Front Matter

Patanjali - the Father of Yoga

When THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM was about three years old, a relative

brought home a wandering mendicant, or sanyasi whose name was Raghupati yogi. Raghupati yogi lived on the same street as THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM and came to know the entire family. He was born and brought up in Burma (Myanmar) then a British Colony, where he had learnt yogic procedures from Buddhist lamas. He was an adept in yoga and related m e t h o d s a n d c o u l d demonstrate many yogic powers, including the ability to levitate at will which he m a s t e r e d t h r o u g h a combination of yogic would levitate and playfully ask the children to crawl under him; it was an entertaining game that everyone enjoyed thoroughly!

Raghupathi yogi was an expert in Patanjali's Ashtanga Yoga methods and taught it diligently to his most ardent student, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM.

Raghupati yogi noticed that the young THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, unlike boys of his age who played with toys and marbles, was engrossed in playing with little idols and statues of gods and goddesses. They seemed to be his companions and he was very comfortable playing with them. Being a man of such deep wisdom, Raghupati yogi realized that THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM was a highly evolved spiritual soul. He remarked that the boy was a light that had started shining in that household. Despite the huge age difference between them, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM was totally at ease in the company of Raghupati yogi. They seemed to share a deep bond where the need for communication did not matter.

postures (asana) and breath control techniques (pranayama). THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM fondly remembers t h e n u m b e r o u s occasions when Raghupati yogi Raghupati Yogi

'I had the fortune to study yoga under a great master of yoga, Raghupati yogi. He was also conferred the title Yogiraj and was known as Yogiraj Yogananda Puri. When I spent time around him he was aged around one hundred and four or five. He was a very healthy man who had mastered yoga and who had experienced all aspects of yoga; not just in the physical level, however in much deeper ways. He would express many different powers of yoga.

I remember very clearly he would take a stone and make the sound of a hammer hitting the stone; the stone would break into two pieces. Sometimes he would make the sound of a stone flying and to my astonishment I would see birds falling down as if they had been the targets! At other times he would create a particular

vibration and snakes would come from the bushes! Similarly he would create the sound of a dog and from all over dogs would gather around him. Just through sound he was able to do anything he wanted to do.

He had amazing strength and unimaginable physical power, which he expressed so casually. He would tie an iron rope around his chest and exhale completely, then he would inhale deeply and the rope would break into pieces!

Usually a logical mind cannot accept or understand that all this is possible, but this great yogi made everything possible! I had the fortune to be around him and see him levitating, not once but at least twenty times. He would inhale deeply and hold the breath. The moment he did that the body would lift from the ground, like an inflated balloon!

From the age of three to thirteen I had the fortune to be under his feet, his guidance and care. Every day from morning till noon for at least 4 to 5 hours, he would make me do all of the traditional yogic techniques including asana (postures). He would instruct me to bend this way and that way, backwards and forwards. He would make me do all of the yogic cleansing techniques like neti, dhauti. I would have to swallow that long cloth to clean the intestine and the internal system.

To tell you honestly, it's only now that I feel happy about everything he used to make me do. Those days I used to hate him because from morning around 6 am he would start my training. It was practically like torture; any beginner in yoga can sympathize and understand what I am talking about.'

Raghupati yogi came into THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM's life for a purpose. Being a yogi of many great skills and powers, he helped prepare THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM's body to receive and hold the tremendous energy of enlightenment. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says retaining this tremendous energy is like squeezing four elephants into a small hut.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says experiencing a satori (a glimpse of enlightenment or a no-mind state) is not a big thing; anybody can experience a satori. However, for somebody to stay in that level of consciousness and to actually express it, preparation of the body and mind is required. Raghupati yogi helped prepare

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM's body and mind through v a r i o u s y o g i c techniques. He enabled him to experience, remain and radiate the high e n e r g y o f enlightenment.

Raghupati yogi would without fail c o m e t o THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM ' s h o u s e e v e r y morning. The yogi would take him to the temple and for THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

'The temple where Raghupahti yogi used to teach me yogic techniques had a beautiful stone pillared mandapam (hall). He would instruct me to climb all of the stone pillars; 20 to 30 pillars continuously! When climbing the pillars, he told me I was not allowed to use both hands to climb. I could use only one! The other hand was to be kept behind my back or tied with a rope. To this day, I am still not able to find any reference to support why he made me climb the pillars. I have not read any Yogic literature which identifies that climbing pillars is a yogic technique!'

The boy obeyed Raghupati yogi, partly out of respect and partly out of affection. The yogi insisted that THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM do this extended practice every day. He told the boy that he needed to keep his body fit, as he would need to do Herculean things in the future. After the yoga practice, he would take THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM to a nearby hotel to have breakfast. He was very loving and brought him candies and chocolates to keep the boy's interest alive.

Over time, Raghupati yogi taught all eight parts of Ashtanga Yoga, including pranayama (breath control techniques) and asana (postures) to THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. Additionally, he taught mantra, dhyana (meditation) and various other yogic techniques. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM was also given the invaluable knowledge of how to live without water and not feel thirsty, by twisting the tongue, sucking in air while sounding the mantra 'lam'. He also taught

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM how to go without sleep, without feeling tired and how to live without food and not feel hunger, by using a herb to draw a diagram on the skin over the liver.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM was also taught how to play with light energy and how to create things through sound energy. These were of immense use to him during his wandering days and penance; but for these techniques and the strength built through yoga, his body-mind would have been unable to withstand the rigors of those years of tough ascetic life.

Raghupati yogi did a great service by preparing THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM's body and mind for his future endeavors. He also had fulfillment. As much as THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM learnt from him, the yogi said he learnt from the boy. He gave THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM the deerskin he used to sit on, which was

pressure and social conditioning), play havoc with the hormones and the vital energies. It then becomes very difficult to begin the practice of yoga for spiritual

aghupati yogi told THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM that Rthe age to learn yoga is before 14 and that's why he started him at 3 years of age. He had in total a full ten years to train the young boy.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says that the rigorous training he underwent in the first eleven years of his life helped in sustaining the tremendous energy of enlightenment. He remembers very clearly Raghupati yogi telling him that to bear fruit on the spiritual path you have to be trained from a very young age.

According to Vedic traditions any kind of spiritual practice must be undertaken before sexual maturity. If it is done so, it is easy to live with reality and not fall prey to impossible and unreal fantasies. Otherwise, the whole process can be difficult and disheartening. The reason is, once puberty is attained, the fantasies and imagination that are thrust on the individual through the outside world, (in the modern context the media, peer

given to him by his Master. This was treated and tanned with herbs and even after 60 odd years it has the original hair still intact. Raghupati yogi arranged for taking pictures of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM in various meditative postures during his years with him. Photography was very expensive those days in rural Bharat. Raghupati yogi had borrowed money from a local hotel owner, Upadhyaya, for these photographs. When

asked why he was doing it at such expense, he just smiled and never answered. When the photos were delivered, he wrote on them, 'The whole world will one day thank me for these photographs.' Raghupati yogi had photos taken of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM alone as well as the two of them together, but none of himself alone. When questioned about this by THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, Raghupati yogi just smiled and said, 'No one will want to have

elevation. At best it can be viewed as the practice for granting physical and mental well -being.

