REPORTS ON AND

Every year, students undergoing the 6 month and teachers training are given assignments on one of he five Yamas and five Niyamas. This year during November 2009, Laura Biagi has compiled and presented this excellent work on the twins of Brahmacharya and Saucha. Excellent work from an excellent student!!- Editor

REPORTS ON YAMAS AND NIYAMAS YAMAS: BRAHAMACHARYA

Laura Biagi Generally translated as “restrain of sexuality”, this – while involving the awareness and control of sexual energy – is not limited to sexuality as we understand it in the West. In 1 to 10, Dr. Ananda Balayogi Bhavanani writes that Brahmacharya is “the continuous residence in the principle of creativity”. The first step to take in this analysis and understanding is the relationship between the principle of creativity and the principle of sexual energy. Yamas are tools to control our animal nature and to progress in our human evolution. Let’s look at the evolutionary steps we took from being animals to being humans in relation to our sexuality. Animals use their sexual energy to pro- create . The procreative instinct is very strong in animals. It is vital ( vital comes from the Latin vita , life). Animals spend quite some time and energy mating, coupling, procreating, making a new nest, taking care of the young and so on. Animals have quite different habits in the way they use their sexual energy, too.

As humans, we are still carrying with us some of the instincts and emotions of animals: most of us have probably felt one time or another a sexual attraction or repulsion, a sexual arousal, attachment to a mate, fear or loosing the mate, desire to find a mate, jealousy, passion, and so on. We have taken a few evolutionary steps from the animal kingdom but most of us still live in a pretty agitated state of and emotion fueled by romance. Media support this agitation by presenting us with film, texts of songs and soap operas filled with it. From the need of pro-creation we have evolved to the state of re-creation . We still carry with us the afflictions of the animal world, the , that obscure our look on as the dichotomy of the raaga- dwesha (attraction- repulsion) relationship and on abhinivesha , clinging to life at all costs. Clinging to life Laura Biagi – Yamas and Niyamas Reports . Ananda , November 2009 does not only imply the impulse to pre-create but also the impulse to continue the species by protecting its own.

In the process of evolving from a human to a humane being, we must become aware of the way we spend our sexual energy. Sexual energy is a vital force that allow us to express ourselves, overcome obstacles, be brave, think differently and be creative . From pro-creation and re-creation, we can take the first steps into the world of conscious creation. In my life as a performer, I have met many creators in the fields of music, theatre and dance. I have often pondered how it was possible that some artists would make such beautiful art and be sometimes despicable human beings. Brahmacharya is a tool to sculpt our conscience in this sense.

Brahma- . Acharya: a teacher. One who leads by example. : the principle of creativity. A brahmachari (a man), or a (a woman), is s/he who teaches by example how to dwell in the principle of creativity. But how? How can we learn to locate, and properly use this energy?

Lord warns the warrior Arjuna in the (Chapter II, verse 63):

Brooding over the objects of the senses, one becomes attached to them (or is repulsed by them). Attachment to the objects of the senses leads to desire for them, desire for possession and enjoyment. Inability to satisfy that desire for possession or enjoyment of the object of the senses leads to frustration. Frustration to anger. Anger leads to loss of correct memory. Loss of correct memory, leads to the loss of the power of rational thinking. Loss of the power of rational thinking leads to the destruction of man.

Doesn’t this sound like so many of the movies and books that are released today? Why do we choose to remain anchored to our animal nature? The were so aware of the pitfalls of misusing sexual energy that emotions such as ANGER, PASSION, DESIRE are list in most of the classifications of afflictions and enemies of a Yogic practice. For example both (passion) and KRODHA (anger) are the first two

2 Laura Biagi – Yamas and Niyamas Reports . Ananda Ashram, November 2009 listed in both the Shat Ripus (Six Enemies of the Spirit) and the Pancha Deha Doshas (Five Blemishes of the Body). Passion, infatuation and desire can cause us to fall from the Yogic path at any moment. They are the cause of the infringement of many other Yamas. For example, if I am attracted to someone else’s husband and seduce him I break by hurting the wife and the general balance of the family; I break Asteya for stealing a husband; I break Aparigraha as I am only concerned with my own desire and pleasure. And so on. The violation of Brahamacharya has serious consequences.

