United Nations World Yoga Day 21 June 2015


World Yoga Day 2015

United Nations Celebrate the First ever World Yoga Day on June 2015

First ever World Yoga Day will be celebrated in 192 countries simultaneously on June 21 2015 International Yoga Day Celebrations at UN to be Broadcast at Times Square to a global audience be presided  by External Affairs Minister Sushma Swaraj.

The UN will commemorate the inaugural International Yoga Day with UN Secretary General Ban Ki-moon and General Assembly President Sam Kutesa gracing the occasion.

It is estimated that close to 200 million people around the world practice yoga (of some form or the other), a majority of them in India, and over 20 million of them in the United States alone.

YOGA  embodies unity, unity of the mind and the body, thought and action, restraint and fulfilment. On the whole, it’s a holistic approach to health and well-being.


Outcome of Spirituality


Yoga Spirituality -Yoga Alliance AustraliaYOGA-Fundamentals of Spirituality: Vasudhaiva Kutumbakam (The world is one  family).

We are not living in isolated compartments the world has become one family. In a society plagued with domestic and communal violence, we need to globalise wisdom. Though we have advanced technologically, we have cared very little for the emotional and spiritual needs of people. A sense of belongingness with the whole world rising above the narrow considerations of color, culture or background, is the need of the hour. We need to look back and learn from the mistakes of the past, we need to understand what is lacking in society and how we can nurture the human values without which his earth cannot be sustained.

Once the spinning impact of the west becomes weak, there is a bound to be a more helpful and harmonious process of mutual give and take. And that will be for the benefit of all. But for this to happen, India will have to intervene with his powerful spiritual influence and his characteristic integral philosophy and way of life. That alone will help resolve the conflicts of the present situation and reconcile the seeming contradictions in a harmonious and holistic vision.

Mere listening to spiritual discourses is not enough. One should always sit back and reflect on what had been said to actually benefit from them. It is said, “one hour of reflection” is equal to seventy years of pious worship. It is only when we introspect about good things that we try to imbibe them in out life.Listening to the best of things without reflecting back on them has only superficial effects. By reflection, one can realise the depth of the issue and its meaning.

Janism says that the dharma is made up of “Non-violence,Self-control and austerity.”Positive emotions bring pleasure and negative emotions make life miserable”. Non-violence is the heart of Jainism. All worldly problems can be solved by keeping nonviolence in center. We can protect environment (i,e earth, water,fire, air, vegetables and small creatures) by reducing our day to day requirement by reducing our greed. We should meet on injustice not with the force but with forbearance, Violence begets violence, enmity leads to Enmity. There is nothing in the world or even out of it that can be called good except the principle of nonviolence of all living beings. The root course of violence is material goods. The virtue of non-violence and Aparigraha are capable of establishing universal peace. Anand (bliss) is experienced by the sage who is free from all desires. Gita tells us that the actions should be performed after brushing aside all attachment and the desire for the fruit. The highest aim of human life is to attain eternal bliss. All the conduct should be such as would bring us the maximum of happiness and remove miseries from our lives.

Knowledge and spiritual awareness should go hand in hand win social and political systems. Religious leaders, political leaders, business establishments and
social workers should get together and spread the message of unity. All religions and traditions have a common value system.

These shared values have to reach every corner of the world. Even if one pocket of the world remains ignorant of these values, the world will not be a safe place. Sit a while in solitude, meditate, reflect on your thoughts, actions, your immediate environment the world around us. Think over and over again, introspect. Never let dust or dirt settle on it and distort our vision. Keep it bright and shining. Keep it pure and radiant. Let our thought be
pure, let our whole life be pure. It is also very necessary to teach our children about the importance of purity of life. Moral education is a must today. Young children have impressionable minds and we should try to develop a spiritual outlook in them from a very young age. We should help them inculcate good values and thoughts.

It is also very necessary to teach our children about the importance of purity of life. Moral education is a must today. Young children have impressionable minds and we should try to develop a spiritual outlook in them from a very young age. We should help them inculcate good values and thoughts.

We ought to be sensitive to the cause of the society and humanity. We must involve ourselves in the activities of the society and try to reform it from within as much as we can. We should not shut out eyes to the crimes taking place in the society. We are about to enter a new era, which will see the dawn of a new divine civilization on earth. Let us now try not to divide the people into smaller sects or sections but unite them to accept the
values of love, mercy, compassion, forgiveness and good conduct.

