YOGA : 1 TO 10

©2005 By Yogacharya Dr Ananda Balayogi Bhavanani All rights reserved

Fi r st Ed i t i o n

:

2005

Pu b l is he d b y

:

Ka l a i m a m a n i Yo g a c h a r i n i MEENAKSHI DEVI BHAVANANI Managing Editor Satya Press 25, 2nd Cross, Iyyanar Nagar, Pondicherry-13. Tel. (0413) 2241561 E-mail: [email protected] website: www.geocities.com/yognat2001

Ty p es es e t an an d De si si gn gn e d b y

:

R AAJKUMAR’S No.1 No .1 , Ra ja ra je sw swar ar i Na Naga ga r, Vallalar Salai, Pondicherry - 605 011.

Any material reproduced from this book may be done so only with prior permission of the author and with due credit to the source. This is an important aspect of Yogic culture and we request all readers to follow this request in the true spirit of Yama and Niyama.

Dedicated To The Greatest Guru In My Universe

THE LION OF PONDICHERRY Yogamaharishi

Dr Swami Gitananda Giri Guru Maharaj (24.07.1907 - 29.12.1993)

Who Protected the Purity of Rishiculture Ashtanga Yoga With His Mighty Roar of Truth

CONTENTS Forward Appreciation and Blessings Introduction From the Author

i iii v ix

SECTION ONE : Yantra : Yogic Yogic Science of Number, Name and form

Karma Yuga Dharma Marga

1 9

SECTION TWO : Yoga : One to Ten

Ekah - One Dwau - Two Trayah - Three Chatwarah - Four Pancha - Five Shat - Six Sapta - Seven Ashta - Eight Nava - Nine Dasha - Ten A Final Word About the Author

17 27 41 61 83 95 103 109 115 125 135 139

FROM THE AUTHOR

ix

FROM THE AUTHOR

I gratefully acknowledge the great blessing and good fortune I have had to be born the son of the greatest Yog a Tea m of the last century. I offer this compilation to the lotus feet of my Guru-Father Y Guru-Father Yogamaharishi ogamaharishi Dr Swami Gitananda Giri Guru Maharaj Maharaj and my Mother-Guru Kalaimamani Yogacharini Smt Meenakshi Devi Bhavanani (Amma), who have inculcated in me the discipline of Yoga, Yoga, as well as sowing the s eed of this great art and science in my heart. Amma has also been kind enough to critically review this manuscript and has played a large part in motivating and guiding me in this venture. She is also the one who initially suggested this idea of explaining Yogic Yogic concepts through t hrough a numerical codification as an effective and valuable teaching tool. I owe my love of numbers (a virtual numerophilia) first and foremost to my beloved Akka, Yog ac ha ri ni Re nu ka Gi ri ri,, who sowed the seed of this great love during my formative years. She taught me the beauty inherent in numbers while educating me in mathematics. Excellent mathematics teachers at my school, such as Shri Pandian, Shri G Sundaresan and Shri Ravichandran further developed this love till it blossomed with excellent marks in most examinations at all levels. This training in numbers also helped develop my analytical and scientific temperament, which was very useful in my medical studies. I strongly feel that medical personnel shouldn’t neglec t mathematics at the junior level, as this is vital in developing a scientific reasoning ability. My numerophilia has now been transformed into a deeper understanding

x

YOGA: 1 TO 10 BY DR ANANDA BALAYOGI BHAVANANI

inheritors of special qualities. I owe this Jnana (wisdom) and illumination of my Buddhi (intellect) to Dr Jonn Mumford (Swami Anandakapila Saraswathi). Saraswathi) . Dr Jonn is an excellent teacher who brings out the best of numbers through his Yantric teachings. These teachings given to him by Pujya Swamiji Gitananda Giri Guru Maharaj many decades ago are now being passed on to all of us at Ananda Ashram through Dr Jonn, and I have personally benefited tremendously from these wonderful teachings. Dr John was also instrumental in restoring an old manuscript of Swamiji’s Yantra teachings, which was published by Satya Press with his kind cooperation and help. His guidance has enabled me to understand the link between Swamiji’s Yantric Yantric and Rishiculture As ht an ga Yoga te ac hi ng s, an d th is ha s sp ur re d me on to th e creation of this work. I must also thank Dr Jonn profusely for his wonderfully blessed forward to this book, which is “typical ly him” in all ways. May he continue to guide us all with his magnif icent Yantric teachings for many more years to come. I also thank Sri Bala Ratnam of Australia, a dedicated student of Swamiji and Founder, Vibrational Breath Therapy, for his blessings and guidance at all times. Many great masters of Yoga have blessed me at different stages in my life and I am privileged to have been the recipient of these potent blessings. These include Padmabhusan Sri BKS I yengar, Sri Yogendra Ji, Sri Sant Keshavdas, Swami Chinmayananda, Swami Dayananda, Yogi Amrit Desai, Sri Direndra Brahmachari, Swami Chidananda Saraswathi, Sri Ma Yoga Shakti, Swami Satchitananda, Maharishi Arunachalam, Swami Veda Bharathi, Dr. HR Nagendra, Sri TKV Desikachar, Swami Suddananda Bharathi and Sri Kannaya Yogi. Great Yogic Yogic personalities such as Srila Sri Shankara Giri Swamigal,

