recite selected mantras from the TenUpanishads. I got by heart some slokas from the epics ofMahabharata, Ramayana and Srimad Bhagavatam and Irepeat them. I remember the saints and sages and mentallyprostrate to them. Then I mentally think of the acharyas -Sankaracharya, Ramanujacharya, Madhvacharya and allother great acharyas. I prostrate to them mentally. Then Irecite some of the hymns and stotras taught by them. After thisI do pranava japa and meditate. After meditation I do a fewexercises on the bed itself, followed by pranayama. The entireroutine of my sadhana takes about 2-2 ½ hours. After this Iring the bell for my attendants to bring my breakfast. Breakfastover, I go to office work. For the convenience of some devo-tees who wish to have a private darshan to talk about their per-sonal matters. I sit on the verandah. Before they enter themain door I repeat mahamrityunjaya mantra three times andpray for their happiness and health, these devotees usuallycome to me to speak about their problems, spiritual or other-wise. I listen to them patiently and I pray to God mentally togive them courage and strength to overcome their problemsand difficulties. Afterwards the visitors sit with me in silence.Then repeating Tryambaka mantra I distribute the holy prasadto them. This has been my sadhana over the years."

48 Summer 2008

he sun is the source of all energy and power. You deriveenergy and power from the sun. If the sun does not shine

for a day or two on account of clouds, your vitality falls to a lowlevel and you are not in good spirits. Flowers, plants, animalsand men rejoice as soon as the sun rises above the horizon.The sun supplies energy to all plants and living beings, and yetits energy is never exhausted. Its energy is inexhaustiblebecause it derives its energy from the inexhaustible source -the Atman.The rays of the sun bestow on one wonderful health. TheVedas have glorified the rising sun. Ayurveda has extolled itsefficacy. The sages have sung its praise in a variety of ways. The rays of the rising sun are a blessing from God for thepreservation of health as well as for the cure of diseases. Therays of the sun possess antiseptic and germicidal properties.Expose your blankets, bed sheets, pillows and mattress to thesun once in fifteen days. In the rays of the sun you will find acheap and easily available tonic, a disinfectant, an antisepticand potent germicide.Sunlight is a food. You can make Vitamin D by exposing yourbody to the sun. The skin and the nerves will absorb the ener-gies of the sunlight. The sunlight provides the heat needed tosustain life. The morning sun gives out ultra-violet rays, as does also theevening sun. If persons suffering from leprosy and other skindiseases strip themselves of all clothing and remain in the sunnaked till their body is properly tanned, then the sun's rays willpenetrate their body and work wonders there. Only the headmust be protected from the sun. Besides leprosy, tuberculosis,rheumatism, obesity, anaemia, neurasthenia, eczema, colds,coughs, rickets, diseases of the teeth, etc. can also be treatedwith the sun's rays.Practise asanas and physical exercises in the sun. Exposeyour mouth to the rays of the rising sun. Open it wide. Let therays penetrate your nostrils also. Close your eyes when youexpose your mouth. Practise deep-breathing exercise andpranayama in the sun.The various parts of the body should receive a regulated sun-bath. Turn the body round frequently. Bask in the sun. Exposeyour body to the rays of the sun for a short time. Have sunlighttreatment for the eyes. You will have clear vision. You need not

take recourse to spectacles. First, sit in the sun. Close youreyes. Slowly move your head from side to side. Let the sunshine directly on the closed eyelids for ten or thirty minutes.Let the eyeballs also move with the movement of the head,and not against. Now, turn your back to the sun or come intothe shade. Do not open your eyes. Cover the eyes with thepalms of the hands for five or ten minutes. This is palming.Have the sun treatment in the morning and the evening, 7 a.m.and 5 p.m. Let the exposure of the eyes to the sun be gradual.When they eyes get accustomed to the light, you can gradual-ly have stronger light.The sages of yore who had knowledge of the curative powerof the rays of the sun, revealed the mysteries of the sun andits beneficial rays, and the uses of this radiant energy.Whence comes the mysterious power in the sun which caus-es the seeds to germinate and flowers to turn into fruits?Whence comes this radiant energy in the sun which bestowwonderful health, power and vigour to living beings? Whencecomes this power to heal? Whence comes the vital energy inthe sun that invigorates and galvanises the young and rejuve-nates and vitalises the old? Whence comes this vegetativevigour which enables the plants to synthesise the vitamins?The sun derives its power and energy from Atman or theEternal, the Absolute, the sun of suns, the Light of lights, theSource of everything, the first of all causes, the store-house ofall energies. Brahman willed; the sun came into being tobestow health and happiness to all beings.Repeat the twelve names of the sun at sunrise:Mitray namah, Ravaye namah, Suryaya namah, Bhanavenamah, Khagaya namah, Pushne namah, Hiranyagarbhayanamah, Maricaye namah, Adityaya namah, Savitre namah,Arkaya namah, Bhaskaraya namah.He who repeats this at sunrise will possess wonderful health,vigour and vitality. He will be free from any kind of disease ofthe eye. He will have powerful eyesight. Pray in the sun in the early morning before sunrise:O Lord, Suryanarayana, the Eye of the world, the Eye of God,give me health and strength, vigour and vitality.In the words of the Yajur Veda: O Sun of suns! You are all-energy, give me energy; you are all-strength, give me strength; you are all-powerful, give me power.