During the Vedic times the practice of brahmacharya was all about learning to live with reality. Brahma means 'truth, reality' and charya means 'to walk with'. This understanding has more to do with learning about and accepting reality. In no way did it mean forced celibacy, as many people have erroneously understood it. This truth was very well known during the

Vedic times. That is why in ancient Bharat the *gurukulam (*the educational system) was highly regarded. When a child was about 3 years old, the parents handed the child over to the guru, who from then on became its father and mother.

Till the age of seven, children were allowed to roam freely, unclothed or wearing a single loose robe with no awareness of their gender. The energies were allowed to flow easily. Restrictions were not imposed on the children in this extremely natural atmosphere. Both boys and girls were taught the Gayatri mantra (sacred chant) so that the inner sun, their innate intelligence, would be awakened and expressed.

With such unique and caring guidance, most children would have some kind of spiritual experience by puberty. As the Guru had trained their body and mind so lovingly, they were capable of handling the subtle high voltage energies that coursed through their bodies.

Raghupati yogi's appearance in

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM's childhood was indeed most propitious. He was very learned and would pass on as many teachings as possible to the young lad. It was as if he wanted to pour all his experience and knowledge in the little time that was available to him.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM remembers that at all times Raghupati yogi would play with snakes, which for him, was initially quite frightening. He would playfully guide thin snakes through his nostrils and take them out through his mouth in imitation of some yogic cleansing techniques. When Raghupati yogi saw the boy's fear, he would laugh and say that they would not do any harm, as they were a part of him, his family. He always wore a gold girdle around his waist like a coiled snake

'Before knowing what yoga is, it is important to know what yoga is not. Yoga is neither a physical exercise nor is it breath control. These are but a part of yoga.'

- THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

S'omeone once asked THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM 'What is your impression of yoga and how it is being practiced in the West?' THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM answered*,*

'The introduction of yoga in the West has been beautiful. They have started using yoga for the physical and mental benefits it provides. Nothing wrong! I only want people to understand that they can go a few steps further that's all. There is a beautiful story…

One day, there was a woodcutter cutting trees on the outer edge of a forest. An enlightened Master came along and saw the woddcutter. The Master said to the woodcutter, 'go deep.'

So the woodcutter went inside the forest and he found sandalwood. He cut up the sandalwood and immediately started selling it in the market.

The next day, the woodcutter went back and continued to cut up the sandalwood. The Master saw him again and said, 'go deep.' The woodcutter went further inside and found a silver mine. He started mining the silver and started bringing it out to sell to the world.

The man continued to happily mine his silver. The Master came past again and said, 'go deep.' The man went further inside and found a gold mine! He started mining and selling the gold to the world.

Again, the Master walked past and urged the man to, 'go deep.' The man went yet still further inside and finally found a diamond mine!

Like this, how they have started presenting yoga in the West is beautiful. Nothing wrong! My word is 'go deep.' People can find a lot more through yoga and people can find a lot more through meditation.'

When we asked THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM for his definition of yoga, his answer was; When we say 'union', it is like an end product which in a sense it is. But that word does not convey the intensity and vibrancy of that ultimate state of existence. So I feel 'uniting' would be a better way of explaining the word yoga. Yes, yoga does not actually mean 'union.' Yoga means 'uniting.' Uniting is a high energy process and o n e o f i n t e n s e e n t h u s i a s m . Conversely, the word 'union' does not have intense enthusiasm and union is

not a process. Yoga means uniting. It's a continuous process and be very clear, the process never ends. Enlightenment is not the end. Enlightenment is the ultimate but it is not the end. Yoga is meant to be the intense process constantly happening

In modern society, especially in the West, when we consider yoga, we immediately associate it as being a series of yoga asana (postures), physically executed to promote strength, flexibility and balance in the body. Yoga is more or less promoted as a physical form of exercise to attain optimum fitness with some breathing techniques and some meditation practices thrown in to maintain its exotic flavor. That's all, nothing more and nothing less. This is like using a precious diamond as a marble!

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says,

'You cannot reduce yoga to a physical exercise. Meditation cannot be reduced to something that can provide you with a little bit of peace. No! These practices have much deeper and sacred meanings.'

Yoga is a great science. It is one of the six basic systems of Hindu thought which together are called darshana. The word darshana is derived from the Sanskrit word drs which means 'to see.' This implies that the knowledge of yoga was derived through the process of meditation or internal seeing. It also implies that as a practice, yoga is a tool that we use to look within ourselves, to see where we come from, to realize what we are.

In very broad terms, yoga is a means to unite with our Higher Self. It means to

he core of Patanjali's Yoga Sutra has Tto do with the perception of things and the ways in which our mind loses its pristine clarity, which is its true nature. The aim of yoga practice is to make our perception clearer and through this process bring about a profound transformation within us a transformation that will help us touch base with our Original State, which is ananda or bliss.

Patanjali's Yoga has been called variously as Raja yoga, or Ashtanga yoga, depending from which angle people viewed his teachings. What is of relevance is that all these names are appropriate and applicable. Patanjali speaks about using the eight limbs of yoga (Ashtanga Yoga)

including body and breath to move into the state of meditation (Hatha Yoga) and remain in that state of clarity and awareness at all times (Raja Yoga). Due to personal interpretation, reasons of practicality and a culture specific approach, one or the other aspects of Patanjali's Yoga has been highlighted.

Never have the eight limbs been approached together.

Patanjali established the fact that experiencing the ultimate truth of our Original Nature is what yoga practice is all about. Through his terse aphorisms, he brilliantly reveals his vast understanding of the nature of the mind and the obstacles and obstructions that it throws in the path of enlightenment.

atanjali's yoga sutra is the heart of Pyoga. It is also the last word on the mind. It is composed of 196 sutra or aphorisms. The complete work is divided into four distinct chapters or padas:

1) samadhi pada: This pada is composed of fifty one sutras. In it, Patanjali speaks about the absolute, true consciousness or Ishvara. Then, he enumerates the problems an individual is likely to face in his quest to merge with the divine energy.

2) sadhana pada: This pada is composed of fifty five sutras. It very clearly establishes the nature of yoga and the means through which the chitta vritti (mental modifications) can be controlled. It identifies the obstacles to meditation and advocates the practice of Ashtanga Yoga.

3) vibhuti pada: This pada is composed of fifty six sutra. It emphasizes that knowledge is power and gives the techniques for attaining siddhis (spiritual powers) and using them for the best possible results. It deals with the subtle state of awareness and advanced techniques.

4) kaivalya pada: This pada is composed of thirty four sutra. Kaivalya means solitariness and detachment. It deals with the effect of our engraved memories and gives the means for erasing such

impressions. It describes the yogi who has attained this freedom from all bondages.

The Yoga Sutra is a universal treatise because its focus is on the qualities of the mind and the ways in which we can influence it and be influenced by it. When we work at all times with awareness, we influence the mind. On the other hand, when we work unconsciously without awareness, we are influenced by the mind.

Patanjali clearly states that yoga is the tool and the practice to direct the mind without distractions or interruptions. In this book, he addresses the questions about the nature of the mind, which are universal and of interest to all.

In the Yoga Sutra, Patanjali uses the word, avidya or 'incorrect comprehensions' to describe false perception. On the reverse is vidya, which is clarity.

Avidya is the accumulated result of our unconscious ways of perception and behavior. In other words, we see what we want to see, hear what we want to hear and do things according to what we see, hear and think. It is not so much the seeing and hearing that is the root of the problem as much as how we see and hear. What is it that makes us see, hear and perceive something in a particular way? What are those things that make us see and act in a habituated manner?

