YOGA : 1 TO 10

©2005 By Yogacharya Dr Ananda Balayogi Bhavanani
All rights reserved
First Edition : 2005
Published by : Kalaimamani Yogacharini
MEENAKSHI DEVI BHAVANANI
Managing Editor
Satya Press
25, 2nd Cross, Iyyanar Nagar,
Pondicherry-13. Tel. (0413) 2241561
E-mail: amma@icyer.com
website: www.geocities.com/yognat2001
Typeset and Designed by : RAAJKUMAR’S
No.1, Rajarajeswari Nagar,
Vallalar Salai,
Pondicherry - 605 011.
Any material reproduced from this book may be done
so only with prior permission of the author and with
due credit to the source. This is an important aspect
of Yogic culture and we request all readers to follow
this request in the true spirit of Yama and Niyama.

Dedicated
To
The Greatest Guru In My Universe
THE LION OF PONDICHERRY
Yogamaharishi
Dr Swami Gitananda Giri Guru Maharaj
(24.07.1907 - 29.12.1993)
Who Protected the Purity of Rishiculture Ashtanga Yoga
With His Mighty Roar of Truth

CONTENTS
Forward i
Appreciation and Blessings iii
Introduction v
From the Author ix
SECTION ONE :
Yantra : Yogic Science of Number, Name and form
Karma Yuga 1
Dharma Marga 9
SECTION TWO :
Yoga : One to Ten
Ekah - One 17
Dwau - Two 27
Trayah - Three 41
Chatwarah - Four 61
Pancha - Five 83
Shat - Six 95
Sapta - Seven 103
Ashta - Eight 109
Nava - Nine 115
Dasha - Ten 125
A Final Word 135
About the Author 139

FORWARD i
FORWARD
Dr Ananda Balayogi Bhavanani has composed
a unique work, which is a cornucopia of
knowledge about Yoga, Hinduism, and the
classical schools of Indian philosophy.
The creator and the created are inexplicably
bound together. It is not possible to consider
the one independently from the other anymore
than we can produce a one sided coin from
our pocket.
Dr Ananda Balayogi Bhavanani is the son and inheritor of the
Giri lineage from his father, the late Guru Yogamaharishi Dr. Swami
Gitananda Giri, famous throughout the world. His early years
were spent within the nurturing environment of his father’s Gurukula
Ashram in Pondicherry and under the loving attention of his equally
famous mother Yogacharini Meenakshi Devi Bhavanani.
The product of this upbringing is a Sattvic being who brings
great honour to his parents and is a worthy successor and carrier
of the sacred knowledge transmitted to him.
Dr. Ananda Balayogi Bhavanani is both a renaissance man and
a being of the 21st century. The breadth of his religious and
artistic education places him amongst the ideal of renaissance
humanists while his medical and postgraduate medical education
embeds him amongst 21st century scientists.
During his medical education he graduated with the ‘Gold Medal’
Award for Preventive Medicine and Distinction in General Surgery,
and has proceeded to postgraduate work in Family Health including
the publication of numerous research papers in medical journals.
He is a master of Carnatic Music with emphasis upon vocals and
percussion having won many awards and with CDs to his credit.
His skill as a visual artist is outstanding as demonstrated by
the copious and apt illustrations demonstrating each concept
elucidated throughout “Yoga: 1 to 10”.

ii YOGA: 1 TO 10 BY DR ANANDA BALAYOGI BHAVANANI
Dr. Ananda Balayogi Bhavanani has produced a veritable encyclopedia
of Yoga, Sanathana and classical Indian philosophy, cleverly
expounding profound concepts, albeit simply and clearly, through
a tour of the numbers 1 to 10.
A special feature is his revelations concerning the great secret
of ‘number’: Number is not just of the mundane world but a
doorway to the arcane - digits may be used to penetrate beyond
the physical into the metaphysical and this is the secret knowledge
of the Vedic mathematicians who could code Pi into a Bhajan
or derive Phi from the 24 syllables of the Gayatri.
His introduction to this system of ‘Yantra’, a unique method characteristic
of the teachings of Ananda Ashram and Gitananda Yoga, carries
keys to understanding our individual Dharma and our cyclic Karmic
flows. This is “Ankjyotisha” i.e. the influence of numerical coding
embedded in your brain, or propensities from the month, day
and year of your birth. Another term for this area of traditional
Jyotisha is “Anka Vignyan “ or “Wisdom of Numbers”.
Thus he skillfully enlarges the reader’s concept beyond ‘number’
as mere quantitative manipulation and opens the window to a
contemplative journey into the alternative reality of the animistic,
magical sphere of qualitative mathematics.
His exposition belongs in the library of every practitioner and teacher
of Yoga as it is the best, most comprehensive and most understandable
work upon the subject I have personally ever perused.
This volume is filled with succinct, rare and far-reaching concepts
covering every phase of Yoga, giving innovative insights drawn
from Dr Ananda Balayogi Bhavanani’s Yogic and medical
background.
I congratulate Dr Ananda Balayogi Bhavanani on this magnificent
and original presentation and heartily commend and recommend
this wonderful opus to students and teachers throughout the
world. “Yoga: 1 to 10” is a treasure that will be long valued.
Dr Jonn Mumford
(Swami Anandakapila Saraswati)
Sydney, NSW, Australia.

AN APPRECIATION AND BLESSINGS iii
APPRECIATION AND BLESSINGS
Born to an intellectual giant Yogamaharishi
Dr Swami Gitananda Giri Guru Maharaj who
was a revered and rare authority on Pranayama
and to the highly respected and accomplished
Yogacharini Meenakshi Devi Bhavanani,
Dr Ananda Balayogi Bhavanani was bred in
the ethos of Ananda Ashram where from crack
of dawn till late night he imbibed the essence
and deeper eternal meanings of the science
of Yoga. Ananda Ashram is the one place in
the world where one can lead a simple, disciplined life, experiencing
the rich, many faceted cultural and Hindu religious traditions
of India. Yogacharya Dr Ananda Balayogi Bhavanani is a living
testimony to its Paramparai traditions.
He was destined to be born to his illustrious parents and had
a unique early education in Ananda Ashram, on the lines of
Shantiniketan, where he inculcated the best of both the Western
and Eastern education. During those early years encouraged
by Amma and assisted by her, he had published a small book
on Yoga for Children, a remarkable feat indeed in the shape
of things to come.
During Dr Ananda’s formal education he distinguished himself
in studies and sports. Naturally the rebellious nature in a young
man wanted to take him away from the life for which he was
being groomed, but he took the advice of his school principal
and decided to follow in his great father’s footsteps. I consider
myself privileged to have accosted him during that formative
period of time and helped him realize that he was born to Swamiji
for the purpose of carrying forward his unique message of hope,
recovery and salvation to mankind. I recognized Dr Ananda’s
doubts about whether he would ever fit into Swamiji’s mighty
big shoes and even offered to assist him whenever he needed
me, as I realized that Swamiji’s teachings were way ahead of
his contemporaries, and had to be preserved for posterity. I thank
him for accepting my humble advice.

iv YOGA: 1 TO 10 BY DR ANANDA BALAYOGI BHAVANANI
He had the good fortune of learning Yoga from the great man
himself for two long years before he embarked on his medical
education. He got a chance to experience for himself that while
Yoga is for the body, mind and soul, medicine is primarily for
the body, and how they complement each other. Today Dr Ananda
is able to clearly enunciate, just as his great father did, the
physiological and psychological benefits of Yogic practices.
Despite his youth, I particularly like his clarity in the objective
of Yoga. It is for the evolution of the soul. It is for progressing
into higher and higher states of consciousness. He is also blessed
through Swamiji’s teachings with the wherewithal to achieve these
goals. Swamiji’s teachings are simple but most powerful, and
Dr Ananda has become his instrument to convey his teachings
to the whole world, thus making his own significant contribution.
It is providential that he has taken over Swamiji’s mantle and
among other things, I have been humbled by the grand cultural
extravaganzas on environmental and other matters, that Dr Ananda
and his mother, Meenakshi Devi (Amma) have eloquently
choreographed - so pleasing to the eye and ear and so soul
satisfying. It is aptly fitting that he has been appointed Cultural
Ambassador for the World Yoga Community.
I like the interest Dr Ananda is taking to promote Yoga Sport
throughout the world. He is giving a new sense of hope and
direction for the youth. It is my sincere hope and prayer that
Dr Ananda will be able to introduce Yoga Sport into the Olympics
and thus fulfill one of Swamiji’s cherished dreams.
My sincere and heartiest congratulations to Yogacharya Dr Ananda
Balayogi Bhavanani on creating this illuminating and captivating
book Yoga: 1 - 10, on the eternal principles and treasured values
of the science of Yoga, the mother of sciences, as enunciated
by Swamiji. Yoga is the bedrock of the rich Indian culture, of
which we are justly proud. Dr Ananda has made the reading
most fascinating by profusely and wisely illustrating the text
with inspiring pictures and his own inimitable cartoons.
May God bless and guide Dr Ananda Balayogi Bhavanani in his
noble mission!
Sri Bala Ratnam
Founder, Vibrational Breath Therapy, Australia.

