THE ART OF RIGHT LIVING

Ahimsa by Swami Sivananda

Control of Mind by Swami Vishnudevananda
The Art of Yogic Breathing by Swami Sivadasananda
Sun Salute Modified by Nischala Joy Devi
The Founders
International Sivananda Yoga
Vedanta Centres
SWAMI SIVANANDA (1887-1963)

W
The spiritual strength behind the Sivananda elcome to the latest edition of YogaLife full of inspira-
Yoga Vedanta Centres, Swami Sivananda’s tional articles on the theme of the Art of Right Living.
teachings are a synthesis of all the formal
doctrines of yoga. Author of more than 300
Swami Sivananda writes on Ahimsa, the practice of
books on yoga, Swami Sivananda was a non-violence, guiding us to a deeper understanding of
medical doctor before renouncing worldly how to bring love into our own lives and so into the lives of others.
life for the spiritual path. He founded the Swami Vishnudevananda gives down-to-earth practical advice on
Divine Life Society and the Yoga-Vedanta
Forest Academy, Rishikesh, Himalayas. His
understanding and controlling the mind. We get glimpses of our
main message was: Serve, Love, Give, teachers in three articles; Memories by Prema Venugopal who as a
Purify, Meditate, Realise. In 1957 he sent teenage girl spent time with Swami Sivananda at his ashram in
one of his foremost disciples, Swami Rishikesh; Sadhana Intensive, reports sent by Swami
Vishnu-devananda to the West to spread
the ideals of yoga. Swami Sivananda
Vishnudevananda to his staff during his stay in the Cave high in the
entered Mahasamadhi on July 14th 1963. Himalayas; and A Day in the Life of Swami Sivananda outlining the
precise spiritual practice that he undertook on a daily basis.
Many other articles add to the powerful message that yoga has
SWAMI VISHNUDEVANANDA (1927-1993) something for all, that its wisdom is timeless and infinite. We hope
Born in South India in 1927, Swami Vishnu- you enjoy the issue.
devananda entered the ashram of Swami
Sivananda at the age of 18. A world famous
authority on Hatha and Raja Yoga, Swami Sivananda Yoga Vedanta Centre
Vishnudevananda founded the International June 2008
Sivananda Yoga Vedanta Centres in 1957
and was author of The Complete Illustrated
Book of Yoga, Meditation and Mantras,
One life vibrates in all beings. Life is common in animals, birds and
Karma and Disease and a commentary on human beings. Existence is common. There is one common con-
the Hatha Yoga Pradipika. Swami Vishnu- sciousness. If you hurt any other creature, you hurt yourself. If you
devananda entered Mahasamadhi on serve another man, you serve yourself. By serving others, you puri-
November 9th, 1993.
fy your heart.
Do not do any act which brings no good to others or which will make
you 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 brief
The Executive Board description of the art of right living. Swami Sivananda
The 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 the
organisation 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 teaching
and guidance, wisdom imparted to many thousands of students throughout the world.
Swami Mahadevananda Swami Durgananda
Swami Swaroopananda Swami Sivadasananda
Srinivasan Swami Kailasananda

HEADQUARTERS
SIVANANANDA ASHRAM YOGA CAMP
Eighth Avenue, Val Morin, Quebec, Canada JOT 2RO
Tel: +1 819 322 3226
email: hq@sivananda.org
With ashrams and centres located around the world
see 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 means
of achieving physical, mental and spiritual well-being and
Self-realisation.

Summer 2008 3
 SIVANANDA YOGA
ADVANCED TEACHERS' TRAINING COURSE
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

2008
Grass Valley, California Orleans, France Val Morin, Quebec
31 May - 29 June 3 August - 31 August 3 August - 31 August

www.sivananda.org

SADHANA INTENSIVE
*Advanced Pranayama
*Bandhas *Mudras *Kriyas

2008
Val Morin, Quebec
15 June - 29 June

Orleans, France
9 August - 24 August

Netala, North India

14 September - 28 September

www.sivananda.org
4 Summer 2008
 Contents

6 24 23 18

Contents
6 Ahimsa 30 Unity in Diversity
by Swami Sivananda and the
Philosophy of
10 Control of Mind Peace
by Swami by Srinivasan
Vishnudevananda
35 Memories of
13 Be Up and Doing Swami Sivananda
by Swami by Prema Venugopal
Durgananda
42 Sadhana
18 Tracing the Intensive
Eternal Religion by Swami
in Vietnam and Vishnudevananda
Cambodia
by Swami 44 The Rescue of
Sitaramananda Swami
Vishnudevananda
20 The Sun Salute by Colonel P.P.
Modified Singh
by Nischala Joy Devi
46 A Day in the Life
22 Forgiveness of Gurudev
by James Allen
48 The Benefits of a
25 Detach - Attach Sunbath
by Swami Sivananda by Swami Sivananda

27 Time 49 Honey
by Swami Sivananda
28 The Yogic Art of
Breathing 50 Prison Project
by Swami
Sivadasananda
52 Addresses

Summer 2008 5
 AHIMSA
The Divine Practice of Non-Violence
by Swami Sivananda

I n the regeneration and divinisation of

man, the first step is to eliminate the
beastly nature. The predominant trait in
beasts is cruelty, therefore wise sages
prescribed ahimsa (non-violence in
thought, word and deed). This is a
most effective master-method to coun-
teract and eradicate completely the
brutal, cruel traits in man. O earnest
aspirant! Ponder the great significance
and immense importance, value and
blessings of non-violence, and start its
practice now - this moment.

6 Summer 2008

Non-violence is not merely non-killing as some think. It is per-
fect harmlessness and love also. It is to abstain even from the
slightest thought of harm to any living creature -mentally, ver-
bally or by deed. There is no excuse nor exception to the
above rule.
The path of non-violence is very narrow, but if you practise in
right earnest you can easily travel this path, since you cannot
but get the divine grace at every step. The immanent Lord will
back you up and guide you at all times. You may not get full
success in the practice of non-violence within a short time, in
two or three months. You will be established in it only by a con-
stant and vigilant endeavour. The practice involves continuous
suffering, no doubt and you will have to cultivate the practice
with endless patience and forgiveness. The path of non-vio-
lence is like a blade or the edge of razor. It is like walking on
the 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 have
eternal life and perennial bliss. Ahimsa is the means to an end.
Ahimsa is the means to an end
This end is the realisation of the Truth. The 'means' is as
important as the 'end'. If you take care of the means, you must
reach the end sooner or later. Keep the ideal before your mind
always and stick to it tenaciously. In attempting to live up to
your ideal you may falter or stumble down in the beginning
several times, but eventually you will be established in the per-
fect state of non-violence and attain the highest, the only
Truth. If you develop this one virtue all other virtues will cling
to you by themselves. All sinful and wrong actions are commit-
ted by you when you are under the sway of anger. Anger can
be easily subdued by practising non-violence. If anger is under
your control you cannot do evil actions and you will enjoy
supreme peace.
Non-violence is a wonderful quality of the heart. It is a rare
virtue. It transmutes a man into divinity. He who is established
in it is God himself. All the celestials and the whole world pay
homage to him. Its power is greater than the power
of the intellect. It is easy to
develop the intellect
but it is diffi-
Ahimsa
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 divine
life. Hate melts in the presence of love. Hate dissolves in the
presence of ahimsa. There is no power greater than ahimsa.
Its practice will make you fearless. He who practises it with
real faith can move the whole world, tame wild animals, win
the hearts of all and subdue his enemies. He can do and undo
things. Its power is ineffable, its glory is indescribable; its
greatness is inscrutable. The force of ahimsa is infinitely more
wonderful 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 practice
alone can you cognize and reach the supreme Self or
Brahman. Those with whom ahimsa is a policy may fail many
a time. They will be tempted to do violent acts also. On the
contrary, those who strictly adhere to the vow of non-violence
as a creed, as a fundamental canon of yoga, can never take
to violence. You must practise ahimsa in thought, word and
deed. Practice of non-violence in thought and word is more
important than the practice in action. He who has control over
thoughts and who has developed cosmic love will be able to
get success in this practice, though it takes a long time.
Patient, continuous struggle is needed. Practice of ahimsa is
really the practice of killing egoism. The practitioner becomes
like a block of stone. He develops wonderful will-power.
Ahimsa is the great universal vow. It should be practised by all
people of all countries. It does not concern only the Hindus or
Indians in general. Whoever wishes to realise the Truth must
practice ahimsa. Whatever difficulties you encounter, whatev-
er losses you sustain, you must not give up the practice of
ahimsa. Trials and difficulties are bound to come in your way
to test your strength. You should stand adamant. Then alone
you 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 the
world, but you can protect every living being by some means
or other. Walk with the head bent low. Don't tread on small
insects. Don't give pain to anybody. Feel compassion in your
heart on seeing anyone in trouble. Try to relieve the sufferings
of 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 a
dacoit thousands of lives could be saved, it is not considered
as violence. Non-violence and violence are relative terms.
Some say that one can defend himself with instruments and
use a little violence when he is in danger, and this is also not
considered to be violence, but a sannyasin should not defend
himself and use violence even when his life is in jeopardy.
English people generally shoot their dear horses and dogs
when they are in acute agony and where there is no way of
relieving their sufferings. They wish that the soul should
be 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
Summer 2008 7
Ahimsa
they murder millions of persons. The Bhagavad Gita says: "He
who is free from the egoistic notion, whose reason is not
affected, though he slayeth these people, he slayeth not, nor
is he bound." (XVIII - 77) Ordinary worldly-minded persons
judge others from their own standpoint. They also say: "We
procreate and kill for the good of the world". This is a great
delusion and a grave blunder. Even when they kill a goat for
satisfying their own palate, they foolishly quote scriptures:
"Weapons cleave him not, nor fire burneth him, nor waters wet
him, nor wind driveth him away". (Bhagavad Gita II-28). What
a philosophy they preach! This is the philosophy of demons!
The law of non-violence is as much exact and precise as the
law of gravitation. You must know the way to apply it intelli-
gently with scientific accuracy. If you are able to apply it with
exactitude and precision, you can work wonders. You can
command the elements and nature also. The whole mystery of
nature will be revealed unto you like a fruit in the palm of the
hand. The practice of non-violence which is the supreme
virtue in your daily life, will help you to attain inner spiritual
strength, serenity of the mind and the realisation of Truth.
Only the ordinary people think that ahimsa is not to hurt any
living being physically. This is but the gross form of ahimsa.
The vow of ahimsa is broken even by showing contempt to
another man, by entertaining unreasonable dislike or prejudice
for anybody, by frowning at another man, by abusing another
man, by hating another man, by speaking ill of others, by
back-biting or vilifying, by harbouring thoughts of hatred, by
uttering 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 retaliate
nor wish ill to anybody even under extreme provocation. You
should not entertain any evil thoughts against anybody. You
should harbour no anger. You should not curse. You should
joyfully be prepared to give up even your life in the cause of
Truth. The ultimate Truth can be attained through ahimsa.
You injure another man on account of ignorance. If you see
God in every man and animal, and always bear in mind that
God is seated in the hearts of all living beings, you will not
injure anybody. You begin to injure others the moment you for-
get to see God in others.
You begin to injure others the moment
you forget to see God in others
If you do mental sins, if you injure a man mentally, you also will
suffer mentally. Action and reaction are equal and opposite. If
you injure a man in speech, you will suffer through speech
only. A man may abuse and vilify you. If you injure a man phys-
ically, you will also undergo physical suffering. If you injure a
man'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. You
will attain supreme peace and eternal happiness.
A worldly-minded man wishes to get praise from the world and
tries to avoid censure. He thinks and acts in such a way that
all people should praise him. Is this possible? No. Never.
Nobody can please the world. You can shut the mouth of a
vessel but you cannot shut the mouth of the many-tongued
world. Some will praise you while others will censure you. You
8 Summer 2008
should be above praise or censure. You should treat praise as
the dung of the pig, or poison. You should attain the state of
being beyond the pairs of opposites. Then only can you be
always happy. Then only can you be really peaceful and joy-
ful.
People have not spared even Sri Rama or Sita or Lord Siva or
Lord Krishna. They speak ill of these great divine beings. They
attach stigma to them. If such is the treatment of gods, what
can be said as regards their treatment of ordinary men?
A white man dislikes a black man and vice-versa. A Samajist
dislikes a Sanatanist and vice-versa. A South Indian dislikes a
man of North India and vice-versa. A Saivite dislikes a
Vaishnavite and vice-versa. A Protestant dislikes a Catholic
and vice-versa. There is an inherent tendency in man to praise
his own native place, his own country, his own family, his own
clan or sect, his own mode of worship, his own religion and his
own language, and to censure those of others. This is petty-
mindedness born of ignorance. When the heart of man
expands through spiritual culture, when he gets knowledge of
the Self, these tendencies will perish. Mark how man is in a
degraded and deplorable state on account of the influence of
his innate tendencies. Still he will not try to destroy them. He
clings to them like a leech and thinks he is always on the right
path, 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 and
pray for them that despitefully use you. Ye shall be the children
of your Father which is in Heaven. Be ye therefore perfect,
even as your Father in heaven is perfect, for He is kind to the
just and the unjust." Root out vices. Plant virtues. Develop
mercy, 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 good
Immortality can be attained only by performing acts of kind-
ness continuously. Hatred, anger and jealousy are removed by
continuous service with a loving heart. Lord Buddha still lives
in our hearts. Why? Because he was extremely kind, he did
immense service and he was an embodiment of compassion.
You will get more strength, more joy, more satisfaction by
doing kind acts. Your heart will be at rest even when you are
about to face death. You will be loved by all. Practice of com-
passion, charitable acts and kind services purify and soften
the 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 other
man who is in difficulty or in a miserable state. Then he
evinces true sympathy and tries to alleviate his sufferings. A
sympathetic man actually feels the suffering himself when he
sees anyone in a bad plight. Sympathy is a divine quality.
Therefore develop and cultivate this virtue to a maximum
degree.