The importance to use well sexual energy, especially in the early period of one’s life, is manifested in the fact that the first of the Chatus Ashramas , or phases of life, is also called Brahmacharya. However, one should not mistake the emotion with the intent. Like for the rest of the Yamas, the problem lies in the behind the action. Here, too. Kama, passion, when it is well used, can lead to a virtuous life and, as a matter of fact, it is one of the Chatur Purusharthas , the four legitimate aims of life with , and .

What is required are , (discrimination) and Vayragia (dispassion). When I was living in New York I often felt tempted to attend one of the many workshops of Yoga (“releasing your sexual energy” and so on and so forth) but always stopped in time because while I knew that the principles of the true teachings are powerful and life-changing, I also felt that what was offered in the workshops was not part of a real teaching. In our process of learning here in the Ashram we are warned over and over again about A-yogic Yoga and how much it is rampant in the world today. Tantric Yoga is perhaps one of the most misused and abused titles used to sell workshops about the release of eroticism and, sometimes, light pornography. Meenakshi Bhavanani also told us, during our first class: “We are not here to teach you how to raise your or learn to fly…” This is because many people have not even heard of the Yama of Brahmacharya.

Brahma . I was not aware that there are no temples to Brahma. Dr. Ananda Balayogi Bhavanani told us this one time during our Yoga class. This is because Brahma misused his creativity – to cheat – and was not granted the privilege to have temples erected to him. Now, isn’t it funny that the Lord of Creativity has not temples created for him? What is the meaning behind this story? The lessons here is quite important. Misusing the vital force of sexuality is quite counterproductive. Creation,

3 Laura Biagi – Yamas and Niyamas Reports . Ananda Ashram, November 2009 which is a Divine power that is given to us, needs to be a tool for the expression of the Divine, and not a tool for the expression of the Kleshas!

Unlike the Christian Catholic tradition in which I was brought up, here we are not dealing with a morality that – when violated – will send you straight to Hell. Sexuality is understood as a vital force here and not as a shameful emotion or desire. The violation of Brahmacharya therefore is not a moral principle in the way many people understand it. Sexuality and healthy relationships are an important part of life, a Sadhana in itself. We know that many Rishis and were married and had a most healthy and spiritual life. In our Paramparai we can learn this lesson every day, right here in the Ashram, where we live in the Gurukulam, the family of the , literally in this case. Life abstinence from sexuality or suppression of this force or, even worst, indifference or ignorance of it, are not what Brahmacharya is teaching us. On the contrary. We are demanded to embrace this force, become aware of it, use it in the right manner. The warning is that when this force is misused and we lose our awareness in the whirlpools of the emotions and mind, we forget our ultimate goal, which is to live a wholistic life lead by the right perception that all is One. In the Traditional Gaiatri Mantra we learn about a fundamental creative force:

Om Bhur Bhuvah Svah, Tat Savitur Varenyam, Bhargo Devasya Dhimahi, Dhyo Yo Nah, Prachodayat

We meditate on the effulgent light of Supreme Consciousness that is the eternal foundation and fundamental creative force of all relative forces. May that lead us into Complete Oneness that is Absolute .

The awareness and then attainment of Complete Oneness is the goal of practicing Brahmacharya.

The misuse of sexuality and its depravation immediately lead to separateness, duality, self-absorption with all that follows.

As we heard from Lord Krishna, the step between desire and anger is quite short. What is anger? Anger is a fire that burns out of control. Valor and strength are its sublimation. In the 38 th of Sadhana Pada, Maharishi writes:

Brahmacaryapratishtayam viryalabhah

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When the sadhaka is firmly established in continence, knowledge, vigor, valor, and energy flow to him.