by Swami SivanandaThe Benefits of a Sunbath

T

49Summer 2008

Honey is a first-class food and tonic. It is very easily digestedand assimilated and a most nutritious natural food. It willstrengthen a weak heart, a weak brain and a weak stomach.Honey is the product of the nectar of flowers. It is a mistake tosay that honey is gathered by bees from flowers. Bees arenature's sweet makers. They manufacture sweets better, finerand healthier than any sweetmeat maker - with all his skill,dexterity, ingenuity and many ingredients - can ever make.Green plants manufacture sugar for their own use. This is car-ried with the cell sap to the different parts of the plant either fordirect assimilation or future use. All the flowering plants con-centrate a quick supply of food at the base or the bottom partof their flowers to help the proper growth of the ovaries. Theexcess solution is thrown out at the base of the flowers. Thissolution of the cell sap with sugar is known as 'nectar'. Thisnectar is changed into honey in their mouths by the honeybees. Every hive imparts a new flavour because in every hivethe nectar is drawn from different flowers and plants. Honeycontains all the mineral elements found in the human body.

Honey contains all the mineral elements found in the human body

It contains 80 per cent nutriment in a most assimilable form. Itcontains the sugars levulose and dextrose, formic acid, iron

and various accessory components. Because it containsenzymes which disintegrate or break up complex foods intosubstances that can be easily digested and absorbed, honeydoes not require digestion at all. It is ready for absorption intothe blood without any change, and goes into the blood streamdirectly. It should form part of your diet. A teaspoonful of honeyper day will keep the stomach in order.

Honey is a heart stimulant. It is useful in cases of malnutrition,and should be given for general physical repair. Honey killsbacteria and thus enables the body to overcome diseases.Disease germs cannot grow in honey. Honey is useful inbronchial catarrh, sore throat, coughs and colds. It also actsas a laxative. As soon as a child is born his tongue is smearedwith honey. This is the first food that the child takes.Honey can be taken with milk, cream or butter. It is a restora-tive after serious illness. It invigorates, energises and vitalisesthe system and improves health. It is more stimulating thenalcohol.

Honey is a diffusible stimulant. If you take a tablespoonful ofhoney in hot water when you are tired or exhausted by over-exertion it will brace you up immediately. You will becomestrong and active again. (If the honey is bitter do not take it.)Soak 10 almonds in water at night. Remove the skin in themorning. Take them in the morning with one or two table-spoonfuls of honey. This is a potent brain tonic.

by Swami SivanandaHoney

50 Summer 2008

2007 has been phenomenal. Grace of God and Guru enabledus to break all records in the whole history of the PrisonProject, both in income as well as the number of books sentout. Staff Sambasiva has been invaluable in preparing andsending the books, and maintaining the mailing list. Manypeople have been generous throughout the year. In the pastmany prisoners who requested books in addition to the CIBYwere sadly told that this was not possible due to lack of funds.Now that problem has been solved, at least for the time being.This also means that we have extra work, but of course we arehappy to fulfill all those pending requests, and help spread theteachings further. A number of inmates are asking for bookswritten by Master too, and prison libraries are slowly beingstocked with Eastern material, rare in US prisons.

Despite the success of the campaign, we still need donations.We now have a separate account for the Project, so pleasemake out your checks to: Sivananda Prison Project.