Forgive your servants one hundred and eight times. Excuse
their mistakes just as you would excuse your children. Share
with them whatever you eat. Develop equal vision. This is the
essence of wisdom. Violence is a deadly enemy of wisdom. It
separates and divides. It stands in the way of realising unity or
oneness. Harsh words to beggars, servants or inferiors is vio-
lence. To fail to relieve pain or trouble in another is negative
violence. 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-violence
and divinity are one.
Non-violence and divinity are one
It is simple foolishness to think that you are separate from the
rest of the world. You are one with all. In injuring another you
injure yourself. In loving another you love yourself. Separation
is death, unity is eternal life.
Ill-feelings cease not by ill-feelings, but by love. In thinking evil
of others we injure ourselves. In loving others, we love
our own selves. Understand the grand law and its
working. You will be happy. The law is very subtle.
It is easy to remain without hurting others, but it is
very difficult not to be hurt by others. One harsh word
breaks the friendship of men who were united in love
for 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-love
and identification with this false body, a combina-
tion of five elements, a mixture of flesh,
bones, skin, nerves, blood and pus. How
powerful is this illusory power of the world.
If you want to practise non-violence you
should practise self-control to a maxi-
mum degree. You must keep a calm
mind even under the gravest
Ahimsa
provocation. You must keep the impulses under perfect con-
trol.
Ahimsa is a weapon not of the weak but of the strong. It is a
shield not of the effeminate, but of the potent. It is really for
those made of sterner stuff. You will have to practise it careful-
ly in your daily life. You may fail one hundred times in your
attempt, 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, not
injuring any creature in thought, word and deed, you are God.
You are Brahman in truth.
All beings - men, animals, birds and poisonous creatures - can
approach the practitioner of ahimsa without fear and do no
harm 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 the
presence of the yogi who is established in ahimsa. Lions and
tigers can never do any harm to such a yogi. The wolf
and the lamb, the frog and the cobra will play in his
presence. Such a yogi can give definite
orders to lions and tigers. They will obey.
This is obtainable by the practice of
ahimsa. The practice of ahimsa will
culminate eventually in realisation of
unity and oneness of life, non-dual
consciousness. It will enable one to
obtain cosmic love.
Summer 2008 9
CONTROL OF MIND
Extracts from the soon-to-be-published Upadesa of Swami Vishnudevananda
very thought affects you. Gurudev Sivananda has written
E about 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. Then
it affects the person to whom it was directed. Thirdly, it joins
with the other negative thoughts of other human beings and
they are all in clouds, black clouds, on the same vibratory
level. But if you have a pure mind, if your thought is good, if
you repeat your mantra and practise your meditation, you
develop psychic armour. Your thought will not tune to their
thought; it bounces back.
You attract a thought of a particular nature because you have
the same wavelength. Once your wavelength is very high
these negative thoughts will not join your thoughts. But if your
vibrations are low and you live amongst negative people
whose vibrations are low you will be affected by their thoughts.
So you can increase your thought level, that's the only way
you can help yourself. Just repeating a positive thought, 'I am
strong, I can help myself, I can bounce all these thoughts' is
not going to help you.
Overreaction to words and jumping to conclusions are weak-
ness of the mind. The vrittis, the thought waves, must be
restrained, not only during meditation, but at all times. One
must be particularly wary of praise, for this too is verbal delu-
sion and the ego is ever ready to pounce on any opportunity
to see itself as better or different from others. This is one of
the most difficult problems for swamis and yogis and spiritual
people.
The mind of a yogi remains calm by chanting mantras and by
meditation or doing puja (worship). Yogis know how to diffuse
the fight or flight mechanism. On the vital level they diffuse the
energy agitated because of the emotional state of the mind by
doing pranayama. Anger and the wrong type of food can also
upset 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 Namah
Sivaya, retain Om Namah Sivaya and exhale Om Namah
Sivaya. They know how to balance the brain, the left and right
hemispheres, by alternate nostril breathing with Gayatri
Mantra. You can only experience happiness or peace by bring-
ing this mind under control.
You can only experience happiness or
peace by bringing this mind under control
Mind alone is the cause for your freedom and the same mind
is the cause for your bondage. If you think that you are a mor-
10 Summer 2008
by Swami Vishnudevananda
tal sinner it is the mind that created that illusion; but the same
mind, 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's
body, 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 it
is in a woman's body, a man's body, a saint's body, a sinner's
body, Hitler's body, Mussolini's body, or Jesus' body. The soul
cannot be tainted. It is the mind that is the cause of this
bondage 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 reach
the 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 the
reflected sun appears clearly on still water, the reflection
appears agitated if the water is agitated. In the same way,
when the mind is in a state of oscillation, that creates a kind of
disturbance in your self, the reflected self or apparent self, not
the real Self. The problem is that we identify with that reflect-
ed self, the mind, and say 'I am happy', 'I am suffering', 'I am
angry', 'I am doubtful'. All these emotional disturbances are
because of the reflection of your mind. The mind is agitated
or still, or partially still depending on each person's capacity to
control the mind. Praise and censure are the same for one
who has got control over the mind. Heat and cold are one and
the same for a yogi; victory and defeat are one and the same.
Praise and censure are the same for one
who has got control over the mind. Heat
and 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 you
understand 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 learn
how to stand on your head or on your own feet, then only can
you 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 wild
horse, this wild mind. There is nothing secret about it. You
don'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
 Control of Mind
is your own mind. Mind alone is the cause of your bondage. physiotherapy and learns how to use his body, limbs, etc. In
Mind alone is the cause for your liberation. Everything originates the same way, our will power is paralysed. Only when you
in thought power. have will power can you do anything you want. Nothing can
When thought power is intensified and made pure it becomes stand before you. The only thing that stands before you is lack
will power. When will power becomes stronger and purer, of will. The real achievements done by any human being on
you'll have action power in your physical body. Will power this planet are done by power of will. Good or bad. You have
doesn't come by merely thinking, it comes by action. Practice to learn to train this mind. If you are going to take a job, do it
is the only way you get will power. as well as you can, and make the mind the way you want it.
We have lost our Never allow it to have control.
power by wrong liv-
ing, wrong condi- Thought waves are just like radio waves. Everything is a
tions, wrong wavelength. Even here you can hear my talk and I can hear
thinking. We your laugh because we are tuned to some extent. When there
have to relearn is no tuning then this is not possible. Once you understand
everything, thought waves you will understand what yoga is.
just like a
man who is Thought can be either negative, positive or shallow. When
paralysed. thought becomes negative it is very painful and when it is pos-
He goes to itive, it lifts you up. Depending upon the condition into which
you are thrown, thought plays a most important role in your
life. You meet a person on the street, you fall in love…just like
magic, so you call it 'love'. The thought waves take a specific
pattern and suddenly there is a meeting of thought. Thought
waves merge. Then after some time, perhaps, the thoughts
change and instead of 'I love you honey', it becomes 'I hate
you!' These phrases are only thought, nothing more. It is
not that the person has changed, it is that the thought
waves are no longer merging and there is now no
communication. So there is friction, separation,
suffering and you will never see that person
again. The moment you think of that person you
have unhappiness and pain. Wherever there is
union of thought it brings peace, love, happi-
ness and joy. Whenever thought becomes
unbearable due to different or opposite
wavelengths there is suffering, pain, war
and calamity. So the whole world is noth-
ing but a projection of your thought.
There is nothing but thought. Reality is
thought!

Summer 2008 11
 Be Up and Doing
-the Yoga of Action
If 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 act
without creating any more reaction.
Yoga in Daily Life
We 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 a
hamster we think that we are running somewhere. Yoga teach-
es us to develop pure intelligence, pure discrimination; it
teaches us to look a little bit further than just what we see or
what our impulses are telling us. To just impulsively do what
you have been doing for many years is not intelligent. What is
needed is a well-developed power of reasoning, equipped with
logic. 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, we
continue to act impulsively.
Constant fears prevent us from moving forward. Worrying
about everything, constantly living in the future or in the past,
but never in the present - all this leads to a lot of sorrow, as we
will have to face the reactions this attitude has created. As
time 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 worked
hard all your life, you should be at peace with yourself and not
be depressed! This does not just happen to people who have
obviously been lazy throughout their life. People may be suc-
cessful in their job, wear the right kind of clothes, have the
right manners, have been to the right school - but still the
results of their actions lead many of them to depression.
The Bhagavad Gita says that such a person is evil. But they
are 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 old
now. I've worked all my life. Let's get that red wine which costs
300 euros a bottle. I can afford it now! You want to join me?"
That is evil because afterwards you do not feel any better. You
may feel better for an hour. You're already not feeling well
by Swami Durgananda, Yoga Acharya
when the bill comes. And when you are home in your bed all
you have is your heart, your liver, your gall bladder and your
kidneys complaining.
We are free to choose, but freedom does not mean that we
can do whatever we like to do. As a society we have tried this
and it has not worked. The freedom which we thought was
freedom 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? Who
is feeding them? Who is giving them the love they need?
Many people who come to the Ashrams now are not used to
eating at regular times, they do not know how to cook, how to
cut the vegetables, how to wash their clothes or even their
own bodies. We have to teach them everything. Just learning
the techniques of asanas and pranayama is not enough. Many
people neglect the basics of a healthy lifestyle, without which
yoga cannot be practised successfully. The result is acidity in
the 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. It
becomes a habit. It takes time and effort to slowly overcome
this habit. It is the same with eating. Don't eat too much, don't
eat too little. Finding the balance is not easy. This is something
we have to figure out ourselves because we have no role
models to show us.
Three Gunas and the Higher Mind
Yoga teaches us about the three gunas or qualities of the
mind, 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. When
tamas 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 people
are. And this person is still smoking or drinking alcohol - how
tamasic! I can't even shake hands with this tamasic person."
This is the beginning stage. We are categorizing the gunas
like a traffic light: red for stopping, yellow for getting into gear,
and green for driving. This is how our mind works. But the
Summer 2008 13
The Yoga of Action
reality is not like this. The gunas are within us and within
everything. 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 the
Swamis are also failing. I thought the Swamis were already
very sattvic! But look, they're sleeping in meditation - they're
tamasic! And all they do is run around the whole day - they're
so rajasic!"
Sattva can be recognized not only by the action, but also by
the aim and motive of the action. As long as our observation is
dominated by rajas, we cannot see these subtle aspects of
action. A beginner tends to be a rajasic observer and may
think: "I am separate. I am better than everybody else. I have
taken the Yoga Teachers' Training Course and I know what is
real!" It is interesting to note that great people do not think this
way. This is why we like to be around great people. They are
ready to learn new things at every moment, while puffed-up
people who know a little bit are terrible to be around.
It is easy to look at a person who doesn't shower or who wears
dirty clothes and say this person is tamasic. However, the real
tamas is in the mind. A tamasic person thinks that the body is
real. You can be wearing Italian or French designer clothes
with the best perfume and you can have a huge car and live in
the best part of town, but if you think that the body is the only
thing there is, then your understanding is tamasic.
The Bhagavad Gita gives a beautiful teaching on the
three types of happiness:
"That which is like poison at first but in the end like
nectar - that happiness is declared to be sattvic."
When you first arrive at an intensive yoga program
such as a Yoga Teachers' Training Course, it can
actually feel like poison: change of environ-
ment, change of climate, change of rhythm,
sharing accommodation with other peo-
ple. Another example is fasting: it also
feels like poison at the beginning.
The first two or three days you have
a headache, your bones and joints
hurt, you are hungry and miserable
and can hardly look out of your
14 Summer 2008
eyes. The body eliminates toxins through foul-smelling breath
and perspiration. But soon after, the experience becomes
wonderful. 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 sense
organs with the objects, which is at first like nectar, and in the
end like poison - that is declared to be rajasic."
In our normal lives, our judgment looks for what is easier
because we want to avoid difficulties. Where can I make more
money, what is more comfortable, where do I have to work
less, which boss is easy-going - that's the job you take! We do
not look for a job where we have to work on our discipline and
really challenge our own minds. The only challenge we are
interested in is money. If you do an action because you expect
happiness right from the beginning, it's a rajasic choice. It's
nectar at the beginning but poison at the end.
"That happiness which at first as well as in the sequel deludes
the self, and which arises from sleep - that is heedlessness
and 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 actions
because they will pull us down into
addiction. Willpower diminishes
and we become like a veg-
etable. Life is reduced to eat-
ing, drinking, sleeping and
procreation. We call this
a "nice weekend". Then
we somehow drag our-
selves from Monday to
Thursday and hope for
the same weekend
experience again. This
is tamas.