Yoga as a Panacea for Mental Illness


 Registered Yoga Teacher Yoga Alliance AustraliaUBER Yoga; Yoga as a Panacea for Mental Illness by Dr.Sarah Smyth Psychologist-RYT Yoga Alliance Australia.

Previously it was believed that the ‘talking cure’ (Freud and Breuer, 1895) was the one and only treatment option for individuals suffering with mental illness. Yet yoga’s presence in the literature on psychotherapy has been noted as far back as 1918 and possibly further. Winter (1918) in ‘The Yoga Systems and Psychoanalysis’ compared, contrasted and related Freudian and Jungian psychoanalysis with Patanjali’s Yoga Sutras. Ever since there has been numerous writers and researchers proposing an integration between psychotherapy and Yoga and it seems that this is currently happening.

Over the last number of years various forms of psychotherapy such as Cognitive Behavioural Therapy (CBT), body-centred psychotherapy and self-help programmes such as the 12 Steps have been looking to the past and incorporating ancient traditions such as yoga and mindfulness meditation, as a means of improving treatment options and outcomes for individual with disorders such as depression and anxiety, addiction (substance misuse, eating disorders, self-harm) and trauma.

Cognitive behavioural psychotherapy makes a person aware of how their thoughts (psychological) affects their feelings (emotional) and behaviours (physical). Through education and awareness it aims to help people overcome problems and make progress towards personal goals by teaching new and more effective coping skills (Williams and Garland, 2002) such as mindfulness. By learning mindfulness techniques the person is more aware of all incoming thoughts and feelings, is able to observe them and accept them but is taught not to get attached to them or react to them (Linehan, 1993). Thus leading to improving such things as; health, self-care and self-regulation; anticipating, preparing for and managing stress; behaving more effectively in testing situations; and minimising or coping with unpleasant thoughts and feelings.

Similarly, yoga is recognised as a form of mind-body therapy that integrates the physical, mental and spiritual elements of  an individual. It can be used as a process of self-investigation and self-regulation. Through asanas and meditation,  the individual can direct attention inwards toward their  health and wellbeing to improve these aspects of their lives (Iyengar, 1989).

Body-centered psychotherapies use movement-based and body-centered techniques to assess and treat psychological and physical distress thus supporting the processes of change and transformation (Aposhyan, 2004). A recent study ;Yoga Based Body Psychotherapy: A Yoga Based and Body-Centered Approach to Counseling, by Livia Shapiro (2012) looked at incorporating yoga into body-centered psychotherapy. Shapiro (2012) stated the aim of the approach was to overtly bring yoga postures into the context of body psychotherapy to support further development of body-centered ways of counseling, and to afford a new lens for the practice of yoga postures by making their inherently therapeutic nature overt in the context of a psychotherapy session so that eliciting emotional material becomes a potentially viable content for healing, growth and change…(p.42) The research of this study found that introducing yoga postures into the psychotherapeutic process provides body psychotherapy with another means of movement analysis and structural intervention to explore, thus broadening the scope of the field.

Much research has been conducted over the years citing the relevance of yoga practice in recovery from addiction. Studies have suggested that the skills, insights, and self-awareness learned through yoga and mindfulness practice can target multiple psychological, neurological, physiological, and behavioural processes implicated in the relapse (Khanna and Greeson, 2013). In various articles, comparisons have between the infamous 12 Steps programme and Patanjali’s Yoga Sutras. The 12- Step  is a set of guidelines involving physical, mental, emotional and spiritual processes, which when abided by helps the individual to become sober and maintain their sobriety (Wilson et al.,2001). Similarly, Patanjali cited the eight limbs of yoga as ethical principles and practices for living a meaningful, purposeful, moral and self-disciplined life which leads to spiritual awakening.

In  addiction treatment and rehabilitation facilities and addiction models, yoga is now often present as a part of the therapeutic structure (Lohman, 1999). Various rehabilitation centres are using integrative approaches to the treatment of addiction such as ‘Yoga of 12-Step Recovery’ and ‘Yoga of Recovery’ (Hawk, 2012). In his documentary film ‘Addiction, Recovery and Yoga’ Senior Iyengar Yoga Teacher and filmmaker Lindsey Clennell, interviews a several people who have combined the 12 step model with yoga as part of their recovery from various addictions (substance misuse, gambling, relationships). Their experiences highlight the positive outcomes of yoga in recovery (www.adyo.org).

