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THE YOGA OF INTERPERSONAL RELATIONSHIPS
Yogacharya Dr. ANANDA BALAYOGI BHAVANANI
Chairman: International Centre for Yoga Education and Research, and Yoganjali
Natyalayam, Pondicherry. www.rishiculture.org and www.icyer.com
INTRODUCTION:
All aspects of our human personality are cultured through the process of Yoga helping us
evolve towards perfection until we are “One” with the Divine Self. Yoga helps destroy the
Kleshas, the psychological afflictions that warp our vision, as well as eradicates Karma
Bandha that prevents us from realizing our potential Divinity. Our great Rishis like Veda
Vyasa and Maharishi Patanjali have given us a clear road map for this evolutionary journey
with vital clues towards understanding both the internal and external culturing processes of
Yoga. The cultural teachings of Yoga help us become “All One” by losing our sense of
individuality to gain an unparalleled sense of universality.
In our day-to-day personal and inter-personal social life, Yoga has given us multitudes of
tools, concepts, attitudes and techniques through which we can attain inner contentment
leading to happiness and spiritual realization while simultaneously creating harmony in all
relationships. All psycho-social qualities essential for healthy inter-personal relationships are
cultivated when we live a life of Yoga that is in tune with the eternal Dharma. These humane
qualities include loving understanding, innate sensibility that sees other’s perspectives,
compassion, empathy, respect, gratitude, fidelity and responsibility. In fact the Srimad
Bhagavad Gita delineates very similar qualities of a spiritually healthy person in Chapter
XVI. These include: fearlessness (Abhayam), purity of inner being (Sattva Samshuddhih),
steadfastness in the path of knowledge (Jnanayoga Vyavasthitih), charity (Danam), self
control (Dama), spirit of sacrifice (Yajna), self analysis (Svadhyaya), disciplined life (Tapa),
uprightness (Arjavam), non violence (Ahimsa), truthfulness (Satyam), freedom from anger
(Akrodhah), spirit of renunciation (Tyagah), tranquility (Shanti), aversion to defamation
(Apaishunam), compassion to all living creatures (Daya Bhutesv), non covetedness
(Aloluptvam), gentleness (Maardavam), modesty (Hrir Acaapalam), vigor (Tejah),
forgiveness (Kshama), fortitude (Dhritih), cleanliness of body and mind (Saucam), freedom
from malice (Adroho), and absence of pride (Naa Timaanita). One who is blessed with these
qualities is indeed a divine blessing to the social life of their immediate family, friends,
relatives and their society itself.
THE FOUR PRONGED APPROACH:
Our ancient Indian culture, a vibrant living culture till even today, has a lot to offer in every
sphere of life. The elevated spiritual, psychological and metaphysical concepts of our great
Maharishis hold true even today and it is up to us to delve into them and reap benefits of
psycho-physiological health, happiness as well as intra-personal and inter-personal social
harmony. Our Rishis were visionary seers who codified innumerable concepts that produce
physically, emotionally and mentally healthy individuals who are valuable for betterment of
society.
Our ancients in their infinite wisdom realised that we need to deal with different people
differently. Some people can be held close whereas with others an arm’s length or often a six
feet pole’s length is required. Sensitive, sensible people may respond to a soft carrot approach
while the arrogant who are usually dull and inert may only respond to a heavy and strong
stick. The Rishis have codified a four pronged approach to deal with different types of human
personalities at different times and in different ways. Saint Thiyagaraja in his composition
“sarasa sama dana bheda danda chatura” describes Lord Rama as the perfect example of a
human possessing these qualities of Kingship and kinship.
The first of these four methods is known as Sama and is the dealing with people using a sense
of equanimity and treating them as equals in the search for truth. This can only be applied
with the noble ones and will be misused by others as seen in today’s chaotic environment.