FROM THE AUTHOR

xi

Dr W Selvamurthy, Dr MV Bhole, Prof Dr Madanmohan, Prof RC Gupta, Sri Yogeshwar, Sri DR Karthikeyan, Shri SK Jindel, Dr SV Rao, Dr RP Pandey, Dr SR Joharapurkar and Dr MD Khapre have also influenced my life as ‘ideal role models’ of men who have balanced both the ext ernal and internal worlds with Yogic Yogic skill and ease. Receiving the potent blessings of the reverend Shankaracharya of Kanchipuram Sri Jayendra Saraswathi Swamigal at the age of ten years has been a great inspiration to me in all my activities. I thank all my elders who have blessed me in the propagation of Yoga and given me an excellent foundation upon which I may build my Sadhana and Yoga Life. I heartfully thank my beloved Dharmapat ni, Yogacharini Yogacharini Devasena Bhavanani for steadfastly assisting me in all my Yogic and artistic endeavours and thus making my life more pleasant and joyful, as well as for bringing the ‘light of joy’ into my life through our beloved daughter, Dhivya Priya Bhavanani. I thank Sonya Buckman, S. Tamilsengolan, V. Renuka Devi, T. Tamilarasan, Tamilarasan, and G. Dayanidy f or helping me pr oof read and for the suggestions of many good ideas for this book. I wish to put on record my appreciation of the authors of the following texts from which I have sourced many an idea as, well as illustrations. May they continue to guide aspirants on this wonderful path towards the Divine. 1. 2. 3.

Yoga: Step-By-Step Step-By-Step by Dr. Swami Gitananda Giri. As ht an ga Yog a of Pa ta nj al i by by Dr. Swami Gitananda Giri. Raja Yoga Sutras by Swami Jyothirmayananda.


xii

5.

Light on Yoga by Padmabhusan BKS Iyengar.

6.

The Science of Yoga by I K Taimni.

7.

Laghu Yoga Vashistha Vashistha by Narayana Swami Aiyar.

8.

Bhagavad Gita Gita by Swami Chidananda.

9.

Yoga Kosha. Kosha. Published by Kaivalyadhama, Lonavla, Maharasthra.

10.

Yoga.. Published by V. K. Prakashan Trust, Chennai. Yoga

11 .

Hatha Yoga Pradipika . English Translation by Pancham Sinh.

12.

Gheranda Samhita. Samhita . English Translation by Rai Bahadur S C Vasu.

13.

Shiva Samhita. Samhita . English Translation by Rai Bahadur S C Vasu.

14.

The Six Systems of Hindu Philosophy by by Swami Harshananda.

15.

Shambala Encyclopedia of Yoga Yoga by by Dr. Georg Feuerstein.

16.

Asan As ana, a, P ra rana naya yama ma,, Mud M udra ra,, Ba nd ndha ha by by Swami Satyananda.

17. 18.

Light on the Yoga Sutras of Patanjali by BKS Iyengar. A Prime Pr imerr of Hind H induis uism m by DS Sharma, Sri Ramakrishna Math, Chennai.

19.

Yoga in Education by Dr HR Nagendra, T Mohan and A Sh ri ra m.

20.

Yoga: Its Basis and Applications by Dr HR Nagendra.

21.

New Perspectives in Stress Management by by Dr HR Nagendra and Dr H Nagarathna.

22.

Integrated Approach of Yoga Therapy for Positive Health by Dr HR Nagendra and Dr H Nagarathna.

23.

Pranayama: The Art and Science by Dr HR Nagendra.

FROM THE AUTHOR

25.

xiii

Yoga Life (International Life (International Journal of Yoga Jivana Satsangha) edited by Yogacharini Yogacharini Meenakshi Meenaks hi Devi Bhavanani, Pondicherry Pondicherr y.

26.

History of Yogic Thought by A Annadurai, Pondicherry.

27.

Yoga for Health by Dr HR Nagendra, Bangalore.

28.

The Spiritual Heritage of Tyagaraja by C Ramanujachari.

29.

Amarr Chitra Ama Chi tra Kath K atha a (past issues), India Book House, Mumbai.

30.

Tirumantiram,, an English translation by Dr B Natarajan, Tirumantiram Sri Ramakrishna Math, Chennai.

31.

Pictorial Stories for Children (past issues) Sri Ramakrishn Ramakrishna a Math, Chennai.

Yoga is the science of the SELF an d can also be termed the science of man in depth, depth , the science of conscious evolution or the science of human possibilities. possibilities. Yoga not only has the concepts but also the tools and technology needed to find OUR SELF.. While modern science or the modern scientist looks outward SELF for the smallest single unit of existence, the Yogi searches the depth of his own self for the largest single unit of existence. According Accord ing to Yogamaha Yogamaharishi rishi Dr Swami Gitananda Giri Guru Mahar aj, who was one of the foremost authorities on RISHICULTURE ASHTANGA YOGA in YOGA in the last cent ury, ury, Yoga Yoga is a science, and not only is it a science but it is the Mother of Science. Science . Dr. I K Taimni, another learned scholar known for his great analytical works on Yoga, even goes to the extent of calling Yoga the “Science of Sciences”. The characteristic of a science or Vidya is the approach and not merely the content or quality of knowledge. Though Yoga has its foundations more than 6000 years ago and is principall y an oral tradition, the verbal basis of Yog of Yogaa-Vi Vidy dya a (Y (Yogic ogic Scienc e) is found in the Upanishads (especially the Katha-Upanishad , Shvetashvatara-Upanishad and Maitrayaniya-Upanishad Maitrayaniya-Upanishad), ), the Yog a Su tr as of Pa ta nj al i , and the Bhagavad Gita. Gita . According