INTRODUCTION v
INTRODUCTION
THE POWER OF NUMBERS
IN THE EVOLUTION OF HUMAN CONSCIOUSNESS
Numbers are not merely arbitrary
symbols invented by the mind of
man to bring order into the diverse
objects of the world. Numbers are
archetypal; they exude their own
power, energy and influence. They
are the outward manifestation of
deep, mystical patterns, which are
the underlying order of the Universe.
Numbers are not simply measures
of quantity, but also reflections of
inherent qualities. The Hindu mystics,
known to the modern world as Yogis, meditated deeply on the
mysterious power of numbers and from these meditations, the
science of Yantra was born. This great science systematically
analyzes the manifest world of number, name and form, and
explores the relationship amongst them. Numbers have the inherent
power not only to reflect inner cosmic patterns, but also are a
means of harnessing primordial forces and energies. These principles
of Yantra may be applied in a practical sense in one’s spiritual
Sadhana, as well as in one’s mundane pursuits in daily life.
This Yantric knowledge is deeply embedded in Hindu cultural
patterns, even at the village level. For example, common villagers
know that any effective governing body must be composed of
five members. Hence, traditional village leadership was called
“Panchayat” or “a governing body composed of five members.”

vi YOGA: 1 TO 10 BY DR ANANDA BALAYOGI BHAVANANI
In certain ceremonies, a particular number of participants are
required, or a certain number of materials. When chanting Mantras,
particular numbers such as 108 are held to be more powerful
than others – Rudraksha beads used for counting Mantras are
always strung in groups of 54 or 108 in number. The different
power inherent in “odd” and “even” numbers is also well recognized,
and many so – called “superstitions” surround “odd” and “even”
timings of the day, or days of the month. One could say that
traditional Hindu life was very much ordered by the realization
of the power that various numbers possessed.
Numbers also serve as a means of structuring memory and storing
facts. All Yogic and spiritual lore is “made orderly” through this
device of enumeration. But, this enumeration is not at all arbitrary.
The “number” of “facts” or “concepts” associated under a central
principle will always have an inherent “real relationship” to the
essence of the concept. For example, the number “four” is associated
with “stability” in Yantra. Any object, such as a table, acquires
its stability by possessing “four legs”. Like that, the division of
an ideal human life into “four phases” – Brahmacharya (studentship);
Grahasta (householder); Vanaprastha (withdrawal from worldly
life); and Sanyasa (total renunciation of the material world); gives
the quality of “stability” to a well-ordered society. Thus, the “number”
of elements or characteristics in each “pattern” reflects the inherent
quality of that pattern.
Our days are divided numerically into seconds, minutes, and
hours. Our years are divided into months. Our heart beats a
certain number of times each minute (usually assigned 70 – 72
beats per minute). Our breath moves in and out about 16 times
per minute. Our bodily functions are governed by numbers and
their regular repetition and rhythm. Disease, and disorders are
diagnosed when these “numbers” become erratic. The life spans

INTRODUCTION vii
of various creatures are measured in numerical units and human
history is analyzed in “periods of time”.
The power of numbers as an ordering device of the mind, which
enables human consciousness to “make sense” of the seemingly
haphazard flow of events, is obvious. Business is based on calculations.
Governments rise and fall on the power of the numbers of people
they can garner in their support. Large numbers of anything
produce a great power, either for good or for bad. Witness the
power of Nazi Germany or the hordes of Genghis Khan.
Numbers even govern human destiny. Numbers are a measurement
of vibrations, of occurrences, of objects. Indeed, numbers are
the essence of life. In India, a philosophical system evolved
which explained the Universe with numbers. It was called Samkya
and was propagated by the Rishi Kapila. The Greeks also realized
the mystical value and content of numbers. “Numbers are at
the root and the base of all things”, said Cornelius Agrippa.
The great philosopher – mystic Pythagoras said, “All lies veiled
in numbers.” The Jewish thinkers understood these concepts
and the Kabala taught, “The Universe is built on numbers.” The
great European thinker Leibniz wrote, “Numbers are the Universal
language.” Balzao postulated, “Number is an Entity, and at the
same time, a Breath emanating from God. The Breath, alone
which could organise the physical Cosmos, where naught obtains
the form but through Deity, which is an effect of number.” It is
no coincidence that many famous European philosophers like
Rene Descarte were basically mathematicians. It is said that
anyone who wished to study philosophy with Pythagoras had
first to study mathematics to discipline their mind.
Shri Ram Gopal Mujumdhar, Swami Kanakananda, who was
the Guru of Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj,

viii YOGA: 1 TO 10 BY DR ANANDA BALAYOGI BHAVANANI
taught the Science of Yantra to Swami Gitananda. Noting
that all Universal forms can be broken down to a limited
number of shapes, he said, “God geometrises, man observes.”
Carl Gustav Jung, the great psycho – analyst, realized the
mystic quality of numbers and postulated that they were a
primordial archetypal power, which was self-existent in the
human racial sub-consciousness.
It is thus very significant that Yogacharya Dr. Ananda Balayogi
Bhavanani, chief disciple and successor of the lineage of
Yogamaharishi Dr. Swami Gitananda Giri Guru Maharaj, has
brought out this beautiful book YOGA: 1 to 10, showing
the relationship between various Yogic and Yantric concepts
and the “numbers” associated with these various principles.
Dr. Ananda has skillfully outlined the very basic associations
between numbers and their inherent qualities and powers in
the first section of his book, dealing with the Yantric cycles of
time and the Dharma Marga or birth path. Thereafter, using each
number as a base, he shows how various Yogic ideas and theories
are expressed with numbers in harmony with their essential meaning.
Using drawings and diagrams to illustrate the ideas, the author
thus skillfully presents, deep esoteric information in a form easily
digested even by the neophyte.
May the Guru’s wisdom flow into our bodies, hearts and minds
as a continuous stream of light, enlightening all of mankind and
all beings, fortunate enough to manifest on this lovely earth
planet.
- Yogacharini Meenakshi Devi Bhavanani
Ananda Ashram, Pondicherry, India.

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

x YOGA: 1 TO 10 BY DR ANANDA BALAYOGI BHAVANANI
inheritors of special qualities. I owe this Jnana (wisdom) and
illumination of my Buddhi (intellect) to Dr Jonn Mumford (Swami
Anandakapila Saraswathi). Dr Jonn is an excellent teacher
who brings out the best of numbers through his Yantric teachings.
These teachings given to him by Pujya Swamiji Gitananda Giri
Guru Maharaj many decades ago are now being passed on to
all of us at Ananda Ashram through Dr Jonn, and I have personally
benefited tremendously from these wonderful teachings.
Dr John was also instrumental in restoring an old manuscript of
Swamiji’s Yantra teachings, which was published by Satya Press
with his kind cooperation and help. His guidance has enabled
me to understand the link between Swamiji’s Yantric and Rishiculture
Ashtanga Yoga teachings, and this has spurred me on to the
creation of this work. I must also thank Dr Jonn profusely for
his wonderfully blessed forward to this book, which is “typically
him” in all ways. May he continue to guide us all with his magnificent
Yantric teachings for many more years to come.
I also thank Sri Bala Ratnam of Australia, a dedicated student
of Swamiji and Founder, Vibrational Breath Therapy, for his blessings
and guidance at all times.
Many great masters of Yoga have blessed me at different stages
in my life and I am privileged to have been the recipient of these
potent blessings. These include Padmabhusan Sri BKS Iyengar,
Sri Yogendra Ji, Sri Sant Keshavdas, Swami Chinmayananda,
Swami Dayananda, Yogi Amrit Desai, Sri Direndra Brahmachari,
Swami Chidananda Saraswathi, Sri Ma Yoga Shakti, Swami
Satchitananda, Maharishi Arunachalam, Swami Veda Bharathi,
Dr. HR Nagendra, Sri TKV Desikachar, Swami Suddananda Bharathi
and Sri Kannaya Yogi.
Great Yogic personalities such as Srila Sri Shankara Giri Swamigal,
Shri RR Diwakar, Prof TR Anantaraman, Prof Dr B Ramamurthy,

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

xii YOGA: 1 TO 10 BY DR ANANDA BALAYOGI BHAVANANI
5. Light on Yoga by Padmabhusan BKS Iyengar.
6. The Science of Yoga by I K Taimni.
7. Laghu Yoga Vashistha by Narayana Swami Aiyar.
8. Bhagavad Gita by Swami Chidananda.
9. Yoga Kosha. Published by Kaivalyadhama, Lonavla, Maharasthra.
10. Yoga. Published by V. K. Prakashan Trust, Chennai.
11. Hatha Yoga Pradipika. English Translation by Pancham
Sinh.
12. Gheranda Samhita. English Translation by Rai Bahadur
S C Vasu.
13. Shiva Samhita. English Translation by Rai Bahadur
S C Vasu.
14. The Six Systems of Hindu Philosophy by Swami Harshananda.
15. Shambala Encyclopedia of Yoga by Dr. Georg Feuerstein.
16. Asana, Pranayama, Mudra, Bandha by Swami Satyananda.
17. Light on the Yoga Sutras of Patanjali by BKS Iyengar.
18. A Primer of Hinduism by DS Sharma, Sri Ramakrishna Math,
Chennai.
19. Yoga in Education by Dr HR Nagendra, T Mohan and
A Shriram.
20. Yoga: Its Basis and Applications by Dr HR Nagendra.
21. New Perspectives in Stress Management by Dr HR Nagendra
and Dr H Nagarathna.
22. Integrated Approach of Yoga Therapy for Positive Health
by Dr HR Nagendra and Dr H Nagarathna.
23. Pranayama: The Art and Science by Dr HR Nagendra.
24. Ancient Yoga and Modern Science by Prof TR Anantaraman.