Teaching Yoga Today
Asanas you can learn anywhere. You can find a yoga teacher
in every town. Swami Sivananda, Swami Vishnudevananda
and other great yoga masters of India trained people to lift the
soul up into real sattva, real purity. This is the essence of the
Sivananda Yoga Teachers' Training Course.
Every person acts according to his or her nature. After being
trained for four weeks every day in asanas and pranayama,
you're finding out that this way of life goes well with your own
nature. Passing on the teachings can be just as natural, and it
should be done without pride. That is proper action. If you're
proud of what you know, you will create a reaction. "He is not
filled 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 passing
on? No, but we forget this. We think it's our knowledge,
because we are surrounded by people who do not know as
much. So we say, "I'm the yoga teacher now." We should be
sharing yoga by being servants of this knowledge. Just like a
cook serves food, you serve the asanas. You are not better or
worse, both of you are servants in your own way. If you do not
forget this, then your action will sattvic, pure.
In yoga we do not look so much at what a person knows or
says, but at what a person does. It is by the action that you can
see where the other person stands, not by what they say. In
the West we listen to what people say and we think, "Oh, very
intelligent." 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 yoga
philosophy, but he does not necessarily practise it. But for
preaching it, he may get all the fame. A simple yogi may be
practising the philosophy daily but is being looked upon as an
outsider. That is different in India: In the Himalayas and other
areas you can still find people who seem completely removed
from the world, but they are not looked down upon. There is
great acceptance.
"That by which one sees the one indestructible Reality in all
beings, not separate in all the separate beings - know thou
that knowledge to be sattvic." This means we are seeing the
Self, the Soul or the Breath of God in everyone, recognising
human beings as reflections of the Creator. This tolerance and
sattvic thinking will give you peace of mind, because so many
judgmental thoughts will simply disappear.
If you announce your name and title to the world, you will not
last 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 your
ego does not get burned. There is a beautiful example from
the scriptures: When you cook rice it should become so soft
that when you take a grain and press it with your finger there
will be no resistance. In the same way, if the ego is cooked
through tapas or action, teaching yoga as karma yoga or serv-
ice to humanity, then it is soft like this grain of rice. If on the
other hand it is not properly cooked, the rice corn is hard. This
is a classical example to describe the ego.
If you remain a practitioner and a student while serving as a
The Yoga of Action
teacher, you'll learn everything. The students will come to you
and teach you. Unknowingly the students serve the teachers.
Sometimes we hear certain spiritual people say, "Thank you
for coming so that I may serve you." That is so true. How lone-
ly the yoga hall would be without the students! We should
thank the students for coming and giving us the opportunity to
serve. This is the attitude that Swami Vishnudevananda had
with us. He always said, "I serve you with all my heart, and if
you did not understand the teachings, it is not the fault of the
teachings, but it is the fault of the teacher. I ask you to forgive
me if I did not make the teachings clear." He would do this at
the 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 mind
thought "Look how humble I am, I'm prostrating." He could say
this about himself because he was checking his mind all the
time. If we're honest, our mind is acting in the same way.
Join the Yoga Peace Movement
The Bhagavad Gita teaches, "Abandoning all duties, take
refuge 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 is
in it for you. Do it for the sake of doing that job. Whether you
are being paid or not. This is surrender. And who is benefiting
lastly? Your own soul is freeing itself.
Everybody has to make decisions. If you say "I won't act", you
have nevertheless made a decision. It has to become clear
what karma and knowledge really mean. Action uplifts. Many
people do not want to act because they are afraid of making
mistakes. 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, "If
this knowledge has caught your interest, four weeks are not
enough. Come and be with us for a while, and teach." Those
who stayed he would call "staff", a very modern term. He
wouldn't call us disciples, sadhus or yogis. If you have time,
join staff for a while and become stronger. That's what this
organisation 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 feed
and dress the staff. Being on staff, you cook, clean, teach, do
accounts, you do everything. It allows you to become more
flexible in your mind. Most people are not flexible mentally.
They only want to do what they are good at, and everything
else they shy away from. In selfless service, you also do those
things which you are not good at. This is the essence of the
yoga of the Bhagavad Gita. You cannot not act. Through
action you purify the gunas, the mind, the body, the emotions,
the intellect, your whole being. In this way you can realize the
Self 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 the
actions. Join us for a month or two or six months or one year.
Take a sabbatical and come. We have Centres all over the
world. You can learn languages at the same time. You can be
in an Ashram or you can be in a Centre. You will learn how to
Summer 2008 15
The Yoga of Action
teach and how to control your mind, your words, and your
senses. Yoga will become deeply rooted in you. This
organisation is not there to make the swamis comfortable,
but it is for new people to come to and practise yoga more
intensely.
I came like this one day in the Spring of 1974. I was
already practising asanas for several years, but I still
could not do the headstand because I was afraid of falling.
At that time I was living in San Francisco and Swami
Vishnudevananda came to the city. He gave a class in a
school. I thought: "I'd better go - he's famous. Then I can
say I had a class with Swami Vishnudevananda." At least
one hundred people were in the hall. Swamiji had every-
body lined up in straight rows and was quickly moving up
and down the lanes. Surya Namaskar, no problem. My
ego said, "No problem, that is easy!" Then Swamiji said
"Headstand!" I thought with a hundred people in the hall
he wouldn't see me, and also I am a small person. He
said, "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 put
his finger into my lower back and I was somehow stand-
16 Summer 2008
ing, no problem. I said to myself, "This is great!" - thinking
that Swamiji was still standing there. But then I heard him
already three or four people down the row. When I heard
that, I fell down immediately! But having realised I could
do it helped me to do the headstand again. And that is
how I learned it. The simple truth that you can only know
what the headstand is if you try it, applies to all aspects of
yoga.
After that yoga class with Swami Vishnudevananda, I
thought "Maybe I'll stay with him a little bit. It's not bad
what he does. He's a really good teacher. Maybe I can
gain some knowledge." So I went and said, "Swamiji, can
I join staff?" He took me in his arms and said "Welcome to
the family!" At that time I did not understand what he
meant by "family". Now, over thirty years later, I do not
regret 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 the
Sivananda Yoga Vedanta Centres in Europe. www.sivananda.org/tyrol
• 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

Château du Yoga Sivananda

26 Impasse du Bignon, 45170 Neuville aux Bois
Fax: +33 (0) 2 38 9118 09 email: orleans@sivananda.net
Est 1957
Tel: +33 (0)2 38 91 88 82 www.sivananda.org/orleans Swami Sivananda Swami Vishnudevananda
(1887–1963) (1927–1993)
Tracing the Eternal Religion (Sanatana Dharma) in Vietnam and Cambodia
by Swami Sitaramananda
isiting temple ruins in order to understand why such mag- maritime activities and became a strong naval power. The
V nificent temples and culture are only a thing of the past,
leads the visitor to go deeper into the universal meaning of
ancient Cham kingdom was organised as a confederate state
of five principalities: Indrapura, Amaravati, Vijaya, Kauthara,
mythology and to reflect on the underlying oneness of reli- and Panduranga. These states were, one after another, lost by
gious paths. It is also a
reminder to detach from chang- the kingdom in a series of wars,
ing social cultures, forms of not only with the Viet, but also
worship, national boundaries, with the Khmer and the
the rise and fall of powerful Chinese. Hindu Champa
empires and kings, and finally to declined in the 15th century.
contemplate the why and how The entire kingdom and culture
of wars of religion. Such a pil- was slowly integrated into the
grimage into the religious and conquering, structured
historical past of a collective Vietnamese nation from the
reminds us of Master's and North including parts of the
Swamiji's yogic and vedantic Khmer territory of the Mekong
teachings on "breaking bound- Delta in the South.
aries" and "the paths are many In the 19th century, Champa
but truth is one" and "temporali- had fully declined. The remain-
ty of power and politics, of kings ing Chams converted to Islam
and barons." It helps us to and were dispersed into ham-
develop detachment from and lets belonging to Viet villages.
insights into our contemporary Later the Cham were identified
political and religious move- as one the the 54 minorities of
ments. Vietnam. With the decline of
Champa, the Sanskrit language
The Arrival of Indian Culture died out. With the 15th century,
in South East Asia the Chinese expanded through
South East Asia has been military conquest into the area
inhabited since the Neolithic and the name of the region
era, but in the first century, it became known as Indo-China.
had become the hub of a vast Due to the Chinese influence
commercial trading network that and the disappearance of
stretched from the Hinduism in Vietnam,
Mediterranean Sea to China. Mahayana Buddhism, which
Indian and Chinese traders first came to Champa in the first
arrived in the region in great century became the dominant
numbers, exposing the indige- religion.
nous people to new cultures. It
was Indian culture that took Cham in Present-day
hold in the area, fuelled by Vietnam
Brahmin priests. In the Vietnam of today, we can
see vast ruins of ancient Hindu
The Champa Kingdom in temples. The most well-known
Vietnam is the holy Sanctuary My Son in
In Vietnam, the original Hindu Central Vietnam, built in the late
Saivite Cham kingdom occu- 4th century by King
pied nearly two-thirds of the Bhadravarman I. This temple
country now referred to as Central and South Vietnam. complex was classified by UNESCO as a World Cultural
Founded at the end of the second century, the Cham kingdom Heritage Site in 1999. These temples have survived not only
prospered between the 5th and 15th century. It was essential- the ravages of time but also of bombs in the last war. Of the
ly Hindu, borrowing from India its Saivite cult, its language original seventy towers, twenty still remain as ruins. Many of
(Sanskrit), its social structure (four classes or castes) and its the Hindu deities and relics are now kept in the DaNang Cham
concept of royalty (king-god). The Chams concentrated on museum. Here we find statues of Ganesha, Siva, Nataraj, Siva

18 Summer 2008
 Eternal Religion
of Ganesha, Siva, Nataraj, Siva lingam, Durga dancing on from the foam as the gods churned the oceans to create the
the buffalo, Garuda, Nandi, Brahma, Saraswati, Lakshmi, elixir of life. There are nearly two thousand apsara images
Rama and Sita, Hanuman, Parvati, Uma, Skanda, and the carved in Angkor Wat alone.
vedic gods such as Indra, Surya, Varuna, Kubera, Vayu,
Agni, Yama and Naga. In the early 12th century King Jayavarman VII declared
In Po Nagar, a large temple in the beautiful coastal town of Buddhism the state religion, breaking away from the former
NhaTrang, we find an Asian- looking Goddess as the central 400-year tradition of Hinduism. He built many temples ded-
figure of worship in place of the lingam. This Goddess is icated to Mahayana Buddhism, the most famous of which is
worshipped in the Buddhist way with incense, gongs, and the Bayon known for its huge faces carved in stone. There
mantra. Vietnamese city names are transliterated from the was a brief Hindu resurgence in the late 13th century.
original Hindu Cham name. For However, Buddhism returned
example Panduranga becomes after this time in the form of
contemporary Phan Rang. At Theravada Buddhism which
these sites one sees reproduc- remains the dominant religion
tions of Ganesha and dancing of Cambodia today.
apsara statues as well as the
Siva lingam. Angkor Wat
The names of Angkor Wat and
The Khmer Kingdom in Angkor Thom derive from their
Cambodia classical Sanskrit names
The early name of Cambodia Nagara-vati and Nagara-dhar-
was Kampuja. This name was ma. Angkor Wat is the largest
derived from a tribe in North temple in the world dedicated
India associated with Kambu to Lord Vishnu. It is visually,
Swayambhuva, the legendary architecturally and artistically
founder of the Khmer civilisa- breathtaking. It has a massive
tion. Kampuchea was the origi- three-tiered pyramid crowned
nal name of the country up to by five lotus-like towers that
1989. The national language of rise 65 metres from ground
Kampuchea is Khmer. Khmer level. Surrounded by a moat
religion, beliefs, iconography, and an exterior wall measuring
art and architecture all 1300 metres by 1500 metres,
stemmed directly from India. the temple itself is 1km square,
Hinduism dominated until the with the walls of the temple
end of the 12th century when it covered with stunning bas relief
gave way for a short time to and carvings.
Mahayana Buddhism. Later on
Buddhism became the state The Khmers of present day
religion. Cambodia proudly proclaim
The Khmer king was consid- their Indian heritage. The
ered an earthly representation Cambodian ruler still carries the
of a deity. The cult was Indian royal title of Varma. In
installed as the official religion the same manner, the kings of
of Cambodia in 802 by Thailand still call themselves
Jayavarman II. The famous Rama, the present ruler being
Angkor temple was built origi- Rama IX. The influence of
nally by King Suryavarman II in Indian culture spread far and
the 12th century and was dedi- wide not only in Vietnam and
cated to Lord Vishnu. Cambodia but also in Thailand,
Burma, Laos, and Indonesia
There are thousands of tem- and today is still part of the fab-
ples in Cambodia. Many of the ric of the spirituality and culture
structures of the temple are of these countries and it is in
built around the central mass, this context that the yoga
representing the successive concentric levels of Mount movement of today is slowly finding its roots in these coun-
Meru, the abode of the Hindu Gods. The God Kings Rama tries.
and Krishna are depicted in numerous temple carvings, with
intricately-wrought scenes from the Mahabharata, Swami Sitaramananda is of Vietnamese origin. She is the director of the
Bhagavad Gita and Ramayana. The most commonly-found Sivananda Ashram Yoga Farm and a senior disciple of Swami
images are the apsaras, the celestial dancers who leapt Vishnudevananda.

Summer 2008 19
The Sun Salute Modified from The Healing Path of Yoga by Nischala Joy Devi
SEATED VERSION
This 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 head
to 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, and
slowly fold forward from the hips. Allowing the abdomen to come toward the thighs, relax the head and the arms toward the
floor.

Position 7: Raise the body up and place the palms on the thighs, fingers pointing forward, elbows bent. Arch the back, expand
the 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 abdomen
toward 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 the
leg.
Position 10: Stretch out the arms, lock the thumbs, look at the hands, and slowly fold forward from the hips. Allowing the
abdomen 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 to
raise 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.

20 Summer 2008
 Sun Salute
This 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 to
learn 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 CHAIR

Stand 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 up
beside 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 knees
slightly 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 knee
bent. 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 up
and 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 straighten
the 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 they
return to normal, relax the arms, sit down in the chair, and relax. It can be repeated up to three times.

Summer 2008 21
FORGIVENESS
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.
he remembering of injuries is spiritual darkness; the fos-
T 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. There
is no rest for him who broods over slights and injuries and
wrongs; no quiet repose of mind for him who feels that he has
been unjustly treated, and who schemes how best to act for
the 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 and
sing? Neither can happiness inhabit in that breast that is
aflame with burning thoughts of resentment. Nor can wisdom
come and dwell where such folly resides.
Revenge seems sweet only to the mind that is unacquainted
with the spirit of forgiveness; but when the sweetness of for-
giveness is tasted then the extreme bitterness of revenge is
known. Revenge seems to lead to happiness to those who are
involved in the darkness of passion; but when the violence of
passion is abandoned, and the mildness of forgiveness is
resorted 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 mental
fever which burns up the wholesome energies of the mind,
and "taking offence" is a form of moral sickness which saps
the healthy flow of kindliness and good-will and from which
men and women should seek to be delivered. The unforgiving
and 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 not
obtain any measure of true enlightenment. To be hard-hearted
is 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 be
well comforted. It will seem strange to many to be told that the
hard-hearted and unforgiving suffer most, yet it is profoundly
true, for not only do they, by the law of attraction, draw to
themselves the revengeful passions in other people, but their
hardness of heart itself is a continual source of suffering.
Every time a man hardens his heart against a fellow-being he
inflicts 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 entails
upon the doer of that act these five sufferings; whereas every
act of forgiveness brings to the does five kinds of blessed-
ness-the blessedness of love; the blessedness of increased
communion and fellowship; the blessedness of passion stilled
and pride overcome; and the blessedness of kindness and
good-will bestowed by others.
Numbers of people are today suffering the fiery torments of an
22 Summer 2008
by James Allen
unforgiving spirit, and only when they make an effort to over-
come that spirit can they know what a cruel and exacting
taskmaster they are serving. Only those who have abandoned
the service of such a master for that of the nobler master of
forgiveness can realise and know how grievous a service is
the one, how sweet the other.
Let a man contemplate the strife of the world: how individuals
and communities, neighbours and nations, live in continual
retaliations 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 that
strife-and, thus realising, he will never again yield to ignoble
thoughts of resentment, never again take offence at the
actions of others, never again live in unforgiveness towards
any being. When a man abandons retaliation for forgiveness he pass-
es from darkness to light. So dark and ignorant is unforgiveness
that no being who is at all wise or enlightened could descend
to it; but its darkness is not understood and known until it is left
behind, and the better and nobler course of conduct is sought
and practised. Man is blinded and deluded only by his own
dark 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 and
defending 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 and
beauty.
Then there are petty offences, little spites and passing slights,
which, while of a less serious nature than deep-seated hatreds
and revenges, dwarf the character and cramp the soul. They
are due to the sin of self and self-importance, and thrive on
vanity. Whosoever is blinded and deluded by vanity will contin-
ually see something in the actions and attitudes of others
towards him at which to take offence, and the more there is of
vanity the more greatly will the imaginary slight or wrong be
exaggerated. Moreover to live in the frequent indulgence of
petty resentments increases the spirit of hatred, and leads
gradually downward to greater darkness, suffering, and self-
delusion.
Don't take offence or allow your feelings to be hurt, which
means--get rid of pride and vanity. Don't give occasion for
offence or hurt the feelings of others, which means-be gently
considerate, forgiving, and charitable towards all.
The giving-up, the total uprooting of vanity and pride is a great
task; but it is a blessed task, and it can be accomplished by
constant practice in non-resentment and by meditation upon
one's thoughts and actions so as to understand and purify
them; and the spirit of forgiveness is perfected in one in the
measure that pride and vanity are overcome and abandoned.
Forgiveness
The not-taking-offence and the not-giving-of-offence go
together. When a man ceases to resent the actions of others
he is already acting kindly towards them, considering them
before himself or his own defence. Such a man will be gentle
in what he says and does, will arouse love and kindness in
others, and not stir them up to ill-will and strife. He will also be
freed from all fear concerning the actions of others towards
him, for he who hurts none fears none. But the unforgiving
man, he who is eager to "pay-back" some real or imaginary
slight or injury, will not be considerate towards others, for he
considers himself first, and is continually making enemies; he
also lives in the fear of others, thinking that they are trying to
do 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 is
sweeter and more effective than
revenge. It is the beginning
of love, of that divine
love that does not
seek its own;
and he who
pra cti s-
es it,

who perfects himself in it,

comes at last to realise that blessed
state wherein the torments of pride and
vanity and hatred and retaliation are forever dis-
pelled, and good-will and peace are unchanging and
unlimited. In that state of calm, silent bliss, even forgiveness
passes away, and is no longer needed, for he who has
reached it sees no evil to resent but only ignorance and delu-
sion on which to have compassion, and forgiveness is only
needed so long as there is any tendency to resent, retaliate
and take offence. Equal love towards all is the perfect law, the
perfect life, the perfect state in which all lesser states find their
completion. Forgiveness is one of the doorways in the fault-
less temple of divine love.