xiv


Yoga, all of these Yogic scriptures are pre Buddhist in nature and share a systematic and broad scientific basis. Katha Upanishad, one of the first writt en works on Yoga Yoga mentions the Yog the Yogaa- Vi dy a (science of Yoga) and Yog and Yog aa-Vi Vi dh i (the technological know how) of Yoga. The pure science of Yoga is Adhyatma Vidya Vidya (science (science of man in depth), while the technology or applied science (rules of Yoga practice), that is the technology of unification or integration, is called Yog called Yogaa-Vi Vidh dh i . The scientific attitude of Yoga can be seen from the firm insistence on P a r i p r a s n a (enquiry or dialogue) as a pre requisite to higher knowledge, as enunciated in the Bhagavad Gita (IV (IV.34). .34). Similarly t he he Yog Yog a S ut ra s o f Pa ta nj al i display a scientific attitude towards the acquisition of Pramana (true knowledge). Patanjali says that true knowledge can be acquired ( Yog a Su tr a : Chapter I, Verse7) by direct perception ( Pratyaksha ), rational inference ( An ( An um an a ), and from reliable testimony ( Ag ( Ag am a ). This use of the intellect ( Buddhi ) endowed with discrimination ( Viveka Viveka)) is typical of all Yoga traditions and their teachings. The Bhagavad Gita, Gita , which is sometimes referred to as the Yog a Sh as tr a, a, shows the exchange between Arjuna and Yogeshwar Yogeshwar Krishna to be o f a genuine spirit of en quiry and a keen desire for truth, as one would expect from a modern scientist and his guide. The Shiva-Samhita Shiva-Samhita (V.26-30) (V.26-30) lists the characters of a fully qualified disciple ( S h i s h y a ) as follows. “Endowed “ Endowed with great energy and enthusiasm, intelligent, heroic, learned in the scriptures, free from delusion…” delusion…” Aren’t these very same qualities required by a true scientist (a seeker of true knowledge)?

The process of Yoga is one of the understanding and achievement of Mind Control. The Yogis discovered that the mind has many levels such as Mudha Mudha (dull (dull and inert mind), Kshipta Kshipta (distracted (distracted mind), Vikshipta Vikshipta (partially (partially distracted mind), Ekagratha Ekagratha (concentrated (concentrated mind), and Niruddha (controlled mind). They also found that the thought waves (Chitta-Vritti ( Chitta-Vritti ) were five fold, and are Pramana (conception), Viparyaya Viparyaya (misconception), (misconception), Vikalpa Vikalpa (imagination), (imagination),

FROM THE AUTHOR

xv

controlling these mental fluctuat ions there was no hope of spiritual evolution. This is why Maharishi Patanjali says, “Yoga is the stilling of the whirlpools of the mind ( Yoga Yogash sh chittavritti nirodhah nirodhah). ). Once this is achieved the Yogin rests in his Essential Self ( Tada drishtu swarupeva sthanam ). The method to achieve this state is through dedicated and determined practice and dispassion ( Ab ya sa va ir ag ya bh ya m ta nn ir od ha h ). The Yogi views his being as a manifestation of the Divine and realizes that he is not only the physical body, but he also has four other bodies; the energy body, the mental body, the body of wisdom, and the body of eternal bliss. This concept is known as the Pancha Kosha. Kosha . He follows the systematic practice ( Aby ( Abyasa asa)) of the eight-fold path of Ashtanga (Raja) Yoga, consisting of moral restraints (Yama ( Yama), ), ethical observances (Niyama ( Niyama), ), firm and comfortable postures ( As ( As an a ), expansion of the vital life force ( Pranayama Pranayama), ), control of the senses (Pratyahara ( Pratyahara), ), concentration (Dharana Dharana)) leading into meditation ( Dhyana Dhyana)) and ultimately transcends the individual self in cosmic consciousness ( Samadhi ). ). This conscious evolution may take years and years (even lifetimes) of disciplined and dedicated practice ( Abyasa Abyasa), ), detachment or dispassion (Vairagya ( Vairagya)) and loads of discrimination ( Viveka Viveka). ). Through such a systematic manner, the Sadhak (seeker of Truth) attempts to unite ( Yuj Yuj )) his individual self ( Jivatma Jivatma)) with the universal self ( Paramatma Paramatma). ). Swami Vivekananda said, “Yoga is really one of the grandest sciences…take up the study of this science as you would any other science of material nature and remember t here is no mystery and no danger in it.” Dr. I K Taimni, Taimni, an eminent sc holar known for his ex cellent work on the Yog a Su tr as of Pa ta nj al i ( The Science of Yoga) Yoga ) says, “This science of sciences is too comprehensive in its nature