FROM THE AUTHOR xiii
25. Yoga Life (International Journal of Yoga Jivana Satsangha)
edited by Yogacharini Meenakshi Devi Bhavanani, Pondicherry.
26. History of Yogic Thought by A Annadurai, Pondicherry.
27. Yoga for Health by Dr HR Nagendra, Bangalore.
28. The Spiritual Heritage of Tyagaraja by C Ramanujachari.
29. Amar Chitra Katha (past issues), India Book House, Mumbai.
30. Tirumantiram, an English translation by Dr B Natarajan,
Sri Ramakrishna Math, Chennai.
31. Pictorial Stories for Children (past issues) Sri Ramakrishna
Math, Chennai.
Yoga is the science of the SELF and can also be termed the
science of man in depth, the science of conscious evolution
or the science of human possibilities. Yoga not only has the
concepts but also the tools and technology needed to find OUR
SELF. While modern science or the modern scientist looks outward
for the smallest single unit of existence, the Yogi searches the
depth of his own self for the largest single unit of existence.
According to Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj,
who was one of the foremost authorities on RISHICULTURE
ASHTANGA YOGA in the last century, Yoga is a science, and
not only is it a science but it is the Mother of Science.
Dr. I K Taimni, another learned scholar known for his great
analytical works on Yoga, even goes to the extent of calling
Yoga the “Science of Sciences”.
The characteristic of a science or Vidya is the approach and
not merely the content or quality of knowledge. Though Yoga
has its foundations more than 6000 years ago and is principally
an oral tradition, the verbal basis of Yoga-Vidya (Yogic Science)
is found in the Upanishads (especially the Katha-Upanishad,
Shvetashvatara-Upanishad and Maitrayaniya-Upanishad), the
Yoga Sutras of Patanjali, and the Bhagavad Gita. According
to Prof. TR Anantharaman, President of the Indian Academy of

xiv YOGA: 1 TO 10 BY DR ANANDA BALAYOGI BHAVANANI
Yoga, all of these Yogic scriptures are pre Buddhist in nature
and share a systematic and broad scientific basis. Katha Upanishad,
one of the first written works on Yoga mentions the Yoga-Vidya
(science of Yoga) and Yoga-Vidhi (the technological know how)
of Yoga. The pure science of Yoga is Adhyatma Vidya (science
of man in depth), while the technology or applied science (rules
of Yoga practice), that is the technology of unification or integration,
is called Yoga-Vidhi. The scientific attitude of Yoga can be seen
from the firm insistence on Pariprasna (enquiry or dialogue)
as a pre requisite to higher knowledge, as enunciated in the
Bhagavad Gita (IV.34). Similarly the Yoga Sutras of Patanjali
display a scientific attitude towards the acquisition of Pramana
(true knowledge). Patanjali says that true knowledge can be
acquired (Yoga Sutra: Chapter I, Verse7) by direct perception
(Pratyaksha), rational inference (Anumana), and from reliable
testimony (Agama). This use of the intellect (Buddhi) endowed
with discrimination (Viveka) is typical of all Yoga traditions and
their teachings. The Bhagavad Gita, which is sometimes referred
to as the Yoga Shastra, shows the exchange between Arjuna
and Yogeshwar Krishna to be of a genuine spirit of enquiry and
a keen desire for truth, as one would expect from a modern
scientist and his guide. The Shiva-Samhita (V.26-30) lists the
characters of a fully qualified disciple (Shishya) as follows. “Endowed
with great energy and enthusiasm, intelligent, heroic, learned
in the scriptures, free from delusion…” Aren’t these very same
qualities required by a true scientist (a seeker of true knowledge)?
The process of Yoga is one of the understanding and achievement
of Mind Control. The Yogis discovered that the mind has many
levels such as Mudha (dull and inert mind), Kshipta (distracted
mind), Vikshipta (partially distracted mind), Ekagratha (concentrated
mind), and Niruddha (controlled mind). They also found that
the thought waves (Chitta-Vritti) were five fold, and are Pramana
(conception), Viparyaya (misconception), Vikalpa (imagination),
Nidra (sleep) and Smrithi (memory). They realized that without

FROM THE AUTHOR xv
controlling these mental fluctuations there was no hope of spiritual
evolution. This is why Maharishi Patanjali says, “Yoga is the
stilling of the whirlpools of the mind (Yogash chittavritti nirodhah).
Once this is achieved the Yogin rests in his Essential Self (Tada
drishtu swarupeva sthanam). The method to achieve this state
is through dedicated and determined practice and dispassion
(Abyasa vairagyabhyam tannirodhah).
The Yogi views his being as a manifestation of the Divine and
realizes that he is not only the physical body, but he also has
four other bodies; the energy body, the mental body, the body
of wisdom, and the body of eternal bliss. This concept is known
as the Pancha Kosha. He follows the systematic practice (Abyasa)
of the eight-fold path of Ashtanga (Raja) Yoga, consisting of
moral restraints (Yama), ethical observances (Niyama), firm and
comfortable postures (Asana), expansion of the vital life force
(Pranayama), control of the senses (Pratyahara), concentration
(Dharana) leading into meditation (Dhyana) and ultimately transcends
the individual self in cosmic consciousness (Samadhi). This conscious
evolution may take years and years (even lifetimes) of disciplined
and dedicated practice (Abyasa), detachment or dispassion (Vairagya)
and loads of discrimination (Viveka). Through such a systematic
manner, the Sadhak (seeker of Truth) attempts to unite (Yuj)
his individual self (Jivatma) with the universal self (Paramatma).
Swami Vivekananda said, “Yoga is really one of the grandest
sciences…take up the study of this science as you would any
other science of material nature and remember there is no mystery
and no danger in it.”
Dr. I K Taimni, an eminent scholar known for his excellent work
on the Yoga Sutras of Patanjali (The Science of Yoga) says,
“This science of sciences is too comprehensive in its nature
and too profound in its doctrine to be fitted into the framework

xvi YOGA: 1 TO 10 BY DR ANANDA BALAYOGI BHAVANANI
of any particular philosophy-either ancient or modern. It stands
in its own right as a science based upon the eternal laws of the
Higher Life and does not require the support of any science or
philosophical system to uphold its claims. Its truths are based
in the experiences and experiments of an unbroken line of mystics,
occultists, saints and sages, who have realized and borne witness
to them through the ages.”
Sri RR Diwakar, who was one of the founding fathers of the
modern Indian political state, has the following to say. “While
modern science (that is of an experimental nature) has brought
us to the brink of a nuclear war, the Yoga-Vidya (that is experiential
in nature) on the other hand brings about peace, harmony, love,
friendliness and cooperation.”
This experiential nature of Yoga is well brought out by Vyasa’s
Yoga-Bhashya wherein he says, “Yoga must be known through
Yoga. Yoga grows through Yoga. He who is attentive towards
Yoga long delights in Yoga.”(III.6). Similarly the Yoga-Shikha-
Upanishad warns of the “snare of textbooks” (Shastra-Jala),
referring to bookish learning without accompanying experience.
Dr. Georg Feuerstein Ph.D., Founder of the Yoga Research Centre,
USA, says in his excellent book ‘The Shambala Guide to Yoga’,
“Long before physicists discovered that matter is energy vibrating
at a certain rate, the Yogis of India had treated this body-mind
as a playful manifestation of the Ultimate Power (Shakti), the
dynamic aspect of Reality. They realized that to discover the
true Self, one had to harness attention because the energy of
the body-mind follows attention. A crude example of this process
is the measurable increase of blood flow to our fingers and toes
that occurs when we concentrate on them. The Yogis are very
careful about where they place their attention, for the mind creates
patterns of energy, causing habits of thought and behavior that
can be detrimental to the pursuit of genuine happiness”.

FROM THE AUTHOR xvii
Dr VSSM Rao writes that, “The tradition of Yoga is so perfect
that we have to seek ways of expounding it in modern scientific
terminology instead of simply evaluating it in terms of current
concepts of science, which is expanding so rapidly that a time
may come when man would like to live by his intuition rather
than by scientific planning, bristling with conflicts and balancing
a number of variables not completely understood.”
According to Dr B Ramamurthy, the late eminent neurosurgeon,
Yoga re-orients the functional hierarchy of the entire nervous
system. He has noted that Yoga not only benefits the nervous
system, but also the cardiovascular, respiratory, digestive and
endocrine systems in addition to bringing about general biochemical
changes in yoga practitioners.
Professor Dr SV Rao, an eminent medical doctor says, “Yoga
is a science because it is verifiable. Yoga as a science of living
is also an art. Yoga, therefore, may be defined as the science
and art of optimum living. Yoga has the capacity to move, either
side by side with medical science or independently. This is because
Yoga has a sound system of etiology, diagnosis and pathogenesis
of disease. Thus we have a complete system by itself in Yoga.”
Yogamaharishi Dr Swami Gitananda Giri Guru Maharaj says,
“Yoga is scientific and many of it practices can be measured by
existing scientific methods. As a science of mind it offers a safe
method of concentration and meditation educing a practical application
of the power of the human mind. Its entire process is centered
in awareness, that is why I call it the science of awareness.”
It is vital that we try to understand the wonderful culture of India
(Bharata Desh) if we are to understand fully the great science

xviii YOGA: 1 TO 10 BY DR ANANDA BALAYOGI BHAVANANI
of Total Man (Yoga) that has arisen from it. It is imperative that
the youth of our world are awakened to the greatness inherent
in Indian Culture and Yoga and the link between both of them.
They must be given a proper and systematic training in Yoga
and our cultural heritage. Catching them young must be our
aim if we are to educate them about the greatness of this cultural
heritage of Yoga.
It is to further this understanding of the link between Indian
culture and Yoga, as well as to understand the deep inherent
connection between numbers and our existence, that this book
has been compiled. Many Yogic concepts can be grouped under
the numbers from 1 to 10, and this book is an attempt to help
us learn the science of Yoga and its philosophy in an enjoyable
and leisurely manner. My attempt has been to present the Yogic
teachings and attitudes within the framework of numbers, as I
feel this is a wonderfully effective tool both for teaching as well
as for learning.
Any material reproduced from this book may be done so only
with prior permission of the author and with due credit to the
source. This is an important aspect of Yogic culture and I request
all readers to comply in the true spirit of Yama and Niyama.
I wish that all those who go through this book find that it enriches
their knowledge of this science of Yoga and Indian Culture as
much as it did for me in its compilation.
I conclude with a favorite quote from Pujya Swamiji Gitananda
Giri Guru Maharaj who said, “Health and happiness are your
birthright. Do not forsake your golden culture for the plastic
playthings of the modern world. Learn and live Yoga for then
you will know real health and happiness”.
- Yogacharya Dr. Ananda Balayogi Bhavanani