The second method is Dana, which implies the affording of concessions towards those who
are truly needy. This may be in the material, physical, mental or emotional form and is the
giving of a bit of leeway that can help those who are in trouble to come up to par with others
and then slowly develop into one who can be treated at the Sama level. Bheda is the third
method and is a separation from troublesome elements in order to reduce the extent of the
problem. When used in a proper and judicious manner this can help many situations to
normalize and prevent them from going from “bad to worse”. When things get really bad or
worse, then Danda or minimal deterrent action through judicious punishment can be of use
when we considering the holistic picture.
In modern times the “spare the rod” mentality is prevalent and we do seem to end up spoiling
our children and youth by making them weaker in all aspects. We take away their ability to
be responsible citizens by teaching then indirectly that “anything that happens is not your
fault- you are the victim”. I reiterate clearly that I am not a supporter of any form of
corporal punishment, but I do realize the need for a determent in order for the betterment of
the whole. One rotten apple is all that we need to spoil a barrel and the same can be said of
the repeated offenders. Such situations need to be nipped in the bud and the Danda method
has its uses too in such situations. Of course this requires a lot of Viveka on the part of the
parent, teacher or person in authority and also needs safety precautions so that it is not
misused by ignorant egotistical persons who want to be the “star of the show” at the cost of
the others. The most basic qualities required for a good parent, teacher and leader in any field
of endeavor are intelligence and empathy. Yet how many of our people have these qualities
today?
EVOLUTIONARY QUIRKS OF THE HUMAN BRAIN:
Ammaji, Kalaimamani Meenakshi Devi Bhavanani often talks about the five quirks of the
human brain and quotes the Ken Keyes Jr who in his book “Your Road Map to Lifelong
Happiness” argues that there is an essential “lack of communication” between the “old”
(reptilian - mammalian) and the “new” (conscious, neo-cortex) parts of the human brain. As
the “old brain” developed over 60 to 375 million years it is powerful and well-set in its ways.
Its habitual responses to environmental survival challenges are strong and automatic – “kill or
be killed”. On the other hand, the “New Brain” of human consciousness is only 40 to 100
thousand years old and hence the new boy on the block. The lack of communication between
the old and new brains produces the “Five Quirks” that are the major causes behind
innumerable problems we face in all interpersonal relationships. These quirks are:
1. The Object Quirk – the animal brain sees objects only in a very vague, hazy, general
sense and not in a specific sense. It views objects and classifies them as to how they
may fulfill its needs or in what way they may threaten its safety. Thus, it confuses
different people and things. It sees everything generally as friend or foe, provider of
food or as a sexual possibility. It does not need to see any object with specific
characteristics. For example, it does not choose a mate on personal charm or elevated
character but simply as a means to gratify sex drive. Other objects and other creatures
are important only as means to satisfy basic needs.
2. The Time Quirk – Keyes says the “Old Brain” has no time sense. It does not perceive
past or future. It lives only in the present moment. It “eats or is eaten.” There is no
sense of tomorrow or yesterday. Everything is immediate, now, urgent. At that lower
level of life, every experience is in the “Now” of survival.
3. The Unsafe Stranger Quirk – The “Old Brain” views all strangers with suspicion. The
“unknown stranger” is a possible threat to survival or a competitor for resources. Any
creature “different” from oneself and one’s species is a potential threat.
4. The Unchanging Entity Quirk – To the “Old Brain” incapable of perceiving subtleties,
everything remains the same – a tree is always a tree. It does not perceive the various
changes, which all things pass through. It sees all things as “unchanging” as the
perception of intricate subtleties of change is not necessary for survival.
5. Adaptable Memory Quirk – The animal does not need memory. The only memory
necessary is what enables it to survive. Hence, what it remembers can be “adjusted” to
whatever best helps it to survive. There is no objective truth. The only “Truth” to the
animal brain is “survival of the fittest.”
The manner in which animals and reptiles perceive the world is a much dimmer, less precise,
less clear, survival-oriented perception totally geared to survival. This is much less than that
available to the conscious mind. The “Old Brain” is fuelled by emotional responses. The
basic motivating emotion is fear. The other important drives-sex, survival instinct, herd
mentality, dominance, power struggles, nurturing and being nurtured-are all tied to the
organism’s basic need to survive at all costs and fear of death or extinction.