The Rishis knew that sometimes it is quite hard to control one’s own sexual energy and that anger and frustration may surge. In this Paramparay we are given several , Kriyas and to help us with this type of obstacles in our evolution. Vira , the Hero’s Pose, and all its variations are wonderful Asanas to channel and properly use sexual energy: Namaskara Vira, Aagramudra Asana, Anjali Vira Asana and, of course, Brahmacharya Asana (these practices are detailed on pages A-54 and A-55 of Yogamaharishi Dr. Gitananda Giri’s Yoga Step by Step, Correspondence Course ). Namaskara Vira, Anjali Vira and Aagramudra Asana can flow into each other in a beautiful Kriya. Also, one can use to balance the emotions, and make use of the Viloma cooling breath to calm down and lower the heart beat rate when feeling upset or angry.

As we are evolving, we may consider how consciousness can be applied to the process of pro-creation, re-creation and creation. To be conscious in pro-creation means to love, to commit oneself fully to another, to give oneself up for the new life conceived, to calculate the right astrological date and time of birth, to prepare the body, the emotions and mind rightfully for the conception and gestation. To use creativity in re- creation is to use intelligent ways to amuse while teaching important moral and ethic principles, by building ecologic playgrounds for children, by leaving green spaces in the cities, by remodeling our cities so that they are not so prison-like. To use consciousness in creation is to apply the Tri , the Three Right Attitudes with which we must perform our daily life, to the process of creation: work is a manifestation of the Divine, work is an to the Divine, we are a tool in the larger Divine plan.

We can use our creative energy, and we do even when unconsciously, to carry on any task, physical, emotional and mental. From gardening to cleanings, to cooking to composing music, we are constantly in the process of creation. The way we perceive reality is a fruit of our creative process. We surely know that we all have a different sense of reality, a different perception, a different way to express our understanding of what life is. Creativity is, a principle and not the creation itself. Krishna states this point many

5 Laura Biagi – Yamas and Niyamas Reports . Ananda Ashram, November 2009 times to Arjuna in the Gita: it is not the fruit of the action that needs to be contemplated but the perfect effort put in it.

In many are the forms of creativity that are used as a form of channeling of vital energy, sublimate emotions, and express devotion. In music, Carnatic Singing, Mantra Singing, and are among the most refined and esoteric forms to channel and convey higher principles and to sublimate emotions into an expression of devotion. Here, we salute and invoke the inspiratress, protectress, and Divine source of inspiration, Bhagavati, she who sits on a white lotus, a symbol of the purity of her art. From the lower centers of the body, vital energy rises up the Sushumna , in the hollow space of our spine to join Ida and Pingala and bloom at the feet of her white lotus. Her Veena is our spine, which she plays with joy and immense . Dr. Ananda Balayogi Bhavanani told us that Maharishi Dr. Swami Gitananda Giri used to say: “ Listen to music with your spine and not with your ears”. This is creativity: be flexible as music and strong as a sword; know the right use of life; know how to progress from Sa to Ri to Ga to Ma to Pa to Da to Ni to Sa without hesitation and doubt. Saraswati is Brahma’s tongue and therefore the way of expression of any Brahmachari and Brahmacharini.

Another Southern Indian art form is Bharat Natyam, a beautiful and cathartic way to channel and express vital and creative energy. In regards to the Nava Rasa or the Nine Emotions depicted in Indian Dance, Dr. Ananda Balayogi Bhavanani, in his book Yoga 1 to 10, writes about: “These are Sringara (love), Hasya (laughter), Karuna (compassion), Roudra (anger), Veera (heroism), Bhaya (fear), Bhibadsa (disgust), Adbhuta (wonder-awe), and Shanta (peacefulness). The Nava Rasa are a major form of emotional catharsis. Even negative emotions such as fear and disgust are expressed in a dignified, refined manner and the emotions are used consciously. Thus, Natya (dance) helps cleanse the negative aspects of human emotions and sublimate them, making way for the higher emotions of Divine . The Nava Rasa are also a great means of psychological preventive therapy.” (p. 118)