xvi


of any particular philosophy-either ancient or modern. It stands in its own right as a science based upon the eternal laws of the Higher Life and does not require the support of any science or philosophical system to uphold its claims. Its truths are based in the experiences and experiments of an unbroken line of mystics, occultists, saints and sages, who have realized and borne witness to them through the ages.” Sri RR Diwakar, who was one of the founding fathers of the modern Indian political state, has the following to say. “While modern science (that is of an experimental nature) has brought us to the bri nk of a nuclear war, the Yoga-Vidya (that is ex periential in nature) on the other hand brings about peace, harmony, love, friendliness and cooperation.” This experiential na ture of Yoga is well brought out by Vyasa’s Yog a- Bh as hy a wherein he says, “Yoga must be known through Yoga. Yoga grows through Yoga. He who is attentive towards Yoga long delights in Yoga.”(III.6). Similarly the Yog a- Sh ik ha Upanishad warns of the “snare of textbooks” (Shastra-Jala), referring to bookish learning without accompanying experience. Dr. Georg Feuerstein Ph.D., Founder of the Yoga Research Centre, USA, says in his excellent book ‘ The Shambala Gui de to Yoga Yoga’, ’, “Long before physicists discovered that matter is energy vibrating at a certain rate, the Yogis of India had treated this body-mind as a playful manifestation of the Ultimate Power (Shakti), the dynamic aspect of Reality. They realized that to discover the true Self, one had to harness attention because the energy of the body-mind follows attention. A crude example of this process is the measurable increase of blood flo w to our fingers and toes that occurs when we concentrate on them. The Yogis are very careful about where they place their attention , for the mind creates patterns of energy, causing habits of thought and behavior tha t

FROM THE AUTHOR

xvii

Dr VSSM Rao writes that, “The tradition of Yoga is so perfect that we have to seek ways of expounding it in modern scientific terminology instead of simply evaluating it in terms of current concepts of science, which is expanding so rapidly that a time may come when man would like to live by his intuition rather than by scientific planning, bristling with conflicts and balancing a number of variables not completely understood.” Ac co rd in g t o Dr D r B Ra ma mu rt hy, th e lat l at e emi e mi ne nt ne ur os ur ge on , Yoga re-orients the functional hierarchy of the entire nervous system. He has noted that Yoga not only benefits the nervous system, but also the cardiovascular, respiratory, digestive and endocrine systems in addition to bringing about general biochemical changes in yoga practitioners. Professor Dr SV Rao, an eminent medical doctor says, “Yoga is a science because it is v erifiable. Yoga as a science of living is also an art. Yoga, therefore, may be defined as the science and art of optimum living. Yoga has the capacity to move, either side by side with medical science or independently. independently. This is because Yoga has a sound system of etiolog y, diagnosis and pat hogenesis of disease. Thus we have a complete system by itse lf in Yoga.” Yoga.” Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj says, “Yoga “Y oga is scientific and many of it pract ices can be measured by existing scientific method s. As a science of mind it offers a safe method of concentration and meditation educing a practical application of the power of the human mind. Its entire process is centered in awareness, that is why I call it the

science of awareness . ”

It is vital that we try to understand the wonderful culture of India

xviii


of Total Total Man (Yoga) that has arisen from it. It is imperative that the youth of our world are awakened to the greatness inherent in Indian Culture and Yoga and the link between both of them. They must be given a proper and systematic training in Yoga and our cultural heritage. Catching them young must be our aim if we are to educate them about the greatness of this cultural heritage of Yoga. It is to further this understanding of the link between Indian culture and Yoga, as well as to understand the deep inherent connection between numbers and our existence, that this book has been compiled. Many Yogic concepts can be grouped under the numbers from 1 to 10, and this book is an attempt to help us learn the science of Yoga and its philosophy in an enjoyable and leisurely manner. My attempt has been to present the Yogic Yogic teachings and attitudes within the framework of numbers, as I feel this is a wonderfully effective tool bot h for teaching as well as for learning. An y ma te ri al re pr od uc ed fr om th is bo ok ma y be do ne so on ly with prior permission of the author and with due credit to the source. This is an import ant aspect of Yogic culture and I request all readers to comply in the true spirit of Yama and Niyama. I wish that all those who go through this book find that it enriches their knowledge of this science of Yoga and Indian Culture as much as it did for me in its compilation. I conclude with a favorite quote from Pujya Swamiji Gitananda Giri Guru Maharaj who said, “Health and happiness are your birthright. Do not forsake your golden culture for the plastic playthings of the modern world. Learn and live Yoga for then you will know real health and happiness”.

E M I T F O E L C Y C C I R T N A Y E H T

DHARMA MARGA: THE INDIVIDUAL PATH LIFETIME AFTER LIFETIME

9

DHARMA MARGA : THE INDIVIDUAL PATH LIFETIME AFTER LIFETIME

“A musician must make music; an artis t must paint, a poet must write, if he is to be ultimately at peace with himself. What one can be, one must be.”

– Abraham Maslow

The Dharma Marga or ‘Birth Path’, which is a central teaching in the science of Yantra, represents our psychic and spiritual inheritance in this lifetime. Through understanding our Dharma Marga, we may guide consciously our spiritual evolution as we progress “Life after Life”. Adding up the date, month and complete year of our birth, and then reducing the resultant number to a single digit, is the method of calculating our Dharma Marga. For example, if one were born on April 16, 1972, one would be a “THREE” in his “birth path” or Dharma Marga, and his whole life would be influenced by the qualities associated with the number “THREE”. (April is the fourth month, so 4 + 16 + 1972 may be reduced to 4 +7 + 1 which is further reduced to 3). One may see how numbers affect an individual’s destiny by studying how Yantra associates the various birth paths (Dharma Marga) with certain qualities of charact er, as well as with the appropriate planet, element and associated Deity (Cosmic Energy).