1
KARMA YUGA: CYCLES OF TIME
KARMA YUGA:
CYCLES OF TIME
In the Rishiculture Ashtanga Yoga tradition also known as the
Gitananda Yoga Paramparai, there are three important sciences,
namely Mantra, Yantra and Tantra. Yantra is the mystical science
of number, name and form, and is a method by which one can
learn to live “in tune” with the cycles of the universe, rather
than be “out of tune” with those very cycles. According to the
Yantric concept as taught by Yogamaharishi Dr Swami Gitananda
Giri, each number has a special inherent quality or power, and
numbers are not merely measures of quantities as is usually
presumed. Every aspect of life goes through a phase of nines.
This phase may be nine years, nine months, nine weeks or even
nine days. This concept can be further extended both ways to
go down to nine milliseconds on one hand or up to nine lifetimes
on the other.
The evolutionary phases of the five Tattwas (elements) are an
inherent natural cycle that manifests in all human endeavors.
By understanding these cycles we may move with natural rhythm,
rather than go against the tides of time. We thus fulfill ourselves
in a positive logical way rather than living haphazardly. This
cyclical pattern duplicates the agricultural cycle of SOWING (three
phases), CULTIVATING (three phases), and HARVESTING (three
phases). On the wheel of life, these nine distinct phases are
found to exist in a nine unit cycle of time. This cyclic progression
of time is known as the “Karma Yuga,” and the different phases
are as follows :

DHARMA MARGA: THE INDIVIDUAL PATH LIFETIME AFTER LIFETIME 9
DHARMA MARGA :
THE INDIVIDUAL PATH
LIFETIME AFTER LIFETIME
“A musician must make music; an artist must paint, a poet must
write, if he is to be ultimately at peace with himself. What one
can be, one must be.” – Abraham Maslow
The Dharma Marga or ‘Birth Path’, which is a central teaching
in the science of Yantra, represents our psychic and spiritual
inheritance in this lifetime. Through understanding our Dharma
Marga, we may guide consciously our spiritual evolution as we
progress “Life after Life”. Adding up the date, month and complete
year of our birth, and then reducing the resultant number to a
single digit, is the method of calculating our Dharma Marga.
For example, if one were born on April 16, 1972, one would be
a “THREE” in his “birth path” or Dharma Marga, and his whole
life would be influenced by the qualities associated with the
number “THREE”. (April is the fourth month, so 4 + 16 + 1972
may be reduced to 4 +7 + 1 which is further reduced to 3). One
may see how numbers affect an individual’s destiny by studying
how Yantra associates the various birth paths (Dharma Marga)
with certain qualities of character, as well as with the appropriate
planet, element and associated Deity (Cosmic Energy). The
Yantric concept of Dharma Marga is like a “guideline” or a “detailed
map” or blueprint of lessons which the individual soul must learn
and the path he/she much walk during his/her lifetime in the
present body.

17
EKAH - ONE
EKAH - ONE
PARA BRAHMAN
The Universal spirit of One-
Ness is known as Para
Brahman. This is the mighty
energy of the universe that
creates, and sustains, as well
as evolves through change.
This metaphysical principle
of the universe is of the nature
of pure existence, pure consciousness and pure bliss (Sat-Chit-
Anandam). It is formless and not bound by the laws of space,
time or causation. It is Nirguna, i.e. beyond the qualities of the
three Gunas. According to the Shwetasvatara Upanishad, “The
Divine is omnipresent, penetrating everything and is everywhere
simultaneously at one and the same time”. Although many Gods
are worshiped externally in Hinduism (Sanathana Dharma), it
is well understood that behind them all, there is the same all
pervasive Brahman. This spiritual insight sees the identity of
the undying external Brahman and undying internal Atman as
one and the same. According to the Isa Upanishad, all animate
and inanimate objects of the universe are pervaded by the same
universal spirit and this is exemplified by the verse, “Isavasyam
idam sarvam yat kim cha jagatyam jagat”. All the four
Mahavakyams, which are concise utterances of the Upanishads,
reiterate the oneness of the Atma, the Self within, and the Brahman.
SIDDHA ASANA
According to the Hatha Yoga Pradipika, the most important
ONE Asana is the Siddha Asana. This is the pose of the Siddha,

27
DWAU - TWO
TWO MAJOR SCHOOLS OF TANTRA
Tantra is the ancient Indian science of energy activation and
control. There are two major divisions or paths in Tantra. The
Vama Marga (left hand) Tantra deals with principles
of energy in a materialistic, exoteric and literal manner,
whereas the Dakshina Marga (right hand) deals with
them in a subtler, esoteric and more refined
manner. Pujya Swamiji Gitananda Giri Guru
Maharaj was an exponent of the Bengali
Dakshina Marga Tantra, as taught to him by
his Guru, Pujya Swami Kanakananda Brighu
Guru Maharaj. Pujya Swamiji termed Vama Marga
as the outer or exoteric path and Dakshina Marga
as the esoteric or inner path. Dakshina Marga
is often mentioned as the Sattvic path, while
Vama Marga is mentioned as the Rajasic and
DAKSHINA
MARGA
Tamasic path. It is also taught that Vama Marga utilises the
lunar, feminine, physical, emotional energies of the
Ida Nadi, while the Dakshina Marga utilizes the
masculine, solar, mental, intellectual energies of
Pingala Nadi. This is in principle similar to
the concept of Hatha Yoga, in which an
understanding of the body having two equal
and yet opposite energies flowing through
either half (of the body) is cultivated. The beauty
of Indian thought is an acceptance that there
are many paths, and though they may appear
contradictory on the surface, each has its own
validity within its own framework. According to
VAMA
Dr Georg Feuerstein, the seemingly weird behavior
MARGA
DWAU - TWO

59
TRAYAH - THREE
MUMMALAM
According to Tirumoolar in the Tirumandiram, Pasas (fetters)
that bind the Pasu (unevolved, ignorant souls that are animal
- like in nature) are of three types. They are called Malas or
stains or impurities. They are the Anava Mala, Karma Mala,
and Maya Mala. Anava Mala corresponds to the Mother Klesha
of Avidya (Mula-Avidya). The soul feels confined to and limited
to the body and the sense organs. This Anava makes the Jiva
ignorant of its real glory and power. Under the influence of Anava
Mala, the Jiva indulges in all manners of actions and acquires
merits and demerits, thus becoming subject to the birth – death
- rebirth cycle. This cycle of action-reaction is the Karma Mala
that causes union of the conscious and unconscious. The third
Mala is Maya, which gives souls the means and objects of enjoyment.
Through spiritual disciplines, the Maya and Karma Malas can
be effaced, but it is only through the grace of the Divine that
Anava Mala can be removed. Souls are classified on the basis
of lingering Malas into Sakalars (having all three Malas), Pralayakalars
(those who have got rid of Maya but are still stuck with Karma
and Anava), and the Vignanakalars, who are the highest evolved.
The Vignanakalars have only Anava Mala and they may be freed
from it only by the grace of the Divine. When all Malas are removed
the Jiva becomes one with the Divine
FIRE
Tejas or fire is the third of the manifest elements (Pancha
Maha Bhuta) and is related to the Manipura Chakra. The red
inverted triangle (Tejo Mandala) that symbolizes creativity,
motivation, power and energy is the Mandala associated with
this element. This Mandala has a deep correlation with the
Indian classical dancing art of Bharata Natyam, where the

60 YOGA: 1 TO 10 BY DR ANANDA BALAYOGI BHAVANANI
basic shape of the body used is that of the triangle. Fire gives
us the light of vision and wisdom, but it is also capable of
burning us if we aren’t careful. Agni Devatha is the deity associated
with fire and he is propitiated through the variety of Homas
or Yagnas (fire offerings) that are part and parcel of the Indian
way of life. Agnisthana, the abode of Agni, is said to extend
in the human body from the navel to the hips. Panchagni or
five forms of fire reside in the vital body. These may also be
described as the centres of energy consumption in the physical
body. Classically, the Panchagni are listed as Kalagni, Vadavagni,
Parthivagni, Vaidutagni, and Suryarupagni or Jatharagni. Kalagni
(Patalagni or Bhutagni) is said to burn in the Mooladhara,
while Vadavagni (Kashthapashanayorvahni) is in the bones.
Parthivagni (Kashtha-pashanagni) is in the second part of the
duodenum where bile enters the digestive process. Vaidutagni
(Svantaratmakagni) burns in the ear, while Suryarupagni or
Jatharagni is the digestive fire that burns brightly in the Manipura
or Nabhi Mandala. Jatharagni is stimulated by various Hatha
Yogic practices, such as the Agnisara.