Patanjali says that avidya is like a huge tree with many branches. These branches are

the obstacles to clarity or vidya. They prevent us from seeing things as they really are. These obstacles are asmita (ego), raga (attachments), dvesa (rejection) and abhinivesha (fear). All habituated patterns of perceiving the world and behaving according to those perceptions are called samskara. They cloud the mind and obstruct the flow of clarity and awareness that is our consciousness.

When we are in this confused state, we experience dukkha (generally understood as suffering or sickness). When we are in dukkha we feel constricted. Avidya and dukkha are closely linked to one another. When any action stems from the unconscious or from ignorance, it always leads to suffering.

Patanjali declares that the only goal of yoga is to reduce or remove the cloud from the mind, lessen the dukkha and allow the individual to make decisions in the light of conscious awareness. Through a regular practice of yoga, we can remain present in every moment and express our inner nature, the actualization of our inherent potential.

The yoga sutra states that the minute we start recognizing the branches of avidya, we start to overcome them. There are three ways in which we can do this;

1) tapas deep cleansing techniques, inner purification practices.

'Tapas' has been erroneously understood

as penance, denial and rigorous spiritual practices to the point of physical mortification. If we look at the root from which tapas comes, 'tap', we understand it means to heat, to cleanse. In the yoga context, tapas would be those practices that would help us burn our energy blocks and cleanse the impurities within. Through asana and pranayama we are able to achieve this to a large extent.

2) svadhyaya 'sva' means 'self' and 'adhyaya' means 'the study of', or investigation into the Self.

By focusing on ourselves, we bring in more clarity to our thoughts and actions. We befriend our body; we connect to our breath; we relate better with those around us as we start dropping our tight personal boundaries. Reading inspiring books, listening to the discourses of Masters and engaging in self-learning with like-minded people are all methods of svadhyaya.

This connotes a kind of surrender that goes beyond our mind. It is an expression of the understanding that 'whatever is happening is what is good.' It also means doing our work without bothering about the fruits of our actions.

All these put together with the core practice of dhyana help us to enjoy good health, clarity of mind and work with an attitude of surrender.

We can clearly see that from being a

complete, total understanding of life where the integration of the body, mind, spirit is of paramount importance, yoga has been reduced to a mere physical practice. A cog in a huge wheel has been accorded the status of the wheel itself while the wheel has been relegated to the position of the cog!

Only a person who has attained the consciousness of Patanjali, who resides in that same inner space as Patanjali can speak authoritatively on Patanjali's teachings. Over a period of time, when more and more teachers, rather than enlightened masters came into contact with the common man, Patanjali's words took precedence over the spirit in which they were taught. With the development of and the importance given to logic and enquiry, Patanjali's verbalization gained importance at the cost of his body language. Many scholars wrote commentaries on the Yoga Sutra of Patanjali. All the commentaries are no doubt great scholarly works; but they are dry because they have not woven the fullness of Patanjali's non-verbal, body language into their work. They are not a faithful representation of the spirit of Patanjali's sutra.

So what is the most popular and widespread view of Patanjali's Yoga? How do people understand and practice it?

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says Patanjali never meant that each step has to be mastered before we go to the next step. If that were so we would need several lifetimes to reach the blissful state of samadhi. When we see Patanjali's Yoga as progressive steps to enlightenment our mind immediately perceives a goal, which can be reached through hard work over a period of time. So there is a feeling that we need to work

hard and that at some future date we will get rewarded for this.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM declares that Patanjali never intended ashtanga yoga to be practiced this way.

There is a center with seven independent petals attached to it. Though the petals are

independent, their very contact points connect them to one another. They share the same common core. The essence of the core or the center is established in each independent petal.

If we take this core to be the experience of samadhi, then every petal or anga (part) of the whole flower (yama, niyama, asana, pranayama, pratyahara, dharana, dhyana) is by default imbedded with the blissful energy of the state of samadhi or Oneness.

It is very clear that samadhi is not the eighth step to work towards progressively. On the contrary, it is the state we are already in, the state of nitya ananda, Eternal Bliss. It just needs to be expressed.

When that expression happens, intensely, moment to moment, our consciousness flowers and we are in Nithya Yoga; Eternal Uniting.

Patanjali was the first Master who created a clear, scientific and logical system to reproduce the experience of enlightenment. Prior to Patanjali, enlightenment was an accident; it was a gamble, with no guarantee. Patanjali was the first master and spiritual navigator responsible for the mapping of consciousness and codifying complete directions. He created an exact formula to reproduce the experience of enlightenment; just as how scientists create formulae to reproduce experiences of the outer world, Patanjali created a beautiful formula and technology to reproduce the experience of the inner world.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says, 'There are two types of scientists. Scientists of the outer world and scientists of the inner world. Scientists of the outer world are those who create formulas to reproduce the outer world experiences. Scientists of the inner world are those who create formulas to reproduce experiences of the inner world - in others. Patanjali was one such inner scientist. He created a formula, 8 yogic practices that would reproduce in others the inner space of Patanjali himself.'

Many masters and teachers of the yoga tradition have added to the understanding of yoga. They have enriched the experiencing of yoga with their unique insights into the teaching and practice. All of them agree that modern man is a complex phenomenon reflecting the enormous changes that have taken place in the last century. This being so, oldfashioned, incomplete methods of integrating the body, mind and spirit

Over time as cultures changed and inner pollution increased, emphasis on Patanjali's Yoga system changed into what was acceptable. Patanjali's body language was completely forgotten. Humanity has stayed true to the words; the spirit has been shrouded in unconscious obscurity.

The state of the body and the quality of the mind has undergone radical changes. Our lifestyle, the way in which we sit, move and work, the types of food we eat and the kind of information we are exposed to have all combined together to make us very different from our ancestors.

The modern mind has an attention span of not more than 3 seconds. To work with the body seems much easier than to work with the mind. We are more comfortable with things at a grosser, material level than at the subtle, spiritual level. Modern man needs the model of the human mind that will be easy to understand and relate with. Also, we need a practice that will be quick, direct and deeply effective.

So what we need is an approach to the practice of yoga that is straight, effective and brings about individual transformation rapidly; an approach that will bring back to life the lost bodylanguage of the great Patanjali himself.

That approach is already here. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM, the young, inner scientist and Master of the present age, has a profound understanding of the human mind. With a deep reverence for Patanjali, he re-presents the earlier view of the mind in a direct, modern and elegant manner. He resurrects the lost language of Patanjali's very Being. He brings to vibrant life the body language expressed by the

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM conducting an advanced level meditation program in Los Angeles, California.

'We are nothing but a collection of unconnected, independent, illogical thoughts. By our very nature we are 'un-clutched'.'

- THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM

THE NITHYANANDA SUTRA: 'BE-UNCLUTCHED'

Be un-clutched' is the experience, expression and the teaching of the ' enlightened Master, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM states emotions and thoughts give birth to our mental set up and attitude. Understanding the play of emotions and thoughts is the first and final step towards moving beyond it. He declares that man by his very nature is an un-clutched and blissful Being.

What do we mean by the term un-clutched?