More and more prisons are incorporating yoga and meditation curriculums. In America, the Prison Yoga Project was founded by yoga teacher James Fox. Since 2002, Fox has been teaching yoga and mindfulness meditation in various prisons across the States.  Through his teaching, Fox recognised most prisoners are suffering from complex trauma and discovered that yoga can have a positive impact on alleviating symptoms. His experiences led him to found the Prison Yoga Project. The project advises prisons, private entities and/or individuals about establishing yoga programs as part of a rehabilitation program, and provides an already proven to be effective curriculum and protocol. Additionally the project offers trainings for yoga teachers who are interested in working with at-risk populations (Prison Yoga Project).

In 2008, the International Journal of Yoga Therapy published a study by Pashupati Steven Landau and Jagat Bandhu John Gross, titled Low Reincarceration Rate Associated with Ananda Marga Yoga and Meditation. In this five-year study, Ananda Marga (AM) Yoga was taught to 190 male inmates at Wake Correctional Center in Raleigh, NC. The results of the study concluded that Ananda Marga Yoga and meditation can safely and effectively be taught in prison to a varied population, irrespective of religion or race. Inmates voluntarily participating in four or more Ananda Marga Yoga/meditation classes were found to have a lower than expected re-incarceration rate.

A randomised controlled trial by Carter et al (2013) looked at a yoga based breath programme for Australia Vietnam Veterans with various disorders such as Post Traumatic Stress and substance misuse.The participants were encouraged to do daily yoga practice at home for 20-30 minutes in the morning and 10-20 minutes in the afternoon. They were offered group sessions once a week for one month and once a month thereafter. The 6 month follow up revealed  improvements in measures of PTSD and in reducing substance abuse.  These positive responses occurred despite the veterans having 30-year histories of treatment-resistant severe PTSD, alcohol abuse, and dependence on disability status.The study discussed the intervention of mind –body techniques as a valuable tool in the treatment of PTSD.

Another treatment approach which is rapidly developing is Trauma-Sensitive Yoga.Trauma sensitive yoga is founded in the belief that yoga helps people discover a different relationship to their body, one that is gentler and more forgiving,  requiring practising kindness and patience.  It allows for investigation of new positive habitual body patterns and explore new ways of being physical that have not been previously considered. Experimenting with these patterns and discover healthier and more expansive ways of being that in turn advances self-understanding thus awakening possibility (Emerson and Hopper, 2011).

The studies presented in this article have cited the need for further research into which styles of yoga are best suited to treating the different types mental illness. Outcomes also indicated that people’s beliefs about yoga may influence participation in yoga and outcomes of yoga interventions (Atkinson and Pemuth, 2009).

Cautions have been highlighted in the use of yoga and meditation as therapy. In trauma-sensitive yoga teachers must take into careful consideration the use of physical adjustment due to the many forms of trauma an individual may have experienced, for instance a physical touch by the teacher could be a trigger and lead to flashbacks of past abuse (an example of which is highlighted by Emerson and Hopper’s 2011 book, Overcoming trauma through yoga, p. 125). Similarly.
meditation may permit deepened access to the unconscious leading to the unlocking of latent memories of past trauma (Miller, 1993). However these concerns can be combatted through the use of comprehensive assessments for each client starting treatment, in order to insure they can tailor the therapies to the needs of the individual (e.g. using visual and verbal cues for yoga adjustments, altering the intensity of meditation).

Whether or not yoga is a panacea for mental illness remains to be seen, however increasing evidence indicates yogas and meditations profound usefulness with psychotherapy as an integrative approach, which in its true essence is what the Sanskrit term for Yoga means, union and integration.


Interview with Swami Shivapremananda direct disciple of Swami Sivananda



Yogacharya Swami Maitreyananda


Interview by: Dharmachari Swami Maitreyananda – President International Yoga Federation

For you Swami, what is Yoga?

– In the West you have the belief that Yoga is primarily Hatha Yoga, and is not; Hatha Yoga is the Yoga of physical and breathing exercises. This is the base of  the Yoga Vedanta philosophy. Yoga has been primarily an aspiration to seek spiritual identity through meditation. Yoga was developed in India, where it is said that ancient sculptures prior to arrival of the Aryans (1800 BC), representing cross-legged figures were found. Among the Indians of Latin America and in Egypt also found that cross-legged position, but that does not mean that it was Yoga. In times of Buddha practiced Hatha Yoga, which was not only to achieve a healthy mind and good health, but for psychic experiences.
Starting about 2,300 years ago, yoga started to be really practiced to achieve good health, purify the mind and harmonize the flow of the nervous system, as a means of meditation, to maintain clear and healthy mind.
Highest value of Yoga is the integration of the two aspects of our nature, human and spiritual. The goal is to combine different aspects of Yoga. We need a deeper and clearer understanding, no fantasies, through the reality check along with a spiritual aspiration: this is Jnana Yoga. Then, we also need devotion because without love you cannot have inspiration and sublimation of the passions, in order to deepen our feelings, this would Bhakti Yoga.
Moreover, we need mental discipline through Raja Yoga, i.e. replace our instincts crude for goals and ideals, and the practice of meditation.
The fourth aspect, which is Karma Yoga, would be to translate our spiritual experience in unselfish service, and that the work will determine the truth of faith.