61
CHATVARAH - FOUR
CHATVARAH - FOUR
FOUR PATHS TO GOD REALIZATION
Four approaches to the Ultimate reality are blue printed in the
Siddhanta tradition of South India. These are Charya, Kriya,
Yoga, and Jnana. These are similar to the concepts of Bhakti
Yoga, Karma Yoga, Raja Yoga, and Jnana Yoga. In the Charya,
the Bhakti aspect is emphasized and is also known as the Dasa
Marga, or the path of the servitor. It leads to the Salokya Mukti,
where the devotee abides in the sphere of the Lord. In the second
path of Kriya, also known as Satputra Marga (path of the Lord’s
child), there is emphasis on ritualistic worship and right action.
It leads to the Samipya Mukti, where the devotee is close to the
Lord. The third approach is that of Yoga with intense contemplation
and is known as the Sakha Marga, the path of the Lord’s friend.
It leads to the Sarupya Mukti, where the devotee attains the
form of the Lord. The final path is that of Jnana or direct realization
known as the Sanmarga and it culminates in Sayujya Mukti, or
complete Union with the Lord

62
YOGA: 1 TO 10 BY DR ANANDA BALAYOGI BHAVANANI CHATUR AVASTHAS
According to Shiva Samhita there are four stages (Avasthas)
in Pranayama Sadhana. They are Arambha Avastha (the stage
of commencement), Ghatavastha (the stage of
intense endeavor), Parichayavastha (the stage
of intimate knowledge), and Nispattivastha
( t h e s t a g e of c o n s u m m a t i o n ) .
The Hatha Yoga Pradipika
also mentions these four
Avasthas as stages of
progress in Yoga
Sadhana itself.
CHATUR ASHRAMAS
The Chatur Ashramas or four stages of human life, as described
in the Yogic science of Yantra, are Brahmacharya, Grahasta,
Vanaprastha, and Sanyasa. Brahmacharya is the period of life
from birth to 27 years of age. This is the period of one’s life
that is devoted exclusively towards attaining knowledge. It is
the period of study at the feet of a realised master (Guru). The
second phase of one’s life is the Grahasta Ashrama, or the householder
phase. It is said to be from 27 to 54 years of age. This is the
period of responsibility and obligations. It is the productive period
of life in family, financial and personal pursuits. The world can
be said to turn because of the persons in this Ashrama, as they
have the responsibility to take care of all the other three groups.
The third stage of life is the Vanaprastha that runs from 54 to
81 years of age. This is the retirement time when one can sit

63
CHATVARAH - FOUR
back and relax in a quiet, reflective, meditative state. Inner unfoldment
may be given paramount place without undue concern for worldly
matters. Sanyasa Ashram is the fourth stage of life where total
renouncement occurs. It is the period of one’s life beyond 81
years of age wherein the spiritual consciousness of the person
may manifest in totality. It is important to note that this final
stage of Sanyasa is to be entered after completing one’s duties
in the three earlier phases. Many take Sanyasa as an escape
from the world, and this is not the traditional teaching. Sanyasa
is the culmination of a life well lived and never an escape from
responsibility. As Pujya Swamiji often said, “Many want to renounce
the world, but they don’t have anything to renounce in the first
place!”
CHATUR PURUSHARTHAS
The four legitimate aims of life are Dharma, Artha, Kama and
Moksha. Tiruvalluvar deals with the first three in his great Tamil
scripture Tirukkural, under the headings of Aram, Porul and
Inbam. Dharma or Aram is the living of a righteous life with
fulfillment of all duties in the spirit of Nishkama Karma (selfless

93
PANCHA - FIVE
VISHUDDHA CHAKRA
Vishuddha Chakra is the fifth Chakra
of the subtle body and is related
to Akash, the element of space
or ether. Vishuddha is the centre
of great purity and has sixteen
petals with the Sanskrit vowels
as their respective Dhala Bhija
Mantras. Situated in the throat region,
this Chakra is correlated with the thyroid
gland, as well as with the pharyngeal plexus in the physical
plane. The Jnanendriya of Shotra (ears) and the Karmendriya
of Vak (speech) are closely linked to this center, which is presided
over by Lord Shiva himself in the form of Vakvishudda (the bestower
of pure speech). ‘Hung’ is the Dhara Bhija that activates the
potent qualities of freedom, communication and empathy that
are associated with this Chakra. The classical shoulder standing
Sarvangasana is an excellent posture to activate this centre
and bring out its inherent qualities.
BAHIRANGA YOGA
Bahiranga Yoga, or the outer Yoga, consists of the five external
processes of Ashtanga Yoga. These are listed as the Yama,
Niyama, Asana, Pranayama and Pratyahara in the Yoga Sutras
because they are external to the Samyama practices. They can
be seen and valued externally. However Yogamaharishi Dr Swami
Gitananda Giri has maintained that Pratyahara belongs to the
inner processes of Antaranga Yoga, as sensory control and restraint
are inner processes and not external. It is withdrawal from the
senses that is required, and not external manipulation such as
blinding oneself, plugging the ears and nose, etc.

TANMATRAS
The five subtle elements, known as Tanmatras, are perceived
by the different Jnanendriyas (sensory organs) such as the eyes,
ears, nose, tongue, and skin. These Pancha Tanmatras are Shabda
(hearing through the auditory apparatus), Rupa (sight through
the visual apparatus), Gandha (smell through the olfactory apparatus),
Rasana (taste through the gustatory apparatus), and Sparsha
(the cutaneous sense of touch through the sensory apparatus).
These are a subtle mirror to the gross elements of earth (smell),
water (taste), fire (sight), air (touch), and space or ether (hearing).
PRATYAHARA
The fifth step in Ashtanga Yoga is Pratyahara. This is the process
of restraining the outgoing senses at the cerebral level by higher
consciousness. There are various Pratyahara Kriyas, such as
the Shabda Kriya, in the Gitananda Yoga tradition, and they all
help us to withdraw from the external sensory world just as a
tortoise withdraws into its shell. Pratyahara is an essential aspect
of Yoga, and the senses (all 18 of them according to Yoga) are
to be controlled, in order for further spiritual progress to occur.
Unless the senses are
controlled there can be
no Dharana and without
that, there is no Samyama
either. We must not forget
that the Mind (Manas) is
also a “sense” according
to Indian culture, and the
control of the mental
process is also part of
Pratyahara at another
level.
YOGA IS HARNESSING THE SENSES

95
SHAT - SIX
SHAT DHALA PADMA
Swadhisthana Chakra has six petals,
which are said to be like lightning.
The lower states or inclinations
(Vrittis) that are associated
with these six petals are
Prasraya (credulity), Avisvasa
(suspicion), Avajna (disdain),
Murchcha (delusion or
disinclination), Sarvanasa (false
knowledge), and Krurata
(pitilessness). These states
must be transcended for higher
awareness and evolution
through Laya Yoga.
SWADHISTHANA CHAKRA
SHAT RIPUS
The Shat Ripus, or six enemies of the spirit that lead to the destruction
of man, are Kama (passion), Krodha (anger), Lobha (greed), Moha
(infatuation), Mada
(pride), and Maatsarya
(malice or envy). Unless
these enemies are
vanquished, one can
have neither peace of
mind nor spiritual
evolution. The Yama and
Niyama, as well as the
development of Yogic
SHAT - SIX

115
NAVA - NINE
DHARMA SADHANA
Sage Yajnavalkya, along with Manu, was a major codifier of the
Dharma Shastra, or ways that men should live in accordance
with the Divine Law. Dharma is the disciplined living of one’s
life and the following of social ethics. The ability to follow Dharma
is a measure of the stabilisation of one’s inner life. Dharma
also provides a harmonisation of social life. The nine virtues of
Dharma which must
be cultivated, according
to the Yajnavalkya
Smriti, are known as
the Dharma Sadhana.
These nine qualities
are non-violence or
non-injury (Ahimsa),
truthfulness (Satya),
honesty ( A s t e y a ) ,
cleanliness (Saucha),
s e n s o r y c o n t r o l
(Indriya Nigraha), charity
(Daana), self-restraint
(Dama), compassion
(Daya), and forbearance
(Kshanta). It is the
practice of Dharma that
ensures the happiness
and well being of the
individual, and holds up
the edifice of society. DHARMA GIVES US A CHANCE TO
FIND OURSELF.
NAVA - NINE

116
YOGA: 1 TO 10 BY DR ANANDA BALAYOGI BHAVANANI
NAVADHA PRANAYAMA
This is the nine-fold classification of Pranayama, according to
the Brihadyogi Yajnavalkya Smriti. In this text, Pranayama is
divided first into three parts, Mridu, Madhya and Adhimatra.
After this gross division of Pranayama, each part is then sub
classified into three as Mridu-Mridu, Mridu-Madhya, Mridu-Adhimatra,
Madhya-Mridu, Madhya-Madhya, Madhya-Adhimatra, Adhimatra-
Mridu, Adhimatra-Madhya, and Adhimatra-Adhimatra. Pujya Swamiji
Gitananda Giri gives a similar classification of Rishiculture Pranayamas
into the Adamas or Yoga Pranayamas, Madyamas or Samyama
Pranayamas, and Uttanas or Shakti Pranayamas, and details
120 Pranayamas under this major classification.
ANTARAYAS
The nine Antarayas, or obstacles to Yoga Sadhana according
to Patanjali, are Vyadhi (disease), Styaan (dullness), Samshya
(doubt), Pramada (procrastination), Alasya (laziness), Avirati
(worldly mindedness), Brantidarshan (illusion), Alabdhabhumikatva
(inability to attain any state of Yoga), and Anavasthitatwa (inability
to maintain a state of Yoga). These are the nine
disruptive forces of consciousness. Patanjali later
adds another four obstacles when he mentions
pain (Dukha), depression-despair
(Daurmanasya),
tremors (Angamejayatva), and
disturbed-irregular breathing
(Swasha Praswasha). These
obstacles can be removed
by the practice of one-pointedness,
such as Pranava
VYADHI Japa, cultivation of right

117
NAVA - NINE
attitudes, and by control of Prana. They can also be removed
by merging the mental consciousness into supersensory perception
(through practices such as Nada Yoga, Trataka, and Kechari
Mudra) or by inner illumination (Bhrumadhya Dharana or Nada
Dharana). Other methods given by Patanjali include Vairagya,
and developing the method of conscious dreaming and conscious
sleeping, as well as meditation
NAVARATHRI
The nine nights of Devi constitute a great religious festival all
over India. This is celebrated as Navarathri or Durga Puja, with
the tenth day being celebrated as Dasara. Navaratri is observed
in the month of Ashvini preceding Dasara. It commences with
the new moon of Ashvini, and terminates with Mahanavami on
the ninth lunar day of the bright half of the month. Dasara is
observed on the tenth day of
the bright half of the month
of Ashvini. The Dasara festival
held at Mysore is one of India’s
most colorful phenomena. The
spectacular procession taken
out on this day is a veritable
extravaganza. The Ramalila
at Varanasi, where the
battle between Lord
Rama and Ravana is
depicted, is one of
the most famous
attractions of
I n d i a t h a t
occurs during
GODDESS DURGA thi s per iod.