Every thought that arises in us is like a bubble that forms, rises and dies. Every thought independently rises and dies before the next thought comes up. For example, if you are sitting in a chair and suddenly get up, the moment you have decided to get up, that moment the thought of sitting has left you. If you are working on your computer and decide to shut down the machine, that moment, the thought that you want to work has died. Every thought is unconnected and happens in a series, one after the other. One thought has to die before the next one comes up. This is our true nature.

Like bubbles in a fish tank our thoughts too are separate, distinct and unconnected. When these bubbles slowly rise, one after the other, no connectivity is seen. It is clear that they are all independent bubbles. On the other hand, when the bubbles are rising very fast and are many in number, they project the illusion of being connected to one another. They appear to solidify into a pattern.

Similarly, when there are too many

thoughts within us, all seemingly happening at the same time, the illusion of connectivity happens. We start believing we are these

connections.

Our true nature is to renounce thoughts every passing moment; to allow each thought to rise like a bubble and burst and allow the next thought to rise. Our thoughts have only a vertical existence, like

rising bubbles.

This process of allowing thoughts to rise and die without trying to connect them is what we

mean by being un-clutched. As long as this

natural process is allowed to happen, things are alright. However, what we do is start connecting our thoughts randomly and forming a shaft. For example, the suffering, pain or depression that we had 10 years ago, 9 years ago, 8 years ago or 7 years ago are all independent and unconnected incidents. These experiences of emotional and physical pain happened for different reasons, in different situations, in different

times and spaces. However, mentally, for

our own personal reference and convenience we tend to archive all of these experiences of pain in one individual file. Next we start believing that these independent and unconnected experiences are actually connected. Therefore, we naturally come to the conclusion that our life was nothing but pain, suffering and depression. When we start believing that this shaft is a representation of our past, we expect that our future too will be similar. This very conditioning ultimately plays a major role in creating and designing our life.

By doing this, we convert the vertical and un-clutched process into a horizontal one with linear connectivity. Here starts the whole problem. All thoughts with likeenergies (similarly associated energies) are collected, clutched and made into a shaft. For example, all painful memories when gathered together create a painshaft. Similarly, all pleasurable memories when clutched together create a pleasureshaft. We must understand that both these shafts are an illusion. They do not exist. They are unconnected incidents that are sewn together. They never existed in that form. They are a creation of the mind, which by itself is a myth, an illusion. Therefore, we are living an illusion within an illusion.

As long as each thought is allowed to rise and die, we can take on any amount of load at the physical and mental planes and our consciousness will remain light and blissful. Once we start connecting the thoughts, our consciousness suffers and

we start feeling burdened. It becomes damaging to our Being. The true nature of our mind is nothing but unconnected, illogical, independent and un-clutched thoughts. However, since the mind operates in time, we develop an illusion of the past and the future. We forget that all we actually have is the present moment, which is essentially timeless.

All emotions like worry, lust, discontentment, jealousy, fear, ego and attention-need are purely because we find a connection between independent incidents, between independent thoughts and create a concept for ourselves and start relating with that concept. We create an imaginary shaft with our thoughts and we suffer because of this.

It is these emotions that create all forms of violence be it religious wars, social conflicts or political unrest. The basis or the root of all forms of violence is our emotions and the basis of our emotions is our habit of creating imaginary shafts of our thoughts and empowering them to work on us.

The main thing we do while creating these shafts is, we choose the thoughts depending on whether we want pain or pleasure. We pick pleasant thoughts at random and connect them to form a shaft of pleasure or pick negative thoughts and connect them to form a shaft of pain. We create shafts of pain and pleasure alternately for ourselves and keep oscillating between these two emotions.

To un-clutch from this shaft, whether of

cosmic space is reduced to individual ego.

Living in an un-clutched fashion is the only way to blissful living. Just decide that you will not connect any two thoughts, that you will not pass any judgment on any thought or any incident. The moment you find yourself connecting, simply un-clutch from it. Keep on un-clutching every time

you remember this technique; your mental setup will automatically be transformed.

When we work in an un-clutched fashion, we will find our capacity expanding; we can take on a lot more responsibility without getting stressed; we will not experience mood swings between pain and pleasure; we will be blissful all the time. We are so used to happiness that comes with a reason. This reason is again a shaft that we create with our thoughts. Once we stop creating these shafts, we will be blissful all the time. We will actualize our hidden potential and realize the ultimate truth; we are nothing less than God!

The term un-clutched, does not mean that we should be aloof and cold to people and situations around us. We just shouldn't connect our thoughts and start the process of creating shafts, that's all.

We should remember that we are beautiful and un-clutched Beings by nature; that is enough. We will stop creating misery for ourselves and for others*.*

When we are dwelling in the past, or focusing on the future we miss out on the present. If we observe our thoughts we can experience the deafening noise of our inner chatter. It becomes obvious that our thoughts are furiously oscillating between the past and the future. The speed at which they move is so fast that we fail to realize that there is a gap, however small, between the end of one thought and the beginning of another. That gap is the present moment. We never seem to pause, let alone remain in the present. What we

need to internalize is that energy is

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- THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM states that as long as the mind is the servant and we are the masters, all is well. The minute we give power to the mind to become our master, then the confusion starts. All the energy gets imbalanced within us and leads to a state of dukkha, dis-ease. What is this energy all about? According to the Vedic understanding, the human being has seven energy bodies of which the physical is the grossest. Of these seven, the first three are relevant to us. The first is the physical body or jagrat shareera. This is the body that moves, talks, writes and carries on with similar activities. Next comes the dream body, sukshma shareera. This is the body we use to move from place to place in our dreams. The third is the karana shareera, which we use when we are in deep sleep. This body does not move. The second and the third bodies*,* (sukshma and karana shareera) meet the physical body (jagrat shareera) at seven places along the length of the physical body. These seven points are known as the chakra, which are spinning wheels or vortices of energy. There are seven major chakra and a number of minor ones, but the seven major ones are responsible for our physical and mental well being. These chakra were discovered by the Vedic seers thousands of years ago. Medical science has proven that there is an endocrine gland that corresponds to each of these seven chakra. Together they are responsible for maintaining the homeostasis of the body. Chakra are boundless energy centers. They are not physical entities in our body. They are metaphysical representations as they belong to the auric body. Kirlian photography has enabled us to capture these chakra and prove their existence. Chakra are very intimately connected to our emotions. Whenever we experience a particular emotion, depending on whether it is positive or negative, the chakra will expand or contract accordingly. When we are functioning at an optimal level, the size of the chakra is that of a cartwheel; otherwise, it shrinks to the size of a coat button. These seven major chakra deeply influence our physical, emotional and mental activities. They have great power. They are energy centers which, when cleansed and energized, empower us to

experience the seemingly impossible. We then lead a vibrant and blissful life.

Our dis-ease is only an imbalance in any one of deeply rooted in our inner consciousness. By keeping these chakra in a healthy state we can see a transformation happening in us at the physical and mental levels. these chakra because our body and mind is very

The state of our mind plays a major role in how we perceive the world and in turn how we view ourselves. Our perception in turn determines our energy levels, which in turn is responsible for deciding whether the chakra are blocked or opened.

So what is the role of the mind in blocking the energy from flowing into our system?

We see what we want to see, we hear what we want to hear and our attitude and behavior gets shaped by our perception of the world. So how do we perceive the world? What are the mechanics behind the perceptual process?