The

Yantric concept of Dharma Mar ga is like a “guideline” or a “detailed map” or blueprint of lessons which the individual soul must learn and the path he/she much walk during his/her lifetime in the

EKAH - ONE

17

EKAH - ONE PARA BRAHMAN The Universal spirit of OneNess is known as Para Brahman. This is the mighty energy of the universe that creates, and sustains, as well as evolves through change. This metaphysical principle of the universe is of the nature of pure existence, pure consciousness and pure bliss (S at-Chit An an da m) . It is fo rm le ss an d no t bo un d by th e la ws of sp ac e, time or causation. It is Nirguna, i.e. beyond the qualities of the three Gunas. According to the Shwetasvatara Upanishad, Upanishad , “The Divine is omnipresent, penetrating everything and is everywhere simultaneously at one and the same time”. Although many Gods are worshiped externally in Hinduism (Sanathana Dharma), it is well understood that behind them all, there is the same all pervasive Brahman. This spiritual insight sees the identity of the undying external Brahman and undying internal Atman as one and the same. According to the Isa Upanishad, Upanishad , all animate and inanimate objects of the universe are pervaded by the same universal spirit and this is exemplif ied by the verse, “ Isavasyam ” . All the four idam sarvam yat kim cha jagatyam jagat ”. Mahavakyams, which are concise utterances of the Upanishads, reiterate the oneness of the Atma, the Self within, and the Brahman.

SIDDHA ASANA Ac co rd in g to th e Hatha Yoga Pradipika, Pradipika , the most important

DWAU - TWO

27

DWAU - TWO TW O MA J OR SC HO OL S OF TA NT RA

Tantra is the ancient Indian science of energy activation and control. There are two major divisions or paths in Tantra. The Vama Marga (left hand) Tantra Tantra deals wit h principles of energy in a materialistic, exoteric and literal manner, whereas the Dakshina Marga (right hand) deals with them in a subtler, esoteric and more refined manner. Pujya Swamiji Gitananda Giri Guru Maharaj was an exponent of the Bengali Dakshina Marga Tantra, as taught to him b y his Guru, Pujya Swami Kanakananda Brighu Guru Maharaj. Pujya Swamiji termed terme d Vama Vama Marga as the outer or exoteric path and Dakshina Marga as the esoteric or inner path. Dakshina Marga DAKSHINA

is often mentioned as the Sattvic path, while

MARGA

Vama Marga is mentioned as the Rajasic and

Tamasic path. It is also taught that Vama Marga utilises the lunar, feminine, physical, emotional energies of the Ida Nadi, while the Dakshina Marga utilizes the masculine, solar, mental, intellectual energies of Pingala Nadi. This is in principle similar to the concept of Hatha Yoga, in which an understanding of the body having two equal and yet opposite energies flowing through either half (of the body) is cultivated. The beauty of Indian thought is an acceptance that there are many paths, and though they may appear contradictory on the surface, each has its own validity within its own framework. According to

VAMA

60


basic shape of the body used is that of the triangle. Fire gives us the light of vision and wisdom, but it is also capable of burning us if we aren’t careful. Agni Devatha is the deity associated with fire and he is propitiated through the variety of Homas or Yagnas Yagnas (fire offerings) that are part and parcel of the Indian way of life. Agnisthana, the abode of Agni, is said to extend in the human human body from the navel to the hips. Panchagni or five forms of f ire reside in the vital body body.. These may also be described as the centres of energy consumption in the physical body. Classically, the Panchagni are list ed as Kalagni, Vadavagni, Parthivagni, Vaidutagni, and Suryarupagni or Jatharagni. Kalagni (Patalagni or Bhutagni) is said to burn in the Mooladhara, while Vadavagni Vadavagni (Kashthapashanayorvahni) is in t he bones. Parthivagni (Kashtha-pashanagni) (Kashtha-pashanagni) is in the second part of the duodenum where bile enters the digestive process. Vaidutagni (Svantaratmakagni) burns in the ear, while Suryarupagni or Jatharagni is the digestive fire that bur ns brightly in the Manipura or Nabhi Mandala. Jatharagni is stimulated by various Hatha Yogic practices, such as the Agnisara.

CHATVARAH - FOUR

61

CHATVARAH - FOUR FOUR PATHS TO GOD REALIZATION

Four approaches to the Ultimate reality are blue printed in the Siddhanta tradition of South India. These are Charya, Kriya, Yoga, and Jnana. These are similar to the concepts of Bhakti Yoga, Karma Yoga, Raja Yoga, and Jnana Yoga. In t he Charya, the Bhakti aspect is emphasized and is also known as the Dasa Marga, or the path of the servitor. It leads to the Salokya Mukti, where the devotee abides in the sphere of the Lord. In the second path of Kriya, also known as Satputr a Marga (path of the Lord’s child), there is emphasis on ritualistic worship and right action. It leads to the Samipya Mukti, wher e the devotee is close to the Lord. The third approach is that of Yoga with intense contemplation and is known as the Sakha Marga, the path of the Lord’s friend. It leads to the Sarupya Mukti, where the devotee attains the form of the Lord. The final path is that of Jnana or direct realization known as the Sanmarga and it culminates in Sayujya Mukti, or complete Union with the Lord