Donations can be made using Visa, MasterCard, or Discover.Please phone to give deails. Prisoners can also receive sec-ond-hand books; if you would like to spend time searchingAmazon.com, or check out second-hand bookstores, this isalso a great way of helping. Thank you.

In Om and PremThy Own Self,Swami Padmapadananda

Statistics: 553 CIBYs, 15 Meditation and Mantras, 10 SivanandaCompanion to Yoga, 5 other booksIncome: $7803-

Prison Project News

Greetings:Thank you so much for sending theComplete Illustrated Book of Yoga bySwami Vishnudevananda. It appears tohave arrived with no obstacle whatsoev-er. After reading the introductory materi-al within the first five chapters, yesterdayI began to practice Lesson l of TrainingTable 2. I am 48 and healthy.Immediately afterward I felt the differ-ence! My lower back has hurt for somany years that I had just becomeaccustomed to it and have alwaysadjusted my posture automatically tocompensate. After performing just thesesimple introductory moves I was in blissthrough maintaining normal posture forthe remainder of the day, without the dullbackground of pain that has been pres-ent. I can imagine how great I will feel

after continued practice. Thank you forallowing me this.

Dear friendsI received the Illustrated Book of Yogayou sent me, and greatly appreciateyour kindness. This book is full of manywonderful topics, and is a great refer-ence to refer back to when necessary.

I am a 245 lb. ex body builder/powerlifterwho never used to stretch. I have a verylong way to go before I can hold some ofthese more advanced poses/asanas,but in the short time I've been practicing,I can already feel a huge difference notonly in my flexibility, but all around gen-eral health. Once again, thank you foryour kindness and generosity.

May peace be with you.WJ, Tennessee

Dear friend,I just wanted to thank you so much forthe yoga book. It was a very pleasantsurprise to have such a complete book.I have been working off a photocopy ofvery limited positions for quite sometime. To say the least I am very excitedand cannot wait to begin studying thebook you sent. Thank you so verymuch.LoveRC, California

Prisoner Letters

Swami Padmapadananda and Sambasiva

51Summer 2008

1986August 29 Fly Montreal August 30 Arrive London Sept. 1 Fly to SpainSept. 2 Spain TTC commencesSept. 28 TTC graduationSept 29-30 Tel Aviv ProgrammeOctober 1 / 2 Fly to UruguayOct 4-Nov 1 TTC UruguayNov 2 / 3 Fly to LondonNov 4 / 5 Fly to DelhiNov 6 / 8 Travel to caveNov 9 / 17 Stay at caveNov 18 / 21 Travel to Bangalore

Nov 22 / 23 BangaloreNov 24 / 26 Travel to TrivandrumNov 27 / 28 Trivandrum programmes:

Mahayajna (Start ayurvedic clinic)Nov 29 Fly to MadrasNov 29 / 30 Open Madras Centre, inaugurate

practical clinic, Durga Sakti SankarMahayajna for World Peace.

Dec 1 Fly to BombayDec 2 Fly to LondonDec 3 / 4 Fly to CanadaDec 5 / Jan 2 Canada; possible video promotion

tour

THE FLYING SWAMIItinerary of Swami Vishnudevananda 1986-87

Swami Vishnudevananda was known as 'the Flying Swami' because of his peace missions to the troublespots of the world. Butthe epithet applies equally to his unremitting annual schedule undertaken while he was establishing the International SivanandaYoga Vedanta Centre.

1987Jan 3 / Feb 21 NassauFeb 22 Fly to LondonFeb 24 Fly to BombayFeb 25 Fly to MadrasFeb 26 SIVARATRIFeb 27 / Mar 1 Madras Program: Energy Medicine

Conference Mar 3 Fly to TrivandrumMar 4 TTC GraduationMar 5 Health Symposium TrivandrumMar 6 ATTC inaugurationMar 7 Eye Camp inaugurationMar 8 Fly to BombayMar 9 Fly to LondonMar 10 Fly to NassauMar 11 / Apr 19 Nassau TTC

Mar 17-26 Easter programme, NassauApr 21 Fly to East EuropeApr 22 / May 15 East European TourMay 17 / June 8 West European TourJune 1,2,3 Mahayajna, LondonJune 9 Fly to CanadaJune 14 / 28 Sadhana Intensive, Val MorinJune 28 / July 26 Children's Camp, Val MorinJuly 3 Drive to RanchJuly 4 Ranch July 4th functionJuly 5 Drive to Val MorinJuly 5 / Aug 2 TTC Val MorinAug 3 / 16 Centennial Celebrations, Val Morin Aug 27 CanadaAug 28 Depart for India TourOct TTC Spain