24 Summer 2008
DETACH-ATTACH
by Swami Sivananda

Swami Kalyananda asked the Master, "Swamiji, you have written over two hundred books. Instructions are so many that I am
confused 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 commentaries
on 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 of
detaching the mind from its objective tendencies is not possible without attaching it to the Divine Consciousness, since mind or
energy 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 of
the 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 the
highest potency, by taking which alone can one free oneself from the disease of wordly life. There is no higher sadhana than
this, nor any sadhana devoid of it. It is the cream or kernel of all sadhanas and teachings. Practise this and attain immortality."

Summer 2008 25
 TIME
BLINK OF AN EYE

Kala is a unit of time which is defined as follows: take a few petals of the lotus flower
and 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 through
each petal is called one lava. Thirty such lavas make up a truti, thirty trutis make up
a kala, thirty kalas make up a kashta. One kashta is equal to one nimesha which is
the time required to blink once.

AEONS OF TIME
Mahayuga (the four periods of time)
Manvantara (approx.71 mahayugas)
Kalpa (approx 14 manvantaras)
A Day and Night of Brahma (2 kalpas)
Year of Brahma (360 kalpas)
Lifetime of Brahma (100 years of Brahma)
432,000 years
308,448,000 years
4,320,000,000 years
8,640,000,000 years
3,110,400,000,000 years
311,040,000,000,000 years
MAHASAMADHI OF SWAMI
SAHAJANANDA, SOUTH
AFRICA
It is with deep regret that we
announce the mahasamadhi of HH
Sri Swami Sahajananda, the spiritu-
al head of the Divine Life Society in
South Africa.
Swami Sahajananda was a disciple
of Swami Sivananda for over sixty
years, during which time he built a
formidable printing and publishing
operation in Durban, dedicated to
the dissemination of Swami
Sivananda's teachings. He was a
tireless campaigner for the well-
being of the underprivileged classes
of South Africa, providing medical,
educational and social facilities as
well as teaching yoga in the name of
H.H. Sri Swami Sivananda to the
many thousands who came to his
Ashram to receive his guidance. He
has been a constant source of inspi-
ration throughout the world with his
humility, his untiring practice of
karma yoga and his devotion to
Guru and leaves a legacy that will
serve society for many years to
come. May his soul attain the Holy
Feet of Gurudev.
Executive Board Members, SYVC

Summer 2008 27
 The Yogic Art of Breathing
- why we should practise it every day
by Swami Sivadasananda, Yoga Acharya

A Pranayama Practitioner will have chemo-receptors. They are located Our illustration shows breath con-
a light body free from disease, very in the brain stem itself as well as in trol during physical exercise. The
fair complexion, a sweet melodious the aorta and its branches, the energy needed for an intense mus-
voice, and pleasant smell of the carotid arteries. cle work-out is created by a chemi-
body. He will have good appetite, cal-combustion process fuelled by
cheerfulness, a handsome figure, One might expect that these chemo- blood sugar and blood oxygen. The
good strength, courage, enthusi- receptors would measure the level major waste product is carbon diox-
asm, a high standard of health, of oxygen in the blood, -- and in the ide. After less than a minute of
vigour and vitality, and good con- case where there is too little -- trig- intense exercise, the chemo-recep-
centration of mind ger an alert to stimulate the breath. tors detect a dramatic increase in
Surprisingly, it is the level of carbon carbon dioxide. The respiratory cen-
Swami Sivananda dioxide (CO2), the gas eliminated tres react by stimulating the respira-
from the body each time we exhale, tory muscles and as a result breath-
This inspiring description given by which is actually measured. ing becomes deeper and faster,
Swami Sivananda applies not only
to a few advanced adepts of
pranayama in the Himalayas, - it is
a common experience of students
com ing towards the end of a
Sivananda Teachers' Training
Course, and even more so at the
end of the Advanced Teachers'
Training Course or Sadhana
Intensive Course.

However it is not easy for us to

maintain such a high energy level
on our return to our daily lives, even
after completing these courses. The
change of environment, stressful
work or family si tuations or a
reduced pranayama practice start to
deplete our energy. It is easy to
return to our old patterns of breath-
ing.

Breath Control during

Physical Exercise
Breathing is the most vital involun-
tary function of the body, ensuring
that every cell in the body receives
an adequate supply of oxygen.
Involuntary or habitual breathing is
controlled by the respiratory centres
in the brain stem. These specialised
nerve centres monitor the blood
chemi stry through specialised (Illustration taken from Anatomy & Physiology by Gary A. Thibodeau and Kevin T. Patton with kind permission of Mosby Publishing House)

28 Summer 2008

eliminating carbon dioxide and tak-
ing in oxygen. There is no doubt
that if you practise vigorous physi-
cal exercise regularly your vital
capacity wil l increase. During a
workout the intense nerve impulses
from the respiratory centres train
the respiratory muscl es and the
amount of air inhaled and exhaled
can increase, sometimes up to 5-6
litres of air within a single breath.
Even though it takes will-power and
discipline to practise physical exer-
cise regularly, it should be clear that
the increased vital capacity is still
the result of an involuntary reaction
triggered by the respiratory centres.
Breath Control in Pranayama
The situation in yogic breathing
exercise is quite different. If you sit
quietly in any comfortable cross-
legged position, the muscle work
required to hold the body in the
position is small compared to regu-
lar physical exercise. Therefore the
blood level of carbon dioxide also
remains quite low, with a slow and
shallow breathing pattern of about
0.5 litres of air inhaled and exhaled,
maintained by the respiratory cen-
tres. What is common to all yogic
breathing exercises and their peri-
ods of retention is that through vol-
untary action the breath is made
much deeper and slower,. This
training is to be done progressively
as the involuntary control of the res-
piratory centres is now being con-
sciously overridden.
Physical Benefits of Yogic
Breathing
By deepening the respiratory vol-
ume to 4-5 litres in a restful sitting
position, the level of oxygen in the
blood increases tremendously. All
the cells of the body perform their
work more efficiently. Yogic breath-
ing incl udes deep abdom inal
breathing with the diaphragm. In
this case, besides drawing air into
the lungs, the movement of the
diaphragm creates a sizeable differ-
ence in pressure within the
abdomen. This massages the
abdominal vein, allowing the blood
to return to the heart more quickly
and in a greater amount. This is
Yogic Art of Breathing
SUGGESTIONS FOR DAILY PRACTICE
Kapalabhati
3 rounds of 30, 50 and 70 pump-
ings, and breath retention according
to your capacity.
Anuloma Viloma
(Alternate Breathing)
If you are a beginner, start the prac-
tice without retention, in a ratio of
4:8. First on a single nostril, and
once this is comfortable, alternating.
Later on, retention can be added in a
ratio of 4:8:8, and finally 4:16:8. If
you are already practising basic alter-
nate breathing, try to extend the ratio
progressively to 5:20:10, 6:24:12,
etc, up to 8:32:16.
especially noticeable during kapalab-
hati breathing exercise: after a few
rounds of abdominal pumping, blood
circulation is increased throughout the
body.
The Dilemma of Office Work
When doing mental work in a sitting
position there is very little carbon diox-
ide released from the muscles into the
blood stream and therefore the respi-
ratory centres are not stimulating the
lungs to breathe deeply. However the
brain 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, daily
life included more physical work even
in the cities. There were no cars, no
mechanical stairs or lifts. There was
no thermostat on the wall ensuring
heating in the winter or air conditioning
in the summer. Deep breathing was
ensured, as physical work creates
high levels of CO2.
Today the majority of people in indus-
trialised countries work in a sitting
position. Genetically we are not adapt-
ed to this major change. It may take
many more generations to create such
an important change in the way our
involuntary breath is programmed.
What should we do in the meantime?
Regular practice of pranayama cre-
ates conscious breathing patterns. If
you dedicate 20 minutes daily to sim-
ple pranayama exercises, you will
soon remember to breathe deeply
even during mental work. Then you
will see how much your concentration
and vitality in daily life will improve.
Pranayama, the art of yogic breathing,
is a boon and a real necessity in
today's world.
For further information or questions
consult the Complete Illustrated Book
of Yoga by Swami Vishnudevananda
or contact the nearest Sivananda Yoga
Vedanta Centre.
Swami Sivadasananda is the director of the
Sivananda Yoga Vedanta Centre in Madrid.
He is also Yoga Acharya for the Sivananda
Yoga Centres in Geneva and South
America.
Summer 2008 29
 Unity in Diversity and the
Philosophy of Peace
wami Vishnudevananda set out upon his mission of world
S peace with the seemingly simple slogan - "Unity in
Diversity". Yet within this slogan lies not only the essence of
the yoga and Vedanta philosophy, but also a call to action for
all who wish to realise yoga in this life. Philosophy is a power-
ful tool when it helps us change the attitudes which guide the
way 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 seeking
escape in the temporary pleasure of exciting the senses with-
out considering the long term consequences, and unwittingly
subject ourselves to even more suffering. Swami
Vishnudevananda would use the example of the injudicious
driver who noticing a red light illumine while driving, pulls
over to the side of the road to fix the problem. He pulls
out a hammer from the glove compartment,
smashes the light and merrily drives on.
We have developed a consumer
society which is based on
this principle. We
look back
30 Summer 2008
by Srinivasan
with amusement at the days when the media was inundated
with advertisements like "I smoke for pleasure"; while today
the consumption of pain relievers, antidepressants and other
mood altering drugs and alcohol is at an all time high. We have
televisions, IPods, CDs, DVDs, cell-phones, radios, and com-
puters that keep the senses constantly stimulated. The result
of this consumer culture is a long list of "life-style" induced
physical and mental diseases among the individual members,
diseases that are a result of an inappropriate relationship of
people with their environment. The onset of these lifestyle dis-
eases is insidious, they take years to develop, and once
encountered do not lend themselves
easily to cure. They include
Alzheimer's disease, atheroscle-
rosis, cancer, chronic liver dis-
ease or cirrhosis, Chronic
Obstructive Pulmonary
Disease, Type 2
Unity in Diversity
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 resources
like termites. Despite the warnings of global warming, global
carbon dioxide (CO2) emissions from the burning of fossil
fuels stood at a record 8.38 gigatons of carbon (GtC) in 2006,
20% above the level in 2000. Emissions grew 3.1 % a year
between 2000 and 2006, more than twice the rate of growth
during the 1990s.
Yet, through right understanding we can think and act in ways
that promote an environment of peace, prosperity, compas-
sion, inner strength and freedom insuring optimal health and
lasting happiness. We live in a society where freedom and
prosperity are taken for granted. If we responsibly share that
wealth and freedom compassionately to uplift others less for-
tunate, we generate peace, prosperity, respect and honour for
all. When the wealthy and powerful exploit their position with-
out considering the consequences, then poverty, disease, pol-
lution, lawlessness, and war result. Though through conscious
living the planet can support the entire world population, yet
the planet lacks the resources to satisfy the desires of even
one greedy person.
History is witness to this karmic law of causation, as the forces
of dharma and compassion confront those of greed and fear.
Though it is an interesting exercise to witness the play of
karma and the gunas in different eras and cultures, practical-
ly, it is only on an individual basis that we can transform the
world. 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 innate
defect of the mind is to project prejudices, emotions and val-
ues to construct a personal reality. It is impossible to know all
aspects of any situation or object with the limited instruments
of our individual mind and senses. This is why whenever two
or more people come together there are as many perspectives
as individuals. Without an underlying understanding of the uni-
fying "truth", behind different perspectives there is the clash of
egos and no possibility of peace, whether in the family, at the
workplace, between different communities or different coun-
tries. Without a vision of unity there is no possibility of living in
peace with nature or life itself. The philosophy of "Unity in
Diversity" offers a means to honour different perspectives, dif-
ferent individual interests, different cultures, religions, habits,
values, life forms by honouring the unifying divine essence
which 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 one
most essential condition for a healthy ecosystem, and that all
the life forms contribute to the healthy complexity of the
ecosystem. In human society it is no different. First we need to
realise that humans make up only a part of the total ecosys-
tem, and we must integrate ourselves into the nature where
we live. Then even among the subset of the local ecosystem
of 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 are
capable of adapting to different environments by diverse indi-
viduals with diverse capabilities and responsibilities working
32 Summer 2008
together in community.
To "know thy Self", the essence of all philosophy, means to
both recognise our individual duty and place in the world and
to recognise the unity of existence, of consciousness and of
the joy of living that connects us not only with all humanity, but
with all life. This realisation makes it possible for each person
to "know the Self and be free", without having to conform to
others' ideas of religion, culture or values. The Self in Vedanta
is beyond all qualities. The great diversity of the perspectives
and expressions of duty, only glorifies the magnificence of
divine consciousness which is capable of manifesting in
countless forms. Diversity is the very essence of miraculous
creation, and the limitless splendour of spirit.
Christ taught to "Love thy neighbour as thyself." Vedanta
asserts that our "neighbour" is no other than our true Self, or
Atman. 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 neighbour
as thyself", is practical application of Vedanta philosophy. It is
love that breaks the mind- created barriers. Yet though our
neighbour is recognised in Vedanta as no other than our own
true Self, his or her diversity is also honoured as a special
manifestation of the great mystery of creation. It should also
be noted, that our neighbour includes not just the persons that
we like in our community. All people and life in all of its diverse
forms must be included in the embrace of that love. The goal
of all yoga practice, God-realisation, or Self-realisation, is the
mystical 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 senses
not only filter all of our experience, it also acknowledges the
limitations of trying to find lasting stability in the constantly
shifting world continuously moved by time, space and causa-
tion. Thus, like the quantum physicist who looks at reality
beyond the limitations of human perception, Vedanta recog-
nizes the gross limitations of filtered perspective and not only
postulates another reality, but states that this reality can be
experienced directly through stilling the mind in meditation.
This unified understanding of reality is called Brahman, the
unqualified, all-pervading consciousness, the non-changing
existence, the limitless love, which animates the whole diverse
creation. The power of creation is called Brahma; the con-
stantly changing nature is studied as prakriti, and the force of
constant change, stability, and balance in nature is observed
as the three gunas. Thus the philosophy provides an ethical
framework in which to move tactfully in a world run by intricate
laws of right thinking and right action, dharma, of cause and
effect, karma; and spiritual ideals of purity and compassion
sattwa, 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 a
manifestation of the one pure consciousness or Brahman. Yet
to practice Vedanta it is essential to respect the laws of cause
and effect or karma, in order to honor the divine Self in all. A
pig or a donkey is a divine expression of absolute conscious-
ness or Brahman, yet I know that if I allow myself to be greedy
like a pig or stubborn as a donkey that I will create suffering for
myself and those around me. I have the choice to cultivate