Kolams form a domestic art that is majestic in its powerful esoteric meanings. Kolams are the floral and geometrical patterns that we see in our Satsangha Hall and in front of home’s doorsteps. Usually made of rice flour and sometimes flowers, Kolams require concentration and devotion. Meenakshi Devi Bhavanani, in her book Yoga: A

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Woman’s , writes: “These designs or Kolams have the power to evoke the Goddess Mahalakshmi. The Kolam is a manner of calling that particular energy foce to the household and seeking its benefits. […] The basic structure of the design is a series of dots, pullies or Bindus. […] can also mean the seed or sperm of Lord , indicating that vital life force. It represents the attempt of the mind to concentrate on one point, to draw all forces of the mind together at one point, in a form of Dharana. […] In the art of the Kolam, these Bindus are points which indicate the path through which the peculiar energy travels—there is a particular fixed way in which the lines which join the Bindus are drawn. […] One could stand and gaze for a long time at some of these Kolams, and no wonder, for they are indeed , geometric representations of forces and powers which cannot be perceived through the senses. […] The art of the Kolam is indeed a spiritual art in till another sense. So much talent, skill, practice, experience, time and concentrated effort goes into the making of each Kolam, which ironically can be so easily destroyed by the careless foot of the next passer by. It teaches non-attachment to the fruits of one’s labour, to the fruits of one’s skill. […] Yet, that is part and parcel of the art, the unconscious recognition that nothing is permanent”. (pp. 11-13)

May that Higher Consciousness lead us into Complete Oneness that is Absolute Truth.

I would like to finish this presentation by offering a song called Sola sola , which means “by one’s self”. It is a song in which powerful emotions are channeled. It is a song from the South of Italy and it is sung in the local dialect. It is about a young woman and a man. They meet in the street and the man makes erotic moves at her. He is not a Brahmachari! She is of young age and not married. His attitude is quite despicable, especially in public. She tricks him to visit her later and, when he does, she ménages to make herself unavailable and therefore refuse his erotic energy with skill. In this song, the young woman is a because she puts her skill in action. This has proved to be a very healing song in my life, particularly in relation to the expression and sublimation of desire and sexuality. I sing it to you with love:

SOLA SOLA (Traditional, Salento)

Ferma zitella ka si carcerata

Quannu t’aggiuncuntrata sola sola.

Lasciami scire Nellu ma pe la strada ca su zitella e perdu la fortuna.

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Veni stasera a la mi camerata, la mia mamma nun c’è me curcu sula.

Ma sula sula ca sula sula, la mia mamma nun c’è me curcu sula.

E bona sera a lei, porta nserrata! Pacienta Nellu ca nun su sula.

Tuttel le culpe io l’ho ca t’ho lassata quannu t’aggiuncuntrata sula sula.

Ma sula sula ma ca sula sula, quannu t’aggiuncuntrata sula sula.

Stop young girl, I am meeting you here all by yourself.

Leave me alone, Nello, here in the street. I am not married and this is not appropriate.

Come tonight to visit at my ’s house, if you wish, she is not home and I will be able to see you.

Good evening, locked door!

Nello, please leave now, I am not here alone.