52 Summer 2008

Ashram and Centre AddressesASHRAMSSivananda Ashram Yoga Camp673, 8th Avenue Val MorinQuebec J0T 2R0, CANADATel: +1.819.322.3226Fax: +1.819.322.5876e-mail: HQ@sivananda.org

Sivananda Ashram Yoga RanchP.O. Box 195, Budd RoadWoodbourne, NY 12788, U.S.A.Tel: +1.845.436.6492Fax: +1.845.434.1032YogaRanch@sivananda.org

Sivananda Ashram Yoga RetreatP.O. Box N7550 Paradise Island,Nassau, BAHAMASTel: +1.242.363.2902Fax: +1.242.363.3783e-mail: Nassau@sivananda.org

Sivananda Yoga VedantaDhanwantari AshramP.O.Neyyar DamThiruvananthapuram Dt.Kerala, 695 572, INDIATel: +91.471.227.3093 / 2703

+91.949.563. 0951 (mobile)Fax: +91.471.227.2093e-mail: YogaIndia@sivananda.org

Sivananda Ashram Yoga Farm14651 Ballantree LaneGrass Valley, CA 95949, U.S.A.Tel: +1.530.272.9322Fax: +1.530.477.6054e-mail: yogafarm@sivananda.org

Sivananda Yoga VedantaMeenakshi AshramNear Pavanna Vilakku Junction, New Natham Road, SaramthangiVillageVellayampatti P.O., Palamedu (via), Madurai Dist. 625 503 Tamil Nadu, South INDIATel: +91.452. 291.2952 OR+91.94421.90661e-mail: madurai@sivananda.org

Sivananda Kutir(Near Siror Bridge)P.O. Netala, Uttar Kashi Dt, Uttaranchal, Himalayas, 249 193, North INDIATel: +91.1374.224.159 or +919411.330.495Himalayas@sivananda.org

Sivananda Yoga Retreat HouseBichlach 40A- 6370 Reith bei Kitzbühel, Tyrol,AUSTRIATel: +43.5356.67.404Fax: +43.5356.67.4044e-mail: tyrol@sivananda.net

Château du Yoga Sivananda26 Impasse du Bignon45170 Neuville aux bois, FRANCETel: +33.2.38.91.88.82Fax: +33.2.38.91.18.09e-mail: orleans@sivananda.net

CENTRES

ARGENTINACentro Internaciónal de YogaSivanandaSànchez de Bustamante 2372 - (C.P.1425)Capital Federal - Buenos Aires -ArgentinaTel: +54.11.4804 7813

Fax: +54.11.4805 4270e-mail: BuenosAires@sivananda.org

AUSTRIASivananda Yoga Vedanta ZentrumPrinz Eugen Strasse 18A -1040 Vienna, AUSTRIATel:: +43.1.586.3453Fax: +43.1.587.1551e-mail: vienna@sivananda.net

CANADASivananda Yoga Vedanta Centre5178 St Lawrence BlvdMontreal, Quebec H2T 1R8, CANADATel: +1.514.279.3545Fax: +1.514.279.3527e-mail: Montreal@sivananda.org

Sivananda Yoga Vedanta Centre77 Harbord StreetToronto, Ontario M5S 1G4, CANADATel: +1.416.966.9642e-mail: Toronto@sivananda.org

FRANCECentre Sivananda de Yoga Vedanta123 Boulevard de SébastopolF-75002 Paris, FRANCETel: +33.1.40.26.77.49Fax: +33.1.42.33.51.97e-mail: Paris@sivananda.net

GERMANYSivananda Yoga Vedanta ZentrumSteinheilstrasse 1D-80333 Munich, GERMANYTel: +49.89.52.44.76Fax: +49.89.52.91.28e-mail: Munich@sivananda.net

Sivananda Yoga Vedanta ZentrumSchmiljanstrasse 24D-12161 Berlin, GERMANYTel: +49.30.8599.9798Fax: +49.30.8599.9797

e-mail: Berlin@sivananda.netINDIASivananda Yoga Vedanta NatarajaCentreA-41 Kailash ColonyNew Delhi 110 048, INDIATel: +91.11. 292.40869 or +91.11. 292 30962e-mail: Delhi@sivananda.org