Navarathri usually occurs during the months of September -
October of each year. The first three nights are celebrated with
worship for Durga (Goddess of valour), the next three for Lakshmi
(Goddess of prosperity), and the last three for Saraswati (Goddess
of knowledge and the fine arts). Young girls are worshipped as
forms of the goddess on each of these nights, and many ceremonies
and fine art festivals are conducted in a joyous manner. The
last day is celebrated as the Ayudha Puja, or worship of implements
and all the implements of trade and education are worshipped.
The tenth day is celebrated as Vijaya Dasami, and students go
to their teachers to learn new lessons in their respective arts.
NAVA RASA
Nava Rasas are the nine emotions that are depicted in Indian
Dance. These are Sringara (love), Hasya (laughter), Karuna
(compassion), Roudra (anger), Veera (heroism), Bhaya (fear),
Bhibadsa (disgust), Adbhuta (wonder-awe), and Shanta (peacefulness).
The Nava Rasas are a major form of emotional catharsis. Even
negative emotions such as fear and disgust, are expressed in
a dignified, refined manner and the emotions
are used consciously. Thus, Natya (dance)
helps cleanse the negative aspects
of human emotions and sublimate
them, making way for the higher
emotions of Divine Bhakti. The
Nava Rasa are also a great
means of psychological
preventive therapy.
BHAYA, ONE OF THE NAVARASAS

119
NAVA - NINE
Most modern societies give little or no scope for expression of
these emotions in a proper, dignified, controlled manner whereas
the Nava Rasas enable youngsters to experience these emotions
with detachment. This detached expression produces a balanced,
wholesome personality and an embodiment of Sama Bhava, or
equal mindedness.
NAVA GRAHA
The nine “celestial abodes”, according to Indian astrology,
are known as the Nava Graha. They are said to have a great
influence on human lives, and so there is great emphasis
put on horoscopes and other astrological practices for human
welfare. The Nava Graha are Surya (Sun), Chandra (Moon),
Mangala (Mars), Buddh (Mercury), Guru or Brihaspati (Jupiter),
Sukra (Venus), Shani (Saturn), Rahu (north node of the moon),
and Ketu (south node of the moon). The movement of these
‘abodes’ is observed with great interest and fanfare all over
India, and a lot of good
and bad happenings are
often interpreted as
events due to the
benevolent or
m a l e v o l e n t
influences of
these Graha.
T h e m o s t
visible influence
of these Grahas
can be seen in
the observance of
Rahu Kalam, by
South Indians. No event

will ever take place in this Rahu Kalam for it is considered
an inauspicious time to do any activity. This period of one
and half hours that occurs in a certain pattern on different
days of the week dictates the timings of many journeys,
weddings, land registrations and even the timing of official
work. One of the first things that a family does when a child
is born is to chart its Kundali or Jatakam, which is a representation
of the Nava Grahas in relation to the child’s birth. Yoga
appreciates the influences of these Grahas but emphasies
that a disciplined Yoga Sadhana can overcome or ameliorate
most obstacles, even those produced by unlucky stars, in
our spiritual journey from the self to the SELF.
The different planets are represented in the human body in the
following manner. The Sun represents the soul, Moon the mind,
Mars our perseverance, Mercury, the voice, Jupiter, our wisdom
(learning), Venus, our Love, and Saturn, our sobriety and thoughtfulness.
These planets influence human life and the body continuously.
In addition to these planets, there are two shadow planets (Rahu
and Ketu), whose effects are also seen in our day-to-day life.
NAVA RATNAS
There are innumerable gemstones in existence, but of these,
only nine distinct gemstones are considered “Precious Gems”
by Vedic or Jyotish astrologers since ancient times. These are,
Mukta or Motthu (white pearl), Manikya (ruby), Vaidoorya (chrysoprasus
or cat’s eye), Gomeda (beryl, cinnamon stone or hessonite),
Vajra or Vairam (diamond), Vidruma or Pavazham (red coral),
Padmarago or Pushparagam (jacinth, yellow sapphire or hyacinth),
Marakatam (emerald), and Neela (blue sapphire). The Navaratna
ornament with nine gemstones is also considered a “Kavacha”,
a talisman, armour, or “body guard”.

NAVA - NINE 121
In Tantra Sara, a famous Tantric scripture, the human body is
stated to be “an island of nine gems”. These nine gems correspond
with the nine constituents (Dhatus) of the human body. The gems
are related to the nine ingredients (Dhatus) as follows. Yellow
Sapphire (flesh), Blue Sapphire (hair), Cat’s Eye (skin), Red
Coral (blood), White Pearl (bone), Emerald (marrow), Hessonite
(fat), Diamond (semen and glandular secretion), and Ruby (Prana,
vitality, or the Life Force).
The nine gems are also related to the Nava Grahas, and are
said to manifest special powers and qualities through them.
Ruby (Surya - Sun) bestows name, fame, vigor, virtue, warmth,
and capacity to command. It can raise an individual above the
status into which he/she was born, and historically has been
symbolic of love and passion.
White Pearl (Chandra - Moon) strengthens mental faculties,
calms emotions, and increases peace of mind. It also provides
vitality and wisdom.
Red Coral (Mangala - Mars) enhances courageousness, and is
claimed to help cure diseases of the blood.
Emerald (Buddha - Mercury) improves memory, communication,
and intuition, and it sharpens the intellect and ability to learn.
It also bestows sufficient wealth.
Yellow Sapphire (Guru - Jupiter) is most widely used to enhance
financial status, and the wearer is said to get wealth, good health,
name, honour, and fame.
Diamond (Sukra - Venus) bestows a luxurious life, enhances
one’s name, fame, and artistic qualities, and is said to improve
sexual power.

Blue Sapphire (Shani - Saturn) counteracts envy from others
and dispels evil. It is said to eliminate long-term misfortune,
and restore lost wealth and property.
Gomeda (Rahu – North node of the moon) assists in speedy
transactions or transitions in lesser time than anticipated. Rahu
is responsible for all sorts of delays in the fulfillment of ambitions,
and this gem counteracts those qualities.
Cat’s Eye (Ketu – South node of the moon) protects the wearer
from hidden enemies, mysterious dangers, and diseases. It
also protects one from drowning, intoxication, and detrimental
government actions.
NAVA DHANIYAM
The nine grains and pulses that are used in Pujas to propitiate
the nine celestial bodies (Nava Graha) are the Nava Dhaniyam.
These are Godumai (wheat for Surya), Nel (paddy for Chandra),
Thuvarai (red gram for Mangala), Pacchaippayiru (green gram
for Buddh), Kadalai (Bengal gram for Guru), Mocchai (hyacinth
bean for Shukra), Ellu (sesame for Shani), Ulundu (black gram
for Rahu) and Kollu (horse gram for Ketu). As the different planets
also have a relationship to the nine Dhatus, we can assume
that the different grains that are used in the Puja, as well as in
cooking, have an effect on the body through the Dhatus.
NAVA DWARA IN MALES
The nine gateways or openings in the male according to Tantra,
are the two eyes, two ears, two nostrils, mouth, urethra, and

123
NAVA - NINE
anus. When performing the higher practices of Samyama Yoga,
it is important that all these orifices are closed. Physical Pratyahara
techniques such as Shanmuki or Yoni Mudra, and Padma Asana,
are useful to help one physically close all these orifices and
lock up the senses in order to concentrate on the object of contemplation
without any deviation. It is said that the orifices above the navel
are clean and those below it are unclean. As all orifices are a
means for different entities or spirits to enter the human body,
Indian culture placed great importance on the cleanliness of
these entrances. Various techniques were cultivated in order
to attain purification such as the Dhauti, Bhasti, Karna Mala
Dhauti, Anunasika, Vajroli Mudra and Ganesha Kriya.
BHAKTI NAVA ANGA
The nine limbs of Bhakti are Sravanam (hearing the tales of
the Lord), Kirtanam (singing hymns in His praise), Smaranam
(contemplation and
remembrance of
Him), Pada Sevanam
(service to the world
as the feet of the
Divine), Archanam
(worship), Vandanam
(obeisance), Dasyam
( s e r v a n t s h i p ) ,
Sakhyam (intimacy)
and Atma Nivedhanam
(self-surrender). The
devotee may cultivate
any or all of these in
order to become one
with the Lord. NARADHA, A GREAT BAKTHA

124
YOGA: 1 TO 10 BY DR ANANDA BALAYOGI BHAVANANI
NAVA DHATUS OF YOGA
The Nava Dhatus (Nava Dhushya), or nine substances that make
up the human body according to Yoga, are Asthi (bone tissue),
Maamsa (muscle-tissue), Nadi (Nerve), Rasa-Rakta (circulating
components), Indriya (the vital organs), Granthi (endocrine glands),
Medas (fat, adipose tissue), Majjaa (bone marrow), and Soma
(glandular secretions). In the higher aspects of Yoga, three more
systems are inherent. They are Prana (the cosmic catalyst associated
with emotions), Chitta-Manas-Buddhi (the mental factors of sub-consciousness,
consciousness, and super-consciousness), and
the Chakras (etheric energy nature of man associated with the
psycho-neuro-immuno-endocrine system of the physical body).
In the consideration of Prana, the concept of Nadis or energy
flows affected by Prana Vayu (nerve currents), Prana Vahaka
(nerve impulses), Prana Vahana (nerve fluids), and Prana Vana
(the psychic vortexes)
associated with the
Chakras must be
considered. In the Yogic
concept of mind, a further
amplification is to be
found in the Bindus (foci
of higher mental energy),
Mandalas ( e t h e r i c
mental and electrical
fields and energy
patterns), and the Sapta
Loka (seven planes of
mind). In considering
Chakras, the psychic
nature associated with
the Higher Self or Atman
CHAKRAS AND MANDALAS must be understood.