The following diagram shows us the mechanics of the mind and how it

When we see something, first the eye sees it. The eye is merely a camera, which faithfully records the outside world. The energy that sees is not the eye. This energy is called chakshu in Sanskrit. The nature of this energy is to digitize the information seen by the eye. It is something like a digital signal processor (DSP). The signal or the input is converted into a digital file by the chakshu. It has to be understood that this conversion happens to the information received through all the five senses, not just the eye.

This file goes to the memory (chitta). In the memory, the work of analyzing the information begins. This is done through the process of elimination, 'It is not this, it is not this.' Identification does not occur here. For example, when we see the yoga teacher in front of us, this information is taken up by the digital signal processor and passed onto the memory. The memory does not identify the object in front of the eye as a yoga teacher, rather it says what 'it is not'. For example, it says, 'This is not an animal, this is not a tree' and so on. The identification of the fact that it is a yoga teacher standing in front of us does not happen here.

Then the file goes to the mind (manas). It is

the mind that does the job of identifying the information. It says 'this is a yoga teacher.' Unlike the memory which says, 'this is not', the mind concludes, 'this is it'. Next, the entire file takes a quantum leap to the ego and our ego decides our next action or decision based on our past experience. If we have had past experiences with yoga teachers that have been pleasing and beneficial, we will decide to practice yoga again with a teacher. If, on the other hand, we have not had a pleasant experience in a yoga class, we will take the decision to leave the class.

Try to understand this process. We see the yoga teacher. The eye passes the information to the digital signal processor, which in turn passes it to the memory, which does the job of eliminating unwanted information. Then the memory passes this reduced information to the mind, which does the job of identification. Then the whole file takes a quantum leap to the ego, which makes the decision based on our past experiences.

The time for the process between the eye and the mind is logical and conscious. It happens with our complete awareness but at great speed.

The time for the quantum leap from the mind to the ego is mostly unconscious. It happens without our awareness.

Why does this happen? Why do we decide unconsciously and regret later?

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM SUTRA: 'BE-UNCLUTCHED'

he reason is this unconscious zone is Tfilled with negative memories and restlessness. All of our past memories (samskara), all our past thought patterns are stored in this zone as files. Psychologists use the word 'engram' to describe these deeply engraved memories. There are many of these files stored in this zone without any logical connections between them.

Because of the great clutter in this unconscious zone, the file does not even reach the ego for a proper decision to be made. On the other hand, these stored engrams play upon the information that is received. They just impose themselves and cause havoc in the decision making process.

As a result, the ego makes a quick and hasty decision, purely at the instinctual level and passes the file back. All this happens unconsciously at lightning speed.

This unconscious area is very powerful. It is a great storehouse of latent energy and can be used in three ways:

1. Instinctual level

• 2. Intellectual level
• 3. Intuitive level

As long as the unconscious is overloaded with deep restlessness and negative memories, it always works at the instinct level. All decisions are taken unconsciously and instinctively. That is why, during moments of clarity, we

always end up regretting most of our decisions.

We wonder, 'Why did I behave in that fashion? This is not me! How did I allow this to happen?'

Our unclear decisions occur when the time taken to go to the ego and back is very short in comparison to the time taken for the process between the eye and the mind. In other words, we are operating at the instinct level.

At the intellectual level, we are conscious, we make decisions logically but we don't have any extra enthusiasm or energy. We are not creative or innovative; we don't take big steps and we don't grow. We are in a break- even state. We don't make hasty decisions out of restlessness or overloading of our unconscious zone but we are still not using our potential to the extent that it can be maximized.

The next level, the level of intuition is the zone wherein we can actualize our entire potential. Engraved memories can ultimately be removed if we infuse a deep silence and awareness into the unconscious zone. When we can be free from our memories, we are empty and blissful. It is then that we become alive and fresh every moment without the burden of our past, which is nothing but the weight of the engraved memories. When this happens, the energy of our Being expresses itself in its purest form. We experience our true nature, which is eternal bliss, nithya ananda. We realize that we are nothing lesser than God!

'When the ultimate uniting happens, intensely, moment to moment, it is eternal; it is NithyaYoga'.

- Paramahamsa

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Nithya Yoga is a direct method expressed by Paramahamsa, that will prepare the body and mind to experience, sustain and express the energy of enlightenment.

Paramahamsa says, 'To have a glimpse of pure consciousness, for one to have one satori (no mind state) is not such a big thing; anyone can have. But to stay in that space and to express and radiate that state, a little preparation is needed.'

The whole purpose of Nithya Yoga is to help people unclutch and experience eternal bliss. It is the simple and straightforward path of enlightenment. It is not a methodology to experience physical and mental wellbeing; they are mere byproducts.

Nithya Yoga is not just a 'feel good' 90 minute practice session which is divorced from the rest of the day's activities. It is that time that we give ourselves to learn something more about the quality of our nature. We identify our likes and dislikes, our ingrained habits, our comfort zones and the way in which we deal with the challenges in life. When we

practice Nithya Yoga with full awareness such a profound inner knowing will happen within us. We will realize that we can learn so much about ourselves and use this learning to bring about a total transformation at a personal and interpersonal level. This is what yoga is all about…Self knowledge.

The methodology of the Nithya Yoga

practice has the inherent capacity to cleanse us of our suppressed emotional blocks and deeply embedded samskaras.

In Patanjali's era, people generally led a life that naturally kept these suppressions low; but not any more. Our modern educational systems promote negative thinking, raise our samskaras which in turn block our chakra. We are taught so much about the outside world but hardly anything about ourselves and our connectivity to everything around us. The lifestyle that we follow is competitive rather than collaborative. Therefore we are prone to a stressful way of living.

In Patanjali's days, the gurukulam system of education created integrated human beings. The development of all aspects, body/mind/spirit, was given equal importance and led to balanced growth. In such a scenario, there was not much need for any technique of cleansing to be

taught. Their very lifestyle and their education took care of that. They were ready to practice yoga in its purest form.

In order to avoid the pitfalls of modern living, it is essential to energize one's chakra, the energy centers, and to dissolve one's samskaras.

Our education system, our upbringing and our lifestyle does not allow for an integrated balanced growth. Surprisingly, right from a very young age we are taught everything that does not allow for the expression of our inherent energy. We are self-centered but in a negative way. Selfishness, discontentment, jealousy, comparison, fantasy and an exaggerated idea of who we are has always been encouraged and rewarded in our society. Therefore, all our energy centers become blocked. We always feel a lack within us. We are not ready to receive yoga in its true essence.

In a Nithya Yoga class, we address this primarily by incorporating a revolutionary meditation technique that Paramahamsa has formulated called Nithya Dhyaan (Life Bliss Meditation).

Yoga has never been simpler or more effective!

All that Patanjali taught is now available to us in its purest essence in one simple unique package called Nithya Yoga.

Many might believe that Nithya Yoga is just another 'new' system of yoga that is

aramahamsa's teacher, Raghupati Pyogi mastered the whole science. Not only the physical aspects of yoga, the asana or hatha yoga, but also all other aspects of yoga. He worked with prana, worked with the mind, worked with visualization power and with emotions and had deep insights into the core truth.

Raghupati yogi's insights were revealing and sometimes shocking. Many times, his insights even looked very contradictory to what Patanjali originally recorded in the Yoga Sutra.