Sivananda Yoga Vedanta DwarkaCentrePSP Pocket, Sector - 6 (near DAVschool)Swami Sivananda Marg, Dwarka, New Delhi, 110075 INDIATel: +91 11 6456 8526e-mail: Dwarka@sivananda.org

Sivananda Yoga Vedanta CentreHouse No.18, Subhash Nagar, Vallakkadavu PO, Perunthanni,Thiruvananthapuram Kerala, 695 008, South INDIATel: +91.471.245.1398 / 245.0942e-mail: Trivandrum@sivananda.org

Sivananda Yoga Vedanta Centre 3/655 Kaveri Nagar, Kuppam Road,KottivakkamChennai 600 041, Tamil Nadu, INDIATel: +91.44.2451.1626 or +91.44 2451.2546e-mail: Chennai@sivananda.org

Sivananda Yoga Vedanta CentrePlot # 23, Dr Sathar RoadAnna Nagar, Madurai 625 020Tamil Nadu, INDIATel: +91.452. - 252.2634 / 252.1170Fax: +91.452.439.3445e-mail: maduraicentre@sivananda.org

ISRAELSivananda Yoga Vedanta Centre6 Lateris StTel Aviv 64166, ISRAELTel: +972.3.691.6793Fax: +972.3.696.3939e-mail: TelAviv@sivananda.org

ITALYCentro Yoga Vedanta Sivananda Romavia Oreste Tommasini, 700162 Rome, ITALYtel: +39 06 4549 6529fax: +39 06 9725 9356roma@sivananda.org

SPAINCentro de Yoga Sivananda VedantaCalle Eraso 4E-28028 Madrid, SPAINTel: +34.91.361.5150Fax: +34.91.361.5194e-mail: Madrid@sivananda.net

SWITZERLANDCentre Sivananda de Yoga Vedanta1 Rue des MinoteriesCH-1205 Geneva, SWITZERLANDTel: +41.22.328.03.28Fax: +41.22.328.03.59e-mail: Geneva@sivananda.net

UNITED KINGDOMSivananda Yoga Vedanta Centre51 Felsham RoadLondon SW15 1AZUNITED KINGDOMTel: +44.20.8780.0160Fax: +44.20.8780.0128e-mail: London@sivananda.net

UNITED STATESSivananda Yoga Vedanta Center1246 West Bryn Mawr AvenueChicago, IL 60660, USATel: +1.773.878.7771Fax: +1.773.878.7527e-mail: Chicago@sivananda.org

Sivananda Yoga Vedanta Center243 West 24th StreetNew York, NY 10011, USATel: +1.212.255.4560Fax: +1.212.727.7392e-mail: NewYork@sivananda.org

Sivananda Yoga Vedanta Center1200 Arguello BlvdSan Francisco, CA 94122, USATel: +1.415.681.2731Fax: +1.415.681.5162SanFrancisco@sivananda.org

Sivananda Yoga Vedanta Center13325 Beach AvenueMarina del Rey, CA 90292, USATel: +1.310.822.9642LosAngeles@sivananda.org

URUGUAYAsociacion de Yoga SivanandaAcevedo Diaz 152311200 Montevideo, URUGUAYTel: +598.2.401.09.29 / 401.66.85Fax: +598.2.400.73.88Montevideo@sivananda.org

53

Ashram and Centre Addresses

Summer 2008

AFFILIATED CENTRES

ARGENTINACentro de Yoga SivanandaCarlos y Laura ChiarottoAlderete 97- Neuquen (8300), ARGENTINATel: +54.299.4331774/ 4484879e-mail: naradaneuquen@hotmail.com

BOLIVIACentro de Yoga Sivananda Santa CruzCalle Junin #271Santa Cruz de la Sierra, BOLIVIATel/Fax: +591.333.1508e-mail: marcelaterceros@hotmail.com

BRAZILCentro Sivananda de Yoga VedantaRua Santo Antonio, 374Porto Alegre 90220-010 -RS, BRAZILTel: +55.51.3024.7717e-mail: centro@yogasivananda.com.brwww.sivanandayoga.com.br

Centro Sivananda de Yoga VedantaRua das Palmeiras n/13Botafogo, Rio de Janeiro CEP 20270-070Tel: +55.21.2266.4896 www.sivanandayoga.com.br