the guna of sattwa, or purity, in my life, to eliminate the guna
of tamas, or ignorance, negativity and depression; and to con-
trol rajas, or passion and activity, that I may be better able to
see the one Self in all, and to "love my neighbour as my Self".
The discrimination between what is leading towards liberation
and that which is leading toward bondage and suffering is
called viveka, and the awareness which allows me to reject
the habits and attachments which lead to suffering is called
vairagya. With these two powerful tools the practitioner of
Vedanta can transform wrong understanding and destructive
habits putting the philosophy into practice. By attaining free-
dom from prejudice, raga (likes) and dwesha (dislikes), one
can 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 roles
such as a thief or a murderer ultimately serve the whole by
glorifying the good. Knowing the law of karma, that every good
action produces a good result and every negative action cre-
ates a negative result, a yogi will strive to do good actions and
strive to eliminate negative thoughts and actions. He or she
will be motivated with the belief that positive thoughts will gen-
erate good actions. Those actions will benefit the person or
object of the action and contribute to the universal good while
generating purity, will and positive habits within themselves.
Tolerance and compassion are cultivated when the negative
actions of others are attributed to ignorance. The knowledge
that ignorance is the cause for our own unskillful thoughts and
actions generates the courage to transform them once the
errors are discovered. Cut-throat competition and self-right-
eousness towards others are rejected as offences against the
universal Self. This dynamic yoga becomes "skill in action" as
defined in the Bhagavad Gita. With an intuitive vision of a
"higher Truth" beyond the limited perceptions one's mind and
senses, the yoga practitioner is inspired to continue growing in
Unity in Diversity
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, knowledge
and discipline acquired through spiritual practice and positive
actions are seen as manifestations of universal consciousness
rather than personal possessions. There is profound steadi-
ness in honoring the absolute equality of Brahman manifest in
the vast diversity of creation, while making great effort to attain
perfection in yoga. This is unity in diversity.
The more a yoga practitioner is able to realize this unity in
diversity, the healthier, happier and more peaceful their life
becomes and the more they can generate positive qualities in
the world around them. This is the "Divine Life" that Swami
Sivananda inspired us all to lead. Whether the world is meant
to 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 each
moment of our lives is our personal responsibility.
Fortunately, Vedanta is not the only philosophy that upholds
unity in diversity. In fact, it is an intuitive experience at the core
of all the major religions. Moreover, the sense of unity and the
celebration 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 the
limitations of the mind builds a peaceful attitude toward all life;
and provides a spiritual motivation to live a life of truth and
virtue.
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 that
inspires and empowers healthy living, positive thinking and
peaceful relationships with all life by embracing unity and
diversity.
Srinivasan is a senior disciple of Swami Vishnudevananda. He is the
acharya for the US East Coast Sivananda Yoga Centres and Director of the
Sivananda Ashram Yoga Ranch in New York State.
Summer 2008 33
MEMORIES OF SWAMI SIVANANDA
nytime I visit the Laurentian Mountains I am always remind-
A ed of my initial visit to the mountain ashram of Master
Sivananda. Memories flood my mind as I near the ashram and
hear its familiar sounds. My heart sings, for I am home.
Nestled in the hills of the Laurentians is a replica of the
ashram in Rishikesh, India. How I came to visit Swami
Sivananda in the first place is an interesting story. I would like
to share with you my teenage recollection of ashram life with
Swami Sivananda.
My third grade teacher Mrs. Chopra went to see Swami
Sivananda in Rishikesh. She returned and spoke to my par-
ents about him. It was May, 1959. I was 14 years old and my
brother was 11. My father came home one evening after work
and announced we were going up north for the summer holi-
days to get away from Calcutta's notorious summer heat. My
brother and I were excited. We asked our dad where we were
going. He said to an ashram in the Himalayas. He mentioned
that a sage by the name of Sivananda lived in the foothills of
the Himalayas in a place called Rishikesh on the banks of the
Ganges River. We had no idea what an ashram was, or what
a swami did. We sensed from dad though that this was a very
special trip.
My mother promptly became worried about what we children
would 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 us
about our rich spiritual heritage. This year, it was more than
just temple visits and sightseeing tours. This trip we were
going 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 a
sage. (Even though we had no idea what a sage was.) Would
it be proper to curtsey as we had learned in our Jesuit school
or 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 taxi
to Hardwar. We were curious as we approached Rishikesh
from Hardwar. It was 3:00 p.m. when we arrived at the
Ashram.
My first impression of the Ashram was that it was quiet. There
were some monkeys eyeing us carefully from the trees above.
A few birds were chirping. A swami (we were told swamis wore
orange clothes) showed us around. He helped us to settle into
our quarters on a hill on the path to the Viswanath temple. We
were given tea and biscuits and told to rest. We were to arrive
at the ashram for the evening meal and later to attend the
Ganga puja, kirtan and satsang with Bada Swamiji (literally
by Prema Venugopal
translated the Big Swami).
We arrived at the Ashram for our evening meal and found
many swamis and visitors. At twilight we were all given a leaf
boat with a wick and some oil. To the accompaniment of
drums, harmonium, and chants, the lamps were floated on the
river. It was so beautiful watching hundreds of lamps floating,
that to this day whenever I go to the Laurentian mountains the
headlights of cars coming down the hill remind me of those
floating lamps.
We then moved to the terrace, with Swami Sivananda taking
his seat on a cement bench to our right wearing a simple cot-
ton dhoti that barely came to his ankles. He had a small towel
draped over his shoulders. He was tall and fair; smiling and
calm, yet imposing. He was a handsome man about 6 feet tall.
He seemed more like a grandpa than a spiritual master. Little
did I know he could be both! He also had a tremendous
strength to him, not something I can really describe with
words, just a feeling that this elderly man held great force. The
resident swamis sang bhajans. This kirtan lasted for an hour.
Then, Bada Swamiji sang the" ities song." The force of his
voice startled us. It was soothing not grating. In the still of the
night his voice would echo into the Himalayas.
At the satsang he requested a blind professor in the audience
to recite a few verses from the Gita. Next a young lady from
South Africa spoke about the need for satsang. A little boy of
five presented a clay idol of Saraswati which he had made and
Swami Sivananda, with great affection, took it from the little
boy's hand.
Then, we were formally introduced to Swami Sivananda. He
gave each of us a mango and asked us our names. He wel-
comed us to the Ashram and gave specific instructions to each
one of us. My father was asked to do asanas in the morning;
we children were to visit the Viswanath temple at 5 a.m. and
to take a dip in the Ganges. We were then instructed to wait
for Master near his kutir to attend the morning satsang. He
was extra kind to my mother whose constant worried looks
didn't go unnoticed. In fact he arranged for a glass of milk to
be sent to her every night.
Each morning we looked forward to the satsang. The day
began with a short walk with Swami Sivananda. During this
walk he would give us nuts and raisins to munch on. Next he
impressed upon us the importance of feeding the fish in the
river. He really seemed to love the Ganges fish! We watched
him feed them lovingly and then we all resumed our walk to
the yoga hall.
These sessions were fun as Swami Sivananda spoke on a
variety of subjects. There was also a question and answer
period. After satsang I would quietly sit next to his easy chair
Summer 2008 35
Memories
as he dictated to his swamis. Sometimes they were responses to 1
letters, at other times they were new books in the making. There
were always new and interesting people who spoke on just about
any topic. Swami Sivananda instilled a quality of reverence to his
words and actions. At times he would sit quietly squinting with one
eye, his head tilted, his mind fixed on... we children imagined he
was 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 deep
thought.

Once in a while Master would go into the woods for solitude. No

one was allowed to go with him. We very much wanted to know
where he was going. We would fidget and wait for him to come
back to the Ashram to tell us. He often spoke about chin mudra, the 2
benefits of silence and other puzzling concepts. It was after one of
his solo contemplation missions that he gave me a picture of him
meditating, for my personal altar.

We tried to follow his lead. We kept silent for a few hours in the
afternoon. We took small walks alone to practice solitude in true
Sivananda style. Of course this meant not telling my mother where
we were going; and this drove my already-worried mother closer to
the edge. Then my brother with great fervour, inspired perhaps by
the teachings and/or the thin air, began to sing all the time much to
our dismay. My brother the songbird stunned the monkeys into
silence. My brother was taught the Ramayana and Master gave
him a copy of the Adhyatma Ramayana as a gift. Master loved my
brother's intensity. He would often sit by Master's side and con-
verse. Master also taught my brother to eat his fruit sitting down in
one of the rooms after being frightened by mischievous monkeys
who took his fruit. My cousin spent time with Swami Omkarananda
learning about Vedanta. My mother made things at the Ayurveda
clinic with a swami who was an expert herbalist. My dad did all
sorts of seva around the Ashram.

We also spent many hours with Swami Vishnudevananda's moth- 3

er who regaled us with stories of her son's yogic abilities and his
recent visit to Chicago. We were told of the great yogi Swami
Satchidananda who was sent by Master to Ceylon. I remember
Swami Chidananda's name frequently associated with assorted
kind deeds and gentle manner.

Master would watch from his window as we mastered the art of

bathing in the Ganges. He would ask "who doesn't trust Mother
Ganga enough to put her head in the water but instead pours water
from a bottle on her head?" Of course it was me! He taught me to
dip in a sandy portion of the river, to watch out for scorpions in the
water, to put my spectacles in my pocket so the monkeys wouldn't
snatch them. He also sent me to watch cataract surgery with
Mother Hridayananda at the eye hospital and he sent me to Swami
4
Shantananda to learn bhajans. I remember singing at many sat-
sangs and even receiving a certificate and title of Sangeeta
Sudhakara from Master himself.

Photos:
1 Photo given to Prema by Swami Sivananda for her altar
2 Prema is standing behine Swami Sivananda's right shoulder
3 Prema is sitting to the left of Swami Sivananda
4 Swami Sivananda with Prema's brother

36 Summer 2008

We were fortunate to have lunch with
Swami Sivananda on several occasions
We were fortunate to have lunch with Swami Sivananda
on several occasions. He told us to eat all our vegetables
and not just the sweets and fruits. He told my father to
take us to see the sights around Rishikesh. Then Master
asked us to take a pilgrimage to Kedar and Badri. We
went into the mountains with his blessings and we
enjoyed the trek, the baths in the hot springs, walks over
the rope bridges, over glaciers and the breathtaking
scenery 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 puja
to Swami Sivananda on an auspicious day chosen for us.
Master personally garlanded each one of us, whispered
our mantra in our ears, and gave a japa mala with instruc-
tions for japa and meditation. We had our pictures taken
with Master. We had finally become full-fledged
ashramites. Mother's worried looks were a thing of the
Memories
past. I had learned to bathe in the Ganges, my brother
and cousin were now a Siva family.
We returned to Calcutta happy and energized. We contin-
ued to attend satsangs every two weeks. We also
received many books from the Ashram. These books
inspired our questioning adolescent minds to seek and
question the purpose of our existence. Swami
Chidanandaji, Mother Hridayanandaji, and Swami
Shantanandaji all came to visit Calcutta from time to time.
My brother and I were always eager to see them. I got to
see them in Canada too when they visited Swami
Vishnudevananda.
In a very short time Master had changed the course of our
thinking and thereby guided us into the future with very
clear views and goals. I believe he even arranged the past
fifty years for me to be under the care of his jewel swamis.
I remain eternally grateful to my parents for giving us this
wonderful present--the gift of a spiritual preceptor for all
time to come. Om shanti.
Summer 2008 37
SIVANANDA ASHRAM YOGA CAMP
QUEBEC, CANADA
www.sivananda.org/camp
tel: 1 819 322-3226, 1 800 263 9642 (in Canada)
hq@sivananda.org

Teachers’ Training Course Kids’ Camp

June 29 –July 26 August 1 – August 15
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Nov. 16 –December 13 Meditation Intensive
August 9 – August 15
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Training Course Positive Thinking Course
August 3 – August 31 August 17 - August 21

Detoxification and Juice Thai Yoga Massage I & II

Fasting Programme
June 15 –June 29
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July 28 – August 7
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A Yoga Christmas 2009
December 22 – January 2
The Blind Men and the Elephant
John Godfrey Saxe
I V
It was six men of Indostan The Fourth reached out his eager hand,
To learning much inclined, And felt about the knee.
Who went to see the Elephant 'What most this wondrous beast is like
(Though all of them were blind), Is mighty plain,' quoth he;
That each by observation ''Tis clear enough the Elephant
Might satisfy his mind. Is very like a tree!'

II VI
The First approached the The Fifth, who chanced
Elephant, to touch the ear
And happening to fall Said, 'E'en the blindest
Against his broad man
and sturdy side, Can tell what this
At once began to resembles most;
bawl: Deny the fact who
'God bless me! - can,
but the Elephant This marvel of an
Is very like a wall!' Elephant
Is very like a fan!'
III
The Second, feel- VII
ing of the tusk, The Sixth no sooner
Cried: 'Ho! What had begun
have we here About the beast to
So very round and grope,
smooth and sharp? Than, seizing on the
To me 'tis mighty clear swinging tail
This wonder of an Elephant That fell within his scope,
Is very like a spear!' 'I see,' quoth he, 'the Elephant
Is very like a rope!'
IV
The Third approached the animal, VIII
And happening to take And so these men of Indostan
The squirming trunk within his hands, Disputed loud and long,
Thus boldly up and spake: Each in his own opinion
'I see,' quoth he, 'the Elephant Exceeding stiff and strong,
Is very like a snake!' Though each was partly in the right
And all were in the wrong!