Paramahamsa would ask Raghupati yogi, 'I am able to understand what Patanjali writes in the Yoga Sutra but I am unable to understand your commentary.' Raghupati yogi would reply to him in a beautiful way; he would say, 'In all the books that you have seen and read, even in the Yoga Sutra, only the verbal language of Patanjali is recorded, but not Patanjali's body language. What he originally wanted to convey is not recorded, therefore, naturally much has been lost.'

This is a profound statement that needs to be understood very clearly. We can explain with the following example.

Paramahamsa now speaks about being unclutched. When he speaks in front of an audience, He will say, 'be un-clutched.' Fortunately we have a video recorder and we are able to visually record everything that Paramahamsa speaks. We can record all that he is say's and the purpose for which he is saying it. The video recording also captures his body language, ambience and energy in which he is expressing his teachings. Patanjali's teachings were never recorded in this way. So obviously, the essence, the ambience in which he conveyed his teachings and the core message of his teachings have been misinterpreted and lost over time.

If we only took Paramahamsa's verbal or written message and convey it to the next generation, after 200 years only the words, 'be un-clutched' will be delivered. Only his words will be delivered and not his body language, which always conveys so much.

If someone asks in 200 years time, 'What was the message of THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM?' The other person, who is supposed to be an authority on his teachings may say, 'He always used to say, 'be un-clutched'. The enquiring person will think, 'Oh, to 'be un-clutched' means I should not drive anything with clutches; I must stop driving cars!' Then the other person will say, 'You must not only stop driving cars, anything which clutches should not be used! That is the meaning of Paramahamsa's teachings!'

You all must have played the game of Chinese whispers sometime in your lives. You start with a phrase, whisper it to the next person, then that person whispers it to the next and so on. By the time you reach the final person, and they speak the phrase out loud, the phrase, more often than not, is completely and utterly different to the phrase spoken at the

beginning. It doesn't even come close to the original phrase. This is what happens with words. Even written words that were recorded over 5000 years ago; the message becomes distorted.

The purpose for which be-unclutched has been uttered and the kind of interpretation it will be given after 100 or 200 years we can never know, because only the verbal language will be transmitted, not the body language. If these video recordings are lost, the purpose for which the word is uttered will not be conveyed to the learners and the listeners. Unless they have a person with them who has experienced the truth of being unclutched, who dwells in the state of nithya ananda, future generations will catch the words and forget the spirit behind those words.

Similarly, only a person who has experienced the consciousness of Patanjali can bring Patanjali back to life.

Paramahamsa had the great fortune to be with a yogi, Raghupati yogi, who had experienced the consciousness or the same inner space of Patanjali. That is the reason he used to reveal all the deeper level truths of yoga science which seemed very contradictory to all that was been written and taught. As a young boy, Paramahamsa used to argue with him a lot. Whenever he used to ask for a clear cut, logical explanation for some of the things Raghupati yogi used to reveal, the yogi would calmly say, 'that is how it is'. He never fed Paramahamsa's mind more than what it needed. He was interested in making him experience the truth himself.

Nithya Yoga is about imbibing the body language of Patanjali; going beyond his verbalization. By catching the words of Patanjali we have lost the spirit of yoga. Because of the wrong perception of ourselves, we see life as a suffering. Through the practice of Nithya Yoga, we are journeying on a great inner adventure, which will at every given moment uncover the truth of who we really are Nithyananda, Eternal Bliss.

NITHYA YOGA

'Nithya Yoga is not the path TO bliss.

Nithya Yoga is the path OF bliss'

Paramahamsa

implication here that we are in want or lack something or that we need to strive towards some end. There is no goal to be achieved or destination to be reached. Although we might not realize completely, we are already in ecstasy a n d w e a r e j o u r n e y i n g i n ecstasy. Nithya Yoga i s a l l a b o u t experiencing and d e e p e n i n g t h e understanding of this truth.

Nithya Yoga simply translated would mean 'eternal union'. Eternal means past, present and future. The one thing that is 'eternal' is the truth of our nature, which is ananda or bliss. Every moment that we experience and express this, we are in total, complete 'union' with this bliss. When this happens continuously and expresses itself constantly, we experience 'eternal uniting'…nithya yoga.

aramahamsa says let us look at what PPatanjali wanted to convey. Let us first analyze the word yoga. In Sanskrit, the word yoga literally means to unite or to become one with.

Again and again, all the Eastern mystics have declared that we are energy! The body is not just a bio- mechanism as we think. Our body is an expression of energy. In the Eastern system, we call the body 'annamaya kosha', which is a sheath or outer shell of the energy. We are Energy. We are something more than what we think we are.

Having a direct experience or communion with that energy is what is called yoga. We are not human beings striving for a spiritual experience but we are spiritual beings having the human experience.

The 'path to ecstasy' implies that right now we are not in bliss and that we need to work towards ecstasy. So, ecstasy is a state that we need to strive for, a goal we need to achieve, a destination we need to reach. 'We need to be in' means 'as of now, we are not'.

The 'path of ecstasy' means the very journey itself is ecstasy. There is no

Part 2: Nithya Yoga - The Ultimate Practice for Mind, Body and Being

What is the authority on which this statement is made?

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says that every baby that comes into this world is an expression of this blissful state of meditation. Newborn babies come into this world with a high level of consciousness but through societal conditionings, upbringing and lifestyle we pollute their state of pure awareness.

Children, as they grow up, will constantly be expressing their natural state of bliss. They are more or less in ecstasy. We observe them spinning around, we see them dancing and jumping all over the place. They laugh and giggle for no obvious reason at all. As adults, we suppress their joy. They are told, 'Don't spin!' 'Stop jumping!' 'Stop laughing!' 'Be quiet!' We have somehow forgotten this

natural energy, this naturally uninhibited, blissful state that we all expressed as a child and still have within us*.* It is, however, lost under all the suppression and conditionings we also received as a child.

According to the Upanishads, the oldest treatise on spirituality, we have five sheaths termed as kosha in Sanskrit. These five sheaths encase our atman, our Self. They are in order of subtlety:

• 1) annamaya kosha (physical body),
• 2) pranamaya kosha (pranic body),
• 3) manomaya kosha (mental body),

4) vijnanamaya kosha (knowledge body) and finally;

5) anandamaya kosha (bliss body).

The presence of the anandamaya kosha (bliss body) is further proof of the fact that our very nature is bliss. It exists within us. It is always there. However, it is more or

The aim of Nithya Yoga is to teach us how to use the tools given by Patanjali in the most effective way. How to groom our body-mind to experience, sustain and express the energy of enlightenment.

The modern mind demands a modern approach.

One of the important teachings that R a g h u p a t i y o g i e x p r e s s e d t o THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM was that Patanjali's Ashtanga Yoga was never meant to be practiced in a step by step, linear progression. Over the years, many have misinterpreted Ashtanga Yoga as being a step by step process, whereby a practitioner must master one step before attempting the next step.

Patanjali has used the word ashta-anga (8 limbs), not ashta-pati (8 steps). He has done this with a purpose. All 8 limbs have to come together simultaneously for progress to happen. Science and spirituality, matter and energy are like the two legs of one body. If only one leg is developed at the cost of the other, then there will be lopsided growth. Therefore, a typical Nithya Yoga class is structured in such a way that we work on all eight limbs simultaneously.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM states that if one were to practice Ashtanga Yoga in this linear progression, it may take the practitioner lifetimes to reach the final outcome; the eighth step samadhi (bliss).