For example, the “Object Quirk” manifests in human experience when a person in the past
was abused by a red-haired woman and hence, in future, always has a dislike for red-haired
women. The “Old Brain” cannot see the possibility that all red-haired women will not abuse
it. Similarly the Time Quirk manifests itself in human behavior in this manner: when one
experiences unhappiness, one feels one is “always unhappy.” This may cause one to perceive
another person as “always angry”, even though the person may only be angry at that moment.
Witness how many husband-wife or parent-child quarrels begin with the words… ‘You
always do this…”
The “Unsafe Stranger Quirk” is evidenced in the suspicion that people feel when a foreigner
enters their circle, or someone of a different religion a different race, a different culture etc
comes into their social circle. There is an instinctual fear, even though that person may be
perfectly harmless. This is highly visible in today’s society where everyone wants “their”
country, state, language, religion etc to be the “best”. Linguistic, religious and regional
fanaticism springs forth from such “old” conditioned responses that are so deeply ingrained
in the animal brain that people lose all ‘sense’ and do things that they would never do in even
their wildest dreams.
The “Unchanging Entity Quirk” manifests when people cannot see that those around them are
constantly changing, that they are not what they were yesterday. A thief may have reformed
himself, but others may always perceive him as “a thief.” The husband may have overcome
his bad habit, but the wife cannot see him anew. This is carried further by the “Adjustable
Memory Quirk” that occurs when people deliberately or unconsciously “re-arrange” their
memories to support or justify their emotions or desires. For example, a couple who wish to
divorce may “adjust their memories’ to “remember” only the “bad times” or the “bad
characteristics” of their partners. This is very common in most relationships and cannot be
overcome without awareness and consciousness that springs from introspectional self
analysis of Swadyaya.
Animals are prisoners of their genes. They are incarnated into a conditioned, stimulus-
response programming and they have no choice, but to follow their instincts. Man, the new
being, the first “Conscious Organism” has the power of choice. He / she may now act, and
choose to respond in a dignified and adequate manner, rather than re-act in an uncontrolled
and totally inappropriate manner. The human being has the power to think, to recall past
situations and compare them to the present reality. Man has the power of reason which frees
him from the instinctive responses to challenge which is the mode of behavior of the reptilian
and mammalian kingdom. But the power of the unconscious emotions and instincts rising
from the “Old Brain” in a kind of “evolutionary lag” sometimes overpowers the “Rational
Brain” and causes “The New Being” to react in an irrational manner. Man as a social,
conscious being has lifted himself from the jungle environment with its moment to moment
dangers and constant life and death challenges. He no longer faces challenges to his very
survival on a constant basis. His life is relatively secure on the physical level (barring wars
and other unusual circumstance). Yet, his “Old Brain” is hard wired to react as though every
threat (physical or psychological) is a life and death matter. Hence, even psychological
challenges, or innocuous frictions trigger off “Old Brain” extreme responses, especially on
the emotional level.
We can witness in so many human relationships that the old, animal and reptilian autonomic
responses and reactions cloud the “human” or conscious perception. The “Old Brain” reacts
out of past conditioning. It is heavily “loaded” with emotions which are part of the
mammalian complex, and hence, “unconscious.” The animal-reptile (Pashu) is not “free” to
choose as it is bound by the tight noose (Pasha) of its conditioned stimulus-response
mechanism. If it is threatened, it will flee or fight. These are the only options open to it. We
must remember that on the other hand, the “New Brain” has the power to act after
considering the reality of the present situation. We have the choice of using discernment,
rationality and deliberation to choose consciously our actions and responses in any given
circumstance. This power of choice is concomitant to the event of consciousness. The
multiple million dolor question is however, “Are we ready and willing to be real human
beings?”