Summer 2008 41
SADHANA INTENSIVE
In 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 we
print 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.

Sivananda Guha, Gangotri, 22nd Jan. 1986 1pm
Venerable Immortal Selves,
Salutations: OM Namo Narayanaya, Om Namo Bhagavate
Sivanandaya
Here is the second report from this holy place of the
Himalayas.
The sun which disappeared behind the mountains during its
southern journey slowly returned after sankaranti which is the
day the sun starts moving towards the north. For a month
there was no sun because of high peaks on either side of the
Ganges towering 20,000 ft and above. The Ganges valley
itself where the Ganges now flows is about 15,000 ft. The only
thing about sunset and sunrise is possible when the sun
shines on high peaks which reflects like the moon to the val-
ley. The highest peak here is known as Sudarsan Peak named
after Lord Vishnu's discus. All twelve months you will see snow
on this peak.
The Ganges is still flowing. Only both banks are frozen. It is
not like Canada where all rivers, oceans etc. are completely
frozen. Here the temperature is average -5 C to -8 C in day
time. At night it falls to -10 to -12 C. Inside the cave it averages
about +3 C to +5 C. For the last few days the sun comes out
between 1 p.m. to 3 p.m. I heard the sun shines longer in the
temple area because the valley is wider compared to the
Sivananda Cave. So Gangotri mahatmas generally assemble
near 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 and
sent by a messenger who also brings water from Ganges and
does other essential service.
By the grace of God Ganga Ma and Gurudev my health is
alright and as I mentioned before I am enjoying the peace and
solitude. I am regularly praying for all your health and spiritual
progress. I heard from G…. that Swami S………..might visit

42 Summer 2008
 Sadhana Intensive
me. If he got some good shoes and warm clothes he can tence is only the darkness. When the light comes their phan-
reach by walking in three or four days if there is no other snow tom body and world will disappear like a mist when the light
storm. comes. It is beyond any description. Only you can see peace,
Time is fleeting. Life is being burnt like an oil lamp and many shanti, shalom, but no words. Time disappears. So also day
of my childhood friends are gone. So also this body is waiting and night have no meaning. Good and bad also have no real
to finish its karma. Do not waste time. Use every minute in sense here. Your mind becomes like Himalayan snow--noth-
japa, pranayama, and other spiritual activities. Maya is waiting ing to compare because there is only white snow everywhere.
to push you from the spiritual path. Before you know you are Mind is struggling to go beyond duality. But only a glimpse of
in the old rut, only grace of God and Gurudev will help you. that non-dual state. It falls back to duality. Just a few minutes
Your own effort is successful only when God's grace comes. ago time was unreal but now it strikes like a cobra. Again and
So pray, pray and pray. For me day and night are all same. again mind is moving like a pendulum. At times it does not
Sixty years of my life is gone just like a dream. Life is like a move. At times opposite takes place. It is all maya's play. With
two-day play. Born, grown up and now in old age many things these few thoughts I close this letter. I pray for all of you. May
only exist in past memory. There is difference between the Lord bless you all.
time I spent as a young swami in the Himalayas and now at At the feet of GURUDEV, With Regards, Prem & Om
sixty an old swami. In those days body was under control-- Swami Vishnudevananda 3.30pm
walking, climbing etc were easy but turbulent mind. Now the
body is weak but by the grace of God mind is calm and strong.
Younger days mind used to plan too many things. But now
mind wants solitude. Those days physical discipline was easy.
Now physical body can do very little. Those days I thought
only physical action can bring success. Now it is
opposite. You can do everything by the thought
alone and the thought is the only reality. Body,
you feel like a worn out shoe. But with the mind
you see now the world in a different way. That
concrete world now only looks like
a mirage. No permanent
( …….) people, you see, like
phantoms moving in shadowy
world who do not see that
their exis-

Summer 2008 43
Sadhana Intensive
THE RESCUE OF SWAMI VISHNUDEVANANDA
THE ARMY'S ROLE WITH HUMANITY
1. The Indian Army, the second largest Army in the world
is known for its professional competence. This has been amply
proved in various wars, conflicts, counter insurgency role, and
aid to civil authorities since India gained independence in 1947.
The role of the Army before 1947 as part of British Army in
World Wars I & II is too well known all over the world and
requires no repetition.
2. The Army has been and continues to valiantly guard
the international border and line of control - stretching from
Rajasthan to J & K, Tibet, Arunachal Pradesh and all along
Myanmar (Burma) and Bangladesh.
3. In 1986, I was commanding one of the units deployed
to guard the Indo-Tibetan border in a high altitude area. The
troops carried out the task magnificently and needs no elabo-
ration. However, various other tasks, roles or commitments
that that the Indian Army carries out while so deployed rarely
get noticed or recognition.
4. Gangotri, a magnificent holy town was located close
by. Famous for its proximity to Gaumukh (origin of the River
Ganges), this small place is a haven full of learned Swamis,
priests and spiritual leaders. During winter, when the tourists
have gone away and the area is fully covered with snow, the
place offers an excellent environment for meditation. Hardly 8-
10 persons stay here during the winter as the living conditions
are 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 distance
that is negligible when in ideal weather conditions, but not so
when the route is covered with snow with no clear demarcation
of the road alignment) on our way to the forward posts. The
troops would go to all persons in that area to enquire about
their health and any other problems. Necessary help was
always provided.
6. As the senior-most officer in that region, I would fre-
quently go to the forward areas to be with the troops, spend
time with them and resolve their problems as well as to look
after their welfare. During one such visit, while passing through
Gangotri, I had the privilege of meeting Swami
Vishnudevananda who would come to his Ashram frequently
especially for meditation or intensive Sadhana. Thereafter,
whenever I would pass through Gangotri, it was my endeavour
to always go to Swamiji's ashram to pay my respects and
spend sometime with him. Winters, although harsh for an ordi-
nary person is the ideal season or period for meditation. It was
these meetings with Swamiji that made me realize the work
being carried out by Swamiji and his team to bring about
awareness of yoga, meditation, spiritual healing and world
peace.
44 Summer 2008
Colonel P.P. Singh (Retired)
7. Swami Vishnudevananda in January 1986 was alone
in the cave doing intensive sadhana, cooking for himself, tend-
ing the fire and fetching water from the nearby frozen river
Ganga.
8. About three days after my last meeting with Swamiji, I
received a message from Swamiji through a courier informing
me 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 on
foot immediately to bring Swamiji from the cave. The distance
of about 20 kilometres one way was fully covered with snow.
This tremendously slowed the speed. A vehicle was also sent
along with skid chains to accompany the party but its movement
was, apart from being very slow, full of risk as snow (rather ice)
was hindering the movement of the vehicle. Later this vehicle
was asked to wait at a safe place till the party returned with
Swamiji. The party reached the cave at night and spent the
night at Swamiji's place.
10. Next morning, Swamiji very reluctantly left the cave
with the party. The men carried Swamiji in a chair that was tied
to 2 poles. Four men would take turns to carry Swamiji. The
journey 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 on
standby. However this had to be given up almost immediately as
the vehicle started to skid causing minor injuries to personnel
including Swamiji. After great effort the party was able to reach
the destination just before nightfall. I had been monitoring
progress of the party on wireless set throughout the day. The
party was able to reach the destination just before nightfall.
11. I was pained to see Swamiji in this state. Whatever
medical facilities were available with the medical officer, were
provided, 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 had
assembled to bid him farewell, it was a heart touching farewell
to 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 all
whenever the need arises. Our interaction with Swamiji during
the winter although for a short duration was amply adequate to
remind us of the necessity for the Army to be even more inter-
active and humane especially when other than military tasks
come up. Such unique opportunities provide the Army to
enlarge its role and serve humanity.
A DAY IN THE LIFE OF GURUDEV
P 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 a
curiosity is not at all uncommon, for even Arjuna was eager to
know, 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 know
about 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 go
for office seva after 6:30am, to the Diamond Jubilee Hall. He
would begin his work after Jaya Ganesha kirtan. He generally
spent about one and a half to two hours at the office. First he
would sign outgoing letters, then he would oversee the mailing
of free literature to various devotees. His way of okaying a par-
ticular address or parcel was by uttering OM TAT SAT. Now it
would be time for him to tackle the purely official work; signing
of papers brought to him by the secretary or other heads of
departments of the Ashram or dealing with official letters.
Official duties disposed of, Gurudev would talk to the devotees
and visitors present and give them books, each according to
his level of understanding and proficiency in a particular lan-
guage. This would be followed by a short satsanga. He would
ask the devotees to sing kirtans and bhajans or himself would
hold a few minutes of discourse. By this time someone would
have brought the prasad from Visvanatha Mandir and
Gurudev would distribute it. The satsanga would conclude with
a prayer, keeping in with Gurudev's axiom, "Start the day with
God, end the day with God and fill the day with God." For
Gurudev prayer seemed to be the very breath of his life. No
work would he start or end without prayer. He was always
immersed in God-thought. When people around him indulged
in idle talk and gossip, Gurudev would utter to himself, 'Ram,
Ram, Ram' as if it were an admonition and immediately
silence would prevail.
Guruji was always accompanied by his devotees from his kutir
to office and back: he would traverse this distance repeating
the Lord's name. Just before he entered his kutir after office
work, 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 minutes
rest before having his breakfast, consisting usually of a little
upma or a couple of idlis; a few fruits or a dosa and a cup of
milk. Resting again for a while, he would get down to his writ-
ing.
His lunch was more varied. Very often devotees would offer
pada puja to Gurudev, which would be followed by a feast. On
these occasions Gurudev would call all other Ashramites to
partake in the feast. He would keep the feast lively with his
irrepressible humour and endearing buoyancy. On days other
46 Summer 2008
by Swami Sivananda and his disciples
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. Then
he would come either to his writing room or to the verandah
and see the incoming mail brought by one of the Ashramites
assigned with that work. Going through the letters, he would
give necessary instructions to the assistants for reply. When
this 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 for
meditation facing Mother Ganga until around six. Then, he
would get ready for his evening ablutions and supper. At 6:30
he would sit for his simple supper of a plain roti or dosa or a
little upma, one or two vegetables and a few fruits. Soon after
supper he was ready for satsanga. Before stepping out of his
kutir he would stop at the puja room where the Lord
Muralikrishna is installed, do arati and apply vibhuti and
kumkum on his forehead. (This was his practice both in the
morning and evening.) Since there would be time for the start
of satsanga, he would sit for a while on the verandah talking
to devotees or giving instructions to the assistants and secre-
taries. At 7:00pm Gurudev would be at the satsanga in front of
the Diamond Jubilee Hall. He it was who would begin the sat-
sanga by chanting 'OM' three times and reciting Jaya
Ganesha kirtan. This would be followed by recitation of Sri
Suktam, etc., before the daily discourse, either in English or
Hindi, started. On special occasions like Guru Purnima,
Gurudev used to speak for ten to fifteen minutes and conclude
the satsanga with mahamantra kirtan and maha mrityunjaya
mantra followed by arati and prasad distribution. After partak-
ing the holy prasad, he would return to his kutir by 9:00 or
9:30pm. Then, he would have a cup of milk and retire to bed
by 10pm.
This multifaceted sage had a peculiarity that exemplified his
giving 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 malas
and money. Whoever came to him, Ashramite, visitor or devo-
tee, would not return empty handed; Gurudev was never
happy to see someone leaving him without receiving a gift. In
the early days, 1954-1957, Gurudev himself would be carrying
a bag containing cashew-nuts and distribute them to all he
came across. While on his way anywhere if he saw any needy
person or sadhu, Gurudev would immediately stretch out his
helping hand; often it would be financial help. GIVE, GIVE,
GIVE ……was his motto. No wonder he came to be known as
Givananda. In giving he rejoiced; in sharing he found happi-
ness. Even in the act of giving, he could not repress his
humour; as if to make light of his munificence, he used to
employ some code words with his assistants. If he said "Give
ekamadvaitam", it meant one rupee. "Dvaitam" meant two
rupees; "pancha-pandava", five rupees. One ravana meant 10
rupees and ten ravanas, a hundred rupees.
 Life of Gurudev
Despite his busy schedule he maintained from morning till from
evening. Gurudev never appeared tired, dull, irritated or angry. the Vedas. Also I recite selected mantras from the Ten
His calm, composed, serene countenance infused new life Upanishads. I got by heart some slokas from the epics of
and enthusiasm in any one who approached him. Even those Mahabharata, Ramayana and Srimad Bhagavatam and I
who came to him with their difficult problems would return all repeat them. I remember the saints and sages and mentally
the better for having met him and sought his aid that was ably prostrate to them. Then I mentally think of the acharyas -
given. He was not only always cheerful himself, he would dis- Sankaracharya, Ramanujacharya, Madhvacharya and all
pel the gloom of others with his infectious smile and irrepress- other great acharyas. I prostrate to them mentally. Then I
ible happiness. recite some of the hymns and stotras taught by them. After this
I do pranava japa and meditate. After meditation I do a few
GURUDEV'S SADHANA exercises on the bed itself, followed by pranayama. The entire
In early 1956-1957 Gurudev Sri Swami Sivanandaji Maharaj routine of my sadhana takes about 2-2 ½ hours. After this I
used to go to satsanga exactly at 7pm, and start with chanting ring the bell for my attendants to bring my breakfast. Breakfast
of OM and Jaya Ganesha kirtan. And before leaving for sat- over, I go to office work. For the convenience of some devo-
sanga from the inner resting room of his kutir he would go to tees who wish to have a private darshan to talk about their per-
the puja room, do arati of Lord Krishna there personally. Then sonal matters. I sit on the verandah. Before they enter the
after smearing vibhuti and sindhur on the forehead he would main door I repeat mahamrityunjaya mantra three times and
come out and sit on the verandah for a few minutes to meet pray for their happiness and health, these devotees usually
visitors or devotees, or to talk to his personal attendants of come to me to speak about their problems, spiritual or other-
Ashram officials on any matter that needed urgent attention. wise. I listen to them patiently and I pray to God mentally to
This was his daily routine before going to satsanga. give them courage and strength to overcome their problems
Sometimes after returning from satsanga also he used to sit in and difficulties. Afterwards the visitors sit with me in silence.
the same verandah to give instructions to his attendants or to Then repeating Tryambaka mantra I distribute the holy prasad
the secretary. to them. This has been my sadhana over the years."
During the year 1960 Sri Swami Krishnanandaji Maharaj start-
ed living in Gurudev's kutir. Since then whenever Gurudev
came to the verandah he would call Swami Krishnanandaji
Maharaj to speak to him on any important matter. Sometimes
Sri Swami Krishnanandaji Maharaj would come and prostrate
before Swamiji and tell him about Ashram affairs. This was
almost everyday routine up to 1963. In 1963, exactly one
month before Gurudev attained mahasamadhi, Gurudev one
day came out to the verandah as usual and sat in the chair. At
this time Sri Swami Krishnanandaji Maharaj, Dr Hridayananda
Mataji, Sri Swami Santanandji Maharaj and myself were pres-
ent there. Gurudev then casually called Sri Swami
Krishnanandaji Maharaj and said to him, "Krishnanandaji, I do
my sadhana daily in the morning." Of course Guru Maharaj
used 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 he
called, no one could enter his room. So we did not know what
Gurudev's sadhana was. Now Gurudev himself told us about
his daily sadhana. It was indeed a revelation to us. Gurudev
said, "I get up daily between 3:30 and 4:00 am. As soon as I
get up I offer prayers to the Lord. Then I press the calling bell
and two of my attendants come to my room to help me to go
to the bathroom. When I see them I think they are two parts
of virat purusha who has come to help me. First I mentally
prostrate before them and then with their help go to the
bathroom. After the bath I come back and sit in my room.
Then I start my sadhana like this. First I think of the
omnipotent, omniscient Paramatman and meditate on
Him for some time. Thereafter I pray mentally to the
Trimurtis and all gods in all their names and forms.
Then I mentally visit all holy pilgrim centres and bathe
in all the holy rivers and seas, in each and every
place. I prostrate before the presiding deity and wor-
ship mentally all the devatas. Afterwards I do japa
of all deities, one mala each. Then I recite four
mahavakyas and some Vedic hymns