SHAT - SIX

95

SHAT - SIX SHAT DHALA PADMA

Swadhisthana Chakra has six petals, which are said to be like lightning. The lower states or inclinations (Vrittis) that are associated with these six petals are Prasraya (credulity), Avisvasa (suspicion), Avajna (disdain), Murchcha

(delusion

or

disinclination), Sarvanasa (false knowledge), and Krurata (pitilessness). These states must be transcended for higher awareness and evolution through Laya Yoga. SWADHISTHANA CHAKRA

SHAT RIPUS

The Shat Ripus, or six enemies of the spirit that lead to the destruction of man, are Kama (passion), Krodha (anger), Lobha (greed), M oha (infatuation),

Mada

(pride), and Maatsarya (malice or envy). Unless these enemies are vanquished, one can have neither peace of mind

nor

spiritual

evolution. The Yama and Niyama, as well as the

NAVA - NINE

115

NAVA - NINE DHARMA SADHANA

Sage Yajnavalkya, along with Manu, was a major codifier of the Dharma Shastra, Shastra , or ways that men should live in accordance with the Divine Law. Dharma is the disciplined living of one’s life and the following of social ethics. The ability to follow Dharma Dharma is a measure of the stabilisation of one’s inner life.

Dharma

also provides a harmonisation of social life. The nine virtues of Dharma which must be cultivated, according to the Ya Yajj n av a l ky a Smriti,, are known as Smriti the Dharma Sadhana. Sadhana . These nine qualities are non-violence or non-injury

(Ahimsa),

truthfulness (Satya), honesty

( As As t e y a ) ,

cleanliness (Saucha), sensory

control

(Indriya Nigraha), charity (Daana), self-restraint (Dama), compassion (Daya), and forbearance (Kshanta). It is the practice of Dharma that ensures the happiness and well being of the DHARMA GIVES US A CHANCE TO

individual, and holds up

116


NAVADHA PRANAYAMA

This is the nine-fold classification of Pranayama, according to the Brihadyogi Yajnavalkya Smriti. Smriti . In this text, Pranayama is divided first into three parts, Mridu Mridu,, Madhya and Adhimatra Adhimatra.. Af te r th is gr os s di vi si on of Pr an ay am a, ea ch pa rt is th en su b classified into three as Mridu-Mridu, Mridu-Madhya, Mridu-Adhimatra, Madhya-Mridu, Madhya-Madhya, Madhya-Adhimatra, AdhimatraMridu, Adhimatra-Madhya, and Adhimatra-Adhimatra. Pujya Swamiji Gitananda Giri gives a similar classification of Rishiculture Pranayamas into the Adamas or Yoga Pranayamas, Madyamas or Sam yama Pranayamas, and Uttanas or Shakti Pranayamas, and details 120 Pranayamas under this major classification.

ANT A NT A RA YA S

The nine Antarayas, or obstacles to Yoga Sadhana according to Patanjali, are Vyadhi (disease), Styaan (dullness), Samshya (doubt), Pramada (procrastination), Alasya (laziness), Avirati (worldly mindedness), Brantidarshan (illusion), Alabdhabhumikatva (inability to attain any state of Yoga), and Anavasthitatwa (inability (inability to maintain a state of Yoga). These are the nine disruptive forces of consciousness. Patanjali later adds another four obstacles when he mentions pain (Dukha), depressiondespair

(Daurmanasya),

tremors (Angamejayatva), and disturbed-irregular breathing (Swasha Praswasha). These obstacles can be removed by the practice of onepointedness, such as Pranava

NAVA - NINE

119

Most modern societies give little or no scope for expression of these emotions in a proper, dignified, controlled manner whereas the Nava Rasas enable youngsters to experience these emotions with detachment. This detached expression produces a balanced, wholesome personality and an embodiment of Sama Bhava, or equal mindedness.

NAVA GRAHA

T h e n i n e “ c e l e s t i a l a b o d e s ” , a c c o r d i n g t o I n d i a n a s t r o l o g y, y, are known as the Nava Graha. They are said to have a great influence on human lives, and so there is great emphasis put on horoscopes and other astrological practices for human welfare. The Nava Graha are Surya (Sun), Chandra (Moon), Mangala (Mars), Buddh (Mercury), Guru or Brihaspati (Jupiter), Sukra (Venus), (Venus), Shani (Saturn), Rahu (north node of the moon), and Ketu (south node of the moon). The movement of these ‘abodes’ is observed with great interest and fanfare all over India, and a lot of good and bad happenings are often interpreted as events due to the benevolent