CANADASivaram & Sasi"Lakshmi", 108 Des BergesVaudreuil-Dorion, Quebec, J7V 9X2Tel: +1.450 510 2656/+1.450 510 2657e-mail Psivaraman@sympatico.ca

Mountain View CentreCatherine Gillies (Kumari)17, rue BancroftGatineau (secteur Aylmer)Québec, J9H 4N1, CANADATel: +1.819 684-2084e-mail: mountainview404@yahoo.cawww.yoga-aylmer.com

Sivananda Yoga Vedanta CentreVancouver280-2010 East 48th Vancouver, B.C. V5P 1R8, CANADATel: +1.604 321 9039yoga@mail.com

FRANCECentre de Yoga Sivananda affilié17 avenue Julien Panchot66000 PerpignanTel: +33.6.64.14.11.99

GERMANYInternational Sivananda Yoga CentreKleiner Kielort 820144 HamburgTel: +49.40.41.42.45.46e-mail: post@artyoga.dewww.artyoga.de

INDIASivananda Yoga Vedanta Centre# 79, 4th cross, 4th Block, 16th MainKoramangala, Bangalore -560034Karnataka State, INDIATel: +91.80.2563.4991e-mail: yogamana@yahoo.co.in

Sivananda Yoga Vedanta CentreSwami Sundarananda'Laksmi Sadan'College RoadPalakkad, Kerala 678 001Tel: +91.491.254.5117 / 254.4549e-mail: Palghat@sivananda.org

Sivananda Yoga CentreAjitha VijayaraghavanE-94 Income Tax QuartersPanampilly NagarKochi, Kerala 682 036Tel: +91.484.231.3418e.mail: ajiyoga@gmail.com

T RaghavanKripa, KundanmurMaradu P.O.Kochi 682304, Keralae-mail: trmenon@vsnl.com

Sivananda Yoga CentreSarath KumarBalan K. Nair Road, Asokapuram,Kozhikode, Kerala 673 001Tel: +91. 495 2771754/2770384Mobile +91 944 6953652e-mail: mail@sivanandayogacentre.com

Sivananda Yoga Centre#236,5th Cross, 3rd Block,H R B R Layout,Bangalore , Karnataka, 560043Tel: +91 80 57637144, Mobile: +91 9448464448e-mail: yogaprabhus@yahoo.co.uk

Arsha Yoga GurukulamDouble CuttingCalvarimount PostIdukki (Dt), Kerala 680 681Tel: +91 480284 6080e-mail: harilal_k@yahoo.comwww.arshayoga.org

Sivananda Yoga Centre, GurgaonM13/23 DLF Phase II and F42 South City 1Gurgaon, HaryanaTel: +91 11 9810645850

+91 11 9818865306e-mail:yogashowstheway@yahoo.com

Sivananda Yoga Vedanta CentreL-12, 26th StreetAnnanagar EastChennai , Tamil Nadu, 600102Tel: +91 44 26630978e-mail : durain@gmail.com

INDONESIABali Yoga and WellnessBeate McLatchieJl Tunjung Mekar 58Br Peliatan, Kerobakan BaliTel: +62 8123804046e-mail: info@baliyogawellness.comwww.baliyogawellness.com

ISRAELSivananda Yoga Centre3 Reuven StreetJerusalemTel: +972.2.671.4854e-mail: syvc@013.barak.net.il

Sivananda Yoga Centre8 Amnon and Tamar Street, Apt 1HerzeliaTel: +972.9.9561004e-mail: gerag@internet-zahav.net

Sivananda Yoga Center11a Einstein StreetHaifa 34605Tel: +972.4.8111921e-mail: narayans@netvision.net.il

ITALYAssociazione Yoga Centro Sivananda AffilliatoVia. V. Veneto 5/AI-30031 Dolo (VE)Tel: +39 041 51 03 709Cell: +39 348 89 86 047e-mail: yoga.dolo@inode.atwww.padmavati.net

Sivananda Yoga FirenzeVia de' Marsili 150125 FirenzeTel +39 055 230 2250

In Sabina Yoga CentreTorri in SabinaLazioTel: +39.340.387.6028e-mail: giulialandor@tiscali.comwww.insabina.com

JAMAICASivananda Yoga Centre17 Tremaine RoadKingston 6 Tel: +1 876 381 1504Alina133@yandex.ru