Summer 2008 47
The Benefits of a Sunbath
he sun is the source of all energy and power. You derive
T energy 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 low
level and you are not in good spirits. Flowers, plants, animals
and men rejoice as soon as the sun rises above the horizon.
The sun supplies energy to all plants and living beings, and yet
its energy is never exhausted. Its energy is inexhaustible
because it derives its energy from the inexhaustible source -
the Atman.
The rays of the sun bestow on one wonderful health. The
Vedas have glorified the rising sun. Ayurveda has extolled its
efficacy. The sages have sung its praise in a variety of ways.
The rays of the rising sun are a blessing from God for the
preservation of health as well as for the cure of diseases. The
rays of the sun possess antiseptic and germicidal properties.
Expose your blankets, bed sheets, pillows and mattress to the
sun once in fifteen days. In the rays of the sun you will find a
cheap and easily available tonic, a disinfectant, an antiseptic
and potent germicide.
Sunlight is a food. You can make Vitamin D by exposing your
body to the sun. The skin and the nerves will absorb the ener-
gies of the sunlight. The sunlight provides the heat needed to
sustain life.
The morning sun gives out ultra-violet rays, as does also the
evening sun. If persons suffering from leprosy and other skin
diseases strip themselves of all clothing and remain in the sun
naked till their body is properly tanned, then the sun's rays will
penetrate their body and work wonders there. Only the head
must be protected from the sun. Besides leprosy, tuberculosis,
rheumatism, obesity, anaemia, neurasthenia, eczema, colds,
coughs, rickets, diseases of the teeth, etc. can also be treated
with the sun's rays.
Practise asanas and physical exercises in the sun. Expose
your mouth to the rays of the rising sun. Open it wide. Let the
rays penetrate your nostrils also. Close your eyes when you
expose your mouth. Practise deep-breathing exercise and
pranayama in the sun.
The various parts of the body should receive a regulated sun-
bath. Turn the body round frequently. Bask in the sun. Expose
your body to the rays of the sun for a short time. Have sunlight
treatment for the eyes. You will have clear vision. You need not
48 Summer 2008
by Swami Sivananda
take recourse to spectacles. First, sit in the sun. Close your
eyes. Slowly move your head from side to side. Let the sun
shine 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 into
the shade. Do not open your eyes. Cover the eyes with the
palms 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 power
of the rays of the sun, revealed the mysteries of the sun and
its 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 bestow
wonderful health, power and vigour to living beings? Whence
comes this power to heal? Whence comes the vital energy in
the sun that invigorates and galvanises the young and rejuve-
nates and vitalises the old? Whence comes this vegetative
vigour which enables the plants to synthesise the vitamins?
The sun derives its power and energy from Atman or the
Eternal, the Absolute, the sun of suns, the Light of lights, the
Source of everything, the first of all causes, the store-house of
all energies. Brahman willed; the sun came into being to
bestow health and happiness to all beings.
Repeat the twelve names of the sun at sunrise:
Mitray namah, Ravaye namah, Suryaya namah, Bhanave
namah, Khagaya namah, Pushne namah, Hiranyagarbhaya
namah, 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 of
the 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.
Honey
Honey is a first-class food and tonic. It is very easily digested
and assimilated and a most nutritious natural food. It will
strengthen a weak heart, a weak brain and a weak stomach.
Honey is the product of the nectar of flowers. It is a mistake to
say that honey is gathered by bees from flowers. Bees are
nature's sweet makers. They manufacture sweets better, finer
and 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 for
direct assimilation or future use. All the flowering plants con-
centrate a quick supply of food at the base or the bottom part
of their flowers to help the proper growth of the ovaries. The
excess solution is thrown out at the base of the flowers. This
solution of the cell sap with sugar is known as 'nectar'. This
nectar is changed into honey in their mouths by the honey
bees. Every hive imparts a new flavour because in every hive
the nectar is drawn from different flowers and plants. Honey
contains 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. It
contains the sugars levulose and dextrose, formic acid, iron
by Swami Sivananda
and various accessory components. Because it contains
enzymes which disintegrate or break up complex foods into
substances that can be easily digested and absorbed, honey
does not require digestion at all. It is ready for absorption into
the blood without any change, and goes into the blood stream
directly. It should form part of your diet. A teaspoonful of honey
per 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 kills
bacteria and thus enables the body to overcome diseases.
Disease germs cannot grow in honey. Honey is useful in
bronchial catarrh, sore throat, coughs and colds. It also acts
as a laxative. As soon as a child is born his tongue is smeared
with 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 vitalises
the system and improves health. It is more stimulating then
alcohol.
Honey is a diffusible stimulant. If you take a tablespoonful of
honey in hot water when you are tired or exhausted by over-
exertion it will brace you up immediately. You will become
strong and active again. (If the honey is bitter do not take it.)
Soak 10 almonds in water at night. Remove the skin in the
morning. Take them in the morning with one or two table-
spoonfuls of honey. This is a potent brain tonic.
Summer 2008 49
Prison Project News
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 searching
Amazon.com, or check out second-hand bookstores, this is
also a great way of helping. Thank you.

In Om and Prem
Thy Own Self,
Swami Padmapadananda

Statistics: 553 CIBYs, 15 Meditation and Mantras, 10 Sivananda

Companion to Yoga, 5 other books
Swami Padmapadananda and Sambasiva Income: $7803-

2007 has been phenomenal. Grace of God and Guru enabled

us to break all records in the whole history of the Prison
Project, both in income as well as the number of books sent
out. Staff Sambasiva has been invaluable in preparing and
sending the books, and maintaining the mailing list. Many
people have been generous throughout the year. In the past
many prisoners who requested books in addition to the CIBY
were 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 are
happy to fulfill all those pending requests, and help spread the
teachings further. A number of inmates are asking for books
written by Master too, and prison libraries are slowly being
stocked 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 please
make out your checks to: Sivananda Prison Project.

Prisoner Letters
Greetings:
Thank you so much for sending the
Complete Illustrated Book of Yoga by
Swami Vishnudevananda. It appears to
have arrived with no obstacle whatsoev-
er. After reading the introductory materi-
al within the first five chapters, yesterday
I began to practice Lesson l of Training
Table 2. I am 48 and healthy.
Immediately afterward I felt the differ-
ence! My lower back has hurt for so
many years that I had just become
accustomed to it and have always
adjusted my posture automatically to
compensate. After performing just these
simple introductory moves I was in bliss
through maintaining normal posture for
the remainder of the day, without the dull
background of pain that has been pres-
ent. I can imagine how great I will feel
after continued practice. Thank you for
allowing me this.
Dear friends
I received the Illustrated Book of Yoga
you sent me, and greatly appreciate
your kindness. This book is full of many
wonderful topics, and is a great refer-
ence to refer back to when necessary.
I am a 245 lb. ex body builder/powerlifter
who never used to stretch. I have a very
long way to go before I can hold some of
these more advanced poses/asanas,
but in the short time I've been practicing,
I can already feel a huge difference not
only in my flexibility, but all around gen-
eral health. Once again, thank you for
your kindness and generosity.
May peace be with you.
WJ, Tennessee
Dear friend,
I just wanted to thank you so much for
the yoga book. It was a very pleasant
surprise to have such a complete book.
I have been working off a photocopy of
very limited positions for quite some
time. To say the least I am very excited
and cannot wait to begin studying the
book you sent. Thank you so very
much.
Love
RC, California

50 Summer 2008
THE FLYING SWAMI
Itinerary of Swami Vishnudevananda 1986-87
Swami Vishnudevananda was known as 'the Flying Swami' because of his peace missions to the troublespots of the world. But
the epithet applies equally to his unremitting annual schedule undertaken while he was establishing the International Sivananda
Yoga Vedanta Centre.
1986
August 29 Fly Montreal Nov 22 / 23 Bangalore
August 30 Arrive London Nov 24 / 26 Travel to Trivandrum
Sept. 1 Fly to Spain Nov 27 / 28 Trivandrum programmes:
Sept. 2 Spain TTC commences Mahayajna (Start ayurvedic clinic)
Sept. 28 TTC graduation Nov 29 Fly to Madras
Sept 29-30 Tel Aviv Programme Nov 29 / 30 Open Madras Centre, inaugurate
October 1 / 2 Fly to Uruguay practical clinic, Durga Sakti Sankar
Oct 4-Nov 1 TTC Uruguay Mahayajna for World Peace.
Nov 2 / 3 Fly to London Dec 1 Fly to Bombay
Nov 4 / 5 Fly to Delhi Dec 2 Fly to London
Nov 6 / 8 Travel to cave Dec 3/4 Fly to Canada
Nov 9 / 17 Stay at cave Dec 5 / Jan 2 Canada; possible video promotion
Nov 18 / 21 Travel to Bangalore tour

1987
Jan 3 / Feb 21 Nassau Mar 17-26 Easter programme, Nassau
Feb 22 Fly to London Apr 21 Fly to East Europe
Feb 24 Fly to Bombay Apr 22 / May 15 East European Tour
Feb 25 Fly to Madras May 17 / June 8 West European Tour
Feb 26 SIVARATRI June 1,2,3 Mahayajna, London
Feb 27 / Mar 1 Madras Program: Energy Medicine June 9 Fly to Canada
Conference June 14 / 28 Sadhana Intensive, Val Morin
Mar 3 Fly to Trivandrum June 28 / July 26 Children's Camp, Val Morin
Mar 4 TTC Graduation July 3 Drive to Ranch
Mar 5 Health Symposium Trivandrum July 4 Ranch July 4th function
Mar 6 ATTC inauguration July 5 Drive to Val Morin
Mar 7 Eye Camp inauguration July 5 / Aug 2 TTC Val Morin
Mar 8 Fly to Bombay Aug 3 / 16 Centennial Celebrations, Val Morin
Mar 9 Fly to London Aug 27 Canada
Mar 10 Fly to Nassau Aug 28 Depart for India Tour
Mar 11 / Apr 19 Nassau TTC Oct TTC Spain