IMPORTANCE OF ADHIKARA YOGA:
The Pancha Yama and Pancha Niyama are considered as Adhikara Yoga by Dr TR
Anantharaman as they give us the self resplendent authority and inner resolve for spiritual
realizations. They provide a strong moral and ethical foundation for our personal and social
life. They guide our attitudes with regard to the right and wrong in our life and in relation to
our self, our family unit and the entire social system.
The higher, conscious power to reflect, to perceive the current situation freed of all past
conditioning, and then to consciously choose an appropriate response is the essence of Yama-
Niyama, the moral and ethical system of Rishiculture Ashtanga Yoga. Yama may be
understood to be a conscious restraint of primitive instincts and impulses rising from the “Old
Brain.” Yama is thus the control of our unconsciousness tendencies, our Vasanas and the
deeply ingrained habitual patterns of our Samskaras. Niyama may be on the other hand said
to be a positive and conscious reinforcement of the higher consciousness, those Divine
characteristics that propel one’s evolution into more advanced states of being. Niyama is the
cultivation of consciousness. Pujya Swamiji, Gitananda Giri called the Yama and Niyama as
“No-Option Yoga” for they are the “sarvabhauma mahavratam” of Maharishi Patanjali. If we
want to grow, to evolve out of our reptilian – mammalian past into the truly human, humane
and divine nature, we must restrain the primordial instincts through Yama and consciously
reinforce our Divine nature through the observances and practice of Niyama.
The Pancha Yamas are Ahimsa (Non – violence), Satya (truthfulness), Asteya (non-stealing),
Brahmacharya (control of the creative impulse) and Aparigraha (non – covetedness). These
are the "DO NOT’S" in a Yoga Sadhaka’s life. Do not kill, do not be untruthful, do not steal,
do not waste your god given creativity and do not covet that which does not belong to you.
These guide us to say a big "NO" to our lower self and the lower impulses of violence etc.
When we apply these to our life we can definitely have better personal and social
relationships as social beings.
The Pancha Niyamas are Soucha (cleanliness), Santhosha (contentment), Tapa (discipline),
Swadyaya (study of one’s-self) and Ishwar Pranidhana (gratitude to the Divine). The Pancha
Niyamas guide us with "DO’S" - do be clean, do be contented, do be disciplined, do self -
study (introspection) and do be thankful to the divine for all of his blessings. They help us to
say a big "YES" to our higher self and the higher impulses. Definitely a person with such
qualities is a God-send to humanity.
We must remember that even if we are unable to live the Yama-Niyama completely, the
attempt by us to do so will bear fruit and make us a better person, of value to those around us
and a valuable person within our family and society. These are values which need to be
introduced to our children and youth, making them aware and conscious of these wonderful
concepts of daily living. These are indeed qualities that are to be imbibed in a natural and
Sahaja manner and not learnt under the threat of fear or compulsion. The parents and teachers
can by example show their children the importance of these qualities and when the children
see the good examples of their parents and teachers living there principles they will surely
follow suit sooner than later.
OTHER IMPORTANT YOGIC CONCEPTS:
There are many important Yogic concepts that help guide us in shaping our personal lives as
well as helping us to create harmonious interpersonal relationships that make up our daily
social life. Some examples of these spiritually uplifting concepts that transform all aspects of
our social life include:
• Vasudeiva Kudumbakam: The whole world is one family. This is an excellent concept
which helps one to understand that division on the basis of class, creed, religion and
geographical distribution are all 'man made' obstructions towards oneness. One can then
look upon all as his own and can bond with everyone irrespective of any barrier. All the
great Yogic saints such as Tirumoolar, Tiruvalluvar, Basava, Periyalvar and
Tirunavukkarasar have reminded us again and again in so many lovely verses of the
singular teachings that there is only “One Humanity and One God”.
• Chaturvidha Purusharthas: The four legitimate goals of life tell us how we can set
legitimate goals in this life and work towards attaining them in the right way, following
our dharma to attain Artha (material prosperity), Kama (emotional prosperity) and finally
the attainment to the real goal of our life, Moksha (spiritual prosperity). These four are
termed as Aram, Porul, Inbam and Veedu respectively in Nannool, an ancient Dravidian
text and the great life enhancing teachings in the Tirukkural of Tiruvalluvar deal directly
with the first three and hints at the fourth.