In the Bhagavad Gita says, “It’s yogi who remains inactive, but executing the works without worrying about their fruits.” Would this be an explanation of what a yogi?

– That would be a aspect of Karma Yoga, i.e., Yoga of the service, but first we must explain what is meant by “fruits”, which in the Bhagavad Gita translated by the result of the action inspired by selfishness. Logically we should always expect a good result when we do something, if not, we would improve our level of efficiency, but we do not have a particular gain egotistical calculation. Of course we have to defend our way of life material security, but should always be work for the sake of an ideal, and that believing in an ideal he will do better and better. Therefore, a yogi is one who loves spiritual ideals that are of value only when specified in the action. Any yogi, any religious, or anyone who believes in a religion must have spiritual ideals, if not, their religion is worthless, it’s just emotionalism. When you really love God, the truth of that love leads to love of neighbour, is how he behaves, how he lives with his family, in society, trying to help improve the level of those around him.

His teachings have always been in favour of a better integration of man in the world, but can keep inner calm when you are immersed in the whirlwind and in the acceleration of the big city?

– For practice you can find inner serenity. When you have spiritual aspirations, having understood the high values ​​of our life, the practical means to apply them in different circumstances, forming our most healthy and strong to the challenges faced attitude. For example:. With the restriction of our excessive expectations, attachments that stifle our relationships with others by possessiveness, exaggerated desires and also educating and sublimating our selfishness, vanity and arrogance
Finally, we live to have a sense of living as live is how we form our values, how we perform, we express and experience in our daily life. To live is to make the most of our being. We live in a family to feel a spiritual satisfaction with their members, have friends not because they only serve to entertain us, but we must satisfy our hearts sharing spiritual values with them.
When you have achieved the experience of inner serenity and can maintain a balance, you can live in any city. It is true that to be in the field one is quiet.
Bhagavad Gita In is said that a person sitting doing meditation can have your mind wandering and being with great inner turmoil, as it is involved in mental activity. However, another person whose mind can be calm even in the midst of the action, has inner serenity. Sitting one can be very restless and working can be very quiet. Do not be disturbed if you have inner strength.

You teach that must sublimate the ego, not dissolve. What is sublimation?

-For we must first restrict sublimate. When our ego wants to put his weight on other egos restriction is needed, which does not mean suppression, but we must respect the right of other people’s thinking. We can communicate well with another person only if we respect your opinion. It is wrong to want to impose our ego. We must educate practicing modesty, knowing that we have much to learn. It’s a process that is ongoing as we learn that there are higher values ​​than personal benefit.
sublimation of ego would then exceed our gross ego, our selfishness. Of course, we are forced to make decisions in life. The choice is inevitable and cannot do it without ego, we become dependent on another person. It is better that one should suffer through their own choice for the wrong choice of another person.

Do we need the guidance of a teacher or guru?

– All teachers need to learn about various topics from our lives, but I do not think a spiritual master should become the owner of the fate of a disciple. No one should surrender to another’s personal responsibility to choose their own path and walk.
guru can show the way, can explain, can help in the process of understanding of spiritual teachings, but I do not think we should surrender our will to another being human. We can learn, we can respect those who deserve respect, we can have devotion to noble souls, because we always need inspiration in our lives and if we find a teacher, if we can link with it, we use it for learning and inspiration.
But a teacher should not only be wise, must have spiritual qualities in his personal life, and his works should command respect due to their righteousness. We should find these qualities in a teacher. Integrity, altruism, pure love, sublimation of the passions and humility
His wisdom must be based not on mysticism, but a thorough examination of the search for truth.

Could you explain what is meditation?