Summer 2008 51
Ashram and Centre Addresses
ASHRAMS
Sivananda Ashram Yoga Camp
673, 8th Avenue Val Morin
Quebec J0T 2R0, CANADA
Tel: +1.819.322.3226
Fax: +1.819.322.5876
e-mail: HQ@sivananda.org
Sivananda Ashram Yoga Ranch
P.O. Box 195, Budd Road
Woodbourne, NY 12788, U.S.A.
Tel: +1.845.436.6492
Fax: +1.845.434.1032
YogaRanch@sivananda.org
Sivananda Ashram Yoga Retreat
P.O. Box N7550 Paradise Island,
Nassau, BAHAMAS
Tel: +1.242.363.2902
Fax: +1.242.363.3783
e-mail: Nassau@sivananda.org
Sivananda Yoga Vedanta
Dhanwantari Ashram
P.O.Neyyar Dam
Thiruvananthapuram Dt.
Kerala, 695 572, INDIA
Tel: +91.471.227.3093 / 2703
+91.949.563. 0951 (mobile)
Fax: +91.471.227.2093
e-mail: YogaIndia@sivananda.org
Sivananda Ashram Yoga Farm
14651 Ballantree Lane
Grass Valley, CA 95949, U.S.A.
Tel: +1.530.272.9322
Fax: +1.530.477.6054
e-mail: yogafarm@sivananda.org
Sivananda Yoga Vedanta
Meenakshi Ashram
Near Pavanna Vilakku Junction,
New Natham Road, Saramthangi
Village
Vellayampatti P.O., Palamedu (via),
Madurai Dist. 625 503
Tamil Nadu, South INDIA
Tel: +91.452. 291.2952 OR
+91.94421.90661
e-mail: madurai@sivananda.org
Sivananda Kutir
(Near Siror Bridge)
P.O. Netala, Uttar Kashi Dt,
Uttaranchal, Himalayas, 249 193,
North INDIA
Tel: +91.1374.224.159 or +91
9411.330.495
Himalayas@sivananda.org
Sivananda Yoga Retreat House
Bichlach 40
A- 6370 Reith bei Kitzbühel, Tyrol,
AUSTRIA
Tel: +43.5356.67.404
Fax: +43.5356.67.4044
e-mail: tyrol@sivananda.net
52 Summer 2008
Château du Yoga Sivananda
26 Impasse du Bignon
45170 Neuville aux bois, FRANCE
Tel: +33.2.38.91.88.82
Fax: +33.2.38.91.18.09
e-mail: orleans@sivananda.net
CENTRES
ARGENTINA
Centro Internaciónal de Yoga
Sivananda
Sànchez de Bustamante 2372 - (C.P.
1425)
Capital Federal - Buenos Aires -
Argentina
Tel: +54.11.4804 7813
Fax: +54.11.4805 4270
e-mail: BuenosAires@sivananda.org
AUSTRIA
Sivananda Yoga Vedanta Zentrum
Prinz Eugen Strasse 18
A -1040 Vienna, AUSTRIA
Tel:: +43.1.586.3453
Fax: +43.1.587.1551
e-mail: vienna@sivananda.net
CANADA
Sivananda Yoga Vedanta Centre
5178 St Lawrence Blvd
Montreal, Quebec H2T 1R8,
CANADA
Tel: +1.514.279.3545
Fax: +1.514.279.3527
e-mail: Montreal@sivananda.org
Sivananda Yoga Vedanta Centre
77 Harbord Street
Toronto, Ontario M5S 1G4,
CANADA
Tel: +1.416.966.9642
e-mail: Toronto@sivananda.org
FRANCE
Centre Sivananda de Yoga Vedanta
123 Boulevard de Sébastopol
F-75002 Paris, FRANCE
Tel: +33.1.40.26.77.49
Fax: +33.1.42.33.51.97
e-mail: Paris@sivananda.net
GERMANY
Sivananda Yoga Vedanta Zentrum
Steinheilstrasse 1
D-80333 Munich, GERMANY
Tel: +49.89.52.44.76
Fax: +49.89.52.91.28
e-mail: Munich@sivananda.net
Sivananda Yoga Vedanta Zentrum
Schmiljanstrasse 24
D-12161 Berlin, GERMANY
Tel: +49.30.8599.9798
Fax: +49.30.8599.9797
e-mail: Berlin@sivananda.net
INDIA
Sivananda Yoga Vedanta Nataraja
Centre
A-41 Kailash Colony
New Delhi 110 048, INDIA
Tel: +91.11. 292.40869
or +91.11. 292 30962
e-mail: Delhi@sivananda.org
Sivananda Yoga Vedanta Dwarka
Centre
PSP Pocket, Sector - 6 (near DAV
school)
Swami Sivananda Marg,
Dwarka, New Delhi, 110075 INDIA
Tel: +91 11 6456 8526
e-mail: Dwarka@sivananda.org
Sivananda Yoga Vedanta Centre
House No.18, Subhash Nagar,
Vallakkadavu PO, Perunthanni,
Thiruvananthapuram
Kerala, 695 008, South INDIA
Tel: +91.471.245.1398 / 245.0942
e-mail: Trivandrum@sivananda.org
Sivananda Yoga Vedanta Centre
3/655 Kaveri Nagar, Kuppam Road,
Kottivakkam
Chennai 600 041, Tamil Nadu, INDIA
Tel: +91.44.2451.1626
or +91.44 2451.2546
e-mail: Chennai@sivananda.org
Sivananda Yoga Vedanta Centre
Plot # 23, Dr Sathar Road
Anna Nagar, Madurai 625 020
Tamil Nadu, INDIA
Tel: +91.452. - 252.2634 / 252.1170
Fax: +91.452.439.3445
e-mail: maduraicentre@sivananda.org
ISRAEL
Sivananda Yoga Vedanta Centre
6 Lateris St
Tel Aviv 64166, ISRAEL
Tel: +972.3.691.6793
Fax: +972.3.696.3939
e-mail: TelAviv@sivananda.org
ITALY
Centro Yoga Vedanta Sivananda Roma
via Oreste Tommasini, 7
00162 Rome, ITALY
tel: +39 06 4549 6529
fax: +39 06 9725 9356
roma@sivananda.org
SPAIN
Centro de Yoga Sivananda Vedanta
Calle Eraso 4
E-28028 Madrid, SPAIN
Tel: +34.91.361.5150
Fax: +34.91.361.5194
e-mail: Madrid@sivananda.net
SWITZERLAND
Centre Sivananda de Yoga Vedanta
1 Rue des Minoteries
CH-1205 Geneva, SWITZERLAND
Tel: +41.22.328.03.28
Fax: +41.22.328.03.59
e-mail: Geneva@sivananda.net
UNITED KINGDOM
Sivananda Yoga Vedanta Centre
51 Felsham Road
London SW15 1AZ
UNITED KINGDOM
Tel: +44.20.8780.0160
Fax: +44.20.8780.0128
e-mail: London@sivananda.net
UNITED STATES
Sivananda Yoga Vedanta Center
1246 West Bryn Mawr Avenue
Chicago, IL 60660, USA
Tel: +1.773.878.7771
Fax: +1.773.878.7527
e-mail: Chicago@sivananda.org
Sivananda Yoga Vedanta Center
243 West 24th Street
New York, NY 10011, USA
Tel: +1.212.255.4560
Fax: +1.212.727.7392
e-mail: NewYork@sivananda.org
Sivananda Yoga Vedanta Center
1200 Arguello Blvd
San Francisco, CA 94122, USA
Tel: +1.415.681.2731
Fax: +1.415.681.5162
SanFrancisco@sivananda.org
Sivananda Yoga Vedanta Center
13325 Beach Avenue
Marina del Rey, CA 90292, USA
Tel: +1.310.822.9642
LosAngeles@sivananda.org
URUGUAY
Asociacion de Yoga Sivananda
Acevedo Diaz 1523
11200 Montevideo, URUGUAY
Tel: +598.2.401.09.29 / 401.66.85
Fax: +598.2.400.73.88
Montevideo@sivananda.org

AFFILIATED CENTRES
ARGENTINA
Centro de Yoga Sivananda
Carlos y Laura Chiarotto
Alderete 97- Neuquen (8300),
ARGENTINA
Tel: +54.299.4331774/ 4484879
e-mail: naradaneuquen@hotmail.com
BOLIVIA
Centro de Yoga Sivananda Santa Cruz
Calle Junin #271
Santa Cruz de la Sierra, BOLIVIA
Tel/Fax: +591.333.1508
e-mail: marcelaterceros@hotmail.com
BRAZIL
Centro Sivananda de Yoga Vedanta
Rua Santo Antonio, 374
Porto Alegre 90220-010 -RS, BRAZIL
Tel: +55.51.3024.7717
e-mail: centro@yogasivananda.com.br
www.sivanandayoga.com.br
Centro Sivananda de Yoga Vedanta
Rua das Palmeiras n/13
Botafogo, Rio de Janeiro
CEP 20270-070
Tel: +55.21.2266.4896
www.sivanandayoga.com.br
CANADA
Sivaram & Sasi
"Lakshmi", 108 Des Berges
Vaudreuil-Dorion, Quebec, J7V 9X2
Tel: +1.450 510 2656/+1.450 510 2657
e-mail Psivaraman@sympatico.ca
Mountain View Centre
Catherine Gillies (Kumari)
17, rue Bancroft
Gatineau (secteur Aylmer)
Québec, J9H 4N1, CANADA
Tel: +1.819 684-2084
e-mail: mountainview404@yahoo.ca
www.yoga-aylmer.com
Sivananda Yoga Vedanta Centre
Vancouver
280-2010 East 48th
Vancouver, B.C. V5P 1R8, CANADA
Tel: +1.604 321 9039
yoga@mail.com
FRANCE
Centre de Yoga Sivananda affilié
17 avenue Julien Panchot
66000 Perpignan
Tel: +33.6.64.14.11.99
GERMANY
International Sivananda Yoga Centre
Kleiner Kielort 8
20144 Hamburg
Tel: +49.40.41.42.45.46
e-mail: post@artyoga.de
www.artyoga.de
Ashram and Centre Addresses
INDIA INDONESIA POLAND
Sivananda Yoga Vedanta Centre Bali Yoga and Wellness Sivananda Yoga Vedanta Centrum
# 79, 4th cross, 4th Block, 16th Main Beate McLatchie ul.Friedleina 20/6
Koramangala, Bangalore -560034 Jl Tunjung Mekar 58 30-009 Krakow
Karnataka State, INDIA Br Peliatan, Kerobakan Bali Tel: +48.12.634.43.83
Tel: +91.80.2563.4991 Tel: +62 8123804046 e-mail: parvati@wp.pl
e-mail: yogamana@yahoo.co.in e-mail: info@baliyogawellness.com www.joga.most.org.pl
www.baliyogawellness.com
Sivananda Yoga Vedanta Centre
PORTUGAL
Swami Sundarananda
ISRAEL Centro de Yoga Sivananda Vedanta
'Laksmi Sadan'
Sivananda Yoga Centre de Lisboa
College Road
3 Reuven Street Av E.U.A., 109 - 3 Frente
Palakkad, Kerala 678 001
Jerusalem 1700 -169 Lisboa
Tel: +91.491.254.5117 / 254.4549
Tel: +972.2.671.4854 Tel: +351 217971431
e-mail: Palghat@sivananda.org
e-mail: syvc@013.barak.net.il e-mail: sivananda.lisboa@gmail.com
Sivananda Yoga Centre
Sivananda Yoga Centre SINGAPORE
Ajitha Vijayaraghavan
8 Amnon and Tamar Street, Apt 1 Sivananda Yoga Vedanta Centre
E-94 Income Tax Quarters
Herzelia Affiliated Singapore
Panampilly Nagar
Tel: +972.9.9561004 Harbour Front Centre Post Office
Kochi, Kerala 682 036
e-mail: gerag@internet-zahav.net PO Box 026
Tel: +91.484.231.3418
e.mail: ajiyoga@gmail.com Singapore 910930
Sivananda Yoga Center Tel: +65 90679100
11a Einstein Street jantitanto@yahoo.com.sg
T Raghavan
Kripa, Kundanmur Haifa 34605
Maradu P.O. Tel: +972.4.8111921
UNITED KINGDOM
Kochi 682304, Kerala e-mail: narayans@netvision.net.il Jody Tull (Jyoti)
e-mail: trmenon@vsnl.com 73 Crown Street
ITALY Brentwood
Sivananda Yoga Centre Associazione Yoga Centro Essex CM14 4BD
Sarath Kumar Sivananda Affilliato Tel: +44.127.7210372
Balan K. Nair Road, Asokapuram, Via. V. Veneto 5/A e-mail: jodytull@aol.com
Kozhikode, Kerala 673 001
I-30031 Dolo (VE)
Tel: +91. 495 2771754/2770384 Tel: +39 041 51 03 709
Mobile +91 944 6953652 UNITED STATES
Cell: +39 348 89 86 047 Vishnudevananda Yoga Vedanta Center
e-mail: mail@sivanandayogacentre.com e-mail: yoga.dolo@inode.at
1034 Delaware Street
www.padmavati.net Berkeley, CA 94710
Sivananda Yoga Centre
#236,5th Cross, 3rd Block, Tel: +1.510.273.2447
Sivananda Yoga Firenze e-mail: mail@vishnuyoga.org
H R B R Layout,
Via de' Marsili 1 www.vishnuyoga.org
Bangalore , Karnataka, 560043
50125 Firenze
Tel: +91 80 57637144,
Tel +39 055 230 2250 Yoga and Inner Peace
Mobile: +91 9448464448
e-mail: yogaprabhus@yahoo.co.uk 3964 Lake Worth Road
In Sabina Yoga Centre Lake Worth FL33461-4054
Torri in Sabina Tel: +1.561.641.8888
Arsha Yoga Gurukulam
Lazio e-mail: b@yogapeace.com
Double Cutting
Tel: +39.340.387.6028
Calvarimount Post
e-mail: giulialandor@tiscali.com Yoga Warehouse
Idukki (Dt), Kerala 680 681
www.insabina.com Shyam and Mohini
Tel: +91 480284 6080
508 SW Flagler Ave.
e-mail: harilal_k@yahoo.com
JAMAICA Fort Lauderdale
www.arshayoga.org
Sivananda Yoga Centre Florida 33301
17 Tremaine Road Tel: +1 954 525-7726
Sivananda Yoga Centre, Gurgaon
M13/23 DLF Phase II Kingston 6 e-mail yogis@yogawarehouse.org
Tel: +1 876 381 1504
and F42 South City 1 www.yogawarehouse.org
Gurgaon, Haryana Alina133@yandex.ru
Tel: +91 11 9810645850
+91 11 9818865306 LEBANON
e-mail:yogashowstheway@yahoo.com Sivananda Yoga Centre
522 Couraud Street #3A
Sivananda Yoga Vedanta Centre Gemayzeh, Beirut
L-12, 26th Street Tel: +961-1-566-770
Annanagar East e-mail:
Chennai , Tamil Nadu, 600102 sivanandabeirutcenter@yahoo.com
Tel: +91 44 26630978
e-mail : durain@gmail.com
Summer 2008 53
Temple
DONATION APPEAL FOR TEMPLE CONSTRUCTION AT THE CHÂTEAU DU YOGA, FRANCE
West, will be in charge of the project.
Our goal is to build five cement shrines
each with a fully decorated and painted
rooftop. This will change entirely the
energy of the temple and will become a
source 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 of
40,000 euros.
We appeal to all devotees of the
Sivananda organisation to help us with
this inspiring project.

Donations, by credit card or by bank

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

We thank you all for your generosity in

advance. May the blessings of Swami
Sivananda and Swami Vishnu-
devananda be with you all.
OM shanti

The Château du Yoga Sivananda was develop the temple. We want to build Swami Durgananda,
inaugurated in 2003 and has developed more permanent shrines with South Swami Sivadasananda,
into a beautiful and dynamic centre of Indian ornamentation. Sri Tagur, the Swami Kailasananda
Swami Sivananda's and Swami sculptor who builds our shrines through- European Acharyas
Vishnudevananda's work. We started a out the Sivananda organisation in the
temple there on a small scale with three
humble wooden shrines on a wooden
platform in 2004. The shrines are dedi-
cated to Lord Krishna, the main deity of
the temple, Lord Ganesha and
Mookambika.

Last summer the wooden platform was

extended, and a large tent structure
erected. Two new shrines were installed:
one to Lord Siva in the form of a Siva
Lingam, the other to the Navagrahas,
the nine planets. The energy at the tem-
ple is now focused and powerful. A
South Indian priest is in residence from
April to September, and puja is per-
formed daily. Each August 8, the
anniversary of the temple is celebrated
in the presence of many devotees and
well-wishers.

We now have a new project to further

54 Summer 2008
INTERNATIONAL SIVANANDA YOGA TEACHERS’ TRAINING COURSE
WORLDWIDE DATES 2008
New York State, USA
1 June – 29 June
7 September - 5 October
Quebec, Canada
29 June – 27 July
31 August – 27 September
16 November – 14 December
Orleans, France
4 July - 2 August
Aluenda, Spain
18 August – 14 September
Reith, Austria
31 August – 28 September
20 December – 17 January 2009
Ustka, Poland
30 August - 28 September
California, USA
4 October – 2 November
Netala, North India
5 October – 2 November
Vrindavan, North India
11 October – 8 November
Mar del Plata, Argentina
26 October – 22 November
Neyyar Dam, South India
16 November - 14 December
4 January - 2 February 2009
Madurai, South India
30 November – 28 December
Nassau, Bahamas
1 February - 28 February 2009
Brazil
4 January - 3 February 2009

www.sivananda.org