• Pancha Klesha: Avidya (ignorance), Asmita (ego), Raaga (attraction), Dwesha
(repulsion) and Abinivesha (urge to live at any cost) are the five Kleshas or mental
afflictions with which we are born into this human life. Through Yoga we can understand
how these control our life and see their effects on our behavior. These 'Kleshas' hinder
our personal and social life and must be destroyed through the practice of Patanjali's
Kriya Yoga which is Tapa, Swadyaya and Ishwar Pranidhana.
• Jiva Karunya: Empathic compassion towards all living beings is extolled in the
teachings of Tirumoolar, Tiruvalluvar and Vallalar Ramalinga Adigalar. Tirumoolar says
that the most important aspects of right living are the devoted loving offering to the
Divine while in daily life the feedings of other human beings and animals with loving
compassion. He also stresses the need of speaking good and kind words to others as the
means to spiritual upliftment. Tiruvalluvar asks us the poignant question, “Of what use is
intelligence if one cannot empathize with the pain of others and help them”
• Chatur Bhavana: The four attitudes that Patanjali advises us to cultivate are given in the
33rd Sutra of the Samadhi Pada. These attitudes that help us to control our mental
processes are: friendliness towards those who are happy (Maitri – Sukha); compassion
towards those who are miserable (Karuna – Dukha); cheerfulness towards the virtuous
(Mudhita – Punya); and indifference towards the wicked (Upekshanam – Apunya). These
help us create a Yogic attitude of Sama Bhava or equal mindedness in all situations. They
also help us to overcome the Kleshas, and provide us with answers on how to live a Yogic
life. They make us humane and help us to live within the social structure in a healthy and
happy manner.
• Pratipaksha Bhavanam: The concept of Pratipaksha Bhavanam is an amazing teaching
and must be inculcated in our Sadhana of day-to-day living as we face it so many times
each day. Even if we cannot replace negative thoughts with emotion-laden positive
reinforcements, we must at least make an attempt to stop them in their troublesome track!
I have personally found that a strong ”STOP” statement works wonders in helping block
out the negative thoughts that otherwise lead us into the quicksand-like cesspool of
deeper and greater trouble. Tiruvalluvar advises us to repay negative actions done to us
by others with positive selfless actions towards them.
• Karma Yoga: Selfless action and the performance of our duty without any motive are
qualities extolled by the Bhagavad Gita which is one of the main Yogic texts. Performing
one's duty for the sake of the duty itself and not with any other motive helps us to develop
detachment (Vairagya) which is a quality vital for a good life. Karma Yoga includes
important concepts of action-reaction and teaches us the importance of right action. This
includes the concepts of selfless action (Nishkama Karma) as well as skill in action
(Karmasu Koushalam). Selfless action and the performance of our duty without any
motive are qualities extolled by the Bhagavad Gita which is one of the main yogic texts.
Performing one's duty for the sake of the duty itself and not with any other motive helps
us to develop detachment (Vairagya) which is a quality vital for a good life. Yoga is skill
in action according to Yogeshwar Krishna in the Bhagavad Gita. 'To do our best and
leave the rest' is how Pujya Swamiji Gitananda Giri Guru Maharaj used to describe the
best way of life. Even if we don't practice the other aspects of Yoga, we can be 'living'
Yoga, by performing all our duties skill fully and to the best of our ability. A great
teacher can be a true Yogi by performing doing their duty to perfection and without care
for the rewards of the action, even if they do not practice any Asanas or Pranayama.
• Samatvam: 'Yoga is equanimity ' says the Bhagavad Gita. Development of a complete
personality who is neither affected by praise nor blame through development of Vairagya
(detachment) leads to the state of "Stitha Prajna" or "Sama Bhava". This is a state of
mind which is equally predisposed to all that happens, be it good or bad. Such a human is
a boon to society and a pleasure to live and work with.