This is all my fault. I should have not let you go when I met you all by yourself.

~~~

NIYAMAS: SOUCHA

Laura Biagi When cheerfully reminding us that we were going to be treated by Dr. Ananda Balayogi Bhavanani at Krishna Sweets , Yogacharini Meenakshi Devi Bhavanani said: “It is a lovely place, very clean”. Why does a woman like Ammaji, who weighs her words quite carefully, choose this adjective, clean , over hundreds of others, to compliment the quality of Krishna Sweets ? Did she refer to the physical space, or to the food, or to the air, or to the energy of the place in general? What is the relation between cleanliness and quality?

Soucha , the first of the Niyamas in Patanjala Yoga , is translated as cleanliness. In the 40 th Sutra of Sadhana Pada , Maharishi Pantanjali writes:

Saucat svangajugupsa pariah asamsargah

Cleanliness of the body and mind develops disinterest in contact with others for self-gratification.

And in Sutra 41:

Sattvasuddhi saumanasya aikagrya indriyajaya atmadarsana yogyatvani ca

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When the body is cleansed, the mind purified and the senses controlled, joyful awareness needed to realize the inner self, also comes.

Right away we understand that cleanliness is of body, emotions and mind, a necessary prerequisite to perfect all other Niyamas. Yet, the observance of all other Yamas and Niyamas is necessary to perfect Saucha. Cleanliness is not a moral standard. It is an ethical observance which, when practiced, allows us to clear the space for a higher awareness in which we can experience real contentment, Santosham , the following . How do we attain Saucha? By practicing , self-discipline aimed as purification, and Swadhyaya , self- study and careful observation, and Atmana Prasadanam , full devotion and abandonment to God. On the other hand, how can we offer ourselves to God unless we are clean? Would you offer a toxic meal to a very respected guest? Or offer them a polluted glass of water?

Yogacharini Meenakshi Devi Bhavanani, during Satsangha, raised the point of the application of Saucha to motivation. What is our spiritual motivation? Are we following the Yoga path to follow the trend of the moment? Is our motivation pure? This is a very important question. In Patanjala Yoga Sutras, is detailed as the culmination of teachings and practices devised to purify the mind of the Sadhakas on their path towards Moksha , liberation . In the , Saucha is mentioned as a fundamental observance on the spiritual path with self-control and devotion. Cleanliness of the mind and spirit impacts the presence and vibrancy of the body.

The animal world has its variations of cleanliness. There are animals that live in mud, others who proliferate in feces, others who spend quite some time every day to clean themselves. Some animals’ saliva becomes a pearl, some animals dirt is eaten by other animals. There is not a judgment on cleanliness at the animal level. Even in the human world the concepts of what constitutes cleanliness vary greatly from one culture to another, from one family to another, from one person to another. Some people shower every day, some others once a week, some others once a month. Yogacharini Meenakshi Devi Bhavanani once described to us the impact that the presence of Sri Shankaragiri Swamigal had on her. She said that he used to rarely bath and yet he was one of the most fragrant humane beings she had eve met.

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Some people shower every day but never cleanse their emotions or thought patterns so their energy is intoxicating and we may feel uneasy around them. Sometimes, we struggle with negative thoughts that are unpleasant, like a bad smell in our conscience.

Toxicity on all levels pervades modern society. Pollution is in the air, in the water, in the earth, in the food we eat. Satisfaction of the senses, when done with awareness and moderation, is a necessary step in evolution. There is energy and strength in the taste of a good apple, in a fresh sip of water, in natural sounds, in a loving touch. Many of us are not getting these necessary stimulants and their lack poisons our emotions and thinking patterns. The rise of violence, fueled by anger, is for the great part due to sensory pollution.

In English, the adjective “dirty” comes from the word “dirt” which is another way to say earth. Why do humans despise and disrespect nature? Why do we prefer a toxic –but spic and span- product over a dusty surface? Or stain our health in order to clean our bodies with toxic products? Or clean our homes by piling up trash that later will pollute the Earth? In the supermarkets today the choice of cleaning products for our bodies, our clothes, our homes, our pets, our cars, our scooters is mind-boggling. About 90% of the products in a general store, however, contain chemicals that, in the long term, are toxic for humans and the environment. Where did we go wrong? How could we conceive toxic products to clean?