Samadhi is not an end result. Samadhi is not an explosion of bliss that happens to a favored few. In very simple terms, whenever we live with awareness in the moment, totally and completely absorbed in whatever we are doing, we are in samadhi. For example, whether cooking, writing, studying, playing with our kids, dancing or whatever, we are in the present moment. We are in the 'now', which is the only thing that is truly available to us. During such moments, we experience this state of samadhi or bliss. When this state is a continuous 24/7, 365 day experience we call it enlightenment.

In a Nithya Yoga class, instead of practicing with the understanding that samadhi or bliss is some far off goal we have to work hard to attain, the minute we walk into our class and center ourselves, we start with the idea that we are bliss and throughout the session, we deepen this understanding that we are bliss. Every technique employed in a Nithya Yoga class is practiced with this strong understanding. This has a tremendous effect on our unconscious zone. Faulty perceptions are cleared, engraved memories are melted and energy blocks are removed. There is a complete harmonious flow in what we think, perceive and do.

When we start our practice with the understanding that we are blissful by nature, a deep transformation happens within us. We change our perception from seeing ourselves as lacking in energy or in a state of dis-ease to realizing ourselves as vibrant, blissful energy sources. Therefore, 'we are bliss' becomes our very experience and expression.

We start with the body and link it to the mind, through the breath. When we do the postures (asana) with the appropriate breathing (pranayama), our focus is

When do we steal? When we feel that someone else has that which we want but which we do not have or not to the extent that we desire, we are tempted to steal. Stealing is not merely limited to taking away a physical possession belonging to someone else. It can also include taking away their personal space and energy.

Additionally, if someone confides in us and we share a person's information with some other, we're stealing away that person's trust. We are stealing that space that has been entrusted to us.

If we look upon stealing as some rule we can't break, simply our minds look for opportunities to break it. Most of the times, when we make a decision to steal, it is usually a rash, unaware decision made from our unconscious. These decisions are made in the level of instinct.

When we practice yoga with complete awareness, we begin to operate from intuition. We are filled with a blissful peace. We experience a fullness that wipes away all sense of lack. We are never in want. So, non-stealing happens naturally. It is not a law imposed on us that needs to be obeyed out of fear of punishment.

Commonly, when we hear the word brahmacharya, immediately we associate it with the practice of celibacy. 'Nothing could be further from the truth,' says THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. Brahmacharya is the most misunderstood concept. It does not imply abstinence from sex. As the very word suggests, brahma means 'reality' and charya means 'to walk'. In other words, the period of brahmacharya is to live with reality; to renounce what we don't have, which is all our fantasies and live happily with what we have, which is reality.

What about married couples? Do they suddenly become unsuitable candidates for the ultimate experience because they are married? Consider the fact that most yoga masters were and are grihastis (householders).

Forcing the practice of celibacy (as erroneously understood) upon a person will just result in suppression. Sexual suppression will cultivate fantasies, lust and perversion in a person. The inner pressure so created will be like a volcano waiting to erupt at the slightest provocation.

Celibacy or sexual restraint is not an enforced rule one must adhere to in order to be successful in spiritual life. By practicing yoga we can begin to understand what our body needs and

Through the practice of Nithya Yoga, we realize that cleanliness is both of the body and mind. All aspects of cleanliness at a physical, emotional and psychological level are taken care of.

The practice of asana, pranayama and dhyana will ensure that we are clean from the inside out and outside in.

Each and every chakra relates to some particular emotion. When these chakra are cleansed through active meditation, we throw out the emotional grime.

Just like we take our shower everyday to clean our bodies, so too, through meditation we take a 'bliss shower' to cleanse our inner space.

Cleanliness of the body, mind and spirit happens through the practice of yoga.

Contentment is a state of being 'enough unto ourselves'. So, external things or persons are no longer needed. Contentment is an acceptance of what we have at any given moment.

Through the practice of yoga, we become filled with peace, silence and energy. It is an automatic process. In a sense, we become so full of ourselves that we drop the continuous habit of seeking attention from others; we stop craving for more and more.

Contentment is a silent expression of our gratitude to Existence for whatever we have.

Many people understand tapas as penance or rigorous practices. Tapas means cleanliness, purification. When we do tapas, we are creating the conditions for the inner fire to cleanse us. Tapas also means the ability to persevere, to be committed to whatever we do.

Sva means 'self' and adhyaya means 'inquiry'. In other words, means self-study or taking the journey inward. Anything, be it a book, a svadhyaya lecture, a seminar, a group discussion, an incident or a situation that helps us to learn more about ourselves is svadhyaya.

Traditionally, it meant the study of scriptures or spiritual books. When we do this, a deeper awareness of the self dawns within us and automatically we feel inclined to live in further awareness. Therefore, the desire to study additional spiritual teachings is kindled in us.

Ishvara pranidhana means that we must do our best in whatever we undertake and leave the consequences to Existence or God. It implies surrender to the Ultimate. If we stick to the spirit of yoga, we can understand that God is our pure inner self.

By far, the most beautiful and deep truth of yoga that was revealed by Raghupati yogi to THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM was that, 'any movement if practiced with a particular idea, belief, awareness or intention is yoga'.

During His early days of training with Ragupati yogi, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM was taught asana to help prepare his body to hold the tremendous energy of enlightenment. Apart from yoga asana, Raghupati yogi would instruct THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM to do other rigorous exercises. Raghupati yogi would instruct him to climb 20 stone pillars that were part of the temple. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM could never understand why Raghupati yogi would force him to climb these pillars. He would question Raghupati yogi as to why he was making him do such things. Raghupati yogi would answer, 'For any purpose that you bend or move your body, that purpose and that memory will be completely inserted or recorded into your body and mind. It will become a memory, a samskara and will start to express.'

Raghupati yogi meant that the way in which you choose to move your body or the yoga asanas which you choose to practice are not too important. The practitioner's awareness and intention while performing the asanas is what really matters.

Raghupati yogi would at times tell THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM to be silent and be peaceful. Then he would immediately instruct him to run around the 25 acre temple with that idea. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM used to think this was quite contradictory; the yogi asking him to be in silence, to be peaceful and then getting him to run? However, by the time THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM had finished running, that idea, that peace would be deeply rooted and recorded in his system.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM says, 'Our body itself is made out of memory. Our muscles store memory. Whether we believe it or not, accept it or not, we are an expression of our own self-hypnosis. Any way you move the body with a faith that this or that will happen in you, simply it will start expressing in you.' He goes as far as saying, 'Even when you sit, if you observe closely, so many physical movements are happening inside your body. Therefore, ordinary sitting, if you strongly believe that by sitting you will have health, and you sit just for health, simply that health will happen in you.'

In the West, too much of a disease-asana connection has happened; meaning that there is a lot of advice pertaining to which asanas we should practice to address certain ailments or disease. In an entire 24 hours, we can see that we do so many movements apart from our 90 minute yoga class. How do we come to the conclusion that only the movements done in our yoga class are can be healing? THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM always says, 'if you just sit and observe closely, you can see that so many movements are happening in your body. Therefore, even ordinary sitting can be healing. If you sit and strongly believe that you will have health just by sitting, simply

that health will happen to you.'

It is not mastery of asana or pranayama that provides the bliss in the path of yoga, but the intention with which we do something and the awareness while we are doing something that is responsible for making us experience the state of nithya ananda.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM has said many times, 'I am not here to add more movements to your life. I am here to add life to your movements'.