• Bhakti Yoga: The self effacing, loving path of Bhakti enables us to realize the greatness
of the Divine and understand our puniness as compared to the power of the Divine or
nature. We realize that we are but 'puppets on a string' following his commands on the
stage of the world and then perform our activities with the intention of them being an
offering to the Divine and gratefully receive HIS blessings. “It is only with the blessings
of the Divine, that we can even worship his holy feet (avanarulal avan thal vanangi)”
says the Shiva Puranam, a Shaivite Dravidian classic.
SHIFTING FROM INDIVIDUALITY TO UNIVERSALITY:
Yoga, which emphasizes the universal, is a perfect foil to those human activities, which
glorify the personal. The ego which is fixated only on its own shallow self will soon run into
the blank wall of depression and despair, overwhelmed by its own superficiality. That
striving spirit which looks within at the universal aspect of its own nature and sees the
oneness of the whole of creation will find an endless fountain of inspiration and joy. In short
it may be safely said that the practice of Yoga as a unified whole helps the individual shift
from an ‘I”-centric approach to a “we”-centric approach. Tirumoolar stresses the importance
of cutting the ego sense (Anava Mala) in countless verses of the 3000 versed classic
Tirumandiram.
Yoga not only considers the importance of attaining a dynamic state physical health but also
more importantly mental health. Qualities of a mentally healthy person (Stitha Prajna) are
enumerated in the Bhagavad Gita as follows:
• Beyond passion, fear and anger (veeta raga bhaya krodhah- II.56)
• Devoid of possessiveness and egoism (nirmamo nirahamkarah- II.7)
• Firm in understanding and un bewildered (sthira buddhir asammudhah- V.20)
• Engaged in doing good to all creatures (sarva bhutahiteratah- V.25)
• Friendly and compassionate to all ( maitrah karuna eva ca- XII.13)
• Pure hearted and skilful without expectation (anapekshah sucir daksah- XII.16)
Maharishi Patanjali tells us that we can gain unexcelled happiness, mental comfort, joy and
satisfaction by practicing and attaining a state of inner contentment (santoshat anuttamah
sukha labhah- PYS II: 42). This link is quite apparent once we think about it, but not too
many associate the need for contentment in their greed for anything and everything in this
material world. The Srimad Bhagavad Gita says, “yogaha karmasu koushalam” meaning
thereby that Yoga is skill in action (II.50). The real Yogi, immensely conscious and aware at
the physical, mental and emotional levels gains great control through that consciousness over
all aspects of life thus developing a real skill in living. Part of that skill springs from his
cultivated detachment, his ability to work for “work’s sake,” and not for the sake of the
reward. He realizes that his duty is to do his best but that the ultimate result is not in his
hands. The Yogi performs the needed action not for the sake of the fruits of that action, but
because it is good and necessary to do so. Such an attitude of mind produces consummate
skill in whatever action the Yogi undertakes. Consummate concentration, consummate
controls are all offshoots of good Yoga Sadhana. This belies the age-old belief that the
competitive spirit produces the highest skill. To this the Yogic answer is: detachment from
the fruits of the action produces the greatest efficiency, for one is then emotions connected
with “goal-oriented”, competitive thinking. The beauty of Yoga is that these abstract
principles become concrete in the daily practice of the techniques available in the Yoga
system. Once the “Seed of Yoga” finds fertile soil, these concepts grow naturally, slowly but
surely taking root in all aspects of life.
REGAINING OUR HEALTH AND HAPPINESS THROUGH YOGA:
“Health and happiness are your birthrights, Moksha is your goal. Reclaim your birthrights
and attain your goal though Yoga” roared the Lion of Modern Yoga, Yogamaharishi Dr
Swami Gitananda Giri. Living a happy and healthy life on all planes is possible through the
unified practice of Hatha Yoga Asanas and Pranayamas, Dharana, Dhyana and Bhakti Yoga
especially when performed consciously and with awareness. Asanas help to develop strength,
flexibility, will power, good health, and stability and thus when practiced as a whole give a
person a “stable and unified strong personality”. Pranayama helps us to control our emotions
which are linked to breathing and the Pranamaya Kosha (the vital energy sheath or body).