Rishiculture Ashtanga Yoga gives us the practical and spiritual tools to clean the body, cleanse the emotion, and purify the mind. The Rishis observed gateways or openings in the human body. In the male, according to Tantra [, they] are the two eyes, two ears, two nostrils, mouth, urethra, and anus.” In the female there is one more, the vagina. In sections Nine and Ten of Dr. Ananda Balayogi Bhavanani’s Yoga 1 to 10, we read: “When performing the higher practices of Yoga, it is important that all these orifices are closed. Physical techniques such as Shanmuki or or Padma Asana, are useful to help one physically close all these orifices and lock up the senses in order to concentrate on the object of contemplation without any deviation. It is said that the orifices above the navel are clean and those below it are unclean. As all orifices are a means for different entities or spirits to enter the human body, Indian culture placed a great importance on the cleanliness of these entrances.

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Various techniques were cultivated in order to attain purification such as the , Bhasti, Mala Dhauti, Anunasika, Vajroli Mudra, and Kriya.” (p. 123) In section Six of the same book, Dr. Ananda Balayogi Bhavanani also describes the Shat or Shat Kriyas , “cleansing techniques of Hatha Yoga that purify the various body systems” (p. 96).

Cleanliness is, first and foremost, a quality of vibration more than appearance. The quality of vibration in a healthy and clean body is also very high. The quality of vibration in a heart that loves beyond itself is very high. The quality of vibration in a clear and clean thought is very high. Cleanliness is a subjective relationship between the self (Atma) and the Self (Atman). Dr. Ananda Balayogi Bhavanani told us a story of two monks, one older than the other, and more experienced in the matters of the spirit. They are walking when they get to a river. On one of the banks is a woman who asks them to help her cross the turbulent waters. The old monk, without hesitation, carries her on his shoulders to the other bank. They part their ways, the monks continue to walk and the woman walks the other way. The young monk is quiet but inside he is upside down. He thinks: “How could the old monk touch the woman! Why did he do that? He shouldn’t have” and so on. His mind is as turbulent as the waters of the river he’s just crossed. Finally, after a few hours, he can’t hold his tongue any longer and he asks the old monk why he touched the woman. The old monk, in all tranquility said: “I left the woman on the bank a few hours ago. Why are you still carrying her in your mind?” Who is a better observer of Saucha, the old monk or the young? It is not the action, rather the conscience behind the action that dwells at the core of the observance of the Niyamas.

One of the most important points in our application for the Six Months Training Course was one regarding any form of addiction. Addictions of any type constitute Asoucham. A-soucham are any words, deeds, thoughts that stain the purity of Soucham . Addictions of the body are always related to emotional and mental hung ups. We have learned that, in the tradition of Yoga, only the most apt students would be accepted by the Guru. The Guru, Ammaji has stated many times, is not a psychotherapist. Chelas are supposed to be in steady physical, emotional and mental balance in order to be accepted by the Guru. Fortunately for us, at this time, this Paramparai is flexible enough to give us a chance. We should not abuse it or give it for granted. Dr. Nalini Amma tells us almost daily in our Pranayama class that many were the students that Dr. Swami

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Gitananda Giri expelled from the Ashram because of being inapt to perform the practices. Their inaptitude came almost always from addictions which, in time, damaged the nervous system. This morning, in our Pranayama class, Dr. Nalini Amma introduced us to the two practices of Nadi Shoddana and Nadi Shuddi, optimal nerve cleansing Pranayama techniques.