A FINAL WORD 135
A FINAL WORD
OM PURNAMADHAH PURNAMIDAM
PURNAT, PURNAM UDACHYATE
PURNASYA PURNAM ADAYA
PURNAM EVA AVASHISYATE. OM
The above verse from the
Isavasya and Brihadaranyaka
Upanishads tells us that the
Absolute Pure Consciousness
is full (complete) and that this
Manifest Universe is also full
(complete). They also tell us
that after manifesting this Full
Universe, that Perfect Absolute
verily still remains full
(complete).
This is why this book in the real sense cannot be termed complete,
as a complete study in this regard would have to be a study
using the numbers ranging from Zero to Infinite!
The codification of concepts in tune with numbers is typically
Indian and examples of “ten of these” and “twenty of those”
abound in Indian traditions of Yoga, philosophy and art.
I have limited this work to the numbers “1 to 10” but would like
to remind those readers who are still with me that there still
exist many concepts that lie beyond this numerical codification
of 1 to 10.

Some examples for starters are:
z The 11 senses consisting of the Dasa Indriyas (five Jnanendriyas
and five Karmendriyas) plus Manas, the mind.
z Ekadasi, the eleventh day after a new moon, which is
sacred to worshipers of Lord Vishnu. There is also an
excellent psychotherapeutic Yogic breathing technique
that carries this name.
z 11 Asanas are mentioned by name in the Yoga Bhashya,
an important commentary on Patanjali’s Yoga Sutras.
z In the Gitananda Yoga tradition of the Rishiculture Ashtanga
Yoga Paramparai it is taught that there are 12 Chakras
existing in the Sukshma and Karana Sharira.
z There are 12 petals in the Anahata Chakra, the heart
centre and each has its own respective Bhija Mantra.
z There are the 12 Rasis or signs of the Zodiac in both
western and eastern astrology.
z Of the numerous Upanishads 12 are said to be important.
z Dwadasha Krama are the twelve physical and non-physical
components of the human being as enunciated by
Yogamaharishi Swami Gitananda Giri.
z There are 14 Lokas or planes of existence that consist
of the 7 lower and the 7 higher states of the mind.
z 15 Asanas are mentioned by Swatmarama in the Hatha
Yoga Pradipika.
z 16 petals are existent in the Vishuddha Chakra, the throat
centre of great purity.
z There are 18 chapters in the Bhagavad Gita and each
is described as “a Yoga”.

z A FINAL WORD 137
Of the 18 Puranas written by Veda Vyasa, there are six
each for Brahma, Vishnu and Shiva.
z Yogamaharishi Dr Swami Gitananda Giri has elucidated
18 senses that include the normal as well as para-sensory
aspects of the Indriyas.
z There are 25 Mudras mentioned in the Gheranda Samhita.
z Tattvas (the manifestations of Truth or Reality) are said
to number 24, 36, 72 or 96 according to various Yogic,
Samkya and Tantric traditions.
z Tirumoolar mentions 28 Agamas or Tantras while others
talk of 64 .
z There are 52 elements of Yoga Chikitsa, Yoga therapy
according to Yogamaharishi Dr Swami Gitananda Giri.
z The numbers 54, 108 and 1008 are sacred for the purpose
of Japa and a Rudraksha Mala typically has these
combinations of beads.
z There are 63 Nayanmars or Shaiva saints in the South
Indian tradition while there are 12 Alwars or Vaishnava
Saints.
z Sage Vashishta is said to have done Tapasya in the
Vashishta Asana for 99 years while Lord Krishna
forgave the impertinent Sisupala 99 times before
beheading him with the Sudharshan Chakra.
z The number 108 is held sacred and most Hindu Deities
have at least 108 names based on their different qualities.
Some of the Gods have even 1008 names that are chanted
in the different Pujas for propitiating them.
z Yogamaharishi Dr Swami Gitananda Giri has taught 120
Pranayamas in the Rishiculture Ashtanga Yoga Paramparai
of Swami Kanakananda Brighu.

z There are 196 verses in Patanjali’s Yoga Sutras that
are arranged in four chapters.
z The Tamil Veda, the Tirukkural is a comprehensive
guide to righteous living and has 1330 verses arranged
in 133 groups of ten verses each.
z Hatha Ratnaavali of Srinivasa Bhatta describes 84 asanas.
z The Sahasrara Chakra has 1000 petals that are represented
by a 20-fold repetition of the 50 Bhija Mantras.
z There are 3000 verses in Tirumoolar’s monumental Tamil
Yoga scripture, the Tirumantiram. It is believed that Tirumoolar
mediated for 3000 years and used to come out of his
meditation and write one verse every year.
z There are 3000 Dikshitars in the Shiva tradition at Chidambaram
and this includes 2999 priests plus Lord Shiva himself.
z Nadis or energy conduits in the subtle body are said to
number 72,000, 300,000 or 720,000 according to different
Yogic and Tantric traditions.
z There are said to be 84,00,000 Asanas taught by Lord
Shiva of which 84 are said to be important and the Gheranda
Samhita describes 32.
This list can go on and on and on…. forever, as there is so
much to learn, but I shall keep the discussion of these concepts
for another day and another time when we are all ready for them.
Till then, I wish you a wonderful time in the contemplation of
the beauty inherent in numbers and the cultural and Yogic relationships
with these agents of quality and quantity.
HARI OM TAT SAT

ABOUT THE AUTHOR 139
ABOUT THE AUTHOR
Yo g a Vi b h u s h a n Yo g a c h a r y a
Dr. Ananda Balayogi Bhavanani was
born to the world famous Yoga team of
Yogamaharishi Dr. Swami Gitananda
Giri Guru Maharaj and Puduvai
Kalaimamani, Yogamani, Yogacharini,
Smt. Meenakshi Devi Bhavanani on April
16, 1972, in Pondicherry, South India.
He was reared in the ‘Gurukula’ atmosphere of Ananda Ashram,
first at Lawspet and then at Sri Kambliswamy Madam in
Thattanchavady, Pondicherry where the Yoga Vidya (Knowledge
of the Art and Science of Yoga) was imbibed as a 24-hour-a-
day Sadhana and not just a few classes now and then.
Nominated as his Guru-Father’s successor on his fourth
birthday as Madathiapathy of Sri Kambliswamy Madam,
Ananda took great interest in Hindu Rites and Rituals, Mantra,
Yoga and Carnatic Fine Arts from a young age. He has been
trained in Rishiculture Ashtanga (Gitananda) Yoga from
that tender age and has assisted his illustrious parents in
the Yoga training imparted at Ananda Ashram, Sri Kambaliswamy
Madam and ICYER from that time onwards.
He began his studies in classical Carnatic Vocal Music at
the age of four years under Puduvai Kalaimamani V. Mannikanan.
At the age of seven years he began arduous training in
Carnatic Music under the tutorage of Kalaimamani Srirengam
R. Ranganathan of Pondicherry, one of the most famous
Carnatic Vocalists of South India. He continued his training
for twenty years until his Guru’s death in 2002. He has
studied Mridungam since the age of five, beginning with

world-famous Master Shri K.M. Vaidyanathan in 1979. Later,
he was accepted as a disciple by Thiruvarur Shri R. Krishnamurthy,
one of the most respected classical Mridungists of modern
times. He began the study of Bharata Natyam under his
mother Puduvai Kalaimamani Meenakshi Devi Bhavanani
in the Kalakshetra tradition of Rukmani Arundale when he
was five years of age. At the age of eight, the world- famous
Bharata Natyam master Padmashri Adyar K. Lakshman of
Chennai accepted him as a disciple.
His initial training in scholastic work was in the Ashram
itself and only when he was thirteen years of age was he
sent to Bhavan’s Gandhi Vidyashram, Kodaikanal, to do
his formal schooling. At school, in addition to his academic
proficiency, he was one of the cricket team’s major stars
and the all-round Athletic Champion. At school he was awarded
the “K.S. Jayarama Iyer Award for Best Instrumentalist”
for three successive years. In his final year he served as
the School Captain.
He wrote a book on YOGA FOR CHILDREN at the age of
12 years and has written three other books including ‘YOGA
AND MODERN MAN’, which takes a look at various Yogic
concepts with humorous cartoons and line drawings, “A YOGIC
APPROACH TO STRESS”, which illustrates the theory as
well as practical applications of Yoga to the modern epidemic
of stress, and “A PRIMER OF YOGA THEORY”, which is
a compilation of Yogic theoretical aspects for the benefit
of practitioners of Yoga Sport, Yoga teachers as well as
students wanting to understand more of the theoretical basis
of Yoga. He has had 12 scientific research papers and
14 scientific abstracts on Yoga research and numerous
general articles on Yoga published in English and Tamil
journals. Three more scientific papers are in press.

He undertook two years of formal full time residential training
in Yoga in the Diploma and Advanced Diploma Courses
in Yoga at ICYER under the guidance of his Guru-father
Yogamaharishi Dr. Swami Gitananda Giri in 1990 and 1991,
and upon completion of these courses, he joined medical
college in order to combine the best of Eastern wisdom with
the best of Western science.
During his Medical Studies at J.N. Medical College, Wardha
(Nagpur University), Maharashtra, he was the top student
in a class of one hundred. He secured Distinction in Surgery
and a Gold Medal in Community Medicine in his final year,
topping about 500 students from the five Medical Colleges
affiliated to Nagpur University. He was also the Student
Representative at Nagpur University for J.N. Medical College.
Later, he completed his internship at JIPMER Hospital,
Pondicherry, India.
He has completed with distinction a two-year, Post Graduate
Diploma in Family Health (PGDFH) from Sri Ramachandra
Medical College (Deemed University), Chennai (2003) and
has also completed the Diploma in Psychological Counseling
and the Diploma in Stress Management from the Institute
for Health Care Administration, Chennai.
He was one of the Star Performers and Yoga demonstrators
in the television serial YOGA FOR YOUTH, which was first
broadcast over New Delhi Doordarshan in November 1989.
This series of twenty-five episodes is regularly re-broadcast
on the National Doordarshan Channel, even to date. His
musical concerts and Mridungam have been regularly broadcast
over Pondicherry television. He also anchored an interactive
TV programme on Yoga for Sleep Disorders on the Sky
Sat local cable network in 2004.