or

malevolent influences of these Graha. T h e

m o s t

visible influence of these Grahas can be seen in the observance of Rahu

Kalam,

by

NAVA - NINE

121

In Tantra Sara, Sara , a famous Tantric scripture, the human body is stated to be “an island of nine gems”. T hese nine gems correspond with the nine constituents (Dhatu s) of the human body. The gems are related to the nine ingredients (Dhatus) as follows. Yellow Sapphire (flesh), Blue Sapphire (hair), Cat’s Eye (skin), Red Coral (blood), White Pearl (bone), Emerald (marrow), Hessonite (fat), Diamond (semen and glandular secretion) , and Ruby (Prana, vitality, or the Life Force). The nine gems are also related to the Nava Grahas, and are said to manifest special powers and qualities through them. Ruby (Surya Ruby (Surya - Sun) bestows name, fame, vigo r, virtue, warmth, and capacity to command. It can raise an individual above the status into which he/she was born, and historically has been symbolic of love and passion. White Pearl (Cha (Chandra ndra - Moon Moon)) stre strength ngthens ens menta mentall faculti faculties, es, calms emotions, and increases peace of mind. It also provides vitality and wisdom. Red Coral (Mangala - Mars) enhances courageousness, and is claimed to help cure diseases of the blood. Emerald (Buddha - Mercury) improves memory, communication, communication, and intuition, and it sharpens the intellect and ability to learn. It also bestows sufficient wealth. Yello Yel lo w Sa pp pphi hi re (Guru - Jupiter) is most widely used to enhance financial status, and the wearer is said to get wealth, good health, name, honour, and fame. Diamond (Sukra - Venus) bestows a luxurious life, enhances one’s name, fame, and artistic qualities, and is said to improve

NAVA - NINE

123

anus. When performin g the higher practices of Samyama Yoga, it is important that all these orifices are closed. Physical Pratyahara techniques such as S hanmuki or Yoni Mudra, and Padma Asana, are useful to help one physically close all these orifices and lock up the senses in order to concentrate on the object of contemplation without any deviation. It is said that the orif ices above the navel are clean and those below it are unclean. As all orifices are a means for different entities or spirits to enter the human body, Indian culture placed great importance on the cleanliness of these entrances. Various techniques were cultivated in order to attain purification such as the Dhauti, Bhasti, Karna Mala Dhauti, Anunasika, Vajroli Mudra and Ganesha Kriya.

BHAKTI NAVA ANGA

The nine limbs of Bhakti are Sravanam (hearing the tales of the Lord), Kirtanam (singing hymns in His praise), Smaranam (contemplation and remembrance

of

Him), Pada Sevanam (service to the world as the feet of the Divine), Archanam (worship), Va Vandanam ndanam (obeisance), Dasyam (servantship), Sakhyam (intimacy) and Atma Nivedhanam (self-surrender). The devotee may cultivate any or all of these in order to become one

124


NAVA DHATUS OF YOGA

The Nava Dhatus (Nava Dhushya), or nine substances th at make up the human body according to Yoga, are Asthi (bone tissue), Maamsa (muscle-tissue), Nadi (Nerve), Rasa-Rakta (circulating components), Indriya (the vital organs), Granthi (endocrine glands), Medas (fat, adipose tissue), Majjaa (bone marrow), and Soma (glandular secret ions). In the higher aspects of Yoga, Yoga, three more systems are inherent. They are Prana (the cosmic catalyst associated with emotions), Chitta-Manas-Buddhi (the mental factors of subconsciousness, consciousness, and super-consciousness), and the Chakras (etheric energy nature of man associated with the psycho-neuro-immuno-endocrine system of the physical body). In the consideration of Prana, the concept of Nadis or energy flows affected by Prana Vayu (nerve currents), Prana Vahaka (nerve impulses), Prana Vahana (nerve fluids), and Prana Vana (the psychic vortexes) associated with the Chakras

must

be

considered. In the t he Yogic Yogic concept of mind, a further amplification is to be found in the Bindus (foci of higher mental energy), M a n da d a la la s

( et e t he h e ri ri c

mental and electrical fields

and

energy

patterns), and the Sapta Loka (seven planes of mind). In considering Chakras, the psychic nature associated with the Higher Self or Atman

A FINAL WORD

135

A FINAL WORD O M P U R NA M A D H A H P U R N A M I DA M P U R N A T, T , P U R N A M U D A C H YA YA T E P U R N A S Y A P U R N A M A D A YA YA P U R N A M E VA V A A V A S H I S YA YA T E . O M

The above verse from the and and Brihadaranyaka Isavasya U p a n i s h a d s tells us that the

Absolute Pure Consciousness Consciousnes s is full (complete) and that this Manifest Universe is also full (complete). They also tell us that after manifesting this Full Universe, that Perfect Absolute verily

still

remains

full

(complete). This is why this book in the real sense cannot be termed complete, as a complete study in this regard would have to be a study using the numbers ranging from Zero to Infinite! Infinite! The codification of concepts in tune with numbers is typically Indian and examples of “ten of these” and “twenty of those” abound in Indian traditions of Yoga, philosophy and art. I have limited this work to the numbers “1 to 10” but would like to remind those readers who are still with me that there still exist many concepts that lie beyond this numerical codification


138 

There are 196 verses in Patanjali’s Yoga Sutras that are arranged in four chapters.



The Tamil Veda, the Tirukkural is a comprehensive guide to righteous living and has 1330 verses arranged in 133 groups of ten verses each.



Hatha Ratnaavali of Srinivasa Bhatta describes 84 asanas.



The Sahasrara Chakra has 1000 petals that are represented by a 20-fold repetition of the 50 Bhija Mantras.



There are 3000 verses in Tirumoolar’s monumental Tamil Yoga scripture, the Tirumantiram. Tirumantiram. It is believed that Tirumoolar mediated for 3000 years and used to come out of his meditation and write one verse every year.



There are 3000 Dikshitars in the Shiva tradition at Chidambaram and this includes 2999 priests plus Lord Shiva himself.



Nadis or energy conduits in the subtle body are said to number 72,000, 300,000 or 720,000 according to different Yogic and Tantric traditions.



There are said to be 84,00,000 Asanas taught by Lord Shiva of which 84 are said to be important and the Gheranda Samhita describes 32.