Physical cleaning, emotional cleansing, mental and spiritual purity merge in the Ashram life. In the article “Ashram – Outer and Inner” of Lesson Nine of the Yoga Step by Step by Dr. Swami Gitananda Giri. Swamiji comments about the appropriate attitudes and mental states necessary in harmonious, Yogic living. In his words: “An Ashram is a little Universe confined down into a small area, where all if the feelings and emotions exist which those living outside the Ashram also feel and express. Perhaps it is easier in an Ashram, because a natural elevated environment is there to help solve the problems as they arise. Still, the same simple philosophy about life that we advocate here at Ananda Ashram must be a part of one’s life in the world. In the Ashram we teach, preach and advocate Yoga, which is Oneness. We discourage anything that tends to divide or take away from the whole. Twoness or duality has produced the emotional and mental conflicts of man down through the ages. Habits that tend to produce dualism or a dichotomy should be avoided. Misuse of alcohol, tobacco and drugs should be discouraged, along with any personality traits or emotionalism that tends to create quarrels, friction or destructive tendencies. If you can do this, you are living in your own little “Ananda Ashram”, the center of bliss and happiness” (p. A-33).

The first month in our training we were taught a few powerful techniques handed down in this Paramparai for the observance of Saucha in regards to our gross body, Sthula Sharira , our Sukshma Sharira , the , and our Kaarana Sharira , our Causal Bodies. Fasting, cleansing through Shanka Prakshalana and coffee edema, the releasing movements of the Jattis , the cleansing action of Pavana Mukta Kriya , the powerful cleansing breath, Mukha … During the cleansing period, the line between the inside and outside became blurred, we could feel the air move in and out, the water we had just drunk immediately came out of the other end of the GIT, we learned to eat in the air, to breathe with our skin. We were taught about the relationship between the physical, the emotional, the mental and the spiritual. A practice like the Eka Dasi depended on correct Pranayama , but tapped straight into our emotional and physical

12 Laura Biagi – Yamas and Niyamas Reports . Ananda Ashram, November 2009 memories, as well as into traumatic events perhaps happened in previous . Practices like the Moksha Kriya , grounded on specific movements and based in the physical body, also allow us to channel our best self, so close to the realization of our being Sat Chit Ananda .

Mauna is also a practice that is at the heart of this Paramparai. We are generally not so aware of sound pollution around us, particularly when we live in a city. Our sensory apparatus slowly blocks out many inputs which, otherwise, would overwhelm our nervous system. Yet, we still receive the vibrations, at the gross and subtle level, of everything that moves. Moreover, the violation of sound purity in the environment is perhaps the least monitored of pollution types. There are humans who are so accustomed to the city sounds of ambulances, trucks, cabs, cars, bikes, scooters, people talking, fire trucks, honking, car alarms and more, that when they are immersed in natural sound, go literally crazy! This quietude is sometimes called a “deafening silence”. is an observance and a restraint at the same time. We refuse our animal impulse to communicate at all times which is a form of Abhinivesha , clinging to life at all costs, and learn to listen, especially to inner sound, by quieting the train of thoughts that are sometimes louder than our voices, and just being. This process can be helped by the practice of Yoga , the repetition of the Pranava AUM or by the inner chanting of the Lord’s name, may it be Shiva or or Krishna .

Purification and cleanliness are also obtained by learning to the vowels and consonants of the Samskrita alphabet, by singing the name of the Lord and by singing and Bhajans. The repetition of the Pranava AUM as a means to attain liberation is mentioned several times in the Upanishads . Consciously uttering powerful letters, words and formulas in a specific rhythm and intonation has always been a healing and cleansing practice, as well as a powerful spiritual science based on the laws of vibration on which the Universe rests. The voice resonates and springs forth from , the fifth Chakra of the subtle body, related to the element of space, Akash. In Yoga 1 to 10, Dr. Ananda writes: “Vishuddha is the center of great purity […]. Situated in the throat region, this chakra is related to the thyroid gland, as well as with the pharyngeal plexus in the physical . The Jnanendriya of Shotra (ears) and the Karmendriya of Vak () are closely linked to this center, which is presided over by Lord Shiva himself in the form of Vakvishudda (the bestower of pure speech). ‘ Hung’ is

13 Laura Biagi – Yamas and Niyamas Reports . Ananda Ashram, November 2009 the Dhara Bhija that activates the potent qualities of freedom, communication and empathy that are associated with this Chakra. The classical shoulder standing Sarvangasana is an excellent posture to activate this center and bring out its inherent qualities”. (p. 93)