He was a performer of Bharata Natyam and has performed
all over India and notably at the ABHAI National Dance
Festival in Chennai in 1992. Following his father’s Maha
Samadhi on Dec. 29-1993 he stopped his dance performances
and instead, focused his attention on Dance Choreography,
especially in the rhythmic aspect, for Yoganjali Natyalayam.
He has helped to choreograph 6 Major Dance Dramas and
more than 10 Mini Dance Dramas for Yoganjali Natyalayam
in the last seven years. He also composed the musical notes
and rhythmic aspects for all of these dance dramas. He
recently was Co-director of the Pancha Maha Bhuta dance
drama for the 98th Jayanthi of Yogamaharishi Dr Swami Gitananda
Giri and the 36th Anniversary celebrations of Ananda Ashram
in 2004.
As a well-known Carnatic Vocalist he has released two
albums of which “THE YOGA OF SOUND” has the unique
blend of English lyrics with Carnatic Raga and Tala in an
attempt to bridge the gap between East and West. The
second Album ‘TAMIL INBAM’ is a collection of Tamil
Compositions in Carnatic Music. As a Mridungist as well
as Carnatic Vocalist he is a regular performer at programmes
in and around Pondy. He has performed at the International
Yoga Festival, Government Music Festival, Millennium
Sunrise Festival, Thiagaraja Festival, Puduvai Tamil Isai
Sangam and Eswaran Koil Kumbabhishekam amongst many
others in Pondicherry. He is well known for his spontaneous
imagination in the concerts and for his explanations on the
Yogic aspects of Carnatic Music. He has performed innumerable
vocal and instrumental recitals all over India, including in
Bombay, Dehra Dun, Chennai, Cochin, Lonavla (Pune),
Bangalore and Pondicherry. It is notable that he has performed
three times in the Isai Vizha (Music Festival) conducted
by the Govt of Pondicherry in 1998, 2000 and 2003.

He has been a featured speaker at many Yoga Conferences
including the International Yoga Festival conducted by
the Government of Pondicherry each year since 1993.
He has also been the Co-Ordinator and a member of
the Jury at the International Yogasana Competition held
at the International Yoga Festival – Pondicherry annually
and is responsible for organizing the more than 500 contestants
who come from all over India to participate. In his capacity
as Himalaya State Coordinator, he also organised the
HIMALAYA YOGA OLYMPIAD in Pondicherry (2001) and
led the Pondy team to the National Himalaya Yoga Olympiad
at Bangalore in November 2001.
He is responsible for reviving the Pondicherry Yogasana
Association (2000) founded by Yogamaharishi Dr Swami
Gitananda Giri in 1975. He is currently General Secretary
of the Pondicherry Yogasana Association, Advisor to
the World Yoga Council and a Member of the International
Council for Yoga Sport in the International Yoga Federation,
South America. He has recently been nominated as Vice
President of the Asian Union of Yoga, New Delhi, which
is affiliated with the International Yoga Federation.
The International Yoga Federation honoured him in September
2004 by nominating him as the WORLD CULTURAL YOGA
AMBASSADOR of the World Yoga Community and the
World Governing Body of the International Yoga Federation
of Buenos Aires, Argentina.
Yoga for him is not just the performance of a few Asanas
or Pranayamas but is a means for the evolution of the
human mind into higher states of consciousness and
awareness.

He has been instrumental in developing the concept of “Yoga
Asana Tableaus” as a performing art and has trained hundreds
of young people in the difficult art of acrobatic Yoga Asanas.
The Yoga-Asana Tableau Concept has been developed by
Dr. Ananda as a vital tool for inculcating a sense of “team
spirit and mutual cooperation” into youngsters. His pioneering
efforts in this field have been widely applauded. As well,
Dr. Ananda has been a pioneer in the revival of the use of
the acrobatic Natya Karnas (difficult, athletic and acrobatic
poses of Bharata Natyam) into the modern dance repertoire.
With his finely developed aesthetic sense, he tastefully weaves
these acrobatic poses into his classical dance choreography
and productions.
As Chairperson of Yoganjali Natyalayam, Pondicherry’s Premier
Institute of Yoga, Bharata Natyam and Carnatic Music, he
has coordinated many prestigious programmes in Bangalore
(sVYASA), Chennai (Arkaya Foundation), Alangudi (Guru
Stalam), Kodaikanal (Bhavan’s Gandhi Vidyashram), Tanjore
(Salangai Natham 2004 for the South Zone Cultural Centre)
and Mahe (Varnam 2004 for the Dept of Art and Culture).
He has attended various Yoga Conferences and seminars
in New Delhi, Bombay, Lonavla, Bhopal, Chennai, Kancheepuram,
Madurai and other places along with his parents. He has
assisted in the co-ordination of three International Yoga
Conferences conducted in Pondicherry at Ananda Ashram
by Dr. Swami Gitananda and Smt Meenakshi Devi Bhavanani.
He has had the good fortune of meeting and receiving the
blessings of numerous Great Yoga Masters such as Swami
Chidanada, Swami Chinmayananda, Swami Satchidananda,
Swami Dayananda, Swami Digambarji, BKS Iyengar, Sri Yogendra
Desai, Sri TK Desikachar, Sant Keshav Das, Sri Amrit Desai,

Sri Direndra Brahmachari and Sri Yogeshwar. He has also
been privileged to receive the blessings of eminent Scientist
Yogis such as Shri R.R Diwakar, Dr B Ramamurthy, Prof
TR Anantaraman, Dr W Selvamurthy, Dr Nagendra, Dr Nagaratna,
Dr MV Bhole, Dr SV Rao, Dr RP Pandey, Dr Khapre, Dr SR
Joharapurkar and Dr Madanmohan. He also received the
benevolent blessings and special Ponnadi honours from the
Kanchi Kamakoti Paramacharya of Kanchipuram Shri Jayendra
Saraswati Swamigal when he was ten years old.
As a Mridungist, he has accompanied great artists like Padma
Bhushan T.V. Shankaranarayanan, Kalaimamani Srirengam
Ranganathan, Kalaimamani Kulikkarai S.P. Vishvalingam,
Kumbakonam M.R. Gopinath etc. on the Mridungam. Dr.
Ananda is a ‘B’ Grade Mridungist recognised by All India
Radio and regularly plays for Yoganjali Natyalayam dance
performances. He has played Mridungam for Sendhen Tamilisai,
a Music Album by Kalaimamani Pulavar I Pattabhiraman
as well as Bhakti Mani Mala, a music album sung by Smt
Jyothirmayi. He has also provided Mridungam accompaniment
for a CD on Music Therapy by Dr Hariharan PhD.
He is a life member of the INDIAN MEDICAL ASSOCIATION;
ABHAI (Association of Bharata Natyam Artists of India);
Chennai, IAYT (International Association of Yoga Therapists,
based in U.S.A); IYA (International Yogatherapy Association
of the International Yoga Federation based in South America),
APPI (Association of Physiologists and Pharmacologists of
India), INDIAN ACADEMY OF YOGA, BHU, Varanasi and
the Pondicherry Psychology Association.
He is the Patron of the SANATHANA DHARMA SANGHA,
the Hindu Movement in Italy and Europe, as well as more

than a hundred Rishiculture Ashtanga (Gitananda) Yoga
centres all over the world. He is also Patron of the Gitananda
Yoga Associations of Australia, Spain, Germany, U.S.A.
and Italy.
He is the staff artist of ‘Yoga Life’, the International monthly
journal and is well known for his ‘Yoga Cartoons’ on Yogic
concepts and modern day Yogis.
Dr. Ananda is a Senior Lecturer in Mantra, Yantra, Yoga
History and Philosophy and Yoga Physiology and Anatomy
for the fully residential Yoga Training Courses at the International
Centre for Yoga Education and Research (ICYER) in Kottakuppam,
Tamil Nadu. These full time residential courses, the Six
Month International Yoga Training Course and the One Year
Advanced Diploma Course are well established and presented
to an international professional standard. These courses
have been held annually since 1968 and students from all
over the world attend. He also lectures at Pondicherry University,
as well as at the MGR University, Chennai on the subject
of “Scientific basis of Yoga and Yoga therapy”.
Dr. Ananda is Chairman of the International Centre for
Yoga Education and Research (ICYER) in Kottakuppam,
Tamil Nadu, an internationally acclaimed Yoga Institute established
as “Ananda Ashram” in 1968. He is Chairman of Yoganjali
Natyalayam, a world famous Institute of Yoga, Bharata Natyam,
and Carnatic Music established in Pondicherry in 1993. He
is also Director of Studies for both these Institutes.
He received the Marudha Ramalinganar OUTSTANDING
YOUNG PERSON AWARD and Rolling Shield for the year
2002 from the Youth Peace Centre, Pondicherry, and the

title award of “Yoga Vibhushan” from the Tamil Nadu State
Yoga Association and the Sports Development Authority of
Tamil Nadu (Tuticorin) in August 2003. Other titles and awards
received by him are “Palkalai Chemmal”, “Sagala Kala Vallavan”,
“Isai Sevagan”, “Puduvai Mannin Maindhan”, “Achiever Award
2003” and “Jnana Vruddha”.
He is, at present, a SENIOR RESEARCH FELLOW in the
Yoga Research Project conducted by the Department of
Physiology, JIPMER under the auspices of the Union of Health
as well as the Defense Ministries, New Delhi. He is involved
in various research studies at JIPMER and has published
numerous scientific papers on these findings.
He is happily married to Yogacharini Devasena Bhavanani
who has a Masters degree in Sanskrit in addition to being
an eminent Yoga Expert, and a Carnatic Vocalist and Bharata
Natyam Dancer, Teacher and Composer. They have one daughter
Dhivya Priya Bhavanani.

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

YOGA : 1 TO 10

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YOGA : 1 TO 10