This list can go on and on and on…. forever, as there is so much to learn, but I shall keep the discus sion of these concepts for another day and another time when we are all ready for them. Till then, I wish you a wonderful time in the contemplation of the beauty inherent in numbers and the cultural and Yogic relationships with these agents of quality and quantity.

ABOUT THE AUTHOR

139

ABOUT THE AUTHOR Y o g a

Vibhushan

Yo g a c h a r y a

Dr. Ananda Balayogi Bhavanani was born to the world famo us Yoga Yoga team of Yogamaharishi D r . S w a m i G i t a n a n d a Giri Guru

Maharaj

and

Puduvai

Kalaimamani, Yogamani, Yogacharini, Smt. Meenakshi Devi Bhavanani on Bhavanani on April 16, 1972, in Pondicherry, South India. He was reared in the ‘Gurukula’ atmosphere of Ananda Ashram, Ashram , first at Lawspet and then at Sri Kambliswamy Madam in Thattanchavady, Pondicherry where the Yoga the Yoga V id idya ya (Knowledge o f t h e A r t a n d S c i e n c e o f Y og og a ) w a s i m b i b e d a s a 2 4 - h o u r a - d a y S a d h a n a a n d n o t j u s t a f e w c l a s s e s n o w a n d t he n . Nominated as his Guru-Father’s successor on his fourth birthday as Madathiapathy of Sri Kambliswamy Madam, An an da t oo k gr ea t in t er es t in Hi nd u R it es an d R it ua ls , Ma nt ra , Yoga and Carnatic Fine Arts from a young age. He has been t r a i n e d i n R i s h i c u l t u r e A s h t a n g a ( G i t a n a n d a ) Yo g a a f r o m t h a t t e n d e r a g e a n d h a s a s s i s t e d h i s i l l u s t r i o u s p ar e n t s i n the Yoga Yoga training imparted at Ananda Ashram, Sr i Kambaliswamy Madam and ICYER from that time onwards. H e b e g a n h i s s t u d i e s i n c l a s s i c a l Carnatic Vocal Music a t the age of four years under Puduvai Kalaimamani V. Mannikanan. A t t h e a g e o f s e v e n y e a r s h e b e g a n a r d u o u s t r a i n i n g i n Carnatic Music under the tutorage of Kalaimamani Srirengam R . R a n g a n a t h a n o f P o n d i c h e r r y , o n e o f t h e m o s t f a m ou s Carnatic Vocalists Vocalists of South India. He continued his training f o r t w e n t y y e a r s u n t i l h i s G u r u ’s ’s d e a t h i n 2 0 0 2 .

He has

146


t h a n a h u n d r e d R i s h i c u l t u r e A s h t a n g a ( G i t a n a n d a ) Yo g a centres all over the world. He is also Patron of the Gitananda Yo g a A s s o c i a t i o n s o f A u s t r a l i a , S p a i n , G e r m a n y , U . S . A . and Italy. He is the staff artist of ‘Yoga Life’, the International monthly j o u r n a l a n d i s w e l l k n o w n f o r h i s ‘Yoga Cartoons’ on Yogic concepts and modern day Yogis. Dr. Ananda is a S e n i o r L e c t u r e r i n Mantra, Yantra, Yoga History and Philosophy and Philosophy and Yog Yog a P hy si ol og y a nd An at om y for the fully residential Yoga Training Training Courses at the International Centre for Yoga Education and Research (ICYER) in K ottakuppam, Ta m i l N a d u .

T h e s e f u l l t i m e r e s i d e n t i a l c o u r s e s , t h e Si Si x

Month International Yoga Training Course and the One Year Ad v an c ed Di pl om a C ou r se ar e w el l e st ab li sh ed an d p r es en te d t o a n i n t e r n a t i o n a l p r o f e s s i o n a l s t a n d a r d . T h e s e c ou ou r s e s have been held annually since 1968 and students from all over the world attend. He also lectures at at Pondicherry University, University, as well as at the MGR University, Chennai on the subject of “Scientific basis of Yoga and Yoga therapy”. Dr. Ananda is C h a i r m a n o f t h e I n t e r n a t i o n a l C e n t r e f o r Yo g a E d u c a t i o n a n d R e s e a r c h ( I C Y E R ) i n K o t t a k u p p a m , Tamil Nadu, an internationally acclaimed Yoga Yoga Institute established as “Ananda Ashram” in 1968. He is Chairman o f Yo g a n j a l i Natyalayam,, a world famous I nstitute of Yoga, Bharata Natyam, Natyalayam and Carnatic Music established in Pondicherry in 1993. He is also Director of Studies for both these Institutes. H e r e c e i v e d t h e M a r u d h a R a m a l i n g a n a r O U T S TA TA N D I N G Y O U N G P E R S O N AW AWA A R D a n d R o l l i n g S h i e l d f o r t h e y e a r

This “doodle” was drawn by Dr. Ananda as Dr. John Mumford gave a “symbolic visual” to each number, to aid students in “remembering” the “psychic and spiritual value” value” to each number. The numbers 1 to 9, are represented respectively as: 1. Nail or Flag Pole, 2. Pair of Swans, 3. A Trident, 4. Sail Boat, 5. Unicycle, 6. Golf Club, 7. A Cliff, 8. An Hourglass, 9. A Balloon.

YOGA : 1 TO 10

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