Slow, deep and rhythmic breathing helps to control stress and overcome emotional hang-ups.
Dharana and Dhyana help us to focus our mid and dwell in it and thus help us to channel our
creative energy in a wholistic manner towards the right type of evolutionary activities. They
help us to understand our self better and in the process become better humans in this social
world.
The true Yogic life involves a sustained struggle against past conditioning, an attempt to
control one’s inner environment in order to focus inward. Yoga is isometric, pitting one part
of the body against the other and the Yogi strives to be “more perfect today, than he/she was
yesterday”. It is practically impossible for classical Yoga Sports, Pranayamas and other Yoga
practices to harm the practitioner when they are performed in the proper manner.
Yoga is not just performing some contortionist poses or huffing and puffing some Pranayama
or sleeping our way through any so-called meditation. It is an integrated way of life in which
awareness and consciousness play a great part in guiding our spiritual evolution through life
in the social system itself and not in some remote cave in the mountains or hut in the forest.
Yoga can be rightly said to be the science and art of right-useness of body, emotions and
mind.
Tiruvalluvar says, “The loving ones live for the sake of others while the unloving live only
for themselves”. Yogis have immense love and compassion for all beings and wish peace and
happiness not only for themselves, but for all living beings. They are not “individualists”
seeking salvation for themselves but on the contrary are "universalists" seeking to live life in
the proper evolutionary manner to the best of their ability and with care and concern for their
fellow human brethren and those beings living at all planes of existence. This is well
exemplified by Yogic prayers such as, "Om, loka samasta sukhino bhavanthu sarve janaha
sukhino bhavanthu Om shanti, shanti, shanti Om".
May we all become true Yogis as extolled by Yogeshwar Sri Krishna when he says, “tasmad
yogi bhavarjuna –become thou a Yogi, Oh Arjuna”. Hari Om Tat Sat- May that be the
reality!
SUGGESTED READING:
1. A Primer of Yoga Theory. Dr. Ananda Balayogi Bhavanani. Dhivyananda Creations,
Iyyanar Nagar, Pondicherry. 2008.
2. A Yogic Approach to Stress. Dr Ananda Balayogi Bhavanani.. Dhivyananda
Creations, Iyyanar Nagar, Pondicherry. (2nd edition) 2008.
3. Ancient Yoga and Modern Science. Dr. TR Anantharaman. Mushiram Manoharlal
Publishers Pvt Ltd, New Delhi. 1996
4. Ashtanga Yoga of Patanjali. Dr Swami Gitananda Giri. Edited by Meenakshi Devi
Bhavanani. Satya Press, Pondicherry.1995
5. Culturing one’s self though Yoga. Ananda Balayogi Bhavanani. Yoga Mimamsa
2011; 43 (1): 84-94.
6. Evolutionary quirks, yama – niyama & the human brain. Meenakshi Devi Bhavanani.
Yoga Vijnana 2009; 2 (3 &4): 1-8.
7. Frankly speaking. Dr Swami Gitananda Giri. Edited by Meenakshi Devi Bhavanani.
Satya Press, Pondicherry.1995
8. Srimad Bhagavad Gita. Swami Swarupananda. Advaita Ashrama, Kolkata. 2007
9. Thiruvalluvar on Yogic Concepts. Meena Ramanathan, Aarogya Yogalayam,
Venkateswara Nagar, Saram, Pondicherry-13.2007
10. Tirumandiram: A Tamil Scriptural Classic. Translated by Dr. B. Natarajan, Sri
Ramakrishna Math, Chennai. 2006
11. Understanding the Yoga Darshan. An Exploration of the Yoga Sutras of Maharishi
Patanjali by Ananda Balayogi Bhavanani. Dhivyananda Creations, Pondicherry.2011
12. Yoga for Health and Healing. Dr Ananda Balayogi Bhavanani. Dhivyananda
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