We add life and awareness to all movements and techniques practiced in a 90 minute Nithya Yoga class. We work on strengthening and experiencing our very innate nature which is bliss.

THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM has said before, 'simply sit and be enlightened'. According to him, we already are enlightened, we just don't know how to express that energy. Nithya Yoga gives us the understanding and the tools to enable us to experience and express that energy. After maintaining a consistent practice, we realize that one can simply sit and experience this also. We can sit still and know that we are God!

At the commencement of any Nithya Yoga class, we start with a passive centering meditation. Passive meditation can be described as one that doesn't require physical or active use of our body. Passive meditation is generally a meditation whereby you can

rest with yourself. Usually done in a sitting position, with eyes closed, it promotes a very relaxing and calming effect. Passive style of meditation is perfect before bedtime.

Most students, when they come in to do their daily yoga class, will more often than not be rushing in from somewhere else at the last minute. They may have come directly from work, or they may have just dropped their kids somewhere or they may even be coming to class fresh from a conflict they have had with another.

Therefore at the beginning of the class, students are asked to sit comfortably in sukhasana (cross-legged on the floor) and simply bring the awareness to the subtle breath entering and exiting the nostrils. Their focus which has been directed outwardly for a large percentage of the day, is immediately turned inward.

Almost all of us carry the impressions of the previous night or the happenings of the day to our yoga class. If they are negative, it is like an energy block in our system. If we don't clear this first in a direct and effective manner, whatever we may do throughout our yoga session will not have the result that should be there. On the other hand, if we walk in brimming with positive energy, the yoga session will help intensify that feeling.

Take a situation like this. If we need to carry sand to our house, we take a container that is big and empty so we would be able to collect sand quickly and with less effort. Similarly, when we clear muck in our inner space, through dynamic meditation, we will benefit enormously from our daily yoga session. We will be able to take in more with less effort and energy. Progress will happen at a faster pace.

With this new approach to the understanding and practice of yoga, a whole new pathway can be created by the mind at the level of brain neurology.

In one of the most stunning studies in the field of cognitive science, neurologist and neuro-psychiatrist Dr Richard Restak has expounded on the plasticity of the human brain. What is this plasticity? It is the brain's inherent capacity to adapt to change. Till recently many neuro-scientists believed that brain plasticity largely ceased by adolescence or by early adult hood at the latest. The common theory was that the brain became fixed in its structure and function. Not anymore.

Genetic mapping, imaging techniques and studies in psychopharmacology have led to an unprecedented understanding of how the brain works and how we can affect its functioning. In the language of yoga, earlier long-standing assumptions have been made to do a headstand!

The physical brain of man a century ago and the one today is very different. Neurologists report that new synaptic connections and neural pathways have formed a new layer called the cerebral layer.

How and why has this happened?

There has been an enormous and dramatic change in human lifestyles in the last century. Like no other time in human history, mankind has been flooded with a bewildering array of stimuli. We have had to cope with the boom in information technology, handling the flood of images through the print and visual media, be victims of violence and mayhem on a dayto-day basis and witness some extraordinary events in our collective history.

These dramatic changes have led to coping behavior at the level of neurons and synapses. The scientists concluded that the brain never loses the power to transform itself on the basis of experience. Thoughts, feelings and actions determine the health of our brain. Our belief systems are greatly responsible for the experiencing of wellbeing. What we hear on a daily basis gets recorded in the brain and an electrochemical circuit is established.

Training can activate a distinct population of neurons and lead to a gradual strengthening of their connection. In fact just by training, we can bring about changes in key areas of the brain. These changes are evident even a year after the training has stopped. Therefore, engraved memories, s a m s k a r a , do have physiological support. If the information input is positive, then it transfers itself at the deepest level into a source of empowerment. Otherwise, it can be a source of energy disruption and depletion.

It is very difficult to cut across this cerebral layer and clear the numerous energy blocks through mild means, which is what most traditional practices of yoga are. By beginning the class with a dynamic meditation technique, we open ourselves to a powerful, swift and effective way of clearing all the physical and psychological toxins from our system. It is similar to the effect sweeping a room with a vacuum cleaner as against using a traditional broom.

After the centering meditation, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM's revolutionary Nithya

Dhyaan (Life Bliss Meditation) is practiced at the commencement of every Nithya Yoga session so students are able to achieve the following;

i) The energy blocks which manifest themselves as toxins at the physical level and emotional grime at the mental are removed,

ii) The dormant nadis (energy channels) are reactivated and revitalized,

iii) An abundance of energy is made available to them, and

iv) Nithya Dhyaan allows students to unclutch from the mind so that one can start moving beyond it. Unclutching from the mind influences the rate at which the physical body can rejuvenate, transform and set itself free from the clutches of physical and mental disease. Samskaras

Before we explain what Nithya Dhyaan is, we would first like to give a brief background about how this revelation happened to THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM. Post enlightenment, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM was in silence for an extended amount of time, doing research on meditation techniques, to see how he could reproduce the same experience that happened in him, in others.

The first outcome of his research was the Ananda Spurana Program (Life Bliss Program Level One) where he worked on the seven energy centers (chakra) and devised a meditation technique to energize and cleanse each of the energy centers. This was followed by the Nithyananda

this question was raised again and again, he started pondering over it. THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM pondered deeply to come up with a technique which is a complete representation of his philosophy, teachings and his experience. He had envisioned a meditation technique, which is holistic and complete by itself and instead of focusing on any particular aspect of the being; it should work on the entire being to transform it and make is ready for the ultimate experience to dawn. And one day, this meditation technique Nithya Dhyaan (Life Bliss Meditation) was revealed to him in a flash. In an instant, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM could clearly see the different parts of this technique; how each part relates to the other and helps one to raise the individual consciousness. This was all visualized by him in his inner space. We can say that Nithya Dhyaan is

For the first seven minutes we will sit in vajrasana with our eyes closed and our hands on your hips and breathe chaotically. Normally in our body, the energy flows from the sahasrara chakra (crown center) to the muladhara chakra (root center). We sit in vajrasana because this posture helps with the upward movement of energy.

Inhale and exhale deeply and chaotically and completely focus on the breathing. Our entire being should become the breathing. Breath is the best place from where one can start any spiritual practice. There are different kinds of meditation techniques. Some techniques focus on witnessing, some focus on repeating a word or a mantra, however, THE SUPREME PONTIFF OF HINDUISM BHAGAWAN SRI NITHYANANDA PARAMASHIVAM suggests that the breath is the best place to begin any spiritual practice.

We have two types of systems in our body. One is voluntary and other is involuntary. The movement of hands and legs is an example of voluntary action. When required, we can move our hands and legs, but we cannot directly control the functioning of our brain, or beating of our heart. Those movements are involuntary movements.

Breathing however, is one system that is voluntary as well as involuntary. Even if we are not aware, the breathing mechanism never fails. We don't stop breathing when we focus our attention on something else, otherwise that would be a calamity. Likewise, we can also control our breathing. The whole science of Pranayama emphasizes on control of breath. We can breathe deeply, slowly as and when required. We can hold our breath for long durations or even stop breathing for few minutes. The breath is a link between our voluntary and involuntary systems.

We can never stop breathing and die because then it would be a fight between our survival instinct and our will. Our survival instinct is much stronger than our will. In fact all involuntary movements in