LEBANONSivananda Yoga Centre522 Couraud Street #3AGemayzeh, BeirutTel: +961-1-566-770e-mail:sivanandabeirutcenter@yahoo.com

POLANDSivananda Yoga Vedanta Centrumul.Friedleina 20/630-009 KrakowTel: +48.12.634.43.83e-mail: parvati@wp.plwww.joga.most.org.pl

PORTUGALCentro de Yoga Sivananda Vedanta de LisboaAv E.U.A., 109 - 3 Frente1700 -169 LisboaTel: +351 217971431e-mail: sivananda.lisboa@gmail.com

SINGAPORESivananda Yoga Vedanta CentreAffiliated SingaporeHarbour Front Centre Post OfficePO Box 026Singapore 910930Tel: +65 90679100jantitanto@yahoo.com.sg

UNITED KINGDOMJody Tull (Jyoti)73 Crown StreetBrentwoodEssex CM14 4BDTel: +44.127.7210372e-mail: jodytull@aol.com

UNITED STATESVishnudevananda Yoga Vedanta Center1034 Delaware StreetBerkeley, CA 94710Tel: +1.510.273.2447e-mail: mail@vishnuyoga.orgwww.vishnuyoga.org

Yoga and Inner Peace3964 Lake Worth RoadLake Worth FL33461-4054Tel: +1.561.641.8888e-mail: b@yogapeace.com

Yoga WarehouseShyam and Mohini508 SW Flagler Ave.Fort LauderdaleFlorida 33301Tel: +1 954 525-7726e-mail yogis@yogawarehouse.orgwww.yogawarehouse.org

54

Temple

Summer 2008

The Château du Yoga Sivananda wasinaugurated in 2003 and has developedinto a beautiful and dynamic centre ofSwami Sivananda's and SwamiVishnudevananda's work. We started atemple there on a small scale with threehumble wooden shrines on a woodenplatform in 2004. The shrines are dedi-cated to Lord Krishna, the main deity ofthe temple, Lord Ganesha andMookambika.

Last summer the wooden platform wasextended, and a large tent structureerected. Two new shrines were installed:one to Lord Siva in the form of a SivaLingam, the other to the Navagrahas,the nine planets. The energy at the tem-ple is now focused and powerful. ASouth Indian priest is in residence fromApril to September, and puja is per-formed daily. Each August 8, theanniversary of the temple is celebratedin the presence of many devotees andwell-wishers.

We now have a new project to further

develop the temple. We want to buildmore permanent shrines with SouthIndian ornamentation. Sri Tagur, thesculptor who builds our shrines through-out the Sivananda organisation in the

West, will be in charge of the project.Our goal is to build five cement shrineseach with a fully decorated and paintedrooftop. This will change entirely theenergy of the temple and will become asource of great inspiration and uplift-ment for all devotees visiting the temple.

We need your help to realise this proj-ect, which will cost in the region of40,000 euros. We appeal to all devotees of theSivananda organisation to help us withthis inspiring project.

Donations, by credit card or by banktransfer, can be sent to: Château du Yoga Sivananda, 26 impasse du Bignon, 45170Neuville aux bois, France. Call us at +33 2 38 91 88 82 or send an email toOrleans@sivananda.org for details.

We thank you all for your generosity inadvance. May the blessings of SwamiSivananda and Swami Vishnu-devananda be with you all.OM shanti

Swami Durgananda, Swami Sivadasananda, Swami KailasanandaEuropean Acharyas

DONATION APPEAL FOR TEMPLE CONSTRUCTION AT THE CHÂTEAU DU YOGA, FRANCE

INTERNATIONAL SIVANANDA YOGA TEACHERS’ TRAINING COURSE

www.sivananda.org

WORLDWIDE DATES 2008New York State, USA

1 June – 29 June7 September - 5 October

Quebec, Canada29 June – 27 July

31 August – 27 September16 November – 14 December

Orleans, France4 July - 2 August

Aluenda, Spain18 August – 14 September

Reith, Austria31 August – 28 September

20 December – 17 January 2009

Ustka, Poland30 August - 28 September

California, USA4 October – 2 November

Netala, North India5 October – 2 November

Vrindavan, North India11 October – 8 November

Mar del Plata, Argentina26 October – 22 November

Neyyar Dam, South India16 November - 14 December4 January - 2 February 2009

Madurai, South India30 November – 28 December

Nassau, Bahamas1 February - 28 February 2009

Brazil4 January - 3 February 2009