-. Meditation is a process of search for inner serenity, but its real value is to make you feel the identity of the self with its spiritual source, i.e. come to love a sacred presence in the heart
Meditation is not merely relax mind into a self-hypnotic process by repeating a mantra, a few letters, a sacred word or a group of sacred words.
The mind is an energy field and when there are multiple pulses scattered energy in different directions, a conflict occurs in the mind and this loses energy. When we capture these pulses through continuous repetition of a mantra, the energy moves in a circle and do hold, in this energy pattern, a balance that would be a small degree of self-hypnosis occurs. The mind feels so calm and serenity and ease tension.
But this is not enough. Repeating a mantra is an aspect of meditation. The most important thing is to love a sacred presence in the heart, feeling the body as a temple, mind like an altar, and this altar feel the spiritual essence of our being. Along with this feel mental clarity, inner strength, since we are unaccompanied and this allows us to be more understanding.
Several techniques in meditation, some of which are: focusing on the breath, repeat “peace and freedom”, synchronizing with inspiration and expiration feeling the freshness of the nerves in the head and the warmth inside the chest or nasal respectively pits.
You can also repeat one mantra to accustom the mind to its sound structure, to record their grooves in the subconscious, as another means of concentration.
exercising can make a autosuggest to plant in us spiritual ideals, repeating, after choosing the following statements, according to the preference and individual and need to memorize.
Inhale, feeling your breath , mentally repeated slowly and with deep conviction: “Peace is my real nature” and exhale “no conflict.” The phrase three or four times repeated, then it is silent absorb meaning. It continues with “Love is my real nature”, “no selfishness”; “The truth is my real nature”, “No falsehood”; “Happiness is my real nature”, “no unhappiness”; “Strength is my real nature”, “no weakness”; “Freedom is my real nature”, “no bondage.”
I would like people to know that meditation is more than simply repeating a mantra, because above all there must be a cultivation of spiritual ideals, one autosuggest on the qualities for the formation of character and come to feel connected to their spiritual source, which is God.

In one of your books you say you cannot know God through the mind and only emerging in what he made. Can you clarify this?

– God is the transcendent spirit, transcendental in the sense that is beyond matter and at the same time inside her. This spirit of our purified feel more emotion than logic intellect. God is the source of the spirit in which we relate to the devotion, which is a sacred emotion; lift our hearts and feel the presence of God. After achieving the approach to our spirit, we feel peace and serenity. But we have to realize the spiritual ideals they represent God; all religions are God’s ideal expressed by spiritual values.To understand why we need the intellect and we need our discernment of right action.

Interview published in Integral Yoga Magazine, No. 2, 1989, Buenos Aires directed by  Ph.DFernando Estevez-Griego Yogacharya

The Lady of Yoga



Indra Devi Lady of Yoga

1988- Indra Devi and Yogacharya Dr Fernando Estevez Griego (Swami Maitreyananda Dharmachari)

For over 60 years, Indra Devi was Yoga’s most prominent female force. She pursued the practice of Yoga in an era when women were normally not accepted as students. Of European descent, she not only brought Yoga to her native Russia, she taught Yoga to the Hindus themselves. In America she taught Yoga to celebrities. Even after she reached the very advanced age of 100, she continued a yoga practice which included Ardha Sirsasana, Janu Sirsasana, Ardha Matsyendrasana and, of course, Padmasana. Indra Devi’s followers called her Mataji, a rare and well-deserved honour for a woman who exemplified Yoga’s principles with her love, light, and a liveliness that lasted nearly all of her 102 years.

The woman who would become Indra Devi was born Eugenie Peterson on May 12, 1899, in Riga, Russia. Her father was Swedish and her mother was a member of the Russian nobility. Although Eugenie had been drawn to India’s spiritual ways at a very young age, she first pursued a career with the theater. In 1920, while Russia was still in the midst of revolution, Eugenie and her mother relocated to Germany. She became part of a renowned Russian theatrical troupe that toured all over Europe. It was during this period of her life that she met Jiddu Krishnamurti.

Finally, in 1927, Eugenie was able to visit her beloved India for the first time. She wound up living there for 12 years, during which she married a Czechoslovakian diplomat, became an movie star in Indian films and befriended Jawaharlal Nehru. In 1937 she became a student of Sri Tirumalai Krishnamacharya, a Yoga master whose other students included a couple of kids named B.K.S. Iyengar, K. Pattabhi Jois and his son T.K. Desikashar . After a year Krishnamacharya urged Eugenie to teach, and when her husband relocated to Shanghai in 1939, she opened her first school of Yoga.

After the end of World War II, Indra Devi continued studying Yoga in the Himalayas and after the death of her husband, her travels took her to the United States. She founded a Yoga studio in Hollywood where she taught stars of the day such as Gloria Swanson, Jennifer Jones, Ramon Novarro and Olivia de Haviland. In 1953 she married a renowned doctor and humanitarian, Sigfrid Knauer and continued spreading Yoga throughout the United States and Mexico via conferences, radio and television.

For the next several decades, Indra Devi took Yoga worldwide. She went to the Soviet Union in 1960 and became known as “the woman who brought Yoga to the Kremlin.” She conducted a meditation in Viet Nam in 1966 and traveled frequently to India. In 1985 she moved to Argentina, where she set up the Indra Devi Foundation (the URL of its website, which is in Spanish, is http://fundacion-indra-devi.org/). She spread Yoga throughout South America, along with holding seminars and classes in the U.S. and Europe. Over the years she has published a number of books, including Forever Young, Forever Healthy, Yoga for Americans (which has a forward by Gloria Swanson), and Yoga, the Technique of Health and Happiness.

Indra Devi practiced all that she taught, and as a result she remained active and vital well into her 90s, and even after she passed the century mark, her energy was amazing. After 102 remarkable years, however, it was time for her to move on. Indra Devi viewed death as fearlessly as she lived her life, and the world she left is very much richer for the gift of her presence.In the 1960s and 70s, Indra Devi was very much a presence in Los Angeles and Mexico, and was very close to Bhagawan Sri Sathya Sai Baba. Traveling from LA (and her retreat in Mexico) to Bangalore and Puttaparthi, she was greatly honored by Him.

In 1982 she moved to Argentina. In 1987 she was elected President of honor of the International Yoga Federation http://www.internationalyogafederation.net/ (former International Yoga Teachers Federation) and Latin American Union of Yoga under the Presidenceship of Swami Maitreyananda in Montevideo, Uruguay. She died in Buenos Aires.

Yogachraya Fernando  Estevez-Griego  and Swamini Lakshmi

Yogachraya Fernando
Estevez-Griego and Swamini Lakshmi (first left)

Yoga Luminaries:

Yogacharya Dr Fernando Estevez Griego (Swami Maitreyananda Dharmachari) direct disciple of Swami Vishnu-Devananda- Yogacharya Master Fernando Estevez Griego studied with him at the Sivananda Ashram in the Bahamas, Canada and United States).

Swamini Lakshmi (Yogacharini Eugenia Salas) six-time winner of the World Yoga Championship www.worldyogachampionship.com in Artistic Yoga Pair and Rhythmic Yoga Pair, disciple of Swami Maitreyananda creator of Artistic Yoga ®.  She is director of International Yoga School of Aurobindo Sivananda Ashram.  President of the International Federation of Yoga Sports 2010 – 2014 

The  International Yoga Federation is a non-profit tax-exempt organization founded in 1987, it is the largest yoga organization in the world and is open to all yogis and yoga organizations. IYF supports the minimum international standards for yoga teachers from 1987. Below is  the honourable Swamini Gauri.

Swamini Gauri IYF President

Swamini Gauri President of International
Yoga Federation 2010-2014


Marisa Cheloni -Swamini Gauri is the world-wide  President of International Yoga  Federation (2012-2016)






B.K.S Iyengar

Great Grand Master and Father of Modern Yoga: IyengarIyengar, the Father of Modern Yoga


Iyengar, the Father of Modern Yoga

B.K.S. Iyengar has systematised over 200 classical yoga poses and 14 different types of Pranayama (with variations of many of them) ranging from the basic to advanced. This helps ensure that students progress gradually by moving from simple poses to more complex ones and develop their mind, body and spirit step-by-step.




Father of Modern Yoga

Acharya Sri T.K. Sribhashyam- the third son of Sri T. Krishnamacharya (Father of Modern Yoga), was born in Mysore in 1940.

Acharya Sri T.K. Sribhashyam

Sri T.K. Sribhashyam, the third son of Sri T. Krishnamacharya, was born in Mysore in 1940. He obtained his Master’s Degree in Accountancy as well as in Hindu philosophy in Chennai. Right from his childhood Sri T. Krishnamacharya initiated him to Yajur Veda and taught him in the traditional way all major Upanishads, Brahma Sūtra and Bhagavad Gīta. Sri T. Krishnamacharya trained him in Yoga practice and teaching. Apart from this, he also received intensive lessons on Yoga Philosophy and Indian Psychology. Āyurveda, the Indian Medical Science, was another subject of study under his father.