In the Gaiatri Mantra that we intone every morning to Lord Shiva, we call him Vakvishuddaya , invoking this potential for purity every day. Lord Shiva, the Blue Throated, only gained the power of purity of speech by swalling Hala Hala, a poison. This is a beautiful metaphor on which we may wish to contemplate. Purity is a sublimation of venomous substances and not the compete absence of them. It is in the meeting of opposites, in this polarity, that Truth dwells. Fire burns matter but it is also dependent on it. We witness this truth every day during our Aarthi. is burnt to complete purity but, once so, the flame dies also. Lord Shiva burnt Lord Kama (desire) to ashes and then applied the ashes all over his body to make it fragrant and pure. With dispassion () and through devoted practice (Abhyasa) we can overcome of the Pancha Kleshas , afflictions, and become pure.

Purity and cleanliness of the body turn it into a temple for the dwelling of the . In chapter VI, Dhyana Yoga , of the Bhagavad Gita, Lord Krishna gives a few practical instructions to Arjuna in regards to the practice of Yoga in Asana. Among them, the specification that the seat of the is to be set in a clean place, and his goal self-purification :

Having firmly fixed in a clean place his seat, neither too high nor too low and having spread over it the kusa grass, a deer skin and a cloth, one over the other. (v.11)

Sitting there in his seat, making the mind one-pointed and restraining the thinking faculty and the senses, he should practice Yoga for self purification. (v.12)

The practice of Asana in the Usha , the healing and feminine quality of the early morning rays is quite important in Yoga life. From time immemorial, the Sun has been revered as the most powerful purifier and cleanser. Many are the to the Sun in the . The Vedic Mantra that we have learned in this Paramparai:

Om Bhur Bhuva Svah Tat Savitur Varenyam

Bhargo Devasya, Dhimahi Dhiyo yo Nah Prachodayat Om

14 Laura Biagi – Yamas and Niyamas Reports . Ananda Ashram, November 2009 praises this aspect of the Sun in the word Savitur , Savitri. We are also taught to chant the twelve names of the Sun to honor the Sun. The variations on the Namaskar are both a bowing to the Sun and the Earth, as well as powerful cleansing and grounding sets of movements. They are choreographed to move our limbs through the Pranamaya in order to move energy and receive Prana. We can feel our blood stream rush through our veins and the heart pump fast and strongly after only a few rounds of the Surya Namaskar.

Asoucham can be washed away with awareness on the gross, the subtle and the causal planes. In this Paramparai we are constantly reminded to “watch, wait, and witness”. Shakshat , the capacity to witness ourselves in the present, is like fire to the camphor of our asoucham . When we are made un-pure by the cittravrttis , by non- harmonious words or gestures, by habits, by uncontrolled emotions, we lose Viveka , the power of discrimination. Shakshat can help us re-gain viveka and chose a life style that is Yogic ally based on the healthy principles of Yama and Niyama.

The city where I grew up, Siena, in Tuscany, Italy, is devoted to the Virgin Mary, and particularly in her aspect of Assunta , the One who Ascends to the . The capacity to lift one’s self so high as to become the Self is only possible when the utmost purity is achieved. The Madonna manifests this quality. In the city we sing a to the Madonna to ask evoke her pure light which helps us defy the fear of death. I would like to share this song with you. It is in Latin and it translates as: Mary, Thank you for your Graces. Mother of Compassion, protect us from Obstacles and help us in our transformation at the moment of passing (death). Glory to you, Krist born from a Virgin (i.e. purity), with the Father and the Holy Spirit eternal. Amen. AUM

Te Deum

Maria Mater Gratiae / Mater Misericordiae / To nos ab hoste protege / Et mortis hora suscipe / Jesus tibi sit / Gloria / Qui natus est de Virgine / Cum Patri et Almo Spiritu / In sempiterna secula. Amen.

15 Laura Biagi – Yamas and Niyamas Reports . Ananda Ashram, November 2009

BIBLIOGRAPHY

Dr. Ananda Bhalayogi Bhavanani, Yoga 1 to 10: Understanding Yogic Concepts Through a Numerical Codification . Pondicherry, India: Press, 2005.

Yogamaharishi Dr. Swami Gitananda Giri, Yoga Step by Step. Correspondence Course. Pondicherry, India: Satya Press. Kailamamani Yogacharini Meenakshi Devi Bhavanani, Yoga: One Womans’ View . Pondicherry, India: Satya Press, 1984. BKS Iyengar, Light on the Yoga Sutra of Patanjali . London: Harper Collins: 1993.

The Bhagavad Gita . New York: Bantam Dell